Muslim Views September 2016 by Muslim Views

Vol. 30 No. 9

MUHARRAM 1438 l SEPTEMBER 2016

Our 30th Anniversary

IN THIS 30th ANNIVERSARY EDITION

FARID SAYED

HAT had become an institution among the Muslims of this country has, alas, come to a sad end after more than twenty-five years. ‘Muslim News is no more!’ This is how the closure of our predecessor was announced on the front page of the inaugural edition of Muslim Views, on September 26, 1986. Thirty years later, we look back and reflect on the challenges that faced the small team, working on a shoestring budget, as it attempted to fill the void left by the closure of Muslim News. Muslim News, first published in 1960, had at that stage become a courageous voice for the oppressed as they fought against the system entrenched by the racist apartheid regime. The idea to launch Muslim Views came just as a State of Emergency was declared in June 1986. To launch a newspaper, with no real financial resources to look beyond its first edition, from a make-shift office operating from a spare bedroom, was bold. The decision to publish flew in the face of a government measure which was directly aimed at silencing dissent. The team, however, persevered and, closer to the September 1986 launch date, managed to secure the commitment of a small base of advertisers. We will always be grateful for their faith in the Muslim Views project. And ultimate gratitude is to Allah SWT that we have fulfilled that faith by publishing consistently for the past 30 years. The front page of the launch edition (reproduced alongside) reflects legacy: that of the founders of Muslim News, which links us to a collective publishing history of over 55 years and the legacy of Imam Abdullah Haron, who offered the ultimate sacrifice for speaking truth to power. As we mark 30 years of Muslim Views, we reiterate the commitment we made at the time of the launch: to continue in the noble tradition of those upon whose legacies we built.

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- PAGE 3 Editorial A reflection on 30 years of Muslim Views by foundingEditor, Farid Sayed - PAGE 4 Muharram feature: Imam Husayn’s sacrifice for social justice

- PAGE 6 Mrasa, CPUT join hands in social cohesion and antiracism initiatives

- PAGE 11 Non-violence Centre to shatter myths - PAGE 12 Protests and internal racism - PAGE 14 Jeep-hamper competition

- PAGE 19 UKZN conference on Women’s Month

- PAGE 23 Childhood nutrition and childhood obesity - PAGE 31 Post-elections aftershocks still being felt - PAGE 35 Hungry for halaal?

- PAGE 37 Raising emotionally healthy boys - PAGE 39 Heavenly art and hot-air balloons

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Muslim Views

Muslim Views . September 2016

30 proud years: aluta continua!

USLIM Views marks its 30th anniversary at a point in our country’s history where the failure to address inequality has led to protests in townships, cities, farms, schools, campuses, the factory floor, right into the heart of Parliament. Instead of reassessing its failed policies, which are largely underpinned by a neo-liberal approach, the state response has been to either placate the people with further promises of ‘a better life for all’ or, as we increasingly see, a resort to heavy-handed police action. It is against this backdrop that the role of independent, community-based media is crucial. The corporate media, despite much-trumpeted transformation initiatives, sees profits as its bottom-line. Why else, for example, would a corporate media giant launch a title that targets the niche readership and advertisers of a community-based publication such as Muslim Views? Muslim Views has, since its first edition, in September 1986, taken an editorial position that champions social justice. In this respect, it continues the courageous position that its predecessor, Muslim News, took in the face of brutal suppression during the apartheid era. While we celebrate a proud 30-year history, we also look ahead to the future. And our Mission Statement is a commitment to build on the foundations on which Muslim Views is based: ‘Muslim Views is an independent media organisation using contemporary media to provide information, comment and analysis and to advocate universal values and social justice.’ A few examples of specific issues that we have highlighted in Muslim Views over the past few months clearly point to that direction: projecting the transformation agenda of the House of Ummah, which directly challenges racism which is

entrenched in certain Muslim communities, pointing to the plight of imams in poorer communities, and promoting social cohesion between refugees and local communities. Amongst broader issues, we have focused on crime, corruption, education and, on the international level, created awareness about the imperialist project which manifests itself through invasions and the destabilisation of sovereign countries and the occupation of usurped lands. As Muslim Views looks ahead to more milestone anniversaries, it will need to remain engaged with social justice issues and provide quality content of public interest to its readership. We will do so, tirelessly and fearlessly, as an independent, community-based media institution that does not serve corporate interests, as in the case of the media conglomerates that dominate the public information landscape in this country. To do so, we face challenges. To meet those challenges we need to bolster our newsroom so that Muslim Views is able to continue to produce in-depth news, analysis and commentary. Moving from survival to sustainability will ensure that Muslim Views is able to give full meaning to its Mission Statement. Advertising is our only revenue stream. And we take this moment to thank our many loyal advertisers – some of them from the very first edition of Muslim Views – who recognise our newspaper as the leader in taking their brand to a particular target market. Among them are those who advertise because they, too, are committed to the social justice ethos of Muslim Views. This advertising base needs to grow to take Muslim Views from survival to sustainability so that a legacy continues. And that legacy, at a personal level, is shaped by several events from childhood to adulthood. But as we mark our 30th anniversary during this month, September, let me pick two related directly to this month. First, on September 29, 1969, as a 15-year-old schoolboy, I followed the bier of Imam Abdullah Haron from the janazah prayers in the grounds next to my school, Alexander Sinton High, in Athlone, to the graveside in Mowbray. Eighteen years later, on September 25, 1977, I walked, as a junior reporter, with my mentor, Mr James Matthews (whom I still fondly refer to as Mr James), as we followed the funeral procession of Steve Biko through the dusty streets of King William’s Town. We owe it to the memories of Imam Haron and Steve Biko, amongst other giants of our liberation struggle, and the mentorship of Mr James, amongst other dedicated teachers through whose lives we passed, to sustain an institution that arguably espouses their ideals. - Farid Sayed, Editor

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

Publishers: BRISKTRADE 175 (Pty) Ltd P O Box 442 Athlone 7760 South Africa Tel: 021 696 5404 • Fax Admin: 021 696 9301 Advertising adverts@mviews.co.za Admin info@mviews.co.za Editor Farid Sayed E-mail editor@mviews.co.za Fax Editor 086 516 4772 DISTRIBUTION Your Advertiser 021 638 7491 Views and opinions expressed by contributors and advertisers in this publication do not necessarily reflect those of the editorial team or the publishers.

The Imam spoke with courage

Imam Haron addresses a mass protest meeting on 29 June 1962 at the Drill Hall, Cape Town, against the regime’s Sabotage Bill. Photo ARCHIVES

S we mark the 47th commemoration of the death in detention of Imam Abdullah Haron, we take a glimpse through past editions of our predecessor, Muslim News, which reveals that Imam Abdullah Haron was indeed a courageous man who did not remain silent in the face of injustice. It was this refusal to compromise his struggle for justice that led to his death in the Maitland Police Station cells on September 27, 1969, at the hands of the security branch of the apartheid regime. These comments are by no means a comprehensive account of the Imam’s pronouncements; they were taken at random from some of the pages of Muslim News from 1960: 16 December 1960 Imam Haron, in a khutbah (sermon), advises: ‘Always be ready to give advice and take advice when needed. ‘Remember, to the orphan you are the father; to those who have gone astray you are their guide, and to those who are needy you are their mercy.’ 12 May 1961 Imam Haron condemns Bantu Education, Coloured Education and the Group Areas Act as ‘inhuman, barbaric and un-Islamic’. He warns parents against the ‘so-called education which aims to enslave the minds of our children to make them serfs and slaves. The Group Areas Act is designed to cripple us educationally, politically and economically’. 26 May 1961 Imam Haron fasts for three days: ‘In times of strife and hardships, a Muslim has to have patience and determination in

the struggle.’ 7 July 1961 Imam attacks the Liquor Bill at a meeting hosted by the Cape Muslim Youth Movement. 29 September 1961 Imam condemns the Dutch Reformed Church booklet attack against Islam. 22 December 1961 At a mass meeting on the Grand Parade, Imam pays tribute to Chief Albert Luthuli, President of the African National Congress, on his Nobel Peace Prize award. He addresses a meeting convened by the Defence Aid committee. 16 February 1962 Reporting on his meeting with a Muslim society in Durban: ‘I must point out to these friends that Islam has no racial tags and they must drop the word ‘Malay’ from their Muslim society.’ 29 June 1962 Imam addresses mass protest against the Government’s Sabotage Bill at Drill Hall, Cape Town. ‘This Act is in conflict with the Law of the Quran.’ He called the Act the ‘granite wall’ trying to close the last loopholes for protest. 21 September 1962 On the proposed mass removal of Africans from the Western Cape: ‘Muslims should regard this mass uprooting of men, women and children as a deliberate attempt to whip up ill-feeling between Africans and coloureds, thereby furthering the policy to prevent the unity of all human beings in this country.’ 25 September 1964 Imam releases a statement on Group Areas Act action in Stellenbosch and Claremont. Compiled by Farid Sayed

This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an. Please treat it with the respect it deserves. Either keep, circulate or recycle. Please do not discard. Muslim Views

Muslim Views . September 2016

Imam Husayn’s sacrifice for social justice a lesson for all times Imam Husayn ibn Ali was a 7th century revolutionary leader who made the ultimate sacrifice for social justice in the face of corruption and tyranny. He gave everything he had, including his life, for the honour of those around him. This extract from the website, whoishussain.org, captures the lasting impact and relevance for contemporary struggles against oppression and tyranny encapsulated in the supreme sacrifice offered by Imam Husayn (RA) on 10 Muharram 61 AH.

IMAM Husayn was born in 620 AD to a family famed for their values of love, honour and peace. Raised by his grandfather, Nabi Muhammad (SAW), the final Messenger, Husayn (RA) was known for his integrity, generosity of spirit and blindness to colour and social class. It was for this reason that people flocked to him and his family. It was with this background that Husayn (RA) stood up when the Muslim world was sliding into corruption under a tyrant from the Ummayad dynasty, Yazid – barely 50 years after the demise of the Prophet (SAW). Husayn (RA) took a stand against Yazid’s illegitimate rule. While Yazid was in equal parts feared and despised for his ruthlessness, Husayn (RA) was admired and respected by society at large. Mindful of this, Yazid decided that he would demand Husayn’s (RA) allegiance, hoping

Muslim Views

Imam Husayn ibn Ali lies buried in Karbala, Iraq, where millions of visitors come Photo WHOISHUSSAIN.ORG annually to pay homage.

to gain some form of legitimacy for his inherited rule. Husayn (RA) had a choice to make. To endorse Yazid would no doubt mean a handsome reward and a life of luxury. To refuse would invariably lead to his own demise. What should he do? What would you or I do? For Husayn (RA), the choice between the easy thing and the right thing was no choice at all. Husayn (RA) refused. He said: ‘I will never give Yazid my hand like a man who has been humiliated, nor will I flee like a slave… I have not risen to spread evil or to show off… I only desire to enjoin good values and prevent evil.’ His life now under threat, Husayn (RA) decided to move

himself and his family to Makkah in the hope that Yazid’s agents would respect the holy city. As he waited, pondering his next move, messages of support began to arrive from across the empire. He left for Kufa, a city in Iraq but, en route, he was intercepted by a battalion of Yazid’s soldiers, who blocked Husayn (RA) and his supporters from going towards Kufa and, instead, forcibly diverted him towards the desert town of Karbala. Once they reached Karbala, forces surrounded their small band and blocked their access to the water supply. With both camps stationed at Karbala, a stalemate ensued. Husayn (RA) had made it clear

that he could not, and would not, bow to Yazid. The opposing forces of 30 000 soldiers, which vastly outnumbered Husayn (RA)’s small band of 72 men and their families, were under strict orders not to let Husayn (RA) leave. After a week, word reached Husayn (RA) that Yazid had sent orders that he was not to be allowed to leave Karbala until he had taken an oath of allegiance. The end was drawing close. That night, Husayn (RA) assembled his group, stressing to them that it was his life that Yazid wanted and that they might be able to escape. Again, Husayn (RA)’s selflessness shone through. There he stood, amongst his family and companions, all having been deprived of water in the scorching desert for three days, pleading with them to leave him and save themselves! After a few days of this stalemate, the Yazidi forces were commanded to attack and kill Husayn (RA) and his companions. Husayn (RA)’s men were vastly outnumbered. The hour for battle commenced, Husayn (RA)’s companions departed from their camp in small bands and one after the other – all fought valiantly before being killed. Throughout the day, the forces of Yazid asked Husayn (RA) for his allegiance, yet Husayn (RA) resisted. Eventually, Husayn (RA) was alone with no one left to support him. Fatigued, thirsty and heavily wounded, Husayn (RA) fell to the ground as the women and children looked on. He too was killed mercilessly,

yet he died holding on firmly to his principles.

Husayn (RA)’s victory and the woman who took it forward After his death, the women and children from Husayn (RA)’s party were taken captive. His sister, Bibi Zainab, took up the mantle of leadership of the small band, and gave speech after speech condemning the actions of Yazid and his government, culminating in a confrontation in the ruler’s own court. Zainab (RA) was perhaps the first person to be inspired by Husayn (RA)’s stand, using it as a catalyst for change. She refused to be subdued and put her fear aside so she could hold to account those responsible for the moral decay of society. Despite the pervasive sexism of society at the time, Zainab (RA) managed to lead and inspire both men and women. Husayn (RA)’s example, that one person can stand alone against an army of thousands, inspired her to the point where she castigated and berated a murderous dictator in his own palace, laying the foundations for the eventual overthrow of the Umayyad dynasty.

Husayn (RA)’s legacy continues to inspire Through this tragic end but heroic act of sacrifice, Husayn (RA) was ultimately victorious. His death became the catalyst for revolutionary change and led to the collapse of Yazid’s tyrannic rule. Husayn (RA) stood by his principles till the very end, and his legacy continues to inspire millions around the world.

Muslim Views . September 2016

Muslim Views

Muslim Views . September 2016

CPUT gets involved in social cohesion and anti-racism initiatives NURUDEAN SSEMPA

ON August 19, Cape Peninsula University of Technology (CPUT), in collaboration with other organisations, convened a community forum in Bellville. The aim was to try to understand the challenges foreign nationals face in South Africa. Advocate Yasmin Nanabhay (YN), the convener of this service-learning project, shares her experience with NURUDEAN SSEMPA (NS). NS: Briefly tell us about who you are and what this project is about? YN: I am the service learning convener and lecturer in the Department of Public Management at Cape Peninsula University of Technology (CPUT). Service learning is a creditbearing project whereby students are tasked to embark on a project including a government partner as well as a number of community partners. We partnered with four organisations on the project for 2016, namely, the Department of Social Development (Western Cape), the United Nations High Commissioner for Refugees (UNHCR), the Cape Town Refugee Centre (CTRC) and the Institute for Justice and Reconciliation (IJR). The second year Public Management students have been tasked to engage with foreign national parties during focus group sessions, which took place on Friday, August 19, 2016, at the community hall in Bellville South. The purpose of the workshop was to facilitate constructive dialogue between CPUT students and foreign national persons dur-

CPUT students listening to struggles and challenges foreign nationals go through in South Africa. Photo NURUDEAN SSEMPA

Left to right: Advocate Yasmin Nanabhay, the convener of CPUT service learning community project, United Nations Refugee Agency head of Field Office, Abdallahi Ould El Bah, and Siyasanga Nokama, Public Management student from CPUT, at the Bellville community engagement with foreign nationals. Photo NURUDEAN SSEMPA

ing which there would be an exchange of ideas regarding the challenges faced by foreign nationals in respect of access and integration into the South African education system. The students were tasked to come up with solutions together with their foreign counterparts in order to stamp out racism and xenophobia – a phenomenon which is rife in South Africa. The workshop also highlighted the significance of the notion of social cohesion and the purpose of the Anti-Racism Network SA in order to build a cohesive and harmonious society. NS: Why is it important for students to be engaged with foreign nationals? Why did you choose to hold it in Bellville South?

YN: In order for students to truly understand the plight of foreign nationals, personal interaction with the foreign nationals within the community is paramount. As Public Management students, and future government officials, this allowed for students to engage with communities on an issue relevant to their discipline, and also highlighted the importance of service delivery. The project afforded students an opportunity to link theoretical knowledge to a practical output. The workshop also provided a platform to enable foreign nationals to make their voices heard and an opportunity to make meaningful suggestions and criticisms. Service learning is a key component of community engagement, hence a venue within the

community. The venue in Bellville South was provided by the Department of Social Development (Western Cape). NS: What was the students’ experience after the event? YN: The students enjoyed interacting with the foreign nationals. They also reported that the experience enhanced their knowledge regarding the challenges and obstacles faced by foreign nationals in present-day South Africa. The students displayed a renewed enthusiasm towards highlighting the notion of social cohesion and fighting against xenophobia and all forms of discrimination. NS: What organisations are you working with? YN: To engage with foreign nationals, the following organisations were involved for this event: United Nations High Commissioner for Refugees (UNHCR), Department of Social Development (DSD), Muslim Refugee Association of South Africa (MRASA), Cape Town Refugee Centre (CTRC) and Institute for Justice and Reconciliation (IJR). NS: Are you specifically interested in xenophobia and racism? Or even other issues in the com-

munity? YN: As the service learning convener, a new project is registered every year with a different focus. However, this project proved to be a success in 2015 and it was extended into 2016. With the explosion of xenophobic violence in South Africa in recent years, it is paramount that students as well as foreign nationals be educated on human rights and anti-discriminatory initiatives like the Anti-Racism Network of South Africa (ARNSA) and the National Action Plan (NAC). NS: Was this a one-off engagement or it is done annually? YN: I draft a project for service learning annually. The 2011 Service Learning Project won an institutional award at CPUT – Project for Most Impact – and another award for the 2012 Service Learning Project from the Faculty of Business and Management Sciences. Both projects focused on human rights and constitutional matters. NS: Are there challenges? YN: Due to the sensitivity of the topic, most foreign nationals are not comfortable speaking openly about the challenges they are faced with. Various attempts are made to make the foreign parties feel safe and reassured. I advise my students to begin their focus group sessions with humour and music. The students are also trained to be sensitive to the needs and past experiences of the foreign nationals, and to address them respectfully and compassionately.

176 Durban Road, Bellville

Muslim Views

Muslim Views . September 2016

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Muslim Views

Muslim Views . September 2016

Imam narratives: Imam Yusuf Umali YUSUF Umali, was born in the 1960s, in KweKwe, a small town in Central Zimbabwe, and is now imam of Masjidul Bilal, in Kwanobuhle, Eastern Cape. He relates his journey to Muslim Views. YUSUF UMALI

BORN in a family of eight (four boys and four girls), I am the fifth born and the youngest male, and had three younger sisters. Some members of the family have passed on – my father, elder sister and baby sister. I did my secular education in KweKwe, about 210 kilometres from Harare. In 1981, I was accepted as a student at Waterfalls Islamic Centre (Darul-Iqra). I trained to be a madrasah teacher by Moulana Musa Menk, father of Mufti Ismael Menk. In 1984, Shaikh Adam Musa Makda sent me to Malawi to attend an intensive teacher training programme at Chazunda Islamic Centre, in Blantyre. Later that year, I received a scholarship to further my Islamic studies in United Arab Emirates, at Al-Ain Islamic Institute. In 1993, I came to South Africa to visit a friend in Durban. I met Brother Tahir Sitoto at the Muslim Youth Movement (MYM) office and he took me to where my friend worked. Thereafter, I had a conversation with Brother Tahir. He told me about his community and what they plan to do there. He invited me to visit the community and see how they live. Lit-

Muslim Views

Members of the congregation of Masjidul Bilal in Kwanobuhle, Eastern Cape, meet for their weekly halqa. Pictured, on September 15, are, from left, Chumile Manziya, Hassan Gazi, Lulama Mbatha, Thandile Kona, Melisizwe Manziya, Imam Photo AYABONGA MANI Yusuf Umali and Wasif Gazi.

tle did I know that the person I was talking to was the president of the MYM. This only came to light when I was browsing through an Al-Qalam newsletter and saw his photograph. Upon accepting the offer to visit his community, we travelled to the Eastern Cape. When we arrived in Kwanobuhle. I was introduced to the elders of the community. I spent some time there and was asked if I could assist in starting a madrasah. After thinking about it, I said I would see what I could do, and I went back home. In August 1993, I returned to Kwanobuhle and officially started the long journey with this community which has become my second home (my wife is from the community). Upon reflecting on this journey, I must say it was not easy, it had its ups and downs. Sometimes, the challenges made me wonder if it was worth continuing this journey or whether I should make u-turn. But the words of encouragement from the elders always gave me strength to sol-

dier on. Over the years, I have tried to impart the little Islamic knowledge that I have to the members of the community but I still feel that there is a lot that needs to be done as far as education is concerned. We need more graduates, professionals, scholars, doctors and engineers in our community. By doing so we will be solving our socio-economic challenges, which will lead to the spirit of self-reliance that we have been advocating for for many years. We used to perform our Jumuah and Eid Salaah in town (Uitenhage) but later, some members of the community decided to start performing these prayers in the township although other members doubted the wisdom of the move. The vision was to build a better and strong community using these occasions to guide, educate and inspire the youth. Yes, the challenges of poverty, alcohol and unemployment also affect us as a community and the only way we can overcome these challenges is through education

and empowerment. The other challenge is about funerals. If you are the only Muslim in your family and you pass on, the family will decide whether to allow you a Muslim burial or to bury you according to the religion of the family. Recently, a Muslim sister passed on and we could not bury her because her family refused to allow it even though she had made it clear to them that she wanted to be buried by Muslim rites. Our masjid, Masjidul Bilal, is built of iron sheets and is a focal point in our community and all our activities take place there in spite of it not having water or toilets. On Brother Ismail Omar’s first visit to our community in 2015, he thought we had a masjid built of bricks, and was surprised to see our simple structure. After his presentation about the House of Ummah, he expressed interest in doing something through their Masjid Project. From past experience I had my reservations because, over the years, we have had people coming here, taking photographs and saying that they will see what can be done but, once gone, we don’t hear from them. Others request that we transfer the title deeds to their organisation so that they can assist. With Brother Ismail it was different. When he went to Durban, he kept in touch with us. That showed us he was committed to wanting to do something about the masjid. That was the beginning of a co-operation between

the House of Ummah and our community. In July 2015, our community had the opportunity to host Honourable MEC of Rural Development and Agrarian Reform, Mr Mlibo Qoboshiyane, on his tour of engagement with the Muslim community and we assisted him in distributing some food parcels in the community. This year, in April (2016), we hosted the sixth House of Ummah session, and an MoU between Awqaf SA and the Kwanobuhle Muslim community was discussed. The Masjid Project was then presented. On June 4, 2016, we had the first free market event in our community and it was an eye opener. We hope to have another one in the future. All these events give me hope that there is a better tomorrow for the members of this community. Very soon, we will dig the foundation of the first masjid in Kwanobuhle, Insha Allah. Indeed, that will be a historical event and a new chapter for our community. We ask Allah to have mercy and bless all those who are contributing towards this great project. May Allah accept their good deeds. A lot of people have inspired and mentored me along this journey to be who I am today. Just to mention a few: Moulana Musa Menk, Shaikh Tahir Sitoto, Simpiwe Sesanti and the elders of our community. I must say I am fortunate to lead a community which has produced two presidents of Muslim Youth Movement – Shaikh Tahir Sitoto and Thandile Kona.

Muslim Views . September 2016

What is the role of shariah in human resource management? BASHEER MOOSAGIE, a business development analyst, shifts his focus from Islamic finance to the application of shariah in general business practice. Focusing on human resource management, he argues that while religious law and practice in this area is challenging, if HR practitioners rise to the occasion there are benefits.

RELIGIOUS diversity is becoming more of a reality in the modern workforce. Islam is the second largest and fastest-growing religion in the world. It has been estimated that more than 80 per cent of Muslims live outside the Arab domain and represent nearly one in five individuals in the world. In spite of these demographic trends, Muslims are often more visible in many cases than members of other religions because of their attire, with perhaps the exception of Orthodox Jews. Unfortunately, simply because demographics are changing it does not mean that organisations are responding to these new demographic realities with regard to how they manage their human resources. Pundits within the field of human resource management remark that by ignoring cultural and religious issues, management is committing corporate suicide. They also outline some of the legal considerations of managing human resources in Islamic countries and conclude the following: multi-national businesses doing business in the Muslim world face numerous challenges in the human

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

resources and employment law arena. Great care must be taken to understand what is specifically prohibited by local law and how local customs and traditions affect the workplace. The concept of Islamic human resource management practices has common themes across many religions, such as treating employees with justice. Islam as a religion is practised differently in different countries based on the distinctive cultures of those countries. As such, human resources management practices differ not only based upon religion but on how religion is interpreted in each particular culture of a given country. This holds true for many religions, including Islam. For instance, in Saudi Arabia, a company dress code may require that women wear specific clothing, unlike in Morocco or Indonesia. Human resources managers

(HRM) must maintain a dual focus on both religion and culture, not to mention the intersection between the two. Some examples of how religion is expressed in organisations include but are not limited to the following: l An employee of the Islamic faith requests breaks to pray on a daily basis. l An employee of the Jewish faith requests not to be scheduled for work on a Saturday. l An employee of the Catholic faith requests not to be scheduled on All Saints Day. l An employee of the Evangelical Christian faith requests to be allowed to say ‘Bless you’ when greeting and saying goodbye to fellow employees and customers. Religion is challenging for HRM practitioners yet, if these practitioners rise to the occasion then there are benefits. Some of the benefits of managing diversity include greater creativity, deepening relationships with diverse markets, enhanced flexibility and improved problem solving. Role of shariah in SHRM One of the core values in Islam is shariah – as is canon law in Catholicism, although to a lesser degree in the twenty-first century than during previous centuries. It has been observed that Islamic financial institutions (IFIs) follow the principles of shariah with regard to their operations and, as such, it is certainly logical to expect these organisations to inculcate Islamic principles in their HRM practices and policies. As an example, Islamic law forbids the use of interest. This has implications for the governance of employer-sponsored credit in which employees access credit to

make purchases for cars, houses or college tuition. The nagging question among multinational companies doing business in Islamic countries, and companies with Muslim employees is to what degree these companies adapt their human resources management practices to reflect or align with the tenets of Islam. Companies should take the middle of the road approach, which means to engage in both universal human resources management practices and particular human resources management practices. Some have argued that there is currently no Middle Eastern HRM model, yet others have argued that it is critical to develop an HRM model based on the socio-cultural context of a particular country. Practitioners support a twoprong approach: proactive stance and reactive stance. The proactive stance is to design and deliver education and training to prevent anticipated religious conflicts involving Muslim employees. The reactive stance is to formulate, communicate and consistently enforce written policies to address religious conflicts involving Muslim employees when such situations arise. For example, a dress code that accommodates religious dress will distinguish forbidding specific attire for safety reasons versus other reasons. They also recommend the blending of global best practices with tailored socio-cultural and religious beliefs and practices at the local level as a way of balancing universalism (theological and philosophical concept with universal application or applicability) and particularism (exclusive attachment to one’s own group,

party or nation). An analysis of the European Social Survey revealed that Catholic cultures lean toward particularism, in contrast with Protestant cultures, which gravitate more toward universalism. This is important because it is the interaction between two or more cultures and religions that define how accommodating each of the following human resources management functions will be undertaken in different companies. It appears that one of the central themes regarding Islamic human resources management practices (IHRMP) is the bond between employer and employee. This relationship is not accidental but part of the intentional design process of human resource management processes and practices. The key difference between IHRMP and other human resources management practices is the requirement that Islamic practices be based upon Islamic law. Referring to the question, ‘What is the role of Islamic human resources management practices in organisations employing Muslim employees located in predominantly Muslim countries and/or governed by shariah principles? The role is first to identify global best practice in SHRM and then to tailor those global best practices to align with the tenets of Islam and the particular sociocultural context of the country or countries in which you are operating facilities. This approach will enable executives and managers to begin with what is regarded to be ‘best in class’ by SHRM practitioners and then make adjustments as necessary and appropriate to ensure a good ‘cultural fit’ with the organisation and the employees.

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Muslim Views

Muslim Views . September 2016

Non-violence: a foundational principle of Islam SHAIKH DR MUHAMMAD BIN YAHYA AL-NINOWY

EACH day, we are bombarded with violent scenes in the name of religion. However, this violence is diametrically opposed to the purpose of religion, which came to positively transform humankind, nurturing moral character, fostering universal love and promoting the general welfare and prosperity of all people. Religion came to enrich life, not to take life away or deplete life. In this spirit, Madina Institute’s Center for Non-Violence and Peace Studies SA was officially launched in South Africa on Wednesday, August 24, 2016, in Cape Town, as an important, unambiguous voice that non-violence is a core part of the Islamic tradition illustrated by the peaceful co-existence of over a billion Muslims around the world. In the context of rising Islamophobia, it is often ignored that in the current examples of violence cloaked with religious rhetoric, the biggest victims are Muslims who are the silent majority. South Africa is the ideal launching pad for a centre whose foremost call is to raise the collective consciousness, educational knowledge and awareness of nonviolence as a key foundational principle of Islam based on the Holy Quran and the Prophetic tradition. South Africa’s credentials make it the perfect home for an enabling environment where the conversation and social activism for non-violence, universal compassion, neighbourliness, non-

Shaikh Muhammad bin Yahya al Ninowy, Shaikh Ebrahim Gabriels, and former South African ambassador to the United States, Ebrahim Rasool, at the launch of the Center for Non-Violence and Peace Studies SA. Photo SHAKEELA MUGJENKAR

racialism and religious, cultural and gender inclusiveness can be deepened, broadened and resonated globally. Dictatorial regimes and rulers have created tyrannical conditions of injustice, oppression, inequality, social decay, the collapse of civil society and the resultant violent responses, which have had devastating consequences. This is simply because violence should never be the answer. Violence is the language of the inarticulate, and bloodshed only breeds more bloodshed. The Madina Institute Center for Non-Violence and Peace Studies in South Africa aims to offer seminars and certificate courses leading to a Bachelor’s Degree in the Madinan methodology of non-violence with the intent of increasing awareness and countering the narrative of extremism, in both its violent and non-violent forms. It seeks to introduce peace as not simply the absence of violence but rather requiring proactive peace-making, thus positively

contributing to all segments of society, and working hard to create a civilisation of love for humanity and unbridled respect for the sanctity of human life. The Madina Institute Center for Peace and Non-Violence SA will have global outreach by linking and coordinating its synergies with its branches around the world, as well as other voices for peace, non-violence and activism with authentic Islam as its point of reference. The focus is on humanity as a whole when we speak about justice, equality, freedom, dignity and human rights, which goes beyond the limitations and narrow self-interests of xenophobic nationalism, culture, race or religious sectarianism. A strong, well-organised activist and globally-connected civil society as a formation independent from government, its agencies and structures, is the catalyst for societal change. More civil society formations will have to emerge to strengthen the ster-

ling work of those without whose role the plight of the oppressed people in several domains would be even more imperilled. With regard to investing in future leadership, the focus will be to orientate and educate youth, in particular, to build and develop themselves, their families and their communities through informed action, choosing nonviolent and peaceful strategies to do so, avoiding violence and aggression, radicalisation or extremism. Specifically, the centre will focus on improving youth awareness on Islam and non-violence through youth leadership development opportunities, workshops and other training forums, asserting universal values based on a common humanity espousing justice, human dignity, equality, inclusiveness, diversity and access to opportunities to develop, grow and constructively contribute to building society. With regard to interfaith collaboration, the Madina Institute Center for Peace and Non-Vio-

lence SA will also set up forums for dialogue across a diverse range of communities and formations with the expressed intent and purpose of building a common understanding and purpose cementing common cause of peaceful citizenry. The world is a global village and events in one part of the world have ripple and aftereffects elsewhere, as illustrated by the litany of terror attacks we have witnessed and the subsequent widespread rise of Islamophobia across the world. South Africa’s rich history and leadership in peace-making and non-violence strategies led by the father of the nation, late formerpresident Nelson Mandela, can serve as a practical example of success, giving the world a glimpse of the South African tradition on non-violence and peace at a turbulent time in world affairs. There is much work to do as civil society to act as catalysts in building a new reality of non-violence and peace-making at the family, community and societal levels, and it is going to take all our collective energies to succeed. Shaikh Dr Muhammad Bin Yahya Al-Ninowy is Founding Director of Madina Institute Center for Non-Violence & Peace Studies.

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Muslim Views

Muslim Views . September 2016

Centre for non-violence focuses on shattering myths MAHMOOD SANGLAY

MADINA Institute launched the Centre for Non-Violence and Peace Studies (CNV) at a symposium on August 24 at the Century City Conference Centre. The event was open to the public and was attended by 800 people. The main speakers addressing the topic ‘Non Violence: A Foundational Islamic Principle’ were former South African ambassador to the United States, Ebrahim Rasool, and Shaikh Muhammad bin Yahya al Ninowy, the founder of Madina Institute. Rasool called on Muslims to reclaim, from an extremist fringe within the ummah, our right to define our faith. The extremists who ‘worship violence’ are least deserving of this right said Rasool. He endorsed the launch of the centre as a means of ‘fixing the crimes’ of hijacking our faith, of holding 1,6 billion Muslims hostage and of disfiguring the face of the ummah. The vertical relationship of humanity with Allah, says Rasool, is naturally followed by the horizontal relationship of humanity with itself, based on security and the notion that none is better than the other, except in good conduct. The standard of the ‘ummatan wasatan’, argues Rasool, is to be in the religious middle, shunning the extremes. Shaikh Ninowy pointed out how both the Quran and the Bible can be quoted out of context and exploited for the purpose of extremist misinterpretation. However, in the interest of a global peace, Shaikh Ninowy argues, people of faith must actively go beyond projecting the ‘peace

Shaikh Ninowy says humiliation is the cause of terrorism. However, the shaikh does not explore who humiliates whom and whose interests are served in the broader geopolitical context. Photo SHAKEELA MUGJENKAR

voice’ of religion. ‘It is no longer good enough for Muslim minorities to be lawabiding citizens. They must be good with the people of the land, not just the law of the land.’ Shaikh Ninowy said a key principle of the CNV is to advocate the ‘Muhammadan non-violence model’ which resonates with other contemporary models of non-violence as advocated by leaders like Gandhi and Martin Luther King Jr. According to the sheikh, non-violent extremism is more dangerous that violent extremism because the latter is already diagnosed and can be countered immediately. However, the former remains an insidious agent likely to freely engage in hate speech and influence young impressionable minds with

Ebrahim Rasool says Islamophobia, injustice and occupation affect Muslims globally. However, he prioritises, as a response to these geopolitical realities, an introspective solution based on the Quranic admonition in Surah Ra’d (13:11). Photo SHAKEELA MUGJENKAR

Fatima Hendricks, spokesperson for the Centre for Non-Violence and Peace Studies, says the immediate purpose of the centre is to offer ‘basic enablement’ for the deconstruction of the typical myths about violence in Islam. Photo SHAKEELA MUGJENKAR

deviant rhetoric. Such extremism is a ‘ticking time-bomb’ that can then easily develop into a violent manifestation thereof. Shaikh Ninowy said the institute upholds values like respect for the rule of law, freedom of speech, equal opportunity, critical thinking and diversity in viewpoints. Both Rasool and Shaikh Ninowy recognise that Islamophobia, injustice and occupation affect Muslims but they caution against departing from justice and adopting extremism in our response. Shaikh Ninowy recognises that the current polarisation of the world is connected to the deep imbalances of power and wealth and that ‘humiliation is the cause of terrorism’.

However, both speakers stopped short of placing the cause of extremism in its broader global context. Who is humiliating whom? Whose interests are served when Muslims are humiliated, causing a fringe to turn to terrorism? These questions are fundamentally geopolitical yet the analysis offered by Rasool and Shaikh Ninowy are largely introspective and limited to an enquiry of agency within a global community of faith. In particular, Rasool prioritises the divine admonition for Muslims to first ‘change what is within themselves’ as commanded by Allah in Surah Ra’d (13:11). Neither of the speakers referenced the American imperial wars and Israeli occupation as

acts of terrorism (in defiance on international law) that spawn political resistance in the form of religious extremism. In particular, the curriculum of the CNV, for all its depth and diversity, offers no content on the broader discourse of religious extremism and terrorism. Retired Lieutenant General Michael T Flynn of the US Army acknowledges that the US invasion of Iraq in 2003 certainly led to the rise of Isis. Why would an academic centre committed to the study of violence and extremism in the Muslim world exclude enquiry of such a historic geopolitical development? Due to a busy schedule, Shaikh Ninowy was unavailable to answer these questions directly. However, spokesperson for the CNV, Fatima Hendricks, a Ph.D candidate at Thomas Jefferson University, in the US, responded on behalf of the centre. Hendricks says we have to contextualise the journey of the newly launched CNV, which is currently laying the foundations and offering the basic tools for academic enquiry to meet its core objectives. The immediate purpose is to offer ‘basic enablement’ for the deconstruction of the typical myths about violence in Islam. The geopolitical questions, according to Hendricks, relate to a higher level of engagement. These, she argues, will be included in the future development of the CNV curriculum and may well include the ‘macro issues’ of geopolitics and elements of lobbying and advocacy. Currently, the CNV is focused on ‘micro’ capacity building.

Muslim Views

Muslim Views . September 2016

On Afro protests and internal racism SHAFIQ MORTON

THE ‘Afro’ protests at Pretoria High School for Girls and Sans Souci Girls’ High School are, without doubt, symptomatic of a greater malaise in our country. Institutional racism – the law-book of apartheid – might have been abolished in 1994 but other layers of the apartheid onion still remain. For instance, in this model, we have an underlying layer of ‘attitudinal racism’, where we still need to shed the DNA of institutionalised racism. Sometimes, we are unaware of how deep-rooted these subliminally conditioned partialities run, and they can be very hurtful when we express them – albeit unintentionally or in the Freudian sense. This is all part of the learning curve of us, South Africans, not only getting to know ourselves but getting to know exactly who we are through our sensitivities, our perspectives and our various home languages, after centuries of forced separation and colonial hegemony. But, I must admit, it is difficult to apportion the benefit of ‘Freudian’ doubt to certain educators in our midst who appear to have policed learners to the point of violation. Our constitution is a secular one but it explicitly accords dignity to all faiths, and it clearly honours all cultures. The Victorian mentality, imposed upon the learners in some of the schools affected – and understood as strict regulation – in reality, reinforces the ideals of whiteness and straight hair being superior. And so, to be successful,

Muslim Views

The Victorian mentality, imposed upon the learners in some of the schools affected – and understood as strict regulation – in reality, reinforces the ideals of whiteness and straight hair being superior. we must all aspire to be copy-cat Victorians with straight hair. It tells us, in essence, that to be a successful black we have to be a good white. This value – especially given our painful history – is presented as ‘discipline’ when, in fact, it is a colonialism of the identity. This, it must be said, has little to do with fashion or the very necessary dimensions of real discipline, such as good manners, respect, cleanliness, neatness and hard work. It is interesting to note that ‘Model C’ schools – who liberalised in terms of enrolment as far back as the early 1990s – have become bastions of this inflexibility where social freedom must be subsumed by the dominant institutional culture. This is the French understanding of democracy; we all have to be the same, no matter what. That this militates against the spirit of our constitution is obvious – and the educators should have known better – but it is a scenario that can easily be ameliorated, and, if treated with understanding, it has the potential of far more positives than negatives if we understand the

context. This is because the ‘Afro’ protests have a history that goes back to the starry-eyed 90s when upwardly mobile parents in ‘nonwhite’ areas, seeing better educational opportunities for their children, started to enrol them in ‘Model C’ schools. But, as we’ve discovered, many of these ‘Model C’ schools in white areas – well run with topclass facilities – had not fully realised the implication of the vast social changes taking place outside their realm. In other words, we sent our children to these schools on the strength of their insitutionality, and not their constitutionality. This meant that our children attended these schools very much on the terms that existed before liberalisation, before 1994. And, as parents understandably desperate for our sons and daughters to receive a good education, we were initially prepared to make sacrifices in this regard. Of course, a lot has changed since different apartheid geographies met on the school playground. At many schools, formerly disenfranchised parents have

moved into former white areas, have served on the school governing bodies (SGB) and have challenged issues such as hair, hijab, beards and jumuah times. But, as we’ve seen recently, not all schools have moved as much as they should have – because of attitudinal racism. What is significant is the fact that South African youth, unimpressed by the political and psychological debris of previous generations, are beginning to occupy our social and institutional spaces on their own terms. This generation is beginning to peel away the apartheid onion of institutionalised racism, attitudinal racism, geographic racism, historical racism and economic racism. This is an exciting development. Our youth, migrating into new domains, are now rejecting the colonisation of their bodies and their minds. Again, as mentioned at the beginning of this article, it’s not a question of spurning discipline and traditional good practice but more a question of finding an indigenous 21st century identity that resonates within those parameters.

For us, as a Muslim community, it throws up huge challenges beyond the school grounds. The dynamics of who we are as South African Muslims is changing rapidly with the Malay-Indian identity axis being critically scrutinised – not only by indigenous African reverts but by immigrant communities and, more especially, young people. The point is that second generation Somalis, Sudanese or Bangladeshis, as well as second generation Zulus, isiXhosa, Sothos or even whites, are not for much longer going to see themselves as a Muslim ‘other’. This begs a question that should be burning within ourselves right now: yes, we may criticise those ‘Model C’ schools for their unjustifiable assaults on human dignity and language but what have we done in policing our own internal racisms? What have we done about our own backyard? Must Malawians , for example, be callers to prayer for the rest of their lives? Must a Zulu always have to wear a ‘topie’ and say he performs ‘namaz’? Must someone who talks isiXhosa have to eat koeksisters, instead of pap? Must a Somali remain a shopkeeper forever? And, oh yes, what happens when our sons and daughters – hailing from this variegated community – want to marry each other? These are the real questions that need to be asked because, if we don’t confront them, we will find ourselves outpaced in the same way that society outpaced some of our ‘Model C’ schools.

Muslim Views . September 2016

Sanzaf leadership prioritises developmental agenda SHAUKET Fakie, the National Chairperson of the South African National Zakah Fund (Sanzaf), spoke to Muslim Views on September 7 about the organisation’s publication of its annual report within 90 days of financial year-end. The report was published last month. Fakie served as the AuditorGeneral of South Africa from 1999 to 2006 and as the Group Chief Business Risk Officer of MTN. He was appointed National Chairperson of Sanzaf in 2015. ‘Justice delayed is justice denied,’ says Fakie. He uses this maxim to illustrate how a delay in annual reporting by an organisation like Sanzaf is akin to committing an injustice. Delaying vital information about a public organisation’s performance amounts to denying stakeholders their right to current and relevant information about the organisation. Late publication of this information may also relegate it to historical interest. Given Sanzaf’s approach to accountability and Fakie’s expertise in accounting and auditing, it is not surprising that the organisation is meticulous in its financial management and oversight. In particular, the annual report is useful for a range of important decisions regarding donations and support from its donor community. The report provides audited financial statements and concrete evidence of activities and causes that donors support financially. It

Shauket Fakie was appointed National Chairperson of Sanzaf in Photo SANZAF 2015.

remains the NGO’s most important formal report to its stakeholders and the public. Timely publication of its annual report, according to Fakie, is what sustains the confidence the public has in Sanzaf. And the report is explicit about its prioritisation of reputation management and maintaining the dignity of the beneficiary. The reputation of organisations that rely on public funding rests largely on how accountable and transparent they are in delivering on the core mandate of serving the interests of designated beneficiaries. Indicators of such transparency include the percentage spent on administration costs and salaries. The past financial year reflects

16,6 per cent in this respect. This means that 83,4 per cent (83,4 cents) of every rand goes to the beneficiaries. It may appear that the percentage growth in administration costs (up from 15 per cent in 2012) is mitigated by the phenomenal growth in income (up from R81,9 million in 2012 to R151 million in 2015) yet Fakie says they are striving to reduce costs. An independent UK-based study in 2013, conducted by Givewell and Giving Evidence, indicates that lower administration costs do not necessarily mean better performance by charities. The study shows that favoured charities spent an average of 11,5 per cent of their costs on administration while charities that were less favoured spent an average of 10,8 per cent for this purpose. The Best Business Bureau and the Charities Review Council in the USA recommend that charities spend at least 65 per cent of their total annual expenses on their stated programmes, and not more than 35 per cent on administration. Thus there is no empirically perfect model for an administrative-to-programme cost ratio for a charity but Sanzaf’s 16,6 per cent is reasonably within the range of good working models internationally. Generally, spending on vital administrative functions enables good performance. And the Sanzaf leadership is acutely aware of the need to obtain the appropriate balance between costs that sustain vital administrative efficiencies for the purpose of growth that effectively

delivers on the organisation’s core mandate. Fakie says they held back on programme spending in the last financial year to ensure that reserves are available towards year-end in the event of critical need. This practice is indicative of cautious and conservative programme spending that may impact on the number of beneficiaries assisted. However, it is again a matter of prudent balancing of expenditure against a limited budget on the one hand and unlimited demand in a social welfare environment characterised by what Fakie calls ‘uncertainties’. Managing the budget for optimum efficacy is the function of a calculated adjustment process over a few financial years to get the appropriate balance. The sharp increase in income over the past few years, says Fakie, may be attributed to both a broadening of their donor base as well as an increase in contributions from traditional donors. The growth in income from 2014 to 2015 was 27 per cent, and Fakie adds that constant communication with the public has a great deal to do with this. A unique feature of Sanzaf’s communication is its dedication to zakaah education programmes. In addition, tools like the online zakaah calculator application and user-friendly electronic means of payment attracts younger professionals who are likely to remain loyal to a trusted brand. Collaboration with government is currently not a major focus for Sanzaf, both in respect of joint projects for social welfare

beneficiaries and in respect of funding. The main reason for this is that Sanzaf, due to its core mandate, remains focused on zakaah collection and distribution, which is essentially limited to the Muslim community. Transcending this 42-year-old legacy beyond a faith-based community that is more inclusive is not a short-term project. It involves a possible review of the name of the organisation and a vision that more actively prioritises democratic values such as social cohesion and social justice. Over recent years, Sanzaf has enjoyed a buoyed reputation among international peers in the NGO world. Collaborative welfare projects as well as conferences and agreements on joint international standards are underway. Sanzaf already complies with nine of the 13 standards set by Indonesia as the world’s most populous Muslim country. However, Fakie is cautious about investing time or resources into any international projects that may detract from Sanzaf’s current leading position as the premiere South African Muslim charity. Fakie places emphasis on Sanzaf’s developmental agenda and mentions programmes like its bursary scheme, which disbursed R20 million and assisted 1 317 students in 2015, and its distribution programme which is envisaged to contribute to positive social engineering. He estimates that currently only three to five per cent zakaah is collected in South Africa and that the potential is R2 billion.

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MAHMOOD SANGLAY

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Muslim Views

Muslim Views . September 2016

A true world icon: Jeep turns 75

Hyundai Tucson was voted the ‘Women of Wonder’ Car of the Year. Photo QUICKPIC

One of the most iconic brands in the world of motoring passes its 75th anniversary milestone. Photo QUICKPIC

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

ASHREF ISMAIL

JEEP – one of the world’s few, true icons – is celebrating its 75th anniversary in 2016. To mark the occasion, the Jeep brand is creating distinctive, unique 75th Anniversary Edition models – Grand Cherokee, Cherokee, Renegade and Wrangler. These limited edition models pay homage to the history of the legendary Jeep brand. The Jeep brand’s legendary heritage and capability have made it iconic – well-known and loved throughout the world. Since they were first produced in 1941, Jeep vehicles have been the authentic benchmark for off-road capability, having mastered more terrain, led more adventures and provided drivers more freedom than any other vehicle before or since.

The Grand Cherokee 75th Anniversary model is based on the Grand Cherokee Limited and includes an updated front fascia and grille design, 20-inch bronze alloy wheels, deep tinted glass, updated headlight design, LED fog lights, a dual pane panoramic sunroof as well as luxury leather trim on the door panels and armrests. The Cherokee 75th Anniversary model is based on the Cherokee Limited and includes bronze badging, fascia and grille, leather with accent stitching, special 18inch wheel design and dual pane sunroof. The Jeep Renegade range features a 75th Anniversary model based on the Limited with the addition of bronze badging, fascia and grille, body colour mirrors and door handles, rear tow hook, 18-inch bronze alloy wheels, navigation system and My Sky roof. The 75th Anniversary Wrangler Unlimited is based on the Sahara and features Rock Rail tubular steel side steps, unique 17-inch bronze alloy wheels and navigation.

These limited edition models have been launched this month and are available at Jeep dealerships nationwide. In addition, Jeep plans 75 days of celebrations and special offers at Jeep dealerships until October 20, 2016.

Tucson is ‘Women on Wheels’ Car of the Year

READERS’ COMPETITON – Win a Jeep hamper worth R500

ASHREF ISMAIL

The reader with the most original and unusual competition entry could win a special Jeep hamper consisting of a model car, t-shirt and cap to the value of R500! All you have to do is tell us, in your own words: 1. Where in South Africa would you go if you won a Jeep for ten days? 2. Which Jeep model would you choose? 3. Who would you take along? E-mail your entries to ash@fmxafrica.co.za to reach us no later than Friday, October 14, 2016. The winner will be announced in the November edition of Muslim Views.

THE Hyundai Tucson has won the 2016 Women on Wheels (WOW) Car of the Year Award. Hyundai’s top-selling new SUV, launched in March this year, won the vote of an all-women judging panel, which included Women On Wheels editor, Juliet McGuire, and nine other top motoring journalists. The Hyundai Tucson took the top honour due to its affordability, practicality and overall value for money. Thousands of votes were cast and the winning cars in eleven categories were chosen out of 120 finalists (over and above the overall winners). The Range Rover Sport won the overall Reader’s Choice Award. According to Juliet McGuire,

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Muslim Views

WOW editor and the driving force behind the awards, the judges’ votes were based on things such as good value for money, practicality, comfort and performance. The ten judges voted for cars in each category via a point system, and the car with the highest number of votes was then crowned the winner of that category. Judges were then asked to vote for their overall car of the year – the Hyundai Tucson. The reason these awards are so important is because they are the only awards that cater to women and are voted for by women. These judges are at the top of their game within the motoring journalism industry. It’s also interesting to see what the public considers the best of the best.

Muslim Views . September 2016

Toyota’s game-changer ups its game ASHREF ISMAIL

BACK in 1997, Toyota’s hybrid Prius was a real game changer. It was the first hybrid to be mass-produced when it was launched, making hybrid technology readily available to the car market. However, it was only with the launch of the second-generation Prius, in 2005, that South Africa first tasted hybrid technology. In keeping with the Prius name – which means ‘front runner’ in Latin – the new-generation marvel continues to build on its green car credentials, and now comes with even more technical breakthroughs to reaffirm its status as the world’s best-loved hybrid. In fact, Toyota had sold more than 3,5 million Priuses, winning favour with even Hollywood stars who want to demonstrate their commitment to environmental causes. Even Helen Zille was known to have shunned the big, black, shiny, blue-light equipped SUV’s in favour of a humble Prius! The New Prius introduces the next generation of Toyota’s signature hybrid powertrain. The new hybrid battery offers higher energy density. At the same time as maintaining power output, its size has been reduced by ten per cent. Furthermore, it can now absorb 28 per cent more energy in the same amount of time, which

Prius – weird but still leading the way.

means that it is faster charging. The electric motors are smaller in size yet also provide a better power-to-weight ratio, and the thermal efficiency of the petrol engine – at 38,5% already very high on the current Prius – is increased to 40% – a world’s best for a petrol unit. As in the current model, Prius’s hybrid system features a 1.8-litre VVT-i Atkinson cycle petrol engine that produces a maximum output of 72kW at 5,200rpm,

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with peak torque of 142Nm at 3,600rpm. The new Prius has a redesigned transaxle that offers more efficient performance and packaging and reduced weight. Its smaller dimensions, notably a 60mm decrease in length, have allowed the auxiliary battery to be relocated in the engine compartment. Every aspect of the hybrid system has been made more efficient and these improvements deliver about half the gain that’s been

realised in fuel efficiency. The petrol engine uses less fuel; the electric motor-generators are smaller, lighter and more efficient; mechanical losses in the transaxle have been cut by 20%; the power control unit is more efficient; and the nickel-metal hydride HV battery is lighter and more efficient. Further gains have been made by reducing the energy load of the air conditioning system, improving the rolling resistance performance of the tyres and creating a

more aerodynamically efficient vehicle design. The new hybrid system’s output – petrol engine and electric motor combined – is 90kW, and the drivetrain now delivers its power in a more user-friendly manner, accelerating from 0100km/h in 10,6 seconds. Highway overtaking acceleration from 80 to 120km/h can be accomplished in just 8,3 seconds and the top speed is 180km/h. The driver can choose from three selectable driving modes – Normal, ECO and Power – to suit driving conditions and personal preference. The driver can also switch to EV mode, for short distances in pure EV driving, such as entering a parking space or garage. Normal mode provides a suitable balance between fuel economy and throttle responsiveness. Switching to ECO mode optimises the powertrain and vehicle systems to prioritise fuel saving, adjusting throttle response and air conditioning performance. Power mode gives emphasis to acceleration feel. Pricing of the new Toyota Prius remains very competitive at R427 200. Fuel Consumption: 3,7litres/ 100 km Service Plan: 5 years/ 90 000km Warranty: 3 years/ 100 000km Hybrid Battery Warranty: 8 years/ 195 000km

Muslim Views

Muslim Views . September 2016

ROAD SAFETY – ADVANCED DEFENSIVE DRIVING SKILLS

Danger at railway crossings ASHREF ISMAIL

IT may come as no surprise to you that we have an atrocious road safety record in the country, with more than 40 people dying daily on our roads. Some of the most dangerous places include junctions, intersections and, needless to say, railway crossings. Well, why should we not be surprised? Our bad driving behaviour extends to all road types and environments so when we encounter a railway crossing, especially if it’s one that we cross often, we tend to become complacent: either we think that we can foolishly outrun the on-coming behemoth or we think that even though the train driver is blasting his horn, we still have a few seconds to dangerously take a chance. Sometimes, we’re so preoccupied in our thoughts or, God forbid, with our mobile devices that we are completely distracted. Advanced Defensive Driving Skills is all about sharpening your concentration and enhancing your safety. A train, laden or otherwise, weighs many, many, more times the weight of your humble SUV. Dicing with one is very foolish and if you’re doing this daily with

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your little kids from school noisily distracting you, this is a recipe for disaster. Remember, a speeding train cannot stop as sharply as you can in your car. Even at low speeds, a train crashing into a car will almost always destroy the car because the point of impact is at right angles, and, depending on the point of contact, can cause the

tyres to blow out, digging the rims into the ground and causing the car to be dragged a distance, literally tearing it into pieces along the way. Should the train ‘clip’ the car on the front or rear extremities, there’s a good chance that the car will spin out and hopefully away from the tracks, with a good chance of survival for the occu-

pants. All of which are really no brainers. The most important road safety tip or dealing with level crossings, is to be alert (radio switched off, no mobile devices and no distraction from other occupants), looking carefully in both directions and, irrespective of the speed and distance of the

approaching train, never risk trying to cross if you see one approaching. Where booms are in place, it’s even more foolish to try to outrun them. According to Transnet, the most dangerous flashpoints are on rural farm roads where tractors and heavy machinery sometimes cannot get over in time, either because the driver has panicked and found himself in the wrong gear and stalled the vehicle on the tracks or, in cities where, because of the general low speeds of an approaching train or because drivers have just become so used to the presence of a train, drivers become complacent and feel that they can easily ‘make it’, often with disastrous results. As a rule, learner drivers and those who lack confidence using a manual transmission gearbox should avoid roads where train lines pass. Should it be unavoidable then do so with extreme caution and don’t panic, especially if the railroad crossing happens to be on a slight incline and clutch control is critical. Rather use the handbrake and carefully release the clutch to proceed forward without being intimidated by impatient drivers hooting at the back.

Muslim Views . September 2016

Volvo milestone ASHREF ISMAIL

42163

ON August 17, 1966, the Volvo 144 was presented to the motoring public as a considerably bigger car than its predecessor, which, after eight years, surpassed production figures of no fewer than 1,25 million cars – creating Volvo’s first million-seller. The 140 series entailed several important advances in

both passive and active safety. The chassis was extremely resilient to twisting and was fitted with crumple zones and a protective roll cage. The brake system was advanced with disc brakes both front and rear together with a dual-circuit system with twin hydraulic circuits at the front. This provided a threeway partitioning of the circuits so that if one circuit failed, both front brakes and one rear brake would still function. What’s more, there were reducing valves to prevent the wheels locking during heavy braking, a solution first employed by Volvo. A

split steering column and a dashboard with a collision-protected frame were other safety features. Later, the 140 series was also fitted with headrests, retractable seat belts and seat belt reminders as standard. The Volvo 140 series had a conventional design with a front-mounted engine and rear-wheel drive. Initially, the series employed the tried and tested 1.8litre four-cylinder B18 engine from the Amazon, producing 55 kW – or 70 kW with twin carburettors. The 1969 model had the 2-litre B20 engine, producing 60 kW and 75 kW respectively. Since the 1971 model, there were also versions with electronically controlled fuel injection, producing 88 kW.

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Muslim Views

Muslim Views . September 2016

Turkey and the end of an era of imperial control JUNAID S AHMAD

THE attempted coup and its aftermath in Turkey on July 15 have provoked heated debate on its meaning and ramifications. The will of the Turkish people to unflinchingly defend their democratic experiment, regardless of the particular regime or leader in power, has been remarkable. Nevertheless, critics are pointing to the Turkish leader Recep Tayyip Erdogan’s heavy-handed tactics to consolidate power afterwards, involving mass arrests, detentions, dismissals in all realms of state and society. Both sides seem to have compelling cases as to what ought – and ought not – to be done in such tumultuous circumstances. But it will be a rare soul who will not acknowledge that rolling back the right of the Turkish military to crush democracy in such a way, as it has done multiple times in the past, is a true milestone in the struggle for the sovereignty of the Turkish people of the country’s destiny. They are now the custodians of that future, not the armed forces. The character of Erdogan though, in Western policy circles, has been subject to an absurd amount of scrutiny. Even before the events of July 15, there were observers pointing out how Erdogan was undertaking significant shifts in foreign policy. The boiling point for Nato was how the Turkish leader all of a sudden decided to pursue some form of rapprochement with Russia, enemy number one for the Western military alliance, despite the end of the Cold War.

Erdogan’s apology to the Russians for shooting down their jet last year sent shockwaves to Washington and Berlin. The coup-makers, whether supported directly or indirectly by these outside forces, at least thought they would have their blessing in getting rid of a ruler increasingly unpredictable and unreliable for the purposes of Nato militarism and expansionism. Turkey and the Turkish military have been central to Nato’s formation, in 1949. Though not deployed in direct aggression, Turkey has been expected to be at the forefront of any confrontation Eastwards. For Nato, it has been the threat of all the military stockpile housed in Turkish bases, including nuclear weapons, that was supposed to keep the Russians and any powers with any ambition to disturb Western hegemony at bay. The weakening of the West’s trusted ally, the Turkish military, and its replacement by ‘Islamist’oriented democrats, has been treated with a great deal of suspicion, if not outright opposition. What slowed down any attempts to flagrantly dislodge Turkish democracy during the recent period (at least until July 15) was the AKP’s more or less cooperation with Western and Nato war aims, especially in the case of Syria. But this was camouflaging deep-seated tensions. The whole Western repertoire being regurgitated ad nauseum for years, around Erdogan’s ‘creeping authoritarianism, had very little to do with Erdogan himself. The ‘crime’ of Erdogan is not that he

The boiling point for Nato was how the Turkish leader all of a sudden decided to pursue some form of rapprochement with Russia, enemy number one for the Western military alliance, despite the end of the Cold War. is power-hungry or authoritarian. Such a narrative should be laughed at for its hypocrisy when considering the dozens of allies of Washington in the region who don’t even give lip service to a semblance of democracy. Furthermore, the police state practices and concentration of power in the ‘unitary executives’ in the Western democracies/ plutocracies during the ‘War on Terror’ regime give such countries no moral authority to pontificate to other countries on these matters. Indeed, the ‘crime’ of the Turkish leader and the AKP is something else. It has to do with Western anxiety over yet another rising power in the region, and globally. It has to do with the ongoing challenge to, and breakdown of, the global unipolar moment that the US imperium achieved after the collapse of the Soviet Union. Multi-polarity is not simply about the rise of China or the reemergence of Russia as a ‘great power’ anymore. It is about the rise and assertion of sovereignty of an increasing number of nations, including Turkey. In fact, the problem for Wash-

ington is even deeper than that. Turkey has been central to Nato but it has been even more pivotal to the US specifically because it has been one of the central satraps of American control of the resource-rich West Asia and North Africa (Wana). After World War II, in order to control what Washington planners described as ‘a stupendous source of strategic power, and one of the greatest material prizes in world history’, the US decided to establish an architecture of political tyranny throughout the region to ensure that only Washington called the shots about where the oil went, and where it did not. Tyrannical regimes in the region that were subservient to the US were central to this objective. Arab nationalism and Nasserism challenged this order of things temporarily but were defeated in the 1967 war with Israel. The Zionist state and its services to tyranny and empire in the region have been crucial. What in the past was the unstated unholy alliance has now become overt and explicit: Arab monarchies and autocrats aligned with Israel, with the backing of their overlord, Washington. But there were other non-Arab regimes in and around the region that Washington deemed absolutely essential to upholding this unnatural and grotesquely unjust order in the Arab world: Iran, Turkey and Pakistan. The US overthrew the democratically elected government of Mohammad Mosaddegh in 1953, and imposed the brutal Shah who slavishly performed these services for Washington. Until the Islamic

Revolution in Iran in 1979, when ‘we lost Iran.’ Iran’s real crime was and is not its human rights abuses and repression, which, as in all states, do exist. Its crime for which it is vilified since the moment of the overthrow of the dictatorial Shah was disobedience to the global mafia don, and its challenge to the US imperium in the region. Erdogan and Turkey’s crime seems to be pointing in this direction, perhaps Pakistan as well. These countries are not entirely predictable, act on their own sometimes, and may pursue their own interests that not only may be independent of those of Washington’s but may, in fact, be done in cooperation with those that the US and Nato deem as rivals and want to undermine: China, Russia, Iran and so on. All of the talk concerning Erdogan and his desire to revive some Turkish sultanate, Islamism and/or nationalism (take your pick) going wild in Turkey and in Pakistan, is fundamentally about one thing: the geopolitical anxieties of an empire in decline, unable to exert much muscle in bullying as it used to, only able to profit from billions in weaponry being sold to its ‘moderate’ Arab allies, like Saudi Arabia. And ultimately, attempts at the reassertion and projections of American power by ‘pivots’ and expanding bases are crude cover-ups for the moral, political and economic decay of the American imperium. Junaid S Ahmad is SecretaryGeneral of the International Movement for a Just World (JUST) and Director of the Centre for Global Dialogue in Lahore, Pakistan.

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Muslim Views . September 2016

Muslimah Today hosts wonderful women SHAMEEMA OMAR

A HANDPICKED selection of wonderful women speakers from across South Africa graced the University of KwaZulu-Natal Westville Senate Chambers in a two-day conference commemorating and celebrating Women’s month. Deputy Minister of Home Affairs, Fatima Chohan, Mama Zuleikah Mkhize, Haafidhah (memoriser of the Holy Quran) Radia Bawa, Fatima Mnxulwa, Dr Fahrial Amla, Dr Shakira Cassim and Dr Raeesa Aboobaker delivered motivational messages. Author, great-grandmother and Women’s Cultural Group founder Dr Zuleikah Mayat, in her sixth year, since the inception of this conference, once again, touched young women’s hearts as she imparted knowledge, wisdom and related some experiences of her life. She was unexpectedly conferred an honorary doctorate by University of KwaZulu-Natal, 33 years after she turned down a similar offer. Mayat, who brought her audience to tears and laughter, at 90years-old, still shops on her own, not for the chores that she has to do but rather for exercising her limbs. However, she is still struggling to come to terms with the tragic loss of her sister and husband but, as she says, ‘Life presents so many undeserved gifts to us.’ The Muslimah Today conference, organised by Fatima Asmal and open to all faiths, had Durban’s wisest heroine and her concluding words served as a lesson in a month bearing a public holi-

Dr Shakira Cassim addresses the audience.

day dedicated to South African women. ‘I am human. Still on a learning curve.’ Women like these inspire and continue to uplift communities. Mrs Mayat is truly a gem and asset to Durban. Haafidhah Radia Bawa Hendricks, Principal of Darul Naim Li- Zuhr, based in Cape Town, began her hifdh journey at the age of three years and completed at the age of nine years. She matriculated at age fifteen, and holds a Bachelor’s degree in Media and Communication Science. Now a mother of three girls under the age of four, she recited the qiraah after the opening recitation by

Ruqayya Paruk. Deputy Minister of Home Affairs, Fatima Chohan, keeping to the theme of the conference titled ‘The Path To Happiness’ in her keynote address said, ‘We cannot exude what we do not represent; we cannot give what we do not have. Are we happy? Of all Eastern philosophies, Islam inspires a balance in all things and Muslim women should be sensitive to the deepest form of sexism.’ Mama Zuleikha Mkhize, in her address, recounted her journey to Islam and the emotions

Photo HASINA SULIMAN

that gripped her when she accepted the Shahadah. She explained how she was encouraged by her husband, based at the time at the Bakerton Masjid, in Gauteng, to perform the basics such as wudu and salaah. ‘Being in the township, it was quite a challenge making wudu as we did not have hot water.’ Mama Mkhize also faced the challenge of a mother-in-law who was against her son embracing Islam. In an age of abuse and women being subjected to so many hardships, oppression and cruelty by the very husbands and men that

Almighty Allah has appointed as parents in full trust and faith, Mama Mkhize said one must remember that Surah An-Nisa very beautifully states: ‘And give not unto the foolish your property which Allah has made a means of support for you but feed and clothe them therewith, and speak to them words of kindness and justice.’ (4:5) Fatima Mnxulwa also narrated her experience of embracing Islam. Now running an orphanage in Wyebank, Durban, she hails from Gugulethu, Cape Town. Her father, a bishop, was deeply embarrassed by her leaving the church choir on that lifechanging day in 1986, at the age of 13, when she informed them that she would no longer sing. Her mother, after a difficult journey of acceptance, embraced Islam on an Eid-ul-Adha and her father, after a long battle of resistance, proclaimed Shahadah a month before his return to his Maker. Local Durban ladies, Dr Fahrial Amla, an industrial psychologist, Dr Shakira Cassim, a paediatrician, and Dr Raeesa Aboobaker, a homeopath, in their witty ways brought humour and hope to a room of beautiful women who spent two days smiling and crying at the challenges of those who rose above their trials, tests and tears and proved that women do rock after shock. Moulana Musa Mkhize, the son of Mama Zuleikah Mkhize – who at the age of 70 addressed a women’s conference for the first time – concluded the conference with a few words of advice and a duah.

Muslim Views

Muslim Views . September 2016

Concerned voice of a Bo-Kaap youth KAREEMAH BESTER

OVER the past few months there have been many articles published, postings on social media platforms and even broadcasts on the radio about the community of Bo-Kaap, the issues facing it, the Cityâ&#x20AC;&#x2122;s policies and courses of action negatively affecting it, monster buildings and the threat to the areaâ&#x20AC;&#x2122;s historical position. This article, however, does not focus on the rich history and heritage of the area nor is it a complaint about a monstrous building going up. It does not come from a wellinclined citizen of the area who has lived in it for fifty plus years and who will do just about anything to go against or reject any changes in the area; it comes from a youth of Bo-Kaap, someone who has lived in the area all her life and is, for the first time, extremely concerned about the survival of the community she lives in and calls home. My name is Kareemah Bester and I have lived in Bo-Kaap my entire life. I have never been one for politics and such but since I have come to learn about my communityâ&#x20AC;&#x2122;s beautiful history and heritage that dates back centuries and about how it is under threat, I have become vigorously eager to help prevent any demolishing of the history, culture and heritage of my home. I recently volunteered my spare time to help the Bo-Kaap Civic and Ratepayers Association and, from listening and observing, I have learnt that the policies and courses of action by the City have

been negative on the community of Bo-Kaap. By my own volition and my own understanding of the issues facing this community, I have come to realise that the policies put in place by the City is â&#x20AC;&#x2DC;pro richâ&#x20AC;&#x2122; and the Cityâ&#x20AC;&#x2122;s policy is to make money. It seems that they are not concerned about the poor or less fortunate or how they go about achieving their â&#x20AC;&#x2DC;objectivesâ&#x20AC;&#x2122; so any loopholes are seized and, in this way, the rich get richer and the poor poorer. I do not have a degree yet but, from my observations, these decisions and courses of action are creating gentrification and are limiting housing in the area, which is a need. Bo-Kaap used to stretch over a much larger piece of Town Central but now it is just a very small residential area above Town Central, and it seems to be getting smaller and smaller. Vacant land and properties are being sold off like candy at a store, and each time land or property is sold, the rates and taxes are raised in the area. Bo-Kaap is one of the very few areas that still supports the lower and middle class income earners but the increases in property rates are rapidly changing this. Residents can barely hold their own. The Bo-Kaap Civic and Ratepayers Association is basically the voice of the area but they, at times, are ignored by the City. It is said that all communities are allowed to voice their opinions about anything they are not satisfied with but it seems as if the City is just saying that to appear to be â&#x20AC;&#x2DC;fairâ&#x20AC;&#x2122;.

The Bo-Kaapâ&#x20AC;&#x2122;s past is being changed by big money and other interests, much to the concern of long-time residents, including the writer, who identifies herself as one of Bo-Kaapâ&#x20AC;&#x2122;s youth. Pictured here are some of the youthful and senior residents of the Bo-Kaap of years now gone. Photo Dr M H Ebrahim The Cape Hajj Tradition: Past and Present, sourced from the National Library of SA

â&#x20AC;&#x2DC;You have a right to voice your opinionâ&#x20AC;&#x2122; but is that opinion even taken into consideration for decision-making? I mean, look what happened at the tribunal. I understand that change is inevitable and at some point BoKaap is bound to change but that does not mean that the look, feel and cultures should change. If change occurs it always has to be in the interest of the area in terms of its history and culture as well as the well-being of its residents. These are just a few of the issues facing Bo-Kaap; there are many more but my aim with this article is just to try to inform and bring together everyone interested in the community of Bo-Kaap, whether they are in the area or not. I think it is extremely important for everyone to look at what used to be, what it is now and what it will be like in the future if its history and heritage are lost and destroyed. The Bo-Kaap community has brought and held together people for many years, and played a major role in shaping the history and diversity of Cape Town. It is my home and I, along with many other youth of Bo-Kaap, do not want another District six or Die Waterkant.

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Muslim Views . September 2016

From nurturing the soil to nourishing minds

JASMINE KHAN DURING the 1960s, the late Imam Abdurahman Bassier walked the streets of Bo-Kaap and noticed youngsters lounging around, looking bored with nothing to do. One day, he invited a few of them to join him in the old Star Hall. There he encouraged them to participate in some games. Imam enlisted the help of the late Dr Achmat Davids, a social worker, and together they brought about a change in the mindset of the youth of the area. In 1964, Imam co-established the Boorhaanol Recreational Movement with the aim of improving the quality of life of the community through adult education, activities for the youth and student bursaries. The Bo-Kaap, also known as Skotsche’s Kloof, takes its name from a market garden of the same name, which was established in 1707. At the time, there was a need for fresh water and fruit and vegetables to be provided for the ships that rounded the Cape on its way to the East.

The original homestead was granted to Andries Thomasz and, as the years passed, outbuildings were erected, which incorporated numbers 67, 69, 79 and 81 Dorp Street. The original entrance was in Almond Street, and number 81 was originally a flat-roofed building. As more buildings were erected, the market garden was subdivided. Although number 81 dates from 1870, it already existed as early as 1859, adjoining the main house. The property was sold to the Moslem Progressive Society during 1973, with the proviso that it be used as a pre-school. Life in the Bo-Kaap went on and, in 1970, the first pre-school was opened in the area. The Boorhaanol Islam Movement converted what was known as the ‘ou skooltjie’ (old little school) into a centre for all their activities, including the pre-school. Nothing was done about the property at number 81 and, in 2007, the trust of the society deeded the property to Boorhaanol Islam. When the occupant left, it was occupied by

Originally part of a homestead of a refreshments station for seafarers sailing past the Cape of Good Hope, 81 Dorp Street fell into a state of disrepair and, by 2013, was nothing more than an empty shell but it was renovated and is now the Photos SUPPLIED premises of Boorhanol Nursery School.

vagrants and steadily fell into disrepair and was damaged by fire. By 2013 it was a bare shell, and the office of the Heritage Resources of the city pronounced that the building had to be restored. After protracted negotiations with the City Council to settle the outstanding rates owed on the property, the movement set about the arduous task of renovating the derelict building. It is indeed a testament to the commitment and hard work of Badroodien Sydow, Saied Solomon, Vernon Collis, Shaamiel Gamiet, Sedick Williams and Sulaiman Emandien, that the building was restored

with almost all of its original features intact. It is the vision and mission of the owners to utilise the building to educate locals and tourists about the true meaning of Islam, and to bring about a shift in mindset of how people view Islam. This is of particular importance as more and more we are being regarded as ‘pariahs’ of the world. In addition, the original ‘amanah’ is being fulfilled because it houses Boorhaanol Nursery School, a pre-school that pioneered the integration of Islamic teachings and practices into the syllabus. What, you may ask, is the con-

nection between Imam Bassier’s efforts to bring about a change in the mindset of the youth in the area, which led to the establishment of what is today known as the Boorhaanol Islam Movement, and the market garden started in Dorp Street? The market garden nurtured the soil to produce much needed nourishment to the people who visited the shores of our fairest Cape. Number 81 Dorp Street today resounds with the sound of the chatter and laughter of young voices; and a dedicated team of educators are nourishing the minds and hearts of our future generation, Alhamdulillah.

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Muslim Views . September 2016

Health File

Women must take charge of their health DR MALIKAH VAN DER SCHYFF

AS women, we often neglect our health while fulfilling the roles of wife, mother, homemaker or professional. As we look back on Woman’s Month, August, it is opportune to look at these health advices specifically for women.

Don’t ignore important changes in your menstrual cycle Monitoring your menstrual cycle can be difficult, especially as most women lead busy lives. Lately, with smartphones and apps, it is easy to document your bleeding pattern and monitor your cycle. I would encourage women to always monitor their cycles. It provides us with valuable information. The time to consult your gynaecologist is when there are changes in your menstrual cycle. You may also need a pelvic ultrasound scan (which may be abdominal or vaginally done), looking for abnormalities such as fibroids, polyps or cysts. Consult you gynaecologist if your menstrual cycle is: l too heavy and you are soiling, double padding or it is worsening anaemia. l extremely painful, resulting in absence from work or school. l of longer or shorter duration between menses. l skipping periods. It may be nice to not have a cycle every month but it is not healthy or normal, and can be dangerous. Young women should seek

Muslim Views

Don’t neglect pap smears

Older women should check abnormal bleeding close to menopause. The cause may be innocent and due to changes around menopause. However, this is also the age group where abnormal changes in bleeding can be sinister or cancerous. help early. Endometriosis (presenting with painful periods) or polycystic ovarian syndrome (skipping menses, weight gain, unwanted hair or acne) can lead to infertility if not managed correctly or caught early. Older women should check abnormal bleeding close to menopause. The cause may be innocent and due to changes around menopause. However, this is also the age group where abnormal changes in bleeding can be sinister or cancerous.

Don’t automatically assume your gynaecologist wants to do a hysterectomy Many patients assume that the

only solution for abnormal bleeding is to have a hysterectomy (removal of the womb). This not always the case. There are many different treatment modalities available these days to manage abnormal bleeding. These include medications (non-hormonal or even hormonal pills, patches or rings), intrauterine hormonal system (Mirena), thermal ablation or uterine artery embolisation, to mention a few. In some cases, a hysterectomy may be the only option and can be performed via open surgery, laparoscopically (keyhole surgery) or vaginally. Visit your gynaecologist to discuss these many treatment

options. We extensively evaluate your symptoms, quality of life, the cause of the bleeding, the pathology and then assess the best management protocol for your bleeding issue.

Do not ignore bleeding after menopause Women whose menstruation has stayed away for more than a year have gone through menopause. Any bleeding after this time is not normal. It must be investigated even if the amount of blood is minimal. As gynaecologists, we must exclude any sinister causes for post-menopausal bleeding.

A PAP smear is when cells from the mouth of the womb (cervix) are taken and analysed for any abnormalities. Cervical cancer can be prevented by the early detection of abnormal cells. The ideal time to have the first PAP is a year after first sexual activity or after your first birth. Regular follow-up is important, especially if there is any abnormality with your Pap. I am utterly aware that having a cervical smear is not fun. It is invasive and can, occasionally, cause discomfort. However, it is a short inconvenience that can save your life.

Do not assume that leaking urine is normal Many older women falsely believe that leaking urine is a normal curse to bear. You don’t have to let leaking urine or bladder problems control your life. There are treatments available. This can sometimes also be associated with a feeling of ‘everything hanging out’. Do not ignore this either; it may be pelvic organ prolapse with either the bladder or uterus descending down the vagina. I want to encourage women to take charge of their health; it is a precious commodity. We have too valuable a role as women to neglect our health. Dr Malikah Van Der Schyff is a specialist obstetrician and gynaecologist.

Muslim Views . September 2016

Childhood nutrition and childhood obesity in South Africa DR MOEGAMMAD SHUKRI RABAN

IT is estimated that more than 30 million overweight children live in developing countries, compared to ten million in developed countries. Africa has the fastest growth rates of obesity among pre-school children, and South Africa is among the countries with the highest child obesity rates. Recent studies show a mean prevalence of just over 15 per cent for overweight and obesity from birth to 19-year-olds. However, this prevalence does not highlight the full extent of the problem as it is masked by differences between age groups, boys and girls, ethnic groups and geographical areas. There are many possible causes for obesity. Improving economic conditions and changing dietary habits in developing countries could all contribute to the rapid increases that are seen worldwide in obesity. In South Africa, westernisation and urbanisation may be the main causes of obesity, particularly among black families. The current status of obesity among South African children is comparable to that found in developed countries more than a decade ago. Therefore, children living in South Africa are very much part of the rising epidemic of childhood obesity. Obese children are especially vulnerable to the side-effects associated with obesity, such as adverse health risks and developmental shortcomings because of their young age and, consequently, earlier exposure to unhealthy lifestyles and chronic conditions.

Dr Moegammad Shukri Raban. Photo SUPPLIED

Despite all the focus on children being overweight and obese, many parents are still confused, especially when it comes to what children eat. How much does your child need? Is he getting enough calcium? Enough iron? Too much fat? Whether you have a toddler or a teen, nutrition is important to his or her physical and mental development. Here’s what children need, no matter what their age. For babies, it’s all about the milk — whether it is breast milk (the preferred and best choice), formula or a combination of the two. Breast milk or formula will provide practically every nutrient a baby needs for the first year of life. At about six months, most babies are ready to start eating solid foods, like iron-fortified infant cereal and pureed vegetables and fruits. Once you do start adding

foods, don’t go low-fat crazy. In general, you don’t want to restrict fats under age two because a healthy amount of fat is important for babies’ brain and nerve development. Toddlers and pre-schoolers are considered to be in the “terrible two’s” and ‘fussy eater’ period. Toddlers and pre-schoolers grow in spurts and their appetites are sporadic; they may eat a whole lot one day and then hardly anything the next. It is normal, and as long as you offer them a healthy selection, they will get what they need. Calcium, the body’s building block, is needed to develop strong, healthy bones and teeth. Milk is the best source of muchneeded calcium and your child only needs two glasses a day. Children do not need to drink bottles and bottles of milk a day! Fibre is another important focus. A toddler’s favourite word is ‘no’ and precocious pre-schoolers can be very opinionated about what they eat. Parents make the mistake that their child is being cute, and give in too easily. As a consequence, their children stick to a bland, starchy diet (noodles, fish fingers, chicken nuggets, fries, macaroni) but this is really the time to encourage fruits, vegetables, whole grains and beans, which all provide fibre. Not only does fibre prevent heart disease and other conditions, it also helps aid digestion and prevents constipation, something you and your child will be thankful for (not to mention your child’s paediatrician). It isn’t uncommon for six- or seven-year-olds (primary schoolgoers) to suddenly decide to be

vegetarian once they understand animals, where food comes from and witnessing their first qurbani. This doesn’t mean your child won’t get enough protein. Rice, beans, eggs, milk and peanut butter all have protein. So, whether your child goes ‘no-meat’ for a week or for life, he or she will likely still get sufficient amounts of protein. Children of this age usually over-indulge in sugars, fats and sodium. Cakes, sweets, chips and other snacks might become lunchtime staples. School tuck shops are stocked up with these items! The body needs carbohydrates (sugars), fats and sodium but those should be eaten in moderation as too much can lead to unneeded weight gain and other health problems. Packing your child’s lunch and encouraging him or her to select healthier choices can help keep things on track. As puberty kicks in, young people need more calories to support the many changes they will experience. Unfortunately, for some, those extra calories come from fast food or ‘junk’ foods with little nutritional value. Some adolescents go the opposite way and restrict calories, fats or carbohydrates. Adolescence is the time children start to become conscious of their weight and body image, which, for some, can lead to eating disorders or other unhealthy behaviour. Parents should be aware of changes in their child’s eating patterns and make family dinners a priority at least once or twice a week. Families need to eat together!

Like calories, calcium requirements are higher. Encouraging children to have milk, milk products or calcium-rich alternatives, should help them get more calcium. Your child’s gender may play a role in whether he or she needs more of a particular nutrient. For instance, teen girls need more iron than their male counterparts to replace what’s lost during menstruation, and males need slightly more protein than girls.

Water Water makes up more than half of a child’s body weight and is needed to keep all parts of the body functioning properly. There’s no specific amount of water recommended for children but it’s a good idea to give them water throughout the day — not just when they’re thirsty. Babies generally don’t need water during the first year of life. If your child doesn’t like the taste of water, add a bit of lemon or lime for flavour. Fruits and veggies are also good sources of water. Children should drink more water when ill, when it’s hot outside or when engaged in physical activity. Although getting your child to eat healthy — regardless of his or her age — can be a constant battle, it is one well worth fighting. A healthy child becomes a healthy adult, and only with the parents’ support and guidance will your child become both. Dr Moegammad Shukri Raban is a paediatrician/ neonatologist at Melomed Gatesville. He may be contacted on 021 637 2358 or email: shukriraban@yahoo.co.uk or moegammad.raban@uct.ac.za

Muslim Views

Muslim Views . September 2016

Claremont Main Road Mosque organises youth camp YUMNAH RICHARDS

CLAREMONT Main Road Masjid (CMRM) will host its annual youth camp with the theme ‘Reflecting on 40 years of the 1976 uprisings’, from Friday 7 to Sunday 9 October, 2016, at the EcoLodge, in the scenic town of Greyton. The youth camp has been coordinated successfully for the past three years by the CMRM youth group, designed for high school learners, aged 14-18. Last year, the camp focused on ‘Challenges facing Muslim youth’, tackling issues such as the modern Islamic identity, different cultural expressions of Islam, and persecution of Muslims, such as the Rohingya Muslims. Activities included watching the film Afrikaaps, an anti-racism session facilitated by the Institute for Healing of Memories; a discussion of music and activism; and a beginners’ self-defence class. Speakers included Shaikh Sadullah Khan, Imam Dr Rashied Omar and Muslim youth from CMRM. Campers also performed ten prayers in congregation over the whole weekend, cultivating an ethos of communal spirituality. This year, the camp intends to focus discussions and reflections on the 1976 uprisings, how things have changed since then, and how these changes affect our Muslim youth. Other sessions planned include understanding Muslim extremism, being a sportsperson in South Africa, and music and Islam. The Institute for Healing of

Memories will also facilitate an anti-discrimination session, allowing for discussion on how we can combat discriminiation in our daily lives. Films to be screened will include Action Kommandant, a documentary on the life of Ashley Kriel, slain South African liberation fighter, and Omar, a Palestinian film about the resistance, which won the Special Jury prize at the 2013 Cannes Film Festival. A multi-faith youth group will also be invited to attend the camp in order to build inter-faith relations and foster an ethic of ta’aruf, which is a Quranic teaching (Quran 49:13) that calls for acknowledging the ‘other’ as an extension of the self. On Saturday, October 8, a communal dhikr session will be held to preserve the Cape Muslim culture of collective remembrances of God while encouraging active youth participation. Not losing sight of youth wanting to have fun, physical activities and games will be convened to enable team-building and working together. The 2016 youth camp hosted by Claremont Main Road Masjid aims to promote youth development, both intellectually and spiritually. Campers are expected to engage fully in dialogue and discussion sessions and actively participate in group activities. The camp fee is set at R300 for the weekend, including food, transport and accommodation. Campers may contact Shariefa Wydeman at the mosque office at 021 683 8384 to reserve a spot for the youth camp.

Helping youth to enjoy life in a meaningful way ZARMEEN GHOOR

THROUGHOUT the ages, through changing global trends and across borders and cultures, there is one source of hope that has always remained uncontested – the youth. Young people symbolise a mixture of strength, wonder and idealism. They possess the kind of optimism that is not tempered by the disappointments and regrets collected through age. However, while life is full of potential for the young, it is also riddled with curiosity and uncertainty. Figuring out who one is as an individual, why one is here, what the purpose of life is, how one fits into various social groups and the point of it all are puzzles that baffle every teenager at some point. Growing up as South African and Muslim can be confusing. Teenagers are bombarded with various interpretations of Islam from friends, at school, on social media and on the news – leading them to ponder, sometimes bringing their very identity and faith into question. So, can we help young people to enjoy their youth in a wholesome, beautiful, meaningful way while keeping their identity and faith intact? In an increasingly diverse and complex world, it is becoming more important for young people to be true to their faith while at the same time treating others with the same compassion and respect that was exemplified by our beloved Rasul (SAW). These are the kinds of concepts the Living Faith Project tries to tackle in its annual camps for teenagers. The Living Faith Project (LFP) is organised and run by a group of students of deen and young professionals.

In the past two years, LFP has organised four successful youth camps across the country – in Cape Town, Durban and Johannesburg – with the next camp set to take place just outside Cape Town, at the end of September. Most of the LFP team have previously completed some form of Islamic studies and most were camp-goers themselves as students. For them, attending camps in their youth significantly contributed to their understanding and practice of their deen. One of the best ways they can think of to give back is by organising similar camps, hoping to inspire other students as they once were. Thus, to facilitate this, the camp is structured on a mentorship model, with two mentors allocated to a group of eight students, allowing for close interaction between mentors and students. The camp is targeted at high school students between the ages of 13 to18 – often the age where peer pressure, self-doubt and curiosity about the world at large begin. With all this as a foundation, the camp aims to provide Muslim youth the opportunity to learn about living in the modern world according to their deen, to acquire new skills and engage with their peers in an environment that facilitates intellectual and spiritual growth. The programme comprises lectures that build on Islamic knowledge and social consciousness, and self-development workshops which encourage participants to interrogate and embrace their Islamic identity. There will also be halaqaat which draw from the Quran and hadith, dhikr and nasiha sessions which encourage participants to connect to their Creator and, lastly, team-building

activities, including obstacle courses, team sports and hiking. Although the content of the seminars and workshops varies slightly from year to year, in general, it encompasses factors affecting South African youth, tackling issues from an Islamic perspective while emphasising self-development and leadership training. We hope that the camp will be a transformative learning experience, one that motivates the campers to think a little more about their religion, what it means to them and its relevance in dealing with the vast array of challenges life will throw their way. When students who graduate from high school and embark on tertiary studies and/or enter the working world possess a firmly-rooted Muslim identity and are acquainted with a stable Muslim network, they already have the tools to engage with the world in the best way – the way encouraged by our Prophet Muhammad (SAW). The take-home message is simple: it is possible to navigate the needs and distractions of the world we live in while adhering to the guidelines presented by Islam. The struggle is real but so is the source of our guidance. LFP’s next Western Cape regional camp will take place at the Soetwater Environmental Education Centre, in Kommetjie, from September 30 to October 2, 2016. This year’s camp programme focuses on one’s connection to nature and how it reflects our connection to Allah. The unique location of this camp, set on a beach, allows for a true encounter with nature and a break away from the city. For more information, visit livingfaithproject.org or email camp@livingfaithproject.org.

Muslim Views

Muslim Views . September 2016

Promoting a ‘social objective’ waqf culture among the Hausa in Nigeria DR IBRAHIM NURUDDEEN MUHAMMAD

WRITERS like M S Zuki inform us that waqf (endowment) history provides useful lessons for reviving waqf culture today as the institution made available public goods and social welfare services in Muslim countries and communities. The development of waqf culture over the centuries has reached a stage where, what we today call municipal facilities – welfare, health and education – were financed almost entirely by waqf institutions (Hoexter, 1998). In virtually all aspects of social, political, religious, economic, agricultural and educational sectors and even urban regeneration, waqf donors made great contributions in a way so comprehensive that not only were awqaf (plural of waqf) established for promoting public welfare but even stray animals were cared for from waqf finances. The provision of public goods through waqf became the pride of the wealthy, aristocrats and statesmen and commoners. Individuals and families were also involved in endowing waqf. Both aristocrats and common folk donated waqf according to their abilities. It could thus be said that at the height of Islamic civilisation, waqf culture as a way of life was embraced by both the high and low as all sectors of society tried

to donate waqf properties while alive or bequeathed them. The ubiquitous waqf culture and the comprehensive nature in which it supported social and community activities in Islamic history seems to be rare among the Hausa in contemporary Muslim communities in North West Zone, Nigeria. It is rare because, whereas waqf donors in other Muslim countries and communities endowed a variety of socio-economic and welfare projects – roads, bridges, gardens and parks, excursion for children, milk and sugar for nursing mothers, financing weddings, public baths, street pavements, hospitals, ransom for prisoners, settlement of debts, milk cows for the poor – waqf donors in Hausa communities restrict themselves primarily to building ‘religiousoriented’ facilities, especially mosques, burial grounds and water wells. Accepting T E Backer’s assertion that ‘a central mission of philanthropy is to help create social change in the community’, one wonders how donating mostly ‘religious-oriented’ waqf could bring about social change and transform Muslim communities in the North West Zone, Nigeria suffering from marginalisation to empowerment. One hardly finds donors endowing waqf for public services such as sponsoring science education, building new villages, establishing small-scale income-gener-

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ating factories, commercial shops, schools and clinics, as waqf founders did during the Ottoman Empire period. The preponderance of ‘religious-oriented’ awqaf in Muslim communities in North West Zone, Nigeria suggests, on the surface, a lack of awareness among waqf donors about the philosophy Islam attaches to the creation of the institution. As could be deduced from the writings of scholars like Ibn Ashur, the philosophy underpinning waqf institutions is using private wealth to achieve social values in a comprehensive manner. Writing on the fundamentals of Islamic law (maqasid al-shariah), Ibn Ashur (as cited in Mahmud and Haneef, 2010) asserts that the “raison d’être” for donating waqf is to ‘ease the difficulty faced by destitute and poor on top of realising other social objectives which need to be taken care of’. Thus, putting the ‘social objective’ philosophy into practice, waqf founders developed a holistic waqf culture where both material, spiritual and even aesthetic aspects of social life were supported through waqf; little wonder that the availability of awqaf such as water fountains, paved roads, wayfarers’ hostels, orphanages, hospitals, gardens and parks, and beautified historic Muslim cities made a difference to the quality of life of people living in them. A variety of awqaf were found-

ed for the promotion of religious, socio-cultural and economic activities. Accordingly, while the institution of waqf became the mechanism for regeneration of Muslim cities historically, today, urban centres in Muslim North West Zone, Nigeria, like Kano, are lacking vitality due to the absence of socio-economic and cultural facilities provided by waqf. So, while one may find more mosques than are necessary on one street in the ancient city of Kano – ranked third after Sokoto and Gwandu in importance under the Sokoto Caliphate – hardly do you find one public bath endowed as a waqf facility for public use. In fact, going by anecdotal evidence, waqf culture in Kano, and perhaps in other Muslim cities in North West Zone, Nigeria, needs urgent revitalisation for reasons related to encroachment of waqf properties or even outright disposal by heirs after the demise of their founders. From the foregoing, a lack of awareness about the holistic philosophy behind waqf was given as a factor responsible for the underdevelopment of waqf practices among the Muslim Hausa in North West Zone, Nigeria. However, there could be other factors equally influencing the behaviour of waqf donors in the community. Indeed, it is the assumption of this writer that a systematic study of the donation behaviour of waqf founders is an imperative in

order to understand the underlying factors that influence donors’ waqf-giving decisions. This understanding could form the basis for designing behaviour change strategies capable of persuading waqf founders to donate waqf that comprehensively meets social objectives, in line with the philosophy behind the waqf institution. Because such awqaf are expected to address social problems like poverty, unemployment, malnutrition, poor health and insecurity bedevilling the region, it is hoped that the region will be in a better position to cope with the twentyfirst century development challenges facing it. In conclusion, it looks obvious that a study is necessary if we are to understand waqf donation behaviour so that strategies may be designed to build a more holistic perception of the import of waqf. This approach could counter the tendency among waqf donors to ignore socio-economic waqf in their endowing decisions. Therefore, in the next article, this writer will present a synopsis of an empirical study undertaken to investigate the underlying socio-psychological factors influencing waqf donors’ intentions to endow socio-economic waqf in North West Zone, Nigeria. Dr Ibrahim Nuruddeen Muhammad is a member of the Sa’adiyya Waqf Foundation, in Kano, Nigeria. He may be contacted via e-mail: nuru313@yahoo.com

LETTERS TO THE EDITOR

Ode to a brother The years have Passed since we lost You oh brother of mine so sorely missed, But Allah knows best The whole world Mourns your loss We as family Will always remember U. You fought for the Struggle and lost your Life along the way But Allah knows best May the Almighty be pleased With you inshaallah To feel the pain Of a brother lost, Sad indeed. Allah has lessened the pain But the memory Will always remain. Deep in our hearts That’s where he will stay, His body has faded But his soul will remain He left us with a Legacy hoping to retain With Allah’s Will, strong we Shall stay, inshaallah. We were not There when Allah Closed the lids of your eyes But all our duahs were there with you And we know you are Safe in Allah’s keeping. To the world u are A martyr, to us U are a brother in a million. What more can we say, May the Almighty

Make your Qabr full of light, ameen Poem written by 82-year-old Gadija Gamildien in memory of her brother, Imam Abdullah Haron, murdered in detention by the apartheid regime.

A leadership doomed to fall A BILLION rand later, the Nero-esque fortress once known to be indestructible and boasting of leadership till doomsday comes, stands in a hung state. Shamelessly splashing out on an election, hoping to maintain its near quarter-century pole position while poverty, unemployment and Marikana remain sore points, the party that once copied the United States in turning friends into enemies (Bin Laden, Saddam Hussein), after the euphoric Polokwane summit, when Julius Malema single-handedly ousted the Mbeki-ites a few years ago, is now in danger of losing the general poll in three years’ time if remedial action is not taken. Key to its survival is a leadership purge that should include Number One and the off-beat Gwede Mantashe. Failing to acknowledge the public’s growing disapproval of its handling of mismanagement in parastatals (SABC, SAA, Prasa) and officials escaping censure, the very same voter loyalty once showered upon one of the world’s most famous revolutionary

groups, is slowly dissipating – for once allowing a gradual move away from voter capture. A thorough comeuppance – history vindicating the fall of arrogant leaders, once the preserve of the Hitlers, the czars, the Mussolinis and Stalins, and the British raj. A R Modak Robertsham, Johannesburg

Education experts alarmed by dagga threat THE fundamental human right to a quality education is being threatened by those seeking the decriminalisation of cannabis in South Africa. This became the topic of discussion at the conference of the South African Education Law Association (SAELA) in Cape Town recently. The Concerned Young People of South Africa (CYPSA) recently questioned whether the negative impact on the minds, lives and futures of our country’s learners, should cannabis become freely available, had been adequately considered. Several scenarios were presented to those in attendance and included the well-documented correlation between cannabis use and lowered IQ levels amongst youth, increases in matric failure and drop-out rates, and the likelihood that those in education would be held responsible once these negative trends began to

Muslim Views . September 2016

The successful candidates and their trainers at the graduation ceremony, on August 21, in Johannesburg, following the Building Leaders for Life course. Facilitated by the Dawn Education and Leadership Centre (DELC), the course was conducted over eight days and, according to Rashid Chopdat, co-founder of DELC, with the skills learnt, the trainees will be able to apply their knowledge in leadership positions at school, in the community and in the workplace. ‘South Africa needs scores of young leaders, and our vision is to train leadership for all communities across South Africa,’ said Chopdat. Imaan Davis, a first year IT student, told the gathering of family and guests at the graduation ceremony that the course had helped her to become more organised and apply time management skills. Ayesha Davids, a madrasah teacher and community worker, said the training had enabled her to confidently conduct her responsibilities. She can also confidently deal with conflict situations. The occasion was also used to recognise achievements of elders in the community. Mr Ebrahim Saloojee of Lenasia was presented with a certificate for his role as a community activist and long-serving founding member of the Association of Muslim Schools. The husband and wife team of educators, Ismail and Mohsina Lockhat – now retired – were recognised for their leadership roles and selfless service to the community. Another husband and wife team, Moulana Moenieb and Khashiefa Martin, also received certificates for selfless dedication in the community and supporting youth development. For more details about the workshop contact Rashid Chopdat on 061 454 1182 or e-mail Photo SUPPLIED manager@eduservices.co.za

emerge subsequent to a rapid increase in cannabis use among learners. Learners who were exposed to cannabis use at home were likely to be affected in a manner similar to the children of tobacco users who inhale ‘second-hand smoke’. The question was raised as to how the Education Department would deal with teachers who smoked cannabis prior to commencing work or on school property when it became their right to do so.

It was agreed by all in attendance, including representatives of some of the country’s largest teachers’ unions, that such barriers to the provision of quality education could not be entertained and that it was necessary to take action in order to preserve our children’s right to a good education and a bright future. Adam Mickleburgh Administrator Concerned Young People of South Africa adamm@cypsa.org.za

Muslim Views

Muslim Views . September 2016

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NABEELAH RYKLIEF THE Islamic new year 1438 brings with it the opportunity for a new dawn in nearness to our Creator Insha Allah. It is an opportunity to reflect on the year that has passed, a time to look forward to new beginnings and to seek greater closeness to Allah SWT and Prophet Muhammad (SAW). As we enter this new year, let us commit to creating a self-sufficient community and let us unite for the needy. Zakaah is one of the five pillars of Islam and there is no better

Muslim Views

Feed the hungry this Muharram.

time than Muharram to put our worldly affairs in order. The word ‘zakaah’ denotes the amount of your wealth of 2,5 per cent of your accumulated savings for the past year. Linguistically it means ‘to purify’. By paying zakaah, we purify our wealth by sharing it with those less fortunate. Zakaah is neither a tax nor a charity. It is an obligation to fulfil, and something for which we will be accountable to Allah SWT directly.

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Zakaah benefits the person who receives it but also the person who gives it. It purifies our hearts because it goes against our selfish instinct to hoard wealth for ourselves. Whatever material comforts we have been given is a test for us. By paying zakaah, we acknowledge that our wealth is not our own but a blessing to be shared. Zakaah is given for the upliftment and administration of nations and communities. It ensures that the very poorest of society are pro-

tected from hunger and insecurity and the need for basic essentials. The giver embodies the spirit of social responsibility.

The benefits of zakaah

l the rich reconcile with the poor; l it alleviates poverty; l it prevents criminal activity; l it purifies your wealth; l it prevents us from adoring money; l it purifies the whole society; l it prevents us becoming stingy.

At Muslim Hands we take the responsibility of handling zakaah seriously as we understand this is more than just charity: it is worship. Zakaah donations are handled with the greatest care to ensure it reaches eligible recipients quickly and securely. The Muslim Hands team would like to wish the readers and staff of Muslim Views Muharram Mubarak, may your new year be filled with happiness, peace and joy.

Muslim Views . September 2016

Mr Qamarun ready to enthral South Africa TASLEEMA ALLIE

CAN you imagine what it was like to sit in the company of Nabi Muhammad (SAW) and all the Sahabah (RA)? Can you imagine what the journey from Makkah to Madina was like? Or the first Hajj? Can you imagine placing your full trust in the Messenger of Allah (SAW) or what listening to the holy verses of the Blessed Quran was like then? One need only to imagine to awaken the romance of this beautiful religion of Islam and its well wishes to be able to express it in art of brush, pen or nasheed. For centuries, poets such as Jalaludeen Rumi have romanticised and raised the realities of Islam as a way of life and etched the depths of love for Allahu ta’ala and the Beloved Nabi Muhammad (SAW). Homes across the globe bathe in this poetry as mothers recite to their babies and babies recite at school and mosques echo its tunes for, indeed, love is the centre of our belief. Love for Allah, love for the Creator and the creation. Dhikr is said to be the polish of the heart that removes darkness and rust, and revives the insistent belief in Allahu ta’ala. This heart that beats and holds life. This heart that loves and loves life. This heart where Allah’s Nur resides and where His Message rests in Quran and Sunnah. As time graduates communities, today we stand in an era of fast change, technology and war. We stand in an era where digital influences and man-made caves have caused an epidemic of Islamophobia.

Mostafa Atef, Mr Qamarun, is set to enthral South African audiences from December 10, 2016, when he recites his Photo ANONYMOUS BRANDING nasheeds at Cape Town International Convention Centre (CTICC).

We are able to base this misguidance on ignorance but we have a great duty to raise the flag of Islam on its truth, on its love, kindness, tolerance and Sunnah of our Beloved Nabi Muhammad (SAW). The art of nasheed is an expression of this beauty, character and truth. It is most encouraging that our youth have fallen in love with its recitation and that nasheed groups, schools and events are popular, Alhumdulillahi Rabbil Al Ameen. It’s an art to invest in and its words – if one is able to understand – speaks of the Oneness of Allah, it speaks of love, mercy, tolerance and of our Beloved Nabi Muhammad (SAW), the

Sahabah (RA) and of life in truth. It mobilises our youth, its lovers towards its truth and example. Islam is a religion of peace. Anonymous Branding is pleased to bring to South Africa Mostafa Atef the renowned nasheed vocalist, in partnership with Muslim Views, ITV and Voice of the Cape Radio. Tickets are on sale at Compu-ticket for Cape Town, and details for Johannesburg and Durban are being finalised, with prices ranging from R250 for early bird bookings. Mostafa Atef, 26 years of age, has been reciting nasheeds since small and studied under some of Egypt’s most known reciters. Having toured and performed globally, this will be Atef’s first tour to South Africa and says:

‘Assalaamu alaikum brothers and sisters of South Africa, I am most excited to be coming to your city and look forward to reciting with you all of your favourite nasheed.’ Atef is better known as ‘Mr Qamarun’ and a competition is set to run with local nasheed groups who may enter to compete to recite with Mostafa Atef on the concert day. For further details please email: info@anonymousbranding.com The Cape Town show is set for December 10, 2016, at the Cape Town International Convention Centre (CTICC) and, over the next two editions of Muslim Views, you stand a chance of winning tickets to this absolutely awesome event.

Mostafa Atef has released a brilliant CD whose tracks are playing on Voice of the Cape and ITV. You could be one of five lucky winners to win a copy of his CD. All you have to do is email Anonymous Branding at info@anonymousbranding.com, and title it ‘Muslim Views/ Mr Qamarun SA 2016’. Send us your name and details. Also, Facebook lovers, don’t forget to like us, Anonymous Branding, for loads more giveaways, and follow Mostafa Atef for news on his travels to South Africa. Winners will be announced in the next copy. South African fans of the artist who are familiar with Atef’s recitations are most excited and inquiries are flooding in. Computicket sales go live this month and, to avoid disappointment, you are encouraged to grab the earlybird special. Imagine sitting in one of Cape Town’s most beautiful venues – Cape Town International Convention Centre – and listening to one of the most angelic voices reminding you of this beautiful Islam. Indeed, we will be raising the flag in South Africa in Rabi-ulAuwal with Mr Qamarun. Anonymous Branding, Mostafa Atef, Timbuktu Coffee Shop and Tasleema Allie wish you Muharram Mubarak. We look forward to seeing you at the ‘Mr Qamarun’ event on December 10, 2016, at Cape Town International Convention Centre, at 7pm with Muslim Views, ITV and Voice of the Cape Radio.

Muslim Views

Muslim Views . September 2016

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Opportunities through SANZAF’s Skills Development Programme

Mentoring youth through community development

ON August 27, 2016, a group of students graduated at the Computer Accounting Development (CAD) College through the South African National Zakah Fund Skills Development Programme. Through a collaborative partnership with Shaikh Gqaname at the Gugulethu Islamic Centre, located at Masjid Murtazaa, Sanzaf introduced the skills-development programme aimed at providing opportunities and skills for students in need studying at the Gugulethu Islamic Centre. We interviewed some of the students who completed their Computer and Office Administration course and this is what Farid* shared with us: ‘I made the niyyah to study something…’ He believed, ‘I need to remain strong for myself as I am the only Muslim in my family. The Prophet (SAW) left us two things: the Quran and his Sunnah and I try to live by them.’ One of the students at the centre was unable to complete her matric studies due to personal circumstances. After embracing Islam, she was introduced to Sanzaf’s Skills Development Programme which inspired her to improve her future prospects. Farid too, was highly motivated to study but, unfortunately, after completing grade 10, had to leave school to support his family. Abdus Salaam* graduated in 1993 from University of Fort Hare. He obtained a Bachelor of Arts degree, and kept his graduation cloak for 23 years. It served as a driving force for him to one day continue his studies.

THE South African National Zakah Fund (Sanzaf) has a Mentoring Youth Programme every Saturday that aims to improve the academic performance of learners, and to provide a social support structure – with emphasis on life skills – for learners from the age of eleven, all the way to their last year in high school. The Mentoring Youth programme is entirely inclusive and does not restrict learners on the basis of religion, gender or race so all learners are welcome. Students from Bridgetown, Manenberg, Belhar, Retreat, Mitchells Plain, Salt River and Elsies River all attend these classes in their local areas. The programme has even reached as far as George. This programme forms part of the Youth and Community Development in the Sanzaf Education, Empowerment and Development (SEED) initiative. The Mentoring Youth Programme offers the youth academic lessons for improving their grades, and social support for learners who come from environments that create a lack of selfesteem. Empowering teenagers is imperative because it leads to competence, which is linked to self-esteem.

Muslim Views

A proud moment for students of the Sanzaf Skills Development Programme completing the Computer Accounting Development (CAD) course. On the far right are Shaikh Ismail Gqamane and Eileen Skeates, trainer at CAD. Photo SANZAF COMMUNICATIONS

He wore his cloak with pride as he received his certificate of completion. Upon completion of the Computer Accounting Development course and Computer and Office Administration course, each stu-

dent received an accredited certificate. If you would like to support any of Sanzaf’s projects and programmes, contact Shireen Kamaldien at 021 638 0965 *Not real name

Some of the factors that influence a feeling of empowerment are being able to experience closeness and appreciation, being able to be honest and to express opinions and emotions, accepting diversity, developing a voice and being able to take action. Financial stress can make individuals feel imprisoned by their circumstances and unable to escape their situation, creating an absence of motivation. The classes take place at ten schools and 710 learners are benefitting from the Self-Development programme. Self-development focuses on you as a reflection of your environment, and the environment as a reflection of you. Investing in the next generation’s mainstream education as well as social development is a vital part of creating a sustainable future for our country. What makes the self-development programme unique is that it teaches young people to be selfaware, to nurture themselves and their environment. It empower the youth by eradicating poverty and reducing crime. It is of utmost importance that a good education standard is set for growth and improvement in the poorer communities of the country.

Moulana Reezaan Sydow discusses the virtues of qurbani with learners of Matthew Goniwe High School at a dawah outreach programme on the third day of Tashreeq at Saratoga Farm, in Philippi. Members of the Gugulethu, Langa and Delft communities attended the programme. It was facilitated by Moulana Reezaan Sydow, Sanzaf caseworker, and Shaikh Ismail Gqamane of the Gugulethu Islamic Centre. Through Operation Qurbani, Sanzaf aims to provide support to the under-resourced areas in the Southern African region. The animals were sacrificed on Eid-ul-Adha as well as the three days of Tashreeq. Photo SUPPLIED

DISCUSSIONS WITH DANGOR

The post-elections after-shock The success of the DA was largely due to the abstention by those who, under normal circumstances, would have voted for the ANC, writes Emeritus Professor SULEMAN DANGOR.

E are still feeling the after-effects of the municipal elections earthquake of August 3. Many have been seriously wounded – particularly officials, members and supporters of the African National Congress (ANC). They continue to experience nightmares about the tremors that shook the organisation to its very foundation. Voter turn out in these elections was lower (54%) than in the previous election (62%). It is evident that many ANC supporters abstained from voting, reflecting their disillusionment with the party. Some might even have voted for the official opposition, the Democratic Alliance (DA) for the following reasons: l it is not perceived to be corrupt; l it has proven to be efficient in managing municipalities; l as a way to ‘punish’ the ANC. The success of the DA was largely due to the abstention by those who, under normal circum-

stances, would have voted for the ANC. As a result, the DA increased its percentage of votes and scored higher in several wards where the ANC had dominated in the past. The greatest setback that the ANC suffered was losing the Johannesburg, Tshwane and Nelson Mandela Bay metros to the DA, which managed to reach an agreement with the Economic Freedom Fighters (EFF) (this despite the fact that the EFF considers the party to be racist) and the Inkatha Freedom Party (IFP) to form a majority in the regional municipality. Why did the ANC fare so badly in the elections? Many reasons have been advanced by political analysts, observers and some senior ANC office-bearers. Some hold the president personally responsible for the sudden decline in support for the ANC. Others argue that not only the president but all the senior ANC office-bearers who are in cahoots with the president must share the blame. Their defence of the president in parliament during a motion of no confidence has dis-

credited the leadership of the party. We will cite the most common reasons assumed to have contributed to the ANC’s dismal performance in the elections: On President Jacob Zuma 1. The face of the president on ANC posters (enough to put people off voting for the ANC). 2. The president’s relations with the teenage daughter of an old colleague, raising questions about his fidelity. 3. The exorbitant cost of establishing the Nkandla complex, which is viewed as totally unjustifiable. 4. The influence of the Gupta family over the president, which is interpreted as amounting to state capture. 5. The damning report by the Public Protector, Thuli Madonsela, which was validated by the Constitutional Court. 6. The firing of the minister of finance, Nhlanhla Nene, and appointment of David van Rooyen, which cost the country dearly in terms of loss of revenue. 7. The redeploying of officials who are critical of the president’s leadership (to retain his firm grip on power). On the ANC 1. The corruption of ANC officials across the board, including government ministers; 2. Favouritism in the appointment of officials – giving preference to family and friends; 3. The appointment of ineffi-

Muslim Views . September 2016

cient and incompetent individuals at virtually every level of government; 4. The inability to reduce crime, which has spiralled out of control; 5. The reluctance of senior ANC executive members to recall the president; 6. Condemnation of the ANC by stalwarts, including Desmond Tutu and Ahmad Kathrada; 7. Faction fighting within the ANC and the murder of rival councillors. It appears that some Muslims are now voting for the DA and not the ANC as in the past or are not voting at all. The reasons for their decision are very much the same as those listed above. In addition, some object to the compromises one is compelled to make as a member of a political party, e.g. supporting a bill proposing the legalisation of haraam substances. The objection to voting for the DA on the grounds that it supports Israel or, alternatively, does not express its support for the Palestinians is no longer an issue. The reality, as some point out, is that the ANC-led government still has strong diplomatic and economic ties with Israel. There is a renewed call by a few individuals to establish a Muslim political party. Critics of this proposal argue that the party will have no impact on decision-making. They point to the fact that previous Muslim parties won very little support from Muslims. However, in KwaZulu-Natal, Ganief Hendricks’s al-Jama’a party gained five seats – against all expectations I might add. This indicates that some Muslims have decided to give their support to a Muslim party. Some fear that Muslims will be marginalising themselves

by creating their own party. Interestingly, a few propose that Muslims should spread themselves out and join or support the major opposition parties. This, in their view, is good for democracy and will hopefully convince the ANC to change its ‘behaviour’. The consensus seems to be that Muslims should become more active in political structures, beginning at the local municipal level. In this election, there was a fair spread of Muslims across several parties. One of the other issues raised was whether one should vote for one’s party despite the fact that the candidate was proven to be inefficient. Should service delivery not be the focus rather than party affiliation? If that be the case, should Muslims not vote for the candidate with a proven track record of community service, irrespective of his/ her political party? Several senior ANC office bearers have conceded that the ANC has failed in several respects and needs to be reformed. The call for President Zuma to step down is growing louder by the day. Deputy President Cyril Ramaphosa has added his voice to those who have been highly critical of the president. In the wake of the decision by the Hawks to summon Minister Gordhan to present himself to its offices for questioning about his role in the formation of the socalled rogue unit within SARS in contravention of the National Strategic Intelligence Act when he was head of SARS, the question must be asked: where is our country heading? Is the president constrained from protecting his finance minister, as he claims, or is this another saga that we have to live through, hoping that sanity will prevail?

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Muslim Views . September 2016

How to conduct a fair and lawful dismissal South Africa’s labour laws have strict guidelines for employers to follow in the case of dismissing an employee. 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, take you through the process.

IN order for a dismissal of an employee to be lawful, the dismissal must be substantively justified and must be conducted in a procedurally fair manner. A dismissal is unfair if it is not effected for a fair reason and in accordance with a fair procedure, even if it complies with any notice period in a contract of employment or in legislation governing employment. South African labour law recognises three grounds on which termination of an employee’s contract might be legitimate. These are: conduct of the employee, the capacity of the employee and the operational requirements of the employer’s business. In order to be substantively justified, there must be a genuine reason for a dismissal. The requirements of procedural fairness may vary depending on the circumstances. The test of whether the dismissal was justifiable and the procedure was fair is an objective one, namely, whether it meets the standard of what a fair and reasonable employer would have done. If an employer issues a warning or dismisses an employee unlawfully, the employee can lodge a personal grievance claim with the Employment Relations

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Authority. The employee can be awarded lost wages and damages for distress. The Employment Relations Service in the Department of Labour can provide information and mediation services to help deal with employment problems.

Dismissal without notice for serious misconduct If there has been serious misconduct, a summary dismissal will be justified, that is, the employee can be dismissed without receiving any earlier notice or warning. However, the dismissal must still be procedurally fair. Examples of serious misconduct include: l theft or some other act of dishonesty; l fighting in the workplace or assaulting an employer or coworker; l breaching work rules; l deliberately disobeying a lawful and reasonable instruction from the employer; l possessing illegal substances at work. Even if an employee is dismissed for serious misconduct, he or she is still entitled to outstanding wages, holiday pay and any other entitlement under the employment contract.

Poor work performance and less serious misconduct However, if the ground for taking action is poor work performance or some less serious form of misconduct, the employer cannot dismiss the employee unless there have been previous warnings about the poor performance or misconduct. The accepted procedure is usually to first give an oral warning, then a formal written warning, then a final written warning, and then, if necessary, dismissal.

General rules of procedural fairness An employer is generally required to perform the following steps to ensure that a dismissal is procedurally fair. These will apply whether it is a summary dismissal or a dismissal after warnings. l You must carry out a full investigation into the alleged behaviour. l The employee should be informed about the exact nature of the allegations and, where appropriate, that dismissal is a possible outcome of the disciplinary process. l The employee should be given an opportunity to be heard. l The employee should be given the option of having a support person or lawyer present when

Hassen Kajie

the hearing takes place. l Unless the conduct in question justifies summary dismissal, the employee must be warned and asked to stop the misconduct or improve the poor performance. In appropriate cases, the employee should be given assistance in this. An accepted procedure is to first give an oral warning, then a formal written warning, then a final written warning. l The employee should be given the reasons for the decision that you eventually reach. It is advisable that these be given before any dismissal. However, the employee has the right, within 60 days after the dismissal or after becoming aware of it, to request you to provide a written statement of the reasons; you must then provide the statement within 14 days. l A dismissal should be notified in writing. An employee can be suspended on full pay pending the outcome of the disciplinary process.

Aysha Osman

Compliance with the employment contract The employer must also ensure that any dismissal is carried out in compliance with any specific terms of the employment contract. For example, the contract might set out the warning procedure that must be followed or a definition of ‘serious misconduct’. If you would like a specific topic featured in the upcoming issues, kindly send your suggestions to technical@nexiasabt.co.za. This article is intended for information purposes only and should not be considered as legal advice. 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 further advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views . September 2016

- ADVERTISEMENT FEATURE -

Islamic Relief reaches 3,5 million through qurbani Since 1986, Islamic Relief has been carrying out qurbani, distributing the best quality meat to impoverished communities. Communications Manager SHANAAZ EBRAHIMGIRE, who spent Eid-ul-Adha in Lesotho, filed this report. DRIVING through the landlocked kingdom of Lesotho gave us a first-hand account of how the drought has affected the region. Vast open spaces of arid land and deserted villages welcomed us. There were many herds of animals grazing on the side of the roads but the quality of the cows and sheep were concerning as they were far too thin and some were emaciated. National poverty figures indicate that 57,1 per cent of the population lives below the national poverty line. According to UNOCHA, about 75 per cent of the population of Lesotho live in rural areas, and more than 75 per cent of these are engaged in agriculture – mostly traditional wheat production and animal grazing. Islamic Relief worked with the local Muslim community in Mafeteng, a small town situated approximately 16 kilometres from the Van Rooyen’s border post, in Dewetsdorp. The Mafeteng Islamic Institute and its affiliate structures were responsible for sourcing quality livestock for slaughtering. They also conducted a thorough needs assessment to identify beneficiaries as per Islamic Relief criteria. The elderly, orphans and

Zakariyah Modise says that the drought in Lesotho has impacted his family. Seen here with him is his father, Adam (94), son, Ebrahim (23), and wife Khadijah (59). Photo EBRAHEEM DAVIDS

vulnerable children and femaleheaded households were prioritised. Due to cultural traditions, we could not slaughter, clean and package meat at one central point and deliver the meat packs into a village. Basotho tradition dictates that an animal has to be slaughtered in the village. After permission was granted by the local chief, we sourced livestock from local farmers and closely monitored the qurbani process to ensure that it meets strict shariah requirements. Lesotho remains one of the countries hardest hit by HIV. An estimated 360 000 people are living with HIV and it is reported that 16 000 died from AIDS-related illnesses in 2013. In Nkoeng, a mountain village, there are just over 100 mainly female-headed households. I sat

down with the female chief, Ma Koena Moholobela, who explained that most of the adults in the village died due to Aids related illnesses. ‘I am responsible for caring for more than 40 orphan children in my village. Some parents died because of Aids and other illnesses. Other men left the village to find work in South Africa, where they are working in the mines. We have not seen many of them in a very long time.’ Although there is a primary school situated in a neighbouring village, it is a 20-minute walk for the children. There are no roads, no electricity or clean running water servicing the residents. Moholobela also said the nearest clinic is a 30-kilometre walk away. ‘Like many elderly people living in my village, we are sick

h a l l a k a z a g n i J r a h or S f

hare your

Qurbani r u o y e r ha

GENERAL & LILLAH S Standard Relief tandard Bank, Islamic R elief SA Acc. No. No. : 005318459 F ordsburg Branch Fordsburg Branch Branch Code Bra an anch C ode : 005205 Ref: +Your Contact No.. R ef:: Qurban +Y Your our C ontact No

and our bodies are no longer strong enough. If we have to go to the clinic for medical treatments, it is a 30-kilometre walk. Often it is a struggle for us but we do not have any other means of transport or access to this service.’ In the village of Ha Leburu, I interviewed Zakariah and Khadija Modise, who live in a two-bedroom house with their four children. Both unemployed, Zakariah used to work as a miner before falling ill. His wife is a street vendor and earns the family’s only income selling fruit and vegetables. ‘I have sisters in Malawi who send us money,’ Modise explained. ‘My biggest problem at the moment is that I have three sons who are at school and their school fees must be paid.’ He took me through his modest home of bricks and mud. There is no electricity and only one tap that supplies water to the entire village. This water point is a 15-minute walk from his house. When I asked him about Eid and how it is celebrated in the village, Modise said that often the villagers would come together and slaughter one animal and share the meat. He said the cost of meat is very expensive for families living in Ha Leburu, and they would often go without eating meat for months. Their staple diet includes spinach, cabbage and pap. ‘It has not rained in three months. We have tried to grow vegetables to sell for a year but with no rain. We use our animals to plough the land so that we can

sow our seeds…but our animals have died or they have grown too weak to carry the plough.’ In every area we visited, we heard similar stories – of families struggling to survive. Whether it was in a rural village like Nkoeng or Ha Leburu or in more urban spaces in Maseru, poverty is rife in Lesotho. Islamic Relief South Africa distributed 1 050 meat hampers, which reached more than 6 000 people. As a global family, Islamic Relief has implemented 150 000 qurbanis in 30 countries and 3,5 million people have benefitted from this project. ‘In Zimbabwe, our staff reported that many of our beneficiaries have not eaten meat since our last qurbani distribution, last year. The drought in the region has significantly affected their ability to provide food for themselves through farming of crops. This qurbani has brought people immense joy. Alhamdulillah,’ said Islamic Relief South Africa Country Director, Yusuf Patel. ‘Islamic Relief and the millions of beneficiaries would like to thank our supporters for their generosity, which has reached the beneficiaries in good time, dignity and professionalism. May Allah SWT shower His Mercy and Blessings onto you and the staff and volunteers involved in this project especially, Insha Allah.’ For a detailed qurbani report, email info@islamic-relief.org.za or call Fazlin Fransman, Head of Fund Development and Communications on 021 696 0145.

e c i f i r c a S r u yo

ONTRIBUTIONS ZAKAT ZAK KAT C CONTRIBUTIONS Relief FNB, Islamic R elief SA No.. : 62161066933 Acc. No Street Branch Smith S treet Br a anch Branch Code ode : 221426 Bra anch C Ref: Qurban+Your Contact No.. R ef: Qurban+Y Your our C ontact No

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

Muslim Views . September 2016

Light from the Qur’an

Life: the light of existence

IBRAHIM OKSAS and NAZEEMA AHMED

IN reflecting upon what constitutes life, it is instructive to consider the thoughts put forward on this subject by Bediuzzaman Said Nursi in his contemporary Quranic tafsir, Risale-i Nur. Bediuzzaman contends that the perfection of existence is through life. Life is the light of existence, and consciousness is the light of life. Thus, life is the summit and foundation of everything. He says that just as light is the cause of things being seen so is life the revealer of beings; it is the cause of their qualities being realised. Consider the following: a lifeless object, even if it is a great mountain, is an orphan, a stranger, alone. Its only relations are with the place in which it is situated, and with the things that encounter it. Whatever else there is in the cosmos, it does not exist for the mountain. This is so since the mountain has neither life nor consciousness. Now consider a tiny object like a bee, for example. The instant that life enters the bee, it establishes such a connection with the universe that it is as though it concludes a trading agreement with it, especially with the flowers and plants of the earth. It can say: ‘The earth is my garden, it is my trading house.’ Thus, through the unconscious, instinctive senses which impel and stimulate it in addition to the well-known five external senses and inner senses of animate beings, the bee has a feeling for

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It may be said that if there were no life, existence would not be existence. Life is the light of the ruh, and consciousness is the light of life and a familiarity and reciprocal relationship with most of the species in the world, and they are at its disposal. If life then displays its effect in this way in the tiniest of animate beings, certainly, when it rises to the highest level, that of man, it will be revealed and extended and illumined to such a degree that just as a human being is able to move through the rooms of his house with his consciousness and mind, which are the light of life, so he may travel through the higher and the spiritual and corporeal worlds with them. That is to say, just as that conscious and animate being may go in spirit as though as a guest to those worlds, those worlds, too, come as guests to his mirror-like spirit by being reflected and depicted there. As life is a most brilliant proof of Allah Almighty’s unity so, too, it is one of the greatest sources of His ni-mah, and a most subtle manifestation of His compassion. Bediuzzaman continues by saying that life is hidden and subtle because the life of plants, which is the lowest of the levels of life, and the awakening of the life-force in

seeds, that is, their stirring, opening and growth, which are the first steps in plant life, have remained unfathomed by human science since the time of Nabi Adam (AS), despite being so evident, familiar and pervasive. Man’s reason has been unable to discover its true reality. It may be said that if there were no life, existence would not be existence. Life is the light of the ruh, and consciousness is the light of life. Since life and consciousness are so important to such an extent, and since there is, self-evidently, an absolutely perfect order in the universe, and a masterly precision and most wise harmony; and since our lowly globe, our wandering earth has been filled with uncountable numbers of animate beings, intelligent beings and beings with spirits, it may be concluded with decisive certainty that those heavenly palaces, those lofty constellations also have animate and conscious inhabitants appropriate to them. Moreover, since, as is plain to see, Allah Almighty creates innumerable animate beings and beings with spirits from the most

common substances and densest matter, and giving it great importance, transforms dense matter by means of life into a subtle substance; and since it strews the light of life everywhere in great abundance, and gilds most things with the light of consciousness with such flawless power and faultless wisdom, the All-Wise and All-Powerful One would certainly not neglect subtle matter like light and ether, which are close to and fitting for the spirit; He would not leave them without life, without consciousness, to remain inanimate. Indeed, He creates animate and conscious beings in great numbers from light, which is also matter. Bediuzzaman states that just as Allah Almighty creates numerous different species of animals so, too, He creates numerous different spirit creatures. One kind of them are the angels, others are the varieties of spirit beings and jinn. Thus, it is true, self-evident and rational for us to accept the existence of a great number of angels and spirit beings, and, as the Quran shows, how contrary to truth and wisdom, and what a superstition,

aberration, delirium and foolishness it is not to accept them. The fact that the globe of the earth is the home of these infinite number of beings endowed with consciousness and ruh, despite its insignificance and density among the lofty heavenly bodies and planets, and even its grossest and most rotten particulars becoming masses of micro-organisms when they cease as sources of life, necessarily, demonstrably, decisively indicates, testifies to and proclaims that infinite space and the majestic heavens with their constellations and stars are full of animate beings, conscious beings and beings with spirits. The illustrious shariah of Nabi Muhammad (SAW) and the Quran of Miraculous Exposition call these beings, who are created from fire, light and even from electricity, and from other subtle flowing matter, ‘The angels, the jinn and spirit beings’. There are different kinds of angels, just as there are different kinds of corporeal beings. Indeed, the angel who is appointed to a raindrop will not be of the same kind as the angel appointed to the sun. There are also many different kinds of jinn and spirit beings. This acknowledgement is important since we know that to believe in the angels and affirm that belief is a pillar of imaan. We learn from the aforementioned discussion in Risale-i Nur that since matter subsists through ruh, we can conclude that it is our ruh that animates our body. Thus, it is through the absence of the ruh that the physical body ceases to exist since life is the light of the ruh.

Muslim Views . September 2016

Where to get the best halaal burgers in Cape Town DILSHAD PARKER

BURGERS are a dime a dozen and just about every restaurant has one on the menu. But finding a truly great burger, now there’s the challenge. I’ve rounded up some of my personal favourites as well as some generally well loved burger spots here, in no particular order:

Woodies Woodies is a fast-food stand at the V&A Food Market that is always busy and usually has a long queue, for obvious reasons. They have great burgers with hand-pressed beef patties (or you can opt for chicken), lots of salad, sauce and cheese, which makes for a great taste but with a high mess factor. Find them in the upstairs food court of the Food Market behind the Watershed. Tel: 079 125 7228.

Rack and Grill If you love markets, you can usually find Rack and Grill at the Vineyard Oval Market, in Claremont. They are in a food truck so they move around a bit and could pop up literally anywhere. Their burgers are substantial, in four standard flavours. Watch out for the chilli burger; it means business. They are even more famous for their ribs but it’s burgers we’re after now. Follow them on Facebook to see where they’ll pop up: https://web.facebook.com/rackngrill/

The Izzy Burger Fairly new on the scene, these

Dilshad Parker has sampled some of the best burgers Cape Town has to offer.

guys operate from their home in Belgravia Road, Athlone, and have become like a best kept secret that is fast becoming quite famous. I have yet to try them but am hearing rave reviews. They seem to operate at select times and you have to order ahead and collect. Follow them on Facebook: https://web.facebook.com/TheIzz yBurger/. Tel: 074 634 5226

This popular bistro type restaurant in Canal Walk Shopping Mall serves a variety of eleven burgers with some interesting combinations and flavours or your classic Double Beef. I am seriously sad that they don’t make their steak fillet burger anymore but their other burgers don’t disappoint. Find them at: Canal Walk Shopping Centre, Cape Town. Tel: 021 555 0909.

Wembley

Cafe Shisha

They’re famous for the Wembley Whopper, a confection of steak, braised onions, sliced potatoes, salad and sauce in a bun. This famous landmark in Athlone has become a destination venue. Go there for a great falooda crush as well. Find them at: 21 Belgravia Road, Athlone, Cape Town. Tel: 021 697 1435 / 021 697 1442.

Another spot off the beaten track is in Lansdowne. Situated in a warehouse, they are essentially a Shisha lounge. Book a booth and some pipe and grab some great burgers. The patty on their burger is really flavourful and tasty. And you don’t need a heap of sauce or cheese to enjoy it. They also make good nachos. Work it off after with a game of

La rocca

Image WWW.HUNGRYFORHALAAL.CO.ZA

pool or table tennis in the warehouse. Find them at: 12 Polaris Road, lansdowne, Cape Town. Tel: 073 142 8875.

Steelies This is a very new discovery in the industrial part of Gatesville. They have a small selection of burgers starting at an unbeatable R25 for two burgers. Patties are handmade and generous. Their Gourmet Burger is a serious filler for R50, and the breakfast burger is spicy and a definite do again. They’re only open till 5pm due to the location but are planning to operate from home at night on weekends. Find them at: 9 Carrick Crescent, Athlone Industria, Cape Town. Tel: 082 922 1131.

The Market Deli Head over to Salt River to try

the type of burger you won’t get too often – venison. Presented on craft wooden boards, the burgers come with all the trimmings – cheese, pineapple and egg. If you don’t like the distinctive taste of game meat, you may not enjoy this but I quite enjoyed the flavour when I tried it. The venison is supplied by two of the partners in the business who hunt and slaughter it themselves. Find them at: Unit 10, Salt River Circle, Salt River, Cape Town. Tel: 021 447 2656.

Saddles Steak Ranch, Bellville This recently opened steakhouse in the Northern Suburbs has a range of house burgers as well as an array of gourmet burgers. The Rack, Stack and Pack is the big gun. Standing about 15cm tall, layered with a beef patty, guacamole, spiced beef, coleslaw, grilled chicken and cheese, it will either make you turn tail and run or have you licking your chops in anticipation. Look out for the Pulled Beef Brisket burger and the Black & Blue Biltong burger. Find them at: Shop 18, Bellville Mall, Cnr Voortrekker Rd & Bill Bezuidenhout, Bellville. Tel: 021 949 1736. This review is fully independent. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

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Muslim Views . September 2016

From Consciousness to Contentment

Matric: spectre or promise of the transition to adulthood? JASMINE KHAN

AS the rest of us heave a sigh of relief at the turn of the season, hopefully saying goodbye to winter, let us spare a thought for the matriculants. It is that time of the year when they have to hide behind closed doors, cut socialising and prepare for their final school examination. The final year of high school is arguably one of the toughest challenges that teenagers face. The pressure has been mounting for years and the time has now come to deliver. This pressure is exerted from multiple directions, with parents and teachers emphasising that a good matric result is essential for achieving all the hopes and dreams you have for your adult life. Teenagers are told that without a good showing, their futures will be jeopardised, that without admission to university, options will be limited, and there is a real chance that all their ambitions will be thwarted if that last ‘report’ is not up to scratch. The pressure is also shared by parents who have invested so much time and effort in getting their children to this point. Siblings are told, ‘Don’t upset your brother, he has so much to deal with.’ Such behaviour can create an environment so filled with pressure and angst that it becomes almost impossible to focus on what needs to be done because all the attention is directed at what could go wrong. What matriculants really need

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Remain positive throughout, knowing that you will succeed in life, and that this result will contribute to but not guarantee success. is a calm, supportive environment in which they can prepare for their finals in an optimal manner. It is, after all, just one of many challenges that they will face as they make the looming transition from childhood into adulthood. A balanced approach is the best strategy, devoting time not just to study but also allocating time for rest, social interactions and family. Good time management will ensure that ample time is allocated to prepare for each exam, and the confidence that comes from good preparation will make the entire experience much easier to navigate. Confidence is, after all, nothing more than a belief that a desired result is the likely outcome of any endeavour, and this is where the supporting cast – Mom, Dad and teachers – can really assist. It is also vital that maintaining optimal health is considered. However, teenagers need to understand that although the upcoming exams are important, a poor result will not define the rest of their lives. Parents will love and support them regardless of the outcome, and true friends will still be there for you. Self-esteem does not have to be destroyed by a single result, and the opportuni-

ties for a happy, fulfilling life will continue to exist. If we consider the rapidly changing world we live in today, it is very likely that many high school students will eventually find careers that don’t exist today. Knowledge sets are far less important today than they were 500 or even 50 years ago. A lumberjack from the 18th century had a relatively small knowledge base to acquire to enable him to prosper. Learn the difference between an axe and a tree. Learn how they interact, and how to fell a tree without danger. Learn where to find trees and where to sell wood. Done! You have a career. Today’s world is immeasurably different. Think about the amounts of knowledge that we’ve learnt that is no longer relevant. It is no longer necessary to know how to programme a VHS video machine to record a television feature, how to operate Mixit or any number of social media platforms that are no longer popular. Does anyone remember how to operate a Nokia 3310? It was, after all, the most advanced technology available not that long ago. Memorised knowledge, which is a large part of success in certain matric subjects, is far less

important today. What is and will continue to be essential is the ability to learn new things, to adapt to different and constantly changing environments in our personal and professional landscapes. Learning how to deal with difficult situations and people, and how they respond to failures and setbacks are important skills that teenagers need to acquire as they move into responsible adulthood. The new generation of recruiters and employers also look for the ability to manage emotions, display empathy and be innovative. Parents need to encourage their children but, at the same time, be aware of not pressurising their children as they prepare for these challenges. The truth is that either teenagers care about the outcome or they don’t. If they don’t care, you cannot force them to do so; they will need to find their motivation to succeed, and all you can do is be supportive and create an environment in which they can explore their options. If they do care, they will be trying their best to succeed, and no amount of pressure or cajoling will change the outcome – it may well have the opposite effect. However, if they try hard and do

not meet expectations – yours or theirs – negative responses will serve no purpose other than to further damage their self-esteem and self-worth, making it harder for them to pick themselves up and continue to strive for success. Remember that success as you perceive it may not be what your children are striving for. All we can do as parents, at this point, is to ensure that they know that we love and support them in the search for their happiness. To those of you who are facing the looming final high school examinations, remember that this is one of many tests you will face as you begin the wonderful journey into adulthood and independence. It is important, and a good result will give you options and opportunities in life. After all, you have invested twelve years of your life in this endeavour so give yourself the best possible chance to succeed. Have a balanced approach to your preparation that includes time for yourself and doing things that make you happy. Remain positive throughout, knowing that you will succeed in life, and that this result will contribute to but not guarantee success. It will not, by any means, guarantee failure either. That will depend entirely on you; how you define success and how determined you are to achieve your kind of success. Above all, strive to remain calm; ultimately, you can only give the best of that which you are capable, Insha Allah.

Positive and Effective Parenting

Muslim Views . September 2016

Raising emotionally healthy boys FOUZIA RYKLIEF

MY interest in the topic of raising boys began many years ago, while working at the Parent Centre, when I read an article in a journal about teaching girls to protect themselves from sex abuse. I asked the questions: What about the boys? What are we putting into them; why aren’t we helping them? Other concerns that influenced me were: 1. A documentary on television (repeated twice), about the gang culture in Hanover Park, and the pain of the mothers and the helplessness they felt. The documentary ended with a scene in a maternity obstetrics unit where a mother who had given birth to a baby boy was interviewed. Her closing words were, ‘When a boy is born we are immediately fearful because we know he is going only one way.’ 2. The large number of boys and young men on drugs across all sectors of society. 3. Bullying in school grounds is perpetrated mainly by boys and has become more violent in nature. 4. Violence against women continues despite awareness campaigns and education. Statistics worldwide show that: l Over 90 per cent of convicted acts of violence will be carried out by men, and 70 per cent of the victims will be men. l 90 per cent of children with behavioural problems are boys, and 80 per cent of children with learning difficulties are boys. l By 15 years of age, boys are three times more likely to die of causes combined but especially from accidents, violence and suicide. Based on the above, I decided to design a workshop on raising boys. The overall purpose was to raise awareness and explore ways of raising emotionally healthy boys as well as looking at the roles of mothers, fathers and society. I will share some of the information that will help us understand boys better and interact with them in ways that will facilitate their healthy development. The information is aimed mainly at fathers; the mother’s role will be covered in the next issue.

Young children usually misbehave because they are tired, bored or hungry. A teenager, on the other hand, may act out of anger or revenge. In either case, it is not the boundary that is the problem but an underlying, usually unconscious, need that has gone unnoticed. When you see aggressive behaviour, look for the pain behind it. Drop the ‘code’ that says ‘boys don’t cry’. Don’t deny boys’ feelings by saying, for example, ‘Big boys don’t cry. You’re ok. Get up quick. You didn’t fall that hard. Be a big boy.’ It is more constructive to acknowledge the boy’s pain. I see your love for me in your eyes.

What are boys like and what do they need? Boys are more physical than girls. Fathers provide a holding environment for their sons’ boundless energy. While mothers tend to soothe their children and shield them from too much stimulation, the average father is inclined to arouse his emotions and stimulate the boy, playing with him zestfully and winding him up. This is important for boys because through this play the boys learn to identify their feelings and those of others (father). They learn to control their feelings. In other words, they learn emotional management and the idea of stopping when things get out of control. The rough and tumble play that is common with boys and their fathers teaches the boy when to stop. The father can teach him that the father won’t hurt him and won’t allow him to hurt anyone else. The boy can have fun, excitement and roughness but father must be with him so that he can show him when to stop. This usually happens when the play gets too rough and somebody might get hurt. So the father will say something like, ‘I think this is enough, I’m afraid you or I may get hurt.’ Any ‘father figure’ can fill this role. Boys cause trouble to get attention. Girls will usually ask for help but boys will usually act for help. They act tough to cover up

Photo ZEENAT HENDRICKS

their fears. Boys who act tough to cause trouble are usually hiding a fear. This is sometimes partly learnt. It is difficult to admit you’re afraid so it’s easier to act tough. This is one underlying cause of bullying, which for the boy is a way of getting some dignity. They may also act out feelings when parents divorce. Boys, like girls, need firm limits. They need consistent, kind and firm leaders with rules that make sense. Limits should be set kindly and authoritatively. Setting these limits differ according to age. For example, younger boys need tight limits with immediate consequences. They need repetition, patience and the understanding that they are little, and will eventually ‘get it’. With little children, we must realise that they are not going to accept that limit straight away, therefore, we have to teach them again and again. With adolescent boys, much talk and negotiation may be necessary or they will revolt. The teenage years require constant evaluation of how loose or tight the rules can be. We can expect to be confused with adolescent boys – one moment the boy’s conduct will be responsible and in the next, he has ‘bitten off more than he can chew’. When boys are perceived to be pushing the boundaries, they are probably just testing us, and a quick reminder should be enough to keep the misbehaviour in check.

The developmental stages of boys Boyhood is divided into three stages. This is not a hard and fast rule:

0-6 years As babies, it really doesn’t matter much whether they are boys or girls but they will be different. Some children need to be loved and cuddled a great deal, and then there are those who are more independent, quiet and sleep a lot; others are noisy and need action all the time. Boys need closeness with the parents as much as girls. ‘This parent-infant bond is the foundation of a boy’s positive sense of himself and his place in the world.’ If at all possible, a boy should stay at home with one of his parents until the age of three years. He needs to experience closeness, trust, warmth, fun and kindness.

6-14 years: the stage about learning to be a male What one finds is that if a father ignores his son in this stage, the boy will often launch an all-out campaign to get his attention. It’s almost as if it’s built into them to need Dad’s attention or from a significant male figure. Sadly, many of the single mothers seen at the Parent Centre are struggling with boys who are acting out, and it soon becomes clear that they suffer from ‘father hunger’. I remember a situation where a boy was about to be expelled from school. The mother was summonsed to a meeting and the Parent Centre counsellor advised her to ask the

boy’s father – who lived close by but was uninvolved in the child’s life – to attend the meeting. The father attended and the boy’s behaviour changed instantly. This proves the importance of the father’s involvement, even if it was only to attend the meeting. Many fathers show their love through action and not words, and there is nothing wrong with this. Doing things with them side by side means a great deal to them. I read a story about a young man whose father was a man of few words but he knew his father loved him when the father took him along and taught him how to fish.

14 years–onwards This stage is about becoming a man. One doesn’t often think about it this way because 14 still seems young but it is serious business – he only has about seven years to attain that milestone. He will become much trickier, he’ll become argumentative, and restless and moody but he’s not turning bad. There’s a trap that many women fall into. They convince themselves that they need to be a bridge between the husband and the son when, actually, it is more of a barrier than a bridge. Women need to realise that, and to have the confidence to step back a bit and allow the son to have that relationship with his father. Often, some fathers haven’t had much fathering themselves, with rare exceptions but, by and large, fathers have either not been there or, like in my generation, fathers showed their love by providing. We shouldn’t underestimate this. It is an expression of the father’s love but many fathers didn’t know that their input in any other way really mattered. I think that what has happened is that mothers of sons, where the father has been absent or away providing, have over compensated, out of necessity. The most important thing a father can teach a boy is: ‘A real man is one who is in charge of himself and his behaviour.’ Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP).

Muslim Views

Muslim Views . September 2016

FOR ALL

Muslim Views . September 2016

Heavenly art and hot air balloons The Hagia Sophia was adorned with the biggest dome in the world, only surpassed a thousand years later by the famous artist, sculptor and architect Michelangelo’s St Peter’s Cathedral, writes DR M C D’ARCY.

HE Hagia Sophia, in Istanbul, is doubtless a gem of architecture. Built as a church in 537 CE by the Byzantines, it was the biggest church in the world. In 1453, Mehmet II conquered Constantinople and converted it into a mosque. With the secularisation of Turkey in the 1920s, the mosque was turned into a museum. It is now being restored to its initial glory. My interest in the Hagia Sophia goes way back to the 1950s when, in my teens, I read Louis de Wohl’s epic book, The Living Wood. Of the couple of thousand books I have read since then, I have always remembered the name and the magnetic historicfiction tale it told of how Roman Emperor Constantine’s mother, Helena, converted to Christianity and went to Jerusalem to find the ‘true’ cross on which Jesus was crucified and the nails that were used to pin him to the cross. Historic research, however, is somewhat different. In the 4th century, Helena did go to Jerusalem and was confronted with three crosses. A test for the ‘true’ cross was done. A very sick person was taken to the first cross but she did not improve. She was taken to the second cross and, again, did not improve. When confronted with the third cross, she instantly got better. This cross was hailed as the ‘true’ cross on which Jesus was crucified. Truth be told, this test would not pass muster with modern archaeological testing. On another visit to Jerusalem, she found the three nails of Jesus’ crucifixion. Again, were these the real ones? No tests were done.

Sunrise warming the tip of one of Cappadocia’s numerous spires and a hot-air Photo M C D’ARCY balloon silently floating by.

The interior of the Hagia Sophia: Note the Islamic mosque calligraphy and restored Christian church mosaics, reminders that the building was originally a Photo M C D’ARCY church then converted to a mosque.

Helena was instrumental in the conversion of her son, Constantine, to Christianity, and Christianity becoming the official religion of the Roman Empire. Constantine founded Constantinople (now Istanbul) and made it the Byzantine Eastern capital of the Roman Empire in the 4th century. Strangely, Helena’s skull is displayed in a small box in Triers Cathedral, Germany. The Hagia Sophia was adorned with the biggest dome in the world, only surpassed a thou-

sand years later by the famous artist, sculptor and architect Michelangelo’s St Peter’s Cathedral, in Rome. However, the Hagia Sophia’s dome was not perfectly round and the uneven weight caused some cracking of the walls and foundation. It was shored up by the great Ottoman architect, Mimar Sinan. He added a concrete bastion with a pencil-shaped minaret. The Hagia Sophia had a great influence on the architecture of

The Hagia Sophia, one of Istanbul’s most popular tourist attractions, was originally a church then turned into a mosque by Mehmet II, and is now a museum. Built in 537 CE, it boasted the largest dome for a thousand years. Photo M C D’ARCY

Ottoman mosques, particularly of the many masterpieces of Mimar Sinan and his pupils. Restoration of the Hagia Sophia’s walls shows that when the church was turned into a mosque, many beautiful religious mosaics were plastered over and huge Muslim calligraphy plaques displayed to indicate a distinctive Islamic tone. Some of the figurative restored areas seem as if the original mosaics were adorned yesterday. In life, there’s art by man and art by nature, and then there’s a combination of the two; and that’s an exciting experience. Deep in the heart of Anatolia are the spires and caves of Cappadocia; a weird-looking landscape as if culled from some intergalactic comic. In ancient time, when the earth was hot and bothered with many spouting volcanoes, lava and tuff spewed from the red-hot earth. These solidified into candle-like spires. With erosion, the solid cores were exposed to the earth in an eerie vista of pointed spires and rounded mounts. There is evidence that ancient man excavated some of the formations but what we see today is the work of modern man, who burrowed into the rock, tunnelled and devised large open caves and rooms to live and pray in – cool in the hot summers and warm when the snows cover the landscape in a fairytale wonderland. Anatolia was once occupied by the Greeks, who built many cities, of which Troy was an example. It then became part of the Roman Empire. The bustling city of Ephesus was a prize Roman plum. Biblical St Paul once lived in Ephesus. His Damascus Road vision and blindness episode are intimately associated with the ‘Trinity’ concept of the Divine. The Romans were polytheists and persecuted the early Christians who fled to the interior and

to Cappadocia, where they hid in the many caves of the area. With time, they enlarged the caves into spacey rooms with interconnecting tunnels. Many of these mini-churches were adorned with beautiful mosaics. Man-made art synergised with landscape art. Monks also used the cave structures for the abbots and for worship ceremonies. Today, one of the subterranean caves is used as a tourist venue for the enigmatic Whirling Dervish ceremonies to which we were transported at neck-break speed down the hills and round the curves by an insane tourist cardriver. With bated breath we prayed more fervently than all the Whirling Dervishes ever did. Before sunrise, on a blistering cold morning, my son, Mukhtar, daughter, Shameema, and I were whisked to an open field on the outskirts of Cappadocia. My fear of heights made me shiver more than the icy cold atmosphere did. I pleaded and begged to stay on mother Earth but I was placed upright in a compartmentalised wicker basket from which I could not escape. And then the flames roared. I nearly jumped out of my pants and, suddenly, we were yanked into the air by a big, brightly coloured balloon. When my eyes opened, we were sailing over the valleys, hills and spires of Cappadocia. Oohs and aahs drowned out my prayers. The balloonist let out some air from the balloon. We drifted dangerously close to the sharp pinnacles of the rocky spires. The balloonist smiled wickedly. A thousand duahs and curses upon him did not help. And when the torture was over, he plonked us down right on a small trailer bed; marvellous steering. I did not drink the celebratory glass of apple juice.

Deep in the heart of Anatolia are the spires and caves of Cappadocia, surrounding the more regular outlines of man-made buildings – a weird-looking landscape as if culled from some intergalactic comic book. Photo M C D’ARCY Muslim Views

Muslim Views . September 2016

Recalling the gift of an auwal Hajj and more TOYER NAKIDIEN

‘WE took a train to Durban then got on to a boat, the Karanja, that took us to Mombasa. From there we took a plane to Nairobi then to Mogadishu, Aden, Eritrea and, finally, to Jeddah.’ ‘But why did you stop in so many places?’ I asked Hajja Fatima. ‘The planes only flew so far and we had to get off and get onto another plane, and the customs people stamped our passports every time we changed planes at an airport. ‘We first went to Makkah for Umrah, stayed there for Ramadaan then went to Madinah. The trip to Madinah took three days.’ This is how Hajja Fatima describes the journey of her first Hajj, in 1951. ‘You know, Toyer, Saae street was a real street with houses and shops, and dogs and donkeys. The street wasn’t paved with marble, as it is now; it was sandy and dusty.’ ‘And Safa and Marwa? How was that?’ I asked. ‘It wasn’t like it is today, behind a glass enclosure. You could climb to the top but we didn’t. We turned at the foot of the mount and walked to the other side, to Marwa. ‘After the Saae, we sat on a bench outside one of the shops waiting for someone to cut our hair so that we could be ‘verlossed’. (‘Verlossed’ is the anglicised past tense verb of the Afrikaans term ‘verlos’, which refers to being released from ihraam restrictions.) I’ve heard a number of people saying that there are always interesting stories about the Hajj, and Doctor Salim Parker’s ‘Hajj Stories’ attest to that. Hajja Fatima’s first Hajj is another of those. In 1951, while Aunt Fatima Isaacs was on holiday in Hartley, Rhodesia (Zimbabwe), she received a call from a family friend wishing her on her birth-

Hajja Fatima Isaacs with Hajji Karriem Came, the man who, seemingly out of the blue, offered to take her for Hajj with his Photo SUPPLIED family. On the right are Hajji Karriem’s wife, Hajja Hajirah, and son, Muhammad Surur.

day. She thanked the man but was completely surprised by his next words. He wanted her to join his family for Hajj that year. As a young lady in her early twenties, this came as a complete surprise; she had never imagined that anything like this would happen. She told him that he should rather speak to her mother as she couldn’t make such an important decision without her mother’s approval. The immediate response from the man was that her mother had already been approached and that she had given her permission.

Aunt Fatima accepted but did not know how she would be able to fulfil this obligation as she did not know enough about the fifth pillar of Islam. This problem was easily solved as her benefactor, Abdul Karriem Came, arranged for a well-known Cape Town shaikh, Muhammad Johardien, to go to Salisbury, Rhodesia, where the Came family was living, to teach them the Hajj. Aunt Fatima then went to live with the family until their departure for Hajj. Aunt Fatima and Boeta Karriem’s wife, Hajirah, were taught by Shaikh Johardien’s daughter, Fatima, who taught them from scratch – from the cleansing after going to the toilet, the number of rakaahs of the five daily prayers, to the duah on Arafah. Aunt Fatima still has her notebook and the passport she used for that journey. In those days, South African hujjaaj made their own travelling arrangements and lived in the homes (beits) of people like Sayed Shaafi Alawi, Sayed Achmad, Sayed Mansoor and Sayed Siraaj Wali. The beits were large houses (Left) Hajja Fatima’s passport bears the stamps of the numerous countries she passed through on her journey to Makkah for Hajj in 1951. Photo TOYER NAKIDIEN

Muslim Views

with many rooms, and the hujjaaj lived there for the duration of their stay in Makkah. Aunt Fatima related that when you were fetched at the airport, you were asked with which sayed you would be staying. If, by mistake, you gave the wrong name, you would not be able to change your mind – you would have to spend your stay in Makkah at the beit you mistakenly mentioned. The beit to which Hajja Fatima went belonged to Sayed Shaafi Alawi and was situated in Abu Sufyaan Street or, as the Capetonians refer to it – Kifayat Street. She recalls that accommodation

was so basic that they slept on mattresses on the floor. While they were in Makkah many of the students from Cape Town would visit the hujjaaj. Two of those who visited often were ones who later became well known back home – Shaikh Mujahid Hendricks of Azzawia Masjid, in Walmer Estate, and Shaikh Nazeem Mohamed of Yusufeyyah Masjid, in Wynberg. When the hujjaaj got to Mina, they were also accommodated in beits; there were no tents and no air-conditioning. And there were no trees on Arafah; it was a barren plain. Unlike today, the jamaraats were no bigger than a pillar and they were located in the street where traders plied their wares. After Hajja Fatima returned home, one of the first ports of call was Van Kalker Studios, where the hujjaaj had their photographs taken – this was way before cellphones and very few people owned cameras. It was only then that Hajja Fatima and her mother heard the reason for Hajji Karriem taking Hajja Fatima on this very special journey. He told them that Hajja Fatima’s father had done Hajji Karriem a huge favour but by the time he was able to ‘repay’ him, her father had passed on. Hajji Karriem felt that, as a show of appreciation for what her father had done for him, he would take Hajja Fatima with his family on Hajj. A few years later, Hajji Karriem established a mosque in Lusaka, Northern Rhodesia – now Zambia. Much as I found Hajja Fatima’s reminiscing of her first Hajj fascinating, I was equally struck by the generosity of Hajji Karriem and his wife, Hajja Hajirah – both reverts – who were so appreciative of the blessings showered on them by Almighty Allah SWT that they not only gifted their benefactor’s daughter the chance to fulfil one of the pillars of Islam but also established a masjid.

Hajja Fatima still has the notes she wrote when she was taught the Hajj by Shaikh Muhammad Johardien’s daughter, Fatima. The pages in the photograph contain the duah to be recited on Arafah. Photo TOYER NAKIDIEN