Muslim Views, September 2017 by Muslim Views

Vol. 31 No. 9

MUHARRAM 1439 l SEPTEMBER 2017

Stop the Rohingya genocide ON September 13, in Cape Town, 2 000 people marched on parliament in support of the Rohingya in Myanmar. The march was part of a global wave of protests against the violent attacks by Buddhists who killed 400 and displaced more than 400 000 Rohingya Muslims, including 240 000 children, since August 25. Independent observers are not allowed access to the region. However, Rohingya refugees report that entire villages have been torched, women raped and soldiers shot at them as they fled. World media have described the situation as a genocide and a humanitarian disaster of historic proportions. Pictured below are four leading clerics who led the march. They are, from left, Reverend Canon Desmond Lambrechts, of the Anglican Archdiocese of Cape Town, Shaikh Riad Fataar, Second Deputy President of the Muslim Judicial Council (MJC), Shaikh Irfaan Abrahams, President of the MJC, and

Moulana Sayed Imraan Ziyaee of Cape Town Islamic Educational Centre (CTIEC). Pictured right is an image of members of the protesting crowd holding a placard reflecting the support of the local Pakistani community. The march reflected diverse voices, representing Bangladeshi, Egyptian and other communities. According to Shaikh Fataar, other religious leaders present at the Cape Town march were the Reverend Alan Storey, Father Michael Lapsley and even a Buddhist cleric, Cecil Plaatjies. The march was peaceful and was endorsed by at least thirteen organisations, including Media Review Network, Cosatu, Cape Town Interfaith Initiative and the Western Cape Religious Leaders Forum. The protesters handed a memorandum containing a list of 29 demands to a representative of the Department of International Relations and Cooperation. One of the demands calls for an end to the purchase of weapons from Israel.

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Ismail to Husain Haajer to Haron

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‘Foreigner’ a concept alien to Islam? Ipsa honours senior academic PICTORIAL: Inter-Madrasah Quiz Acclaimed Muslim novelist to tour SA GMO: Is food security worth the toxic risk?

Muslim Views . September 2017

Religion calls for liberation, not oppression

HE tragedy of Myanmar is more than about the massacre of a Muslim minority, and calls for some sober and deep reflection. The suffering of the Rohingya is a ghastly reminder of the iniquity of violence against a people because of their faith. It is also a reminder of the evil of using one’s faith to justify violence against others, including people of other faiths. The global outrage following the atrocities is fuelled by the viral social media images and narrative of the crisis. This globalisation of compassion is not a contemporary phenomenon. The Prophet Muhammad (SAW), in a well-known hadith, advocated universal solidarity when he said that the human body feels pain as a whole if any part of it is afflicted. This is a particularly apt analogy for Muslim minorities persecuted in places like India and China. However, the Prophet’s (SAW) call for global solidarity among Muslims transcends the parochial limitation of the common faith of Muslims. It is a solidarity that embraces the common humanity of all peoples, irrespective of faith. Hence, Islam advocates a global consciousness of human rights along with the human obligation to recognise Allah as the only one worthy of worship. This is affirmed in the history of all Allah’s prophets whose mission and message appealed particularly to the poor and the oppressed. Their message was revolutionary in

character and they were committed to the call for a just social order. Thus, Muslims are commanded to resist oppression but they are also commanded to desist from oppressing anyone, including people of other faiths. Islam admonishes the believer to advocate social justice and human rights, irrespective of faith. This universal consciousness of the balance of human rights and obligations is fundamental to Islam. Therefore, when we call on leaders to desist from committing or condoning oppression, we cannot do so in isolation of the broader context of human rights violations. In particular, we have an obligation to speak out against violations by Muslims against people of other faiths. A case in point is the Coptic Christians in Egypt who are persecuted by Muslim extremists. German Chancellor Angela Merkel made the controversial claim in 2012 that Christianity is ‘the most persecuted religion in the world’, implying that Christian minorities generally suffer at the hands of Muslims. This claim contrasts starkly with that of the United Nations in 2013 that the Rohingya is the most persecuted minority in the world. It is precariously easy to exploit such pronouncements to polarise people and incite religious violence. Interreligious violence can be countered by interreligious compassion. Muslims have something to learn from a pertinent case in Central African Republic. Last month, a Spanish missionary reported that Muslim militias had killed 50 Christians and that 2 100 Muslims are at risk of a retaliatory attack by Christian militias. The bishop has given refuge to the Muslims in his church and offered to mediate between the Muslims and the Christian militias. The ideals of interreligious harmony were practised by Imam Abdullah Haron, whose martyrdom we commemorate this month. Imam worked with Christian clerics to raise funds for the victims of apartheid. He also used the pulpit to develop a revolutionary consciousness in the members of his congregation. On the other hand, Steve Biko, whose death we also commemorate this month, expressed his rejection of attempts to reconcile apartheid with Christianity. Hence he was hopeful of an approach to Christianity that is relevant to the lives of black people. It is widely accepted in the world today that all religions must support the liberation of humanity from oppression of any kind.

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

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Resoluteness in times of crises: from Ismail to Husain and Haajer to Haron SHAIKH SA’DULLAH KHAN

ANOTHER year has passed in our lives. We move from Dhul-Hijjah, the month of Abraham, Ismail, Haajer and Hajj, to Muharram, the month of Moses, Husain and juhd (striving); from a sacred month to a sacred month; from the month of solidarity and pilgrimage to the month of striving for justice.

Noble striving We bade farewell to the old year by celebrating Prophet Ibrahim’s commitment to Allah, characterised by his valour against the despotic Pharaoh Nimrud, and verified through his willingness to sacrifice his patient son, Prophet Ismail. We then welcome the new year by commemorating the struggle of Prophet Moses against the tyrannical pharaoh, as well as the martyrdom of Prophet Muhammad’s beloved grandson, Imam Husain, at the hands of repressive despotic rulers. All these models of excellence manifested phenomenal resoluteness in times of tremendous crises.

Heroes remembered, heritage betrayed While we are in a commemorative spirit, marking September as Heritage Month, it does not necessarily mean that we are in a celebratory mood. We recall the ruthless murder of that brave son of Africa, Steve Biko, on September 12, 1977, at the hands of the racist forces of apartheid. We reflect on the supreme sacrifice made by the principled As-shaheed Imam Haron, on September 27, 1969. Yet, 24 years after our first democratic government was elected in South Africa, we are still living in the most unequal country in the world, ruled by a leadership mired in corruption. We nonetheless remember our struggle heroes: we are inspired by their activism; we are motivated by their altruism; we celebrate their precious lives; we salute them and cherish their commitment, and treasure their legacy. As we welcome the returning pilgrims who walked in the footsteps of Ibrahim, Haajer, Ismail and Prophet Muhammad (pbut), pilgrims who gathered as part of the multitude of faithful, bound by the principles of touheed, such is the enduring image of Hajj, a reflective hallmark of the ummah’s unity in its diversity. Despite the sacred months, despite this semblance of unity, the global community of faith is probably in its most challenging crisis in history: victims of war, internecine strife and lack of tangible cohesive solidarity.

Where is the solidarity, where is the humanity Thousands of people in the Rakhine state of Myanmar are being killed or are fleeing for their lives. This is the latest chapter in the grim history of the Rohingya, a predominantly Muslim people of about one million. They are reviled in Myanmar as illegal immigrants, denied citizenship, rejected by the country they call home and unwanted by their neighbours; the world’s largest stateless community and considered by the UN as the ‘most persecuted minority group in the world’; and the human rights violations against the Rohingya could be termed ‘crimes against humanity’. The deafening silence for so long by so many surrounding the brutality meted out to the Rohingya is but a manifestation of the hypocrisy of both the ‘civilised world’ and most of the Muslim leaders and their political and human rights proclamations. Their conspicuous non-action facilitates the on-going genocidal crimes against the Rohingya and tacitly allows atrocities to continue unabated.

Legacy of principled empathy As the season of Hajj passes, we reflect on all forms of hijrah: the migration of Haajer to Makkah, of the early Muslims to Abyssinia, of the Prophet to Madinah. All symbolise the movement of Muslims from lands of oppression to places of safety and peace. From Nabi Ismail to Imam Husain, from Sayyidatina Haajer to Ash-shaheed Abdullah Haron, all of them fought to uphold the principles of truth and justice; all of them manifested courage, patience, steadfastness, dignity and unwavering devotion in times of great crises. The legacy we inherit from them is one of struggle against tyranny, empathy towards the oppressed and an unwavering commitment to stand unreservedly for justice. Shaikh Sa’dullah Khan is CEO of Islamia College, Cape Town.

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 . September 2017

R817 billion umrah scam hits Indonesia MAHMOOD SANGLAY

IN what is probably the biggest Umrah scam in history, an Indonesian agency is allegedly guilty of defrauding pilgrims out of 848,7 billion Indonesian rupiah (R817 billion). Indonesian media and salaamgateway.com have reported that First Travel and its directors are facing charges for defrauding 58 682 pilgrims in a Ponzi scheme that collapsed. First Travel’s tagline for its packages was ‘Hawker prices for five-star products’ and offered prices that were 40 per cent less than the industry average. At the time of the scandal, First Travel operated eleven branches in Indonesia and one in London. First Travel’s directors, Anniesa Hasibuan and her husband, Andika Surachman, allegedly sold cheap Umrah tour packages to 72 682 customers for travel between December 2016 and May 2017 but managed to deliver to only 14 000 customers before their company filed for bankruptcy. Compounding the colossal financial woes of First Travel, the company owes airlines, hotels and visa service providers over R116,3 billion. The agency operated eleven branches across Indonesia and one in London. The couple also found new interests. Hasibuan shot to fame with her glamorous Muslim fashion lines, and last year the couple invested 14 billion rupiah in a Muslim restaurant in London.

Anniesa Hasibuan, the 30-year-old Indonesian who is allegedly guilty of defrauding 58 682 pilgrims, became a star in the Islamic fashion industry when she entered her modest fashion collection at New York Fashion Week, in September 2016. Following the arrest of Hasibuan and her husband, Andika Surachman, and Anniesa’s sister, Siti Nuraidah, Indonesian media have widely reported on their extraordinarily lavish lifestyle, apparently financed by pilgrims’ money. Their licence to trade Photo SALAAMGATEWAY.COM was revoked by the Indonesian Ministry of Religious Affairs.

The couple and Anniesa’s sister, Siti Nuraidah, were arrested on charges of financial fraud. Following their arrests, the media have reported on their extraordinarily lavish lifestyle, apparently financed by pilgrims’ money. According to the Jakarta Post, the Central Jakarta District Court has ordered them to refund their customers, the Ministry of Religious Affairs has revoked First Travel’s licence and the police have seized their assets. In addition, the Financial Services Authority has frozen First Travel’s 50 bank accounts.

Salaamgateway.com also reports that Indonesia’s Center for Financial Transaction Reporting and Analysis Center (PPATK) said on August 28 that some of the funds from the First Travel scam were used for Hasibuan’s other business interests. This includes a R14 billion investment in a Muslim restaurant in London. ‘Hasibuan made fashion history when she showed an all-hijab modest fashion collection at New York Fashion Week (NYFW) in September 2016. She was part of NYFW again in February 2017,’ the agency reported.

Following reports of the alleged scam, Forbes Indonesia has removed the name of Hasibuan from their 2017 Inspiring Women list. The Nikkei Asian Review reports that Indonesia was allocated 220 000 places for Hajj pilgrims by the Saudi Ministry of Hajj this year, the highest in the world. However, the demand outstrips supply for the world’s most populous Muslim country of 263,5 million people. An estimated 850 000 Indonesians undertook Umrah in 2016 and, according to a report by Di-

narStandard and Thomson Reuters, pilgrims spent a total of $22,7 billion in the kingdom last year. The report projects compound annual growth of 11,1 per cent. Since the Hajj is too expensive for most Indonesians, Umrah is the alternative. However, while the government is directly involved in Hajj regulation, Umrah is regulated by the private sector. Although the relevant legislation requires licenced agents, this is inadequate for the regulation of the rapidly growing number of pilgrims and agents. An NGO, the Indonesian Consumer Protection Foundation, is reported to have received 7 000 complaints this year related to Umrah against First Travel and other agents, and the Ministry of Religious Affairs has revoked 17 agents’ licences. Typical complaints include reneging on their commitment to provide return flights and failing to provide other promised services. The case has resulted in a shakeup of its Hajj and Umrah industry, which consists of over 800 Hajj and Umrah travel agencies. Many more are believed to operate illegally. The regulatory changes will include legislation, monitoring and supervision of the industry. Part of the regulatory framework challenge is maintaining a balance between determining floor pricing and ensuring the pilgrimage is affordable to the majority of Indonesians.

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Muslim Views . September 2017

Shaikh Nazeem Ntintili, left, imam of the Harare mosque, in Khayelitsha, Cape Town, is pictured teaching his students Quran at the mosque. They are, from left, Said Willie Milisa Ntintili, Suraya Saes, Rachma Chuma and Ferdoz Chuma. The mosque was once a shebeen, until 2012, when Shaikh Nazeem, with the assistance of a benefactor, purchased the property and converted it into a place of worship. The mosque is a haven for the poor and hungry in the area, and regularly provides various forms of assistance to members of the local community. Anyone who wishes to assist in this regard may contact Shaikh Nazeem directly at 078 362 7822. Photo PHIRI CAWE

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Muslim Views . September 2017

Is the term ‘foreigner’ a concept acceptable in Islam? VANESSA RIVERA DE LA FUENTE

A CONVERSATION I often hear among Muslims in Cape Town is related to the attitude of the community towards difference. Allah in His wisdom has created a wide diversity of cultures, languages, racial groups and personalities as a token of His mercy and the loving care He has for each one of us. We all know the ayah that says: ‘We have … made you peoples and tribes that you may know one another... Indeed, Allah is Knowing and Acquainted.’ If each one of us was created from the same source, by God himself, who in the Quran is the Most Merciful and Most Compassionate, I wonder why being a ‘foreigner’ is seen as negative. And there is a trend in our communities to see difference as a threat and a reason for imposing division and discrimination among Muslims. There are many ways to be a ‘foreinger’ or ‘the one who does not belong’. A foreigner is one who emigrates from his or her country to another land, to live among people who have a different culture; one who embraces a religion that is not the one of her or his parents, sometimes facing misunderstanding and isolation; or one who is a national of a country but belongs to a group that is diverse due to race, cultural or religious identity, disability etc. A foreigner is every person who by his or her difference is seen as

the child of a lesser God. Being a foreigner is being ‘the other’. We Muslims know well how it feels and how difficult this can be. In her paper ‘Misrepresenting Islam: the racism and rhetoric of British broadsheet newspapers’, Anabelle Lurkin argues that British Muslims and Muslim immigrants in the UK are associated with the idea of ‘foreigner’ with a negative bias, which fuels discrimination and Islamophobia. What Lurkin describes is similar to what happens in many western countries. Conflicts that Muslims face when perceived as foreigners should provide our communities with greater empathy towards difference but this is not the case. Unfortunately, racism, anti-black attitudes, xenophobia and elitism are realities that some Muslims suffer and other Muslims inflict. This hampers the development of a South African Muslim identity

based on shared values rather than on cliques of ethnic and class tenets.

The gender factor To this complexity, we have to add that the consequences of a negative perception of being a ‘foreigner’ or being ‘the other’ mainly affects women. For example, according to the UN Migration Agency, from the 232 million people who migrate regularly, women make up 50 per cent. As immigrants, they are more vulnerable to physical and sexual violence, to police abuse, to be prey of human trafficking networks etc. Racism, classism, isolation based in difference, worsen the marginalisation that women suffer in our societies for being such. In simple words, when Muslims discriminate against a woman by race, origin or social class, they

discriminate multiple times, failing in two ethical principles of Islam: valuing diversity as God’s blessing and honouring women. Muslim women are the preferred target of Islamophobic attacks in Western societies but are also recurrent victims of chauvinism, racist biases and cliques among the believers. The case of Basma, who lives in Pelican Park, in Cape Town, is similar to many others that sisters report with a broken heart. Basma, a professional woman, with a deep knowledge of Islam, is an entrepreneur and skilled as a housewife but experiences contempt by her in-laws because she is a reverted Muslim and Khoisan. Other sisters, in spite of their spiritual and personal qualities, are looked down because they are immigrants or blacks or because they lack higher education or they are single or divorced mothers.

Racism, anti-black attitudes, xenophobia and elitism are realities that some Muslims suffer and other Muslims inflict. This hampers the development of a South African Muslim identity based on shared values rather than on cliques of ethnic and class tenets.

They become ‘foreigners’ within a community that has been given the duty of spreading dawah among all humankind.

We are all foreigners Let us remember that, as human beings, we are all visitors in this world. None of the attributes we claim with pride really belong to us. As Muslims, let us remember that our Prophet (SAW) was an immigrant in a strange land and became a ‘foreigner’ to his own people once he started his mission. Let us keep in mind that the development of the first Muslim community was possible thanks to the loving welcome and support of the locals, the Ansar. Allah took the time to design every human being, every animal, every drop of water in a unique way. Our differences are a sign of His caring for us. Allah compels us to find a blessing in it. As humankind, Allah motivates us to meet and know each other in our diversity and to value the differences as part of His plan. As Muslims, we have the duty to expand our spirituality through the embracing of anyone who is a ‘foreigner’ and foster with our behaviour the boosting of a feeling of safety and belonging in their hearts. Vanessa Rivera de la Fuente, a Chilean Muslim, is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar in Women’s Studies, Religion and Politics.

Muslim Views . September 2017

Ipsa honours senior academic with Lifetime Achievement Award PROFESSOR EBRAHIM ARNOLD

THE Lifetime Achievement Award conferred by International Peace College South Africa (Ipsa) acknowledges persons who made, and are still making, an outstanding contribution in the service of Islam in general, and in the field of Arabic and Islamic Studies, in particular. The assessment criteria for issuing the award are based on the history of service of the individual, the significant contribution and positive influence on the community in the field of service, and the leadership role played in the service of Islam in general, and in the field of Arabic and Islamic Studies, in particular. It was a great privilege and honour for Ipsa to confer this year’s Lifetime Achievement Award on one of its own, Shaikh Dr Mogamat Hoosain Ebrahim. On the august occasion when Ipsa’s own students were graduating, it was fitting to confer the award on someone who has contributed to the success of current graduates and past graduates in a significant way. Dr Ebrahim’s service to Islam and Arabic and Islamic Studies spans 78 years (this is counting his concurrent contributions) of teaching and organisational management. He served seven years as a lecturer at Islamic College of Southern Africa (Icosa), eight years at International Peace College South Africa (Ipsa), 14 years at Institute of Islamic Shari’ah Studies, 32

Shaikh Dr Hoosain Ebrahim delivering his acceptance speech after receiving Ipsa’s Lifetime Achievement Award. Photo FERIAL MARLIE

years at Jameyyah tus Sabr afternoon madrasah, 15 years at Jameyyah tus Sabr adult classes and, most recently, two years at University of the Western Cape (UWC), in its Islamic Studies Honours programme. Dr Ebrahim’s significant contribution to society in general and the Muslim community in particular would not have been possible had it not been for his earnestness and unstinting commitment to his studies. In his youth, Dr Ebrahim attended the Shaykh Joseph Moslem School, better known as Salie Dollie, he also attended Ashley Street Primary School, better known as George Golding. His high school career was spent at Roggebaai High School,

Ipsa principal, Shaikh Ihsaan Taliep, presenting the Lifetime Achievement Award to Shaikh Dr Hoosain Ebrahim, with Shreef Abass, chairperson of the Board of Photo FERIAL MARLIE Ipsa.

where he met his colleague and later mentor, Shaikh Dr Abdul Karrim Toffar, the immediate past Deputy Principal Academic of Ipsa. Dr Ebrahim always refers to Dr Toffar as a great source of inspiration and support. Dr Ebrahim holds various degrees in the field of Islamic and Religious Studies, which commenced with a BA Degree majoring in Islamic Studies and Arabic from Unisa, and continued his academic journey, graduating with Honours and a Masters Degree in Islamic Studies from Unisa and University of KwaZulu-Natal, respectively. His MA postgraduate research on the life of Shaikh Ismail Hanif Edwards resulted in his first book publication entitled Shaykh Ismail

Hanif Edwards: His life and works. Dr Ebrahim subsequently completed his doctoral studies at University of KwaZulu-Natal. His thesis is entitled The Transformation in the Management and Tradition of Hajj at the Cape. This research was later published as a book entitled The Cape Hajj Tradition: Past and Present. Dr Ebrahim has written many articles for Muslim Views, Cape Argus, Cape Times and local community papers, and some of his articles were reprinted in international Islamic newspapers. His most recent book, on the life of Shaikh Muhammad Salie Din, documents the life and works of a distinguished scholar who inspired the Muslim community with his leadership and sermons.

Dr Hoosain will soon be launching his current work, a coffee table publication of the Cape Malay heritage and culture. Dr Ebrahim is not only a man of letters but is also an artist, deeply influenced by his parents Hajji Gasant and Hajja Zohera Ebrahim, and the iconic District Six, where he was born on March 1, 1942. As early as 14-years-old, he featured in the newspaper for carving the royal carriage in his woodwork class, sketching and painting District Six and Cape landscapes during his college days. His artistic talents were honed at Michaelis School of Fine Art, UCT, in the 1960s. As is evident from his academic, literary and artistic talents, and the lasting narratives of the history of important scholars, his involvement in various institutions in the service of society and the Muslims in particular, his competence as a leader of note is beyond question. Dr Hoosain Ebrahim fulfils all the essential criteria for receiving the Lifetime Achievement Award from International Peace College South Africa. Professor Arnold is the academic manager at Ipsa. l Dr Ebrahim appeals to readers of Muslim Views for photographs of the following: wedding gifts displayed, madrasah, ‘huisbruid’, ironing clothes a week before a wedding, playing dum, kerim, cricket and rugby. He may be contacted on 072 158 1501or 021 637 7679.

Muslim Views . September 2017

Inaugural inter-madrasah quiz a huge success THE inaugural Madrasatul Quds inter-madrasah quiz met all the expectations of the host madrasah, the participating teams and an enthusiastic support base of teachers and parents. The quiz, held on Saturday, August 19, in the Rylands High School hall, was part of the organising madrasah’s striving to introduce innovative teaching methods and to keep up with the latest technology, according to Muallima Yumna Samuels, the principal of Madrasatul Quds. The participating madrasahs were Belgravia Islamic Society Madrasah, Madrasah-Tul Madina, Madrasatul Quds, Madrasatul Taqwa, Pinelands Muslim Association and Rah-

maniyeh Primary School. Muallima Samuels added that because of the knowledge gained in preparation for the quiz, all participants were winners. For the record, the teams from Madrasatul Quds took first and third places, with Pinelands Muslim Association (PMA) coming second. Members of the winning team were Razeen Brey, Nuha Isaacs, Zahra Tape, Sulaiman Fazloodien and Zaakieyah Martin. The runners-up, from the Pinelands madrasah, were represented by Aaliyah Sonnie, Fayaaz Basa, Muhammad McK-

echnie, Kauthar Parker and Aaliyah Parker. Madrasatul Quds’s third place members were Sabieroen Williams, Nurah Omar, Abdud Daiyaan De Long and Badrunesa Adams. Mualima Samuels thanked all the learners, coordinators, principals and teachers from the various madrasahs, and the committee members of Masjidul Quds for their support. A special word of gratitude was extended to Nizaam and Sadeka Abdol of Fusion Events Promotion for coordinating the event. Muslim Views was the official media sponsor of the inaugural quiz. Photos NAZMEH SCHROEDER

The participating madrasahs...

The Madrasatul-Quds squad, front (from left): Mr Abdul Hamid Firfirey (Madrasatul-Quds administrator), Sulaiman Fazloodien, Razeen Brey, Riyaad Brey, Zahra Tape. Middle: Mualimah Bilquees Segers, Zahra Khan, Nurah Omar, Raees Deshmook, Abdud Daiyaan De Long, Muallimah Ghouwa Kassiem, Muallimah Yumna Samuels (principal). Back: Radiyyah Tarin, Nuhaa Isaacs, Amaarah Boltman, Sabieroen Williams, Badrunesa Adams, Zaakieyah Martin.

The Pinelands Muslim Association madrasah squad, front (from left): Muallim Mughammad Abrahams, Bilqees Williams, Aaliyah Parker, Isra Adams, Zayaan Hassiem, Sarah Basa, Muallimah Fahmida Chikte, Muallimah Sakeena Petersen. Middle: Thuwayba Bassier, Kauthar Parker, Aaliyah Sonnie, Aarifah Khan, Imaan Davids. Back: Abdul Malick Majiet, Ammaar Adams, Imraan Evans, Fayaaz Basa, Zubair Evans, Muhammad McKechnie.

Belgravia Islamic Society Madrassah squad members, front (from left): Maryam Saban, Nithaar Rhode, Aqeelah Majiet. Back: Mumtaz Dien, Ammaarah Antulay, Ustaath Goosein Petersen, Ayesha Adams and Nuhaa Adams.

The Madrasah Tul Madina squad, front (from left): Mogamat Saaligh Karstens, Shazia Hendricks, Qaniah Hendricks, Athrah Ebrahim, Haneem Fataar, Muallimah Adelah Arendse. Middle: Mujahid Kippie, Gamiet Kemp, Aashiq Poole, Leila Williams, Saaligah Hendricks. Back: Ismaeel Sedick, Faseegh Davids, Tashreeq Fraden, Faried Abrahams, Abdul-Hameed May.

The Madrasatul Taqwa squad, front (from left): Sarah Gabriels, Rizqah Sonday, Natheefah Rayners, Shamirah Dean, Aakifah Gabriels, Shahiedah September, Imaan Gabriels. Middle: Fayyaad Isaacs, Is’maeel Lakey, Mogamat Ameer Isaacs. Back: Mualima Aqilah Abrahams Nasiep, Mustaqeem Abrahams, Junaid Bamily, Mogamat Ayyoob De Roos and Muallim Yagyah Nasiep.

The Rahmaniyeh Primary School squad, front (from left): Rabeah Basardien, Raisah Aziz, Qudsiyah Dante, Zarah Dollie. Middle: Mualim Umer Isaacs, Nabeela De Vries, Aisha Ahmed, Ruweyda Mao, Sha-qeerah Groenewald. Back: Naseegh Abrahams, Zakaria Mao, Muhammad Saadiq Moses, Mogammad Abrahams. Absent: Muzna Rhode, Sharief Abdul, Atheeqah Benting.

Muslim Views . September 2017

Acclaimed Muslim novelist to tour SA MAHMOOD SANGLAY

AFRICA Impressions Media (AIM) and Baitul Hikmah, publisher and distributor of Islamic literature, will host Umm Zakiyyah, a Muslim writer from the United States. The tour will take place from October 19 to 29 in major urban centres in South Africa. Umm Zakiyyah is from the United States and is an acclaimed author of fifteen novels. Her work includes the bestselling If I Should Speak trilogy, Muslim Girl and Let’s Talk About Sex and Muslim Love. Umm Zakiyyah also publishes a blog at uzauthor.com. The themes she covers include the interfaith struggles of Muslims and Christians, and the intercultural, spiritual and moral struggles of Muslims in America. Her work is commended by peers, academics and filmmakers, and has been translated into several languages. Umm Zakiyyah’s first novel, If I Should Speak, is recommended reading at schools and universities

Umm Zakiyyah is an American novelist writing in an emerging genre called Islamic fiction, written largely for a Muslim target audience. The genre subcategory formally emerged with the establishment of the Islamic Writers Alliance (IWA) in 2005. Although Islamic fiction does not yet meet the criteria as a distinct category by the Book Industry Standards and Communications (BISAC) coding system, Umm Zakiyyah’s work may yet transcend the category of fiction written in English specifically for Muslim adult and juvenile audiences. The author is a member of IWA, which defines Islamic fiction as ‘creative, imaginative, non-preachy fiction books written by Muslims and marketed primarily to Muslims’. Photo WWW.UMMZAKIYYAH.COM

internationally. It is particularly recognised as a useful text in multicultural studies. The author holds a BA in elementary education and an MA in English language. She also holds a certificate in English Language Teaching to Adults (CELTA) and has had over twenty years of experience teaching English, writing and public speaking. Her other work include curriculum development, guidance

counselling, youth mentoring and teacher training. Her latest novel, His Other Wife, is now a short film which will be screened in South Africa during the tour. The tour will also feature workshops for Muslim teachers on the power of fiction, promoting reading and a workshop for Muslim writers. She will be accompanied by her manager, Khalil Ismail, a nasheed artist who will perform at the events, along with guest appearances by Zain and Rashid Bhikha and other local artists. Baitul Hikmah obtains copyrights of popular books on Islam from publishers internationally and reprints these for the local

market. This reduces the cost of the books. Since inception three years ago, Baitul Hikmah has distributed over 16 000 books in this way. The objective of Baitul Hikmah is to promote reading among Muslims, to publish and distribute books by local writers and to establish a waqf for the publication of Islamic books. The organisation has displayed its work in stalls at over thirty events across the country, including Cape Town, Johannesburg and Durban. In addition, Baitul Hikmah has seven bookstands at various shops, six sales agents, and supplies nine bookstores and dawah centres.

Tour programme The provisional programme for the Umm Zakiyyah tour is as follows: Johannesburg Thursday, October 19: teachers’ and writers’ workshop; Friday, October 20: teachers’ workshop; Saturday, October 21: event in Soweto (morning); Saturday, October 21: Wits University Great Hall (evening). Durban Sunday, October 22: event at NMJ Hall; Monday, October 23: teachers’ and writers’ workshop; Tuesday, October 24: local visits. Cape Town Wednesday, October 25: Local visits; Thursday, October 26: teachers’ and writers’ workshop; Friday, October 27: local visits; Saturday, October 28: Main evening event. The final programme will be announced at a later date. Further information about the tour and Baitul Hikmah may be obtained by calling 031 207 3871 or emailing sales@hikmah.co.za.

MAKI MAKING MAK NG H HISTORY ISTORY S SINCE INCE 1986 01

1986 United Kingdom

2014 South Africa

2012 Pakistan 250,000 individuals in AJK, KP and Balochistan CFOFmUUFE GSPN IR C FOFmUUFE GSPN IR 3DNLVWDQ·V 3 DNLVWDQ·V Qurbani project

IR South Africa innovates with GEO mapping to track local Qurbani distributions which reached more than 18,000 people.

We started worldwide Qurbani operations with just 670 animals.

2014 India Out of respect for local culture IR India does not market its Qurbani operations

questions? ques sttions ions s ? Ring Ri R ng us upp ng GENERAL & LILLAH S tandard Bank, Islamic R elief SA Acc. No Standard Relief No.. : 005318459 F ordsburg Branch Branch Branch Branch Code Code : 005205 Fordsburg R ef: NAME+Y our C ontact No Ref: NAME+Your Contact No..

0800 111 898 111 898 islamic-relief.org.za islamic-relief.org.za

2016 Palestine

Despite restrictions 177,046 people CFOFmU GSPN *TMBNJD CFOFmU GSPN *TMBNJD Relief’s Qurbani operation in the Occupied Territories.

2015 Zimbabwe A record 6,000 animals are sourced from local farmers for the largest Qurbani operation im im-plemented by IR South Africa in sub-Sahara.

2017 South Africa We reach a record number of families 13,064 in total after offering nearly 600 Qubanis.

2016 Lesotho Our network reaches Maseru where we begin implementing Qurbani in the southern African Kingdom.

snap+ snap p==sa +=save ssave scan sc can an a llife ife ONTRIBUTIONS ZAK ZAKAT KAT C CONTRIBUTIONS FNB, Islamic R Relief elief SA Acc. No. No. : 62161066933 Smith Street Code Street Branch Branch Branch Branch C ode : 221426 Ref: Ref: EAS EAST T AFRICA+Your AFRICA+Y Your C Contact ontact No No.. SNAPSCAN

Muslim Views . September 2017

Renowned Aboshaar Brothers to perform at CTICC TASLEEMA ALLIE

AL-AZHAR University, in Cairo, is one of the first universities of the world and is Egypt’s oldest university. Renowned as one of the world’s most prestigious institutes, it has had students flock from all over the world to study at the feet of the world’s best scholars and experts in the Islamic sciences. Thus, to graduate from the institute is a proud accomplishment for students of deen and their communities. The institute oversees a national network of schools with approximately two million students, and is affiliated to over 4 000 teaching institutes. Al-Azhar University was founded in the 970s in honour of Sayyida Fatima Az-Zahra (RA), its teachings centred on the Holy Quran and Islamic sciences. Having graduated some of the world’s best scholars of Islam across the centuries, today, it has matured into being the world’s chief centre of Arabic literature, Islamic sciences and law, and has expanded itself to a broader bouquet of general degrees. An immense respect towards its scholars finds international referrals being made to the institute for fatwas (edicts) on a variety of societal matters around Islam. South Africa too has, across the decades, had ulama graduate from Al Azhar University and bring back to its community a rich, uncapped depth of Islamic knowledge and have greatly contributed

to the strong moral fibre emanating from our mimbars, nationally. To date, the relationship with the university has grown significantly and 75 South African students are currently based in Egypt, pursuing studies at the institute. Many of these students left their families at ages as young as 12 years to pursue Islamic knowledge. Recently, we had seven graduates return to South Africa along with the first female graduate in many years. It is an exciting period for the local community of Cape Town, who greatly value our local ulama and the many initiatives to maintain Islam in a very diverse South Africa. As we know, student life is a humbling period for many and to be a student in a foreign land has its challenges. Though the sacrifice is worth the patience, it is wonderful to note that our South African students, under the lifetime presi-

dency of Shaikh Riyaad Fataar Al Azhari, have created a little community in Cairo as the South African Students Association of the Arab Republic of Egypt, currently under the presidency of Shaikh Abdullah Gabriels. The student body is a strong support net in assisting South African students academically, with accommodation, travel, socially and so much more. It has created a beautiful home away from home where events such as Ramadaan and Eid are celebrated together. The student body, the African Union Students Union (AUSU), has excelled at representing the South African community at AlAzhar, and works closely with the South African embassy based in Egypt. Serving on the Al Azhar Student Parliament and the Southern African Students Union, these young ambassadors are making big strides in good relations. It has recently ventured into

creating a proper support base for the South African Students Association in the Arab Republic of Egypt’s headquarters. However, they need financial assistance and have embarked on a fundraiser, bringing to South Africa the renowned Syrian nasheed artists, the Aboshaar Brothers for ‘The Aboshaar Tour SA’. South Africans have welcomed the event sponsored by one of the student body’s previous presidents, Shaikh Gasant Pandy, Al Jeem the Arabic way and Awqaf SA, with great excitement. Said to be ‘the nasheed event’ for 2017, it will send 1 500 attendees into total awe on September 26, 2017, at 8pm, at the Cape Town International Convention Centre. Nasheed, an art of poetry, has over the past decade been greatly revived in Cape Town. Khuddamul Islam, one of Cape Town’s most popular nasheed groups is

Said to be ‘the nasheed event’ for 2017, it will send 1 500 attendees into total awe on September 26, 2017, at 8pm, at the Cape Town International Convention Centre

set to feature live on stage with the Aboshaar Brothers. It will also be an opportunity for the community to engage with some of the previous presidents of the student body for the past 50 years, such as Shaikh Hassan Pandy, Shaikh Riaad Fataar, Shaikh Zaheer Adams, Shaikh Zaid Fataar, Shaikh Nithaam Karriem, Shaikh Imtiyaaz Isaacs, Shaikh Zakariya Matiyane, Shaikh Ameem Taliep, Shaikh Abdullaah Gabriels and, along with this legacy of presidents, the many other students and graduates of Al-Azhar University. The Aboshaar name has for centuries produced the world’s best munshideen, and in this century, the Aboshaar Brothers are a leading international name in the industry. Set to be a historical event for South Africans, it is media partnered by Muslim Views, Voice of the Cape Radio and iTV. Patrons have been rushing for tickets and Muslim Views ran an awesome competition with its readers:

Winners Congratulations to our winners Nabeweyah Ryklief and Zahir Parker. They each receive two tickets to the Aboshaar Brothers nasheed event as well as a CD. If you haven’t got your tickets yet, hurry over to The Lounge, Timbuktu Books or Fazlin’s Islamic Wear, and support our South African students studying at Al-Azhar University. Don’t miss this breathtaking night of remembrance.

Muslim Views . September 2017

Motoring and pollution – a lethal combination

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

ASHREF ISMAIL

CARS and pollution go hand in hand. Globally, the millions of vehicles of all types plus the factories and machinery involved in producing them, account for being amongst the top three pollutants worldwide. While the industry has been hard at work reducing harmful pollution, it will take a while before our grandchildren, maybe, will be able to boast about a pollution-free motoring experience. One of the significant strides in reducing motoring pollution in the last century has been the change from leaded to unleaded fuel. However, it must be remembered, that unleaded fuel, too, is not entirely safe. Besides, whatever gains the industry may have made

in reducing noxious pollution have been negated by the sheer increase in vehicle volumes today compared to two decades ago. It is estimated that motor vehicles are responsible for more than 50 per cent of carbon monoxide contamination of the air, which is also a major contributor to global warming. Motor vehicles also contribute around 30 per cent of nitrous oxide and other lethal compounds, which pollute even our land and water. Not all our scrap metal from cars is recycled, while most plastics, foam and rubber are not biodegradable; not to mention how the unsightly blight of these scrap yards spoil the aesthetics, leading to the decay of the natural environment. Oil that leaks can pollute water while the rubber from tyres can burn continuously, leaving a dangerous pall of smoke that can last for days. Sadly, both first and third world countries are responsible for the pollution, with industrial countries being the biggest culprits. While progress has been encouraging in first world countries, the high traffic volumes still make the biggest impact on environmental pollution while the poor condition and old technology in developing countries add to the harmful situation. (Word has it that the UK plans to ban all com-

bustion vehicles in a few years.) What about noise pollution? Unregulated and poor enforcement has seen unacceptable noise levels from noisy cars, heavy trucks and motorcycles, which, with continued exposure, can lead to serious hearing difficulties. So what can the ordinary motorist do to alleviate the problem of pollution? Every little effort counts, and if everybody makes a little effort, it can lead to a big difference. l It is easier said than done but travel less. Plan your travels carefully, combining some trips and, if possible, take a walk or cycle where it is safe.

l Make sure that your vehicle is serviced regularly, using quality lubricants and diligently following the manufacturer’s service schedules. l When buying a car, choose one that is fuel-efficient and emits low greenhouse gases. Many manufacturers display these figures as part of a car’s overall performance figures, and the lower the emission figure, the better. l Avoid idling unnecessarily. Commercial vehicles are especially guilty of this. Keeping a truck, bus or bakkie idling while waiting to warm up the engine or while waiting to load

Avoid idling unnecessarily. Commercial vehicles are especially guilty of this. Keeping a truck, bus or bakkie idling while waiting to warm up the engine or while waiting to load or off-load freight and passengers is not just wasteful expenditure leading to increased fuel usage and damage to the engine but is also harmful to the environment.

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Muslim Views . September 2017

Wake up to the dangers of driving tired ASHREF ISMAIL

EVERY driver, at some point in his or her driving history, has experienced feeling tired, drowsy or even falling asleep at the wheel. Surviving such a frightening scenario is a blessing because the adverse can be totally devastating. For commercial drivers who spend more than 50 per cent of their daily working hours behind the wheel, this can be a regular and extremely dangerous occurrence. While no accurate statistics exist in South Africa on the number of crashes occurring as a result of fatigue, it can be readily accepted that fatigue, which would fall under driver impairment, would be a sub-category under ‘human error’, which contributes to more than 80 per cent of all crashes. This behaviour can be corrected through awareness, training, regulation and on-going monitoring and evaluation. Drivers of all vehicle types need to understand the causes and dangers of fatigue and the impact it has on driving, both locally in built-up traffic as well as long distance travel. A vehicle in a poor state of tune can further exacerbate the prob-

Ignoring signs of fatigue while driving could be lethal: yawning constantly, losing concentration, experiencing difficulty keeping one’s eyes open, drifting or straddling lanes or varying your speed means you need to pull over where it is safe for a much needed break that should include consuming fresh foods that energise, and not junk-food that will make you more lethargic. lem since toxic fumes, unacceptable noise levels and a sluggish performing vehicle can increase the speed and level of fatigue. This brings us to the first, important step: ensuring that your vehicle is serviced and maintained according to the manufacturer’s recommended service intervals. Next step: plan your routes carefully. This is equally important for daily commuters, delivery drivers and long-distance holiday travellers. Not knowing where one is going, getting lost and wasting time and fuel contributes to increased stress levels, which can

mentally and physically tire one out. Here, unintended consequences, such as road rage, are also not uncommon as tired drivers make mistakes and unnecessarily get involved in skirmishes with other road users. Route planning involves selecting routes that offer the least challenges in terms of monotony, safety, quality of roads and driving through various environments where stray animals and pedestrians could pose serious hazards. It would also be helpful to ensure that regular breaks are fac-

tored in to ensure that drivers are refreshed and alert to continue the journey safely. Finally, and this is probably the most important step: The driver needs to fully understand his role and responsibility when behind the wheel. In this regard, he or she needs to be fully rested by getting sufficient sleep, being totally alert when driving by not losing focus as a result of mental stimuli and/ or physical distractions. Drinking copious amounts of coffee and energy drinks have limited effects, and, medical professionals argue, can actually do

more harm than good so one should not be lulled into a false sense of security. Trying to break records by rushing to destinations is a danger which could be avoided if route planning took into account environmental factors, road conditions, traffic patterns, crash reports and construction sites. Let us not fool ourselves, driving while being tired, drowsy or sleepy is considered to impair driving. Driving in these conditions severely reduces attention, curtails hazard identification and decreases driver reaction times, leading to greater stopping distances in the event of a crash. This explains why most international road safety research institutions now correctly include driver fatigue with drunken and distracted driving under the broader definition of impaired driving. Ignoring signs of fatigue while driving could be lethal: yawning constantly, losing concentration, experiencing difficulty keeping one’s eyes open, drifting or straddling lanes or varying your speed means you need to pull over where it is safe for a much needed break that should include consuming fresh foods that energise, and not junk-food that will make you more lethargic.

Muslim Views . September 2017

Elegant design meets sophisticated technology in the new Honda CR-V ASHREF ISMAIL

YOU would never say but the fourth-generation Honda CR-V is the world’s best-selling SUV, with cumulative global sales of nine million units in more than 150 countries. It is not difficult to see why though, as Honda has always been known for producing high quality products with an enviable reputation for reliability and durability. Making its South African debut this month, the all-new, fifth-generation CR-V is set to extend that success even further. This latest version is the most advanced, most spacious and most sophisticated iteration of the popular compact SUV to date. From a local perspective, it builds on a successful track record stretching back over more than 20 years, when the CR-V pioneered the compact SUV sector in South Africa. Completely redesigned and reengineered from the ground up, the new Honda CR-V features a striking exterior design and a more spacious, quieter cabin with extended rear legroom and an expanded cargo compartment. As has become the Honda norm, the latest CR-V’s pricing adopts an all-inclusive strategy, ensuring strong value, too. The cabin execution is even

smarter than before, with enhanced ergonomics and materials, while ease of entry and exit is best in the class. The CR-V’s two-mode floor allows the interior to be configured in a variety of different ways to reflect individual requirements. In addition, the infotainment systems have been upgraded with extended functionality. The drivetrain offering includes the option of a high-efficiency turbocharged engine for the first time on CR-V. The four-cylinder, forced-induction engine delivers exceptional power and torque output across a broad rev range, benefitting performance and tractability, while also achieving impressive economy figures. The new CR-V is based on a completely new platform architecture, allowing the newcomer to achieve significant gains in overall

ride quality and refinement as well as crisper steering response, enhanced ride comfort and more composed handling. The result is a vehicle that’s more polished and more engaging to drive. The new Honda CR-V boasts a cabin that is significantly more spacious, thanks to a significant increase in wheelbase as well as wider front and rear tracks. The result is a meaningful increase in total interior volume. Rear passenger legroom has been boosted by a full 9 cm, and there is more shoulder room both front and rear. The 60/40 split rear bench seat can be folded flat to expand cargo capacity, creating a completely flat loading floor in the process. The new Honda CR-V is offered with a choice of two drivetrains. The 2.0 Comfort and 2.0 Elegance models are powered by a refined version of the 2,0-litre

four-cylinder i-VTEC petrol engine employed in the previous CRV. The normally aspirated unit is equipped with variable valve timing and programmed fuel injection, and has a rated maximum power output of 113 kW at 6 500 r/min, combined with a torque peak of 189 Nm at 4 300 r/min. The 1 997 cc engine is linked to Honda’s highly regarded Continuously Variable Transmission (CVT) with G-Shift control logic, which provides all the convenience of an automatic gearbox but optimises the drive ratio for the particular driving circumstances. The gearbox also offers pre-set steps for manual selection. Drive is to the front wheels. The 1.5T Executive and 1.5T Exclusive models break new ground for the CR-V by offering turbocharged power for the first time. The 1 498 cc turbo engine is

Completely redesigned and re-engineered from the ground up, the new Honda CR-V features a striking exterior design and a more spacious, quieter cabin with extended rear legroom and an expanded cargo compartment.

equipped with programmed, direct fuel injection, variable valve timing to deliver 140 kW of maximum power at 5 600 r/min, together with 240 Nm of maximum torque in a broad band between 2 000 and 5 000 r/min. The new turbo engine is again accompanied by Honda’s CVT gearbox but is linked to an intelligent Real Time AWD system that seamlessly transfers power from the front to the rear wheels when additional traction is required. The all-wheel drive system delivers the efficiency and economy of front-wheel drive on normal surfaces but offers additional traction, composure and peace of mind when travelling on compromised surfaces, such as wet roads or gravel tracks. The new Honda CR-V range consists of four models, comprising a choice of two engines and four specification levels. All four models feature Honda’s latest-generation Continuously Variable Transmission (CVT). There is also a choice of front-wheel drive and intelligent all-wheel drive. It is really good to see that Honda is moving away from the fuddy-duddy and sometimes quirky designs of the past by offering a design language that is able to take the fight to the established rivals. (Technical information from Honda SA)

Muslim Views . September 2017

Cape Town Leadership Conference set to inspire SHANAAZ EBRAHIM-GIRE

ON Saturday, September 30, all roads will lead to the Baxter Theatre, in Cape Town, where some of South Africa’s inspiring leaders will share their recipe for success at the AccidentalMuslims.com Leadership Conference themed ‘Live with Purpose’. AccidentalMuslims.com is a movement through which current and future leaders in their respective professional and social fields inspire others to live with purpose. The not-for-profit initiative is the brainchild of Cape Town-based Zaheer Parker and Khalil Aleker. ‘The conference will bring together a diverse range of speakers from all walks of life

who will share their personal stories of challenges and successes in the hope of leaving audience members inspired and motivated to make a difference in their communities,’ Aleker explained. The AccidentalMuslims.com Leadership Conference, in partnership with Old Mutual Investment Group, is not a Muslims-only event and is open to all. ‘One of the reasons we started AccidentalMuslims.com was to remind ourselves to live with intentionality; to have this drive to realise your true potential in life and to ulitmately live with purpose,’ Parker said. ‘We are living in a world of, amongst others, racism and corruption, which have become divisive factors in communities.

Our youth are bombarded by negative media. ‘We invite everyone to attend our gathering where you will be able to connect and network with like-minded professionals.’ Speakers for the AccidentalMuslims.com Leadership Conference have been handpicked for being top leaders in their field. ‘We have recruited leaders in the field of entrepreneurship, media, investment, engineering, community development and even kung fu,’ Aleker added. Tickets are on sale at a cost of R300 and may be purchased via Computicket and in-

store at selected Shoprite and Checkers outlets. Parker urged members of the public to get their tickets soon as only a limited number of seats are available. ‘Although the event will showcase some of the best talent and leaders from the South African Muslim community, we hope this event will build bridges and inspire audience members to go forth and find their own story,’ said Aleker. For more information email: info@accidentalmuslims.com or visit them on facebook.com/accidentalmuslims

Strand Muslim community celebrates Heritage Day THE Grade 11 learners of Madrasatur Rajaa were set to spearhead Heritage Day celebrations in Strand on Friday, September 22. In conjunction with their teachers, the Strand Moslem Council and the Strand Moslem Council Female Committee, the learners from Strand’s Islamic high school have prepared an informative programme to draw attention to the rich heritage of Islam in the area. The event will be held in the hall of Ummah Masjid, Hassan Khan Avenue, Strand, starting at 7.30pm. Grade 12 learners from high schools in the community have been invited and will be treated as the guests of honour. Madrasatur Rajaa Grade 11 learners will hand each Grade 12 learner a copy of The founding of the Muslim community of the Strand in the early nineteenth century, 18221928 by Ebrahim Rhoda. Professor Abdus Salaam Karaan, Dean of the Faculty of Agri Sciences, at Stellenbosch University, will be the keynote speaker.

Muslim Views . September 2017

- ADVERTISEMENT FEATURE -

Sanzaf Operation Qurbani reaches thousands

Sanzaf’s Moulana Rezaan Sydow explains the sunnah of Qurbani to learners from Matthew Goniwe Memorial High School, in Khayelitsha, as part of the organisation’s annual Dawah Outreach Programme, which coincides with its Operation Qurbani campaign. Photo SANZAF COMMUNICATIONS Sanzaf’s teams in Malawi and Mozambique spent some time interacting with children from the various villages where Qurbani meat was distributed. Photo SANZAF COMMUNICATIONS

THE South African National Zakah Fund (Sanzaf) is pleased to share with its contributors the positive impact of our Operation Qurbani 2017 campaign.

Alhamdulillah, your sacrifices have enabled us to feed thousands of families in South Africa, Malawi and Mozambique in the days following Eid-ul-Adha.

Our offices across South Africa facilitated the Qurbani of 1 256 shares, which are being distributed in over 127 communities through feeding schemes and food parcels.

In Malawi and Mozambique, 7 631 shares were sacrificed, reaching 22 893 families and some 91 572 individuals. Sanzaf wishes to thank all contributors for entrusting us with the Qurbani. We say jazakallah khair for your support. May Allah accept your sacrifice and reward you abundantly, Insha Allah.

Fundraising dinner Sanzaf will be hosting a fundraising dinner in aid of the organisation’s projects and programmes. It will be held at Islamia College on Friday, October 13, 2017. Tickets cost R300 per person. For more information call 021 638 0965.

Muslim Views . September 2017

Biography and Islamic art waqf fund launched MAHMOOD SANGLAY

A LIFETIME of dedication to Islamic art – over a period of 53 years – is worthy of celebration. And the celebration of the life of the renowned painter was held with the launch of a book in his honour. Portrait of an Islamic Artist: Achmat Soni is a biography of the artist and was launched on August 20 at the Alhambra restaurant in Lansdowne, Cape Town. The book was unveiled at a breakfast with 150 guests in attendance. The author, Zaitoon SoniAbed, is the sister of the artist. She penned the 109-page biography that chronicles the life and times of the 68-year-old Soni with frankness and informative detail. Soni’s interest in art started in 1964, at the age of sixteen, when he worked as a signwriter for the SA Naval Dockyard. He completed his first piece in 1982 with a painting of Surah Al Fatiha. To date, he has completed over 1 000 pieces. The first mosque he was commissioned to paint was Masjidul Quds, in Gatesville, in 1989. He has since painted 65 mosques throughout the country. One of his most impressive works is a 1,5m x 1,5m painting of a picture of a Turkish carpet. An image of this piece appears in the book. All his works are unique and original and, according to Dr Cassiem D’Arcy who was the keynote speaker at the launch, Soni has earned a reputation as an

The book records how little regard wealthy Muslims have for him as an artist dedicated to his craft. He routinely experiences an indifference to his labour, sacrifice and talent. His work is appreciated as abstractions dissociated from him as human being. international artist. The programme coincided with the launch of the Achmat Soni Islamic Art Waqf Fund and the opening of the Achmat Soni solo art exhibition at the Al Ikhlaas Academia Art Gallery. Awqaf SA funded the printing of the first 300 copies of the book. All proceeds from the sale of the first hundred copies will be deposited into the waqf fund account and will be administered by Awqaf SA. The publication of the biography, coinciding with the launch of the waqf fund, is an important milestone that transcends the celebration of the life of an individual artist. Speakers at the launch, in various ways, alluded to the multiple levels of marginalisation that Islamic art is subjected to in South Africa. Art is generally marginalised by both the private sector and by government.

Islamic art is further marginalised in a cultural, religious and political environment that does not fully appreciate the value and importance of this niche genre. Soni is an exemplary figure in this narrative of the subaltern status of the Muslim artist. The book records how little regard wealthy Muslims have for him as an artist dedicated to his craft. He routinely experiences an indifference to his labour, sacrifice and talent. His work is appreciated as abstractions dissociated from him as human being. It is often ever so convenient for mosque committee members and affluent Muslim art aficionados to wax lyrical about the art yet, disregard the needs of the artist; after all, it is ‘lillah’ and sacred art. The event underscored a broader need for the community as well as the public and private sector to invest more in Islamic art and in Muslim artists.

The author of the biography, Zaitoon Soni-Abed, is pictured with her brother, the artist, in the Al Ikhlaas Academia Library Art Gallery in Lansdowne, Cape Town, at the launch of her book on August 20. Awqaf SA financed the printing of the first 300 copies of the book and established the Achmat Soni Islamic Art Waqf Fund. All proceeds from the sale of the first hundred copies will be deposited into the waqf fund account and will be administered by Awqaf SA. Photo iVIDEO & PHOTO PRODUCTIONS

Muslim Views . September 2017

The Hateem in relation to the Kaabah The Kaabah and Hateem – also known as the Hijr Ismail – where it is believed Nabi Ibrahim (AS) built a shelter for Nabi Ismail (AS) and Sayyida Haajer (RA). The Hateem was originally part of the Kaabah but after the Kaabah was damaged in a storm, the Quraish did not rebuild the complete structure but built a small walled area – the Hateem – on that part of the Kaabah’s original foundation to demarcate the original Kaabah area. Photo SALIM PARKER

SALIM PARKER

NABI Ibrahim (AS) initially constructed a shelter for his baby son, Ismail (AS), and his wife, Haajer (RA). It is believed that that area is where the Hateem, also called the Hijr Ismail is situated. It comprises the crescent shaped area to the north of the current structure of the Kaabah and is enclosed by a low wall. Though there are reports that Nabi Ismail and Haajer are buried there, there are no authentic hadiths that verify this. The Hateem is considered part of the Kaabah and people clamour to pray there whenever possible. A hadith alludes to this. Aishah, the wife of the Prophet (SAW) is reported to have said: ‘When I expressed the wish to perform salaah within the Kaabah, the Prophet (SAW) took me by the hand and led me into the Hijr (Hateem) where he said, “Perform salaah here if you wish to enter the Kaabah because this is part of the Baitullah.”’ She was curious as to why it was not included in the actual physical structure of the Kaabah.

History informs us that when the Prophet (SAW) was about 35years-old, a devastating flood damaged the Kaabah. The tribe of Quraish, who were responsible for its maintenance, were acutely aware that it could collapse as its structure had already been weakened by a fire previously. Even at that time it was their house of worship and they were eager to rebuild it. There was consensus not to taint the reconstruction with illgotten gains. Thus, any resources or money accrued through usury (interest), prostitution or thieving were excluded. The Quraish were made aware of a Roman ship that had been wrecked at a port not too far away. A decision was made to buy the wood of this wreck and a group of them succeeded in doing this. Baqoom, a carpenter who was one of those stranded by the shipwreck, was contracted to restore the walls of the Kaabah. Each of the tribes involved were allocated specific duties. Some of the nobles among them carried pieces of stone and then piled them up in one place. Others, including such luminaries as the Prophet (SAW) himself, and his uncle Abbas, carried the stones from these collection areas to the construction area. Unfortunately, the tribes were unable to collect enough untainted money to rebuild the Kaabah completely and the area known as the

Since the Hateem or Hijr Ismail is situated within the boundary of what used to be the original Kaabah, one is not allowed to pass through it while performing tawaaf. People clamour to perform salaah there as it is like performing salaah inside the Kaabah. Photo SALIM PARKER

Hateem was excluded. It was at that point that a small wall was then built on that part of the original foundation that Nabi Ibrahim (AS) had laid to demarcate this area. The above is verified in a hadith reported by Bukhari. Aishah (RA) reports that when she asked the Prophet (SAW) whether the Hateem was part of the Kaabah, he replied that it was. When she further asked why it was then not included in the walls of the Kaabah, the Prophet (SAW) replied: ‘Because your people (the Quraish) did not have sufficient funds.’ Abu Dawood added: The Prophet (SAW) said: ‘Your people (the Quraish) shortened the Kaabah and took it (the Hateem) out of the house.’ Another narration states that Nabi Muhammad (SAW) said: ‘O Aishah! Had your people not very recently been in the Period of Ignorance, I would have had the Kaabah demolished and included the left-out portion within its walls. These facts carry implications when performing salaah and tawaaf. When it involves the compulsory (fard) salaah, it is known that these have to be performed behind the imam. Since the imam is outside the Kaabah, it stands to reason that no one may be inside the Kaabah or the Hateem. Only additional prayers that are not led by an imam may be performed inside the Kaabah or the Hateem. As far as tawaaf is concerned, this requires circumambulation around the Kaabah and not through it. Since the Hateem is considered to be an integral part of the House, the pilgrim may not enter it during one of his seven circumambulations, as it would render that round void. The Hateem is noted for at least two events in the history of religion. The first is the rediscovery of the well of Zam-zam by Abdul Muttalib, the grandfather of Nabi Muhammad (SAW). Abdul Muttalib had the constant desire to be near the House of Allah and would at times have a couch put in the Hateem for him to rest on. It is believed that he was sleeping in the Hateem when he was visited by a shadowy figure in a dream and was instructed to dig for the hidden well. The second event pertains to the Prophet’s (SAW) Miraj visit to Jerusalem. It is reported in Bukhari that Abdullah heard the Prophet (SAW) say: ‘When the people of Quraish did not believe me (of the journey to Jerusalem), I stood up in the Hateem and Allah displayed Jerusalem in front of me and I described it to them while I was looking at it.’ There is a water outlet that channels water from the roof of the Kaabah down to the Hateem area. This was first constructed by the Quraish and is known as the ‘Meezab-e-Rahmah’ (the water outlet of mercy).

Muslim Views . September 2017

Madina Institute offers bursaries for one-year intensive course TASLEEMA ALLIE

IN South Africa, society is hugely challenged by the economy and the social ills of substance abuse, gangsterism and poor leadership, leaving a weak moral fibre to guide our youth. The age-old practice to stop Islamic schooling once you have reached high school has seriously left a huge gap in the Islamic development of teenagers into adults. And so, while we may proudly have a big percentage of Muslims represented on the various private, government and international sectors, the reality is that the influence in leadership of the Holy Quran and Sunnah is sometimes, if not most times, absent. While diversity needs room to

allow us to positively participate in a bigger society, it is important to ensure that we are contributing to the pleasure and instruction of our Creator. Love, tolerance, respect and patience are Islamic concepts that have across the centuries successfully enabled us to be a strong and loved community. However, we are also in an era where Islam is largely ridiculed and wrongfully labelled as a hub of terrorists and terrorism. It is most crucial that we empower our leaders and youth with the proper teachings of Islam so that the representation of truth may be revived amongst the various sectors. Madina Institute South Africa, established in 2012, is where leaders meet. Irrespective of the career path you may be on, the Usul ud

Din is a one-year intensive programme that empowers its students with the Holy Quran and Prophetic model so that wherever the road may lead and whatever relationship or position they may find themselves in, they will be living with purpose and positively contributing to society by the Prophetic example and under the Prophetic instruction. Madina Institute SA has recently, with your assistance, raised R3,5 million in pledges towards bursaries for 2018. Madina Institute SA has now partnered with Voice of the Cape Radio and iTV in a countrywide search for students who have the aptitude and attitude for a oneyear intensive Usul ud Din course with a full bursary. Deserving students who pass

the application process will qualify for the bursary, which is valued at R36 000. Applicants are required to have passed matric and have memorised at least one juz, or its equivalent, of the Holy Quran. However, no previous Islamic studies are necessary as this is an initiative of empowerment for the entire community. The programme is not instrumental in a career in Islamic studies but, rather, is instrumental in equipping you with deen and the ability to appropriately refer to the Holy Quran and Hadith, irrespective of the ambitions you may follow. The opportunity to learn from renowned scholars such as the Muhadith, Shaikh Muhammad An Ninowi, Shaikh Zaid Fataar Al

Azhari, Mufti Sayed Haroon Muhammed Al Azhari, Shaikh Mukhtar Ahmed, Shaikh Fakruddin Owaisi Al Madini and Shaikh Nabiel Majiet Al Azhari should not be missed. To be one of the Madina bursary recipients for 2018 you are invited to send your request and details to: Intensive@madinainstitute.org.za Alternatively, you may call 021 421 9027. The Usul ud Din programme also invites qualified practitioners and academics to apply. This initiative aims to empower our community with the Holy Quran and Prophetic model to restore the moral fibre, discipline and pure intention of one ummah. For more visit: www.madinainstitute.org.za

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Muslim Views . September 2017

Heat of Youmul Tarwiyah

The tent city of Mina is large enough to house millions in its tents. It however welcomes the hujaaj for only a few days of the year. The rest of the time, it is a vast expanse of anonymous rows of empty tents exposed to the elements. Photo SALIM PARKER

Water is essential to quench thirst, essential for all life and, in the blazing summer heat, essential for its cooling comfort, writes DR SALIM PARKER. IT was the first day of Hajj and millions made their way to Mina from Makkah in the days when there were no restrictions on numbers. Most walked the few kilometres, others took buses but the massive crowds, crazy traffic congestion and confusing police regulations led to absolute mayhem with a resultant forward movement at a pace less than that of a snail sliming along at a leisurely rate. In the vast majority of cases, the pedestrians reached the largest temporary tented city in the world way before the buses had even left Makkah. Those who walked suffered no medical issues of note as the distance was short, they walked in the early hours of the morning before the sun had fully risen and they were still relatively fresh, energetic and on a spiritual high. Most of the people on the buses had physical frailties brought on either by advanced age or a variety of medical conditions. The impairments were in no way going to stop them, and they eventually all reached Mina. The tented city that year housed the majority of South Africans in the so-called ‘special services’ camp. This was situated close to the jamaraat and close to Azizyah, where the majority of us were staying in the week leading up to Hajj. This made movement to and from the base in Azizyah relatively easy, and a number of South Africans in fact spent more time in the air conditioned comfort of the en-suite rooms in the Azizyah apartments during the last three days of Hajj than on Mina itself.

Even though the religious leaders admonish this practice as Hajj is as much a physical journey as it is a spiritual one, the practice continues. ‘The physical journey brings you close to your Creator with all of us wearing the same uniform ihraam, all enduring the same perceived discomfort and all being part of one united ummah,’ one imam pleaded. Mina on Youmul Tarwiyah, the first day of Hajj, the first day of a new life for many; the first day is named after an Arabic term that means ‘to carry water’ as pilgrims used to take the water to Mina in years gone by for the days that were to follow. Water is essential to quench thirst, essential for all life and, in the blazing summer heat, essential for its cooling comfort. Mina is a large city capable of housing millions in its tents. It however welcomes them for only a few days of the year. The rest of the time, it is a vast expanse of anonymous rows of empty tents exposed to the elements. Strong winds, sandstorms, flash floods and the unrelenting desert sun have unpredictable effects on the structures throughout the year. A few days before Hajj, Mina becomes a hive of activity as cleaning, electrical, plumbing, catering, medical, security, traffic and mili-

tary personnel converge in their thousands, ready to welcome the guests of Allah. Often, their efforts are not adequate and at other times the elements simply take their toll. That year, the excited South Africans soon filled the tents, with the exclamation of ‘Labaik!’ filling the air. There was the usual confusion about which group was supposed to be housed where, some mattresses that somehow found themselves in places where they were not supposed to be, and the rearrangement of positions so that friends and family members could be close to each other. Men and ladies of each group were in tents close to each other so that couples were not too far from each other. The tents on Mina were cooled

plaint was the single most important issue that needed to be dealt with. Just after midday, when the temperature peaked, the cooler in the ladies’ tent stopped working. A few of us, with the aid of the electrician, desperately tried to get it working but it was evident that new parts were needed. The ladies were all sweating profusely and many sought refuge outside where it was slightly cooler. A few fainted inside the tent. One option was to open the tent, which involved lifting the flaps on the sides of the tent. This allowed the breeze that was present to announce its refreshing, cooling effect. However, many of the ladies were in various stages of sleep, lying down to rest, and some, due to the extreme heat, were in various stages of dressing minimally. We could not let them be exposed to the open world. A few of the imams went to the men’s tent and explained the situation to them. It was suggested that the ladies and men switch tents. The ladies would then have the fully cooled tent while the men would be in one that could be opened up and the breeze would then cool it down. The men, we supposed, would have no problem being in an open tent. I explained the medical adverse effects of the high temperatures on the ladies. Clearly, their spiritual well-being was being compromised. The imams and I thought it was a win-win suggestion. After all, most of the ladies either had a father, spouse or a brother in the inviting, cool tent. Surely, no one would object.

One option was to open the tent,

which involved lifting the flaps on

the sides of the tent. This allowed the breeze that was present to announce its refreshing, cooling effect with water coolers. On the first day, these coolers inevitably break down due to a lack of proper maintenance. The one in the men’s tent initially stopped working but a few of us managed to get it working through a combination of a little expertise, a lot of experimentation and innovation, and a little bit of luck. The Saudi-assigned maintenance personnel were flooded with complaints and were desperately trying to assist wherever they could. They had to deal with agents who each felt that his com-

But we were wrong, we were so wrong. The relaxed men glared away from the speakers. One or two willingly got up. There was some murmuring amongst the others but absolutely no interest in what the speakers were saying. Some merely shrugged, turned their backs on us and attempted to sleep. One or two continued reciting. One of the imams was dumbstruck and repeated his request, again explaining the rationale for the switch. Again just one or two men moved, the others extremely unwilling to move out of their comfort zone. By this time, someone had told the ladies of a possible switch in tents and many of them had already packed their belongings and were waiting outside their tents, ready to be guided to cooler pastures. They, as well as the group leaders, were getting increasingly frustrated as they could not understand why the delay was occurring. We soon realised that this was a no-win situation and went to higher authorities to get urgent assistance with the required parts. We informed them that we would have to move a number of the ladies to hospital as they would soon suffer from heat exhaustion. A few calls were quickly made. It just takes an urgent call from someone to get a rapid response. Within thirty minutes, some parts had arrived. Two technicians scurried up ladders inside the tents trying their utmost not to look at the suffering ladies. Within a few minutes, the units started working. This all was happening while the men were utterly relaxed in their own havens. The cool air was met with immense relief by the ladies. The imam was saddened, saddened that, on the day when cooling water was to be carried for the relief of their sisters, their brothers had refused to offer them a sip. For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: salimparker@yahoo.com

Muslim Views . September 2017

Sedick Ariefdien is one of fifteen artists whose work is showcased at the South African Foundation of Islamic Art (Safia) gallery at the Academia Library, Islamia College, in Landsdowne, Cape Town. Pictured is Ariefdien explaining the process of producing a unique piece currently exhibited at the gallery. This three-dimensional work depicting the name of Allah and Muhammad (SAW) resembles conventional moulding craft but is actually sculptured polystyrene, first covered in a layer of glue and tile adhesive, and then a layer of cretestone. This produces the classic sandstone finish. Ariefdien usually works with mosaic and has recently developed an innovative process of adding a further layer of mosaic tiles to create gravesite headstones. Safia indicates that the content and theme of the art exhibited in the gallery will be refreshed from time to time in order to sustain public interest in the facility. The current exhibition at the gallery houses 23 works and was launched on April 26. The art includes oil on canvas, digital photography on metal, acrylic with mix media on ostrich egg, polystyrene covered in cretestone, leather craft, giclee paint on paper and watercolour and ink on cotton paper. Photo SHARAFAT JAFFER

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Muslim Views . September 2017

Health File

Diabetes and eye care SURAYA ROYKER

THROUGHOUT the world, it is well known that across different societies the traditions and cultures of a community are celebrated with food. At the southern-most tip of Africa, in the Cape Town Muslim community, this is no different. From the birth of a baby, a wedding reception, to a graduation ceremony, and even a funeral, to mention but a few, one will find that the event is celebrated or marked with the consumption of food. We eat, drink and be merry and, generally, we are a rather passive community, too. It is little wonder then that, in the Western Cape, the incidence of diabetes has risen significantly over recent years. Experts agree that diabetes is largely a lifestyle disease and, as such, is influenced by our diet and level of physical activity, as is the case with type 2 or non-insulin-dependent diabetes. However, one should also consider the importance of other predisposing factors, such as obesity and genetic/ hereditary factors, especially with type 1 diabetes. Studies conducted in 2011 showed that complications due to diabetes were the fourth leading cause of blindness in the Western Cape. More recently, in 2015, this

Suraya Royker.

Photo SUPPLIED

survey showed that diabetes is now the leading cause of blindness in the region. For this reason, it is important that all diabetic patients have regular visual examinations to monitor the health of the eye and evaluate the quality of their vision. The primary aim of such a visit should be to make sure that the ocular health is good and unaffected by diabetes. It is also important to remember that timeous referrals to the ophthalmologist together with regular optometric visits can help maintain good eye health. However, as with most conditions, prevention is better than cure.

Thus, it is imperative that patients realise that there is no such thing as â&#x20AC;&#x2DC;a little diabetesâ&#x20AC;&#x2122;. Regular monitoring of their glucose levels is key to controlling their condition and maintaining a healthy eye, and thus preventing any development of pathology in the eye due to diabetes. Patients who monitor their glucose levels and know their diabetic status can make the necessary adjustments to their lifestyles to help stabilise fluctuating levels. This aids in preventing debilitating changes in the eye that could result in irreversible vision loss. There are various different effects that a raised or fluctuating glucose level can have on the eye. Some of these changes can be reversed directly as a result of improving the glucose levels. For example, when the glucose level is high, it causes a change in the refractive index of the crystalline lens of the eye, resulting in patients becoming more shortsighted. As a result, their distance vision will be blurred, often even while wearing their existing spectacles. When the glucose levels return to normal or are lowered, the process of osmosis in the crystalline lens that resulted in the myopic shift will be reversed and the vision will return to normal. Conversely, the opposite is also

true. Therefore, if the glucose levels drop too low, usually below 4mmol, then the resultant change in the refractive index of the intraocular lens causes the patient to become hyperopic. When this happens, patients will usually have difficulty reading up close. Again, this visual state could be reversed if the glucose levels increase to a more normal value, above 4mmol. It is therefore advisable for patients to know what their glucose level is on the day of the eye test as the degree of accuracy of their spectacles prescription could be influenced by that value. It is also important to note that continuous changes such as these in the lens of the eye increase the risk of developing cataracts. It is therefore more common to find cataracts in patients with uncontrolled diabetes than in those patients that are well controlled. The effect of diabetes on the eye can generally be divided into two categories, namely, non-proliferative and proliferative. It is the latter that can have more permanent and devastating effects on the health of the eye and the resultant vision. In proliferative diabetic retinopathy (PDR), new vessels develop in the eye that should not be there. Unlike normal and healthy blood vessels, these vessels

are very delicate and are prone to bleeding. When these vessels haemorrhage, they can cause minor to severe vision loss that might be permanent. When this occurs, the patient may require laser surgery of the retina. It is important to note that often this procedure serves only to curb further bleeding and prevent more loss of vision in some instances, rather than to restore sight. Thus, it is incorrect for patients to assume that if their vision is not restored that it is the laser that has damaged their eyes but rather, it is the damage caused by the actual bleeding that has reduced the vision. The idea therefore is to make sure that the diabetes is well controlled and to be pro-active in curbing the devastating effects that it can have on oneâ&#x20AC;&#x2122;s eyes. Compliance, taking control of the state of your diabetes and having a positive approach to diabetic care can go a long way to helping to live with the disease and leading a full and healthy life. Suraya Royker holds a B.Sc in Biochemistry from University of Cape Town and B.Optometry from RAU (now named University of Johannesburg).

Muslim Views . September 2017

When the heart’s pacing system stutters, the pacemaker steps in DR VERNON FREEMAN

SOME years ago, when the matriarch of a well-educated family needed a pacemaker implant, I began to understand how little is known about the subject in the community. The family was mobilising from all over the country to be at the bedside for this ‘major operation’. Pacemaker implants in South Africa were pioneered by the Barnard brothers in the late 1960s. At that early stage, the power for the device was supplied by an external battery the size of a PM9. (Those of an earlier generation will know what that is.) For a muscle to contract it needs a stimulus (prickle). The stimulus starts from the right atrium (upper chamber) where the heart’s own impulse generation resides. The impulse travels to the pumping chambers (ventricles) via the conducting system that carries the impulse to the muscle. As the impulse travels through the muscle, it causes a coordinated contraction that pushes the blood as per our metabolic needs. This process happens more than a hundred thousand times per day during our lifetime. We do, however, encounter ever-increasing situations where the heart’s own (biological) pacing system degenerates. Here (fortunately) our modern technology steps in to save the day with a pacemaker.

How does the heart lose pace? The heart loses its ability to

The procedure can be done under general anaesthesia (patient is asleep) or local anaesthesia (patient is awake).

Dr Vernon Freeman. Photo SUPPLIED

generate an impulse (at the rate required by the body) or transfer that impulse to the muscle to tickle the heart muscle to contract. A dysfunction may lead to the heart going too slow. Not enough oxygen is supplied to the brain causing a variety of symptoms, such as fainting (blackouts), near fainting, dizziness, lack of energy, fatigue, shortness of breath and exercise intolerance. The electrocardiogram (ECG) will usually reveal where the problem is. It could either be Impulse Generation or Conduction Abnormality. The cardiologist will then discuss the procedure with the patient and family. After answering all additional questions, consent is obtained. The procedure can be done under general anaesthesia (patient is asleep) or local anaesthesia (pa-

The modern pacemakers, with built-in batteries, are a far cry from the earlier, larger models. Image SUPPLIED

tient is awake). The leads (wires) are placed in the heart through the veins that run along the collarbone. The device is implanted below the skin. After closure of the wound, only a scar is left in the shoulder area. Because access is gained to the veins with sharp instruments, and leads are placed in a moving heart, potential complications may arise. On rare occasions, the lung or other blood vessels may have been punctured accidently. The leads may have shifted as the patient comes upright and starts moving the arms. All these and other complications are checked before the patient is discharged. Wound healing usually takes about one week. The patient is provided with a small card that has information regarding the device. The final settings of the device are done months later in an attempt to prolong battery life – which in modern pacemakers can last up to fifteen years.

The pacemaker has access to the heart via the veins.Graphic SUPPLIED

The following can be matters of concern following a pacemaker implant: fever; exquisite tenderness over the site; suspected haematoma (swelling); shortness of breath; frozen (stiff) shoulder; any fluid drainage from the site, and separation of the wound. Particular warning should be given about getting too close to the following situations: l mains-driven electric motors, especially if sparking or with faulty suppression (e.g. electrical kitchen equipment, vacuum cleaners, electric razors, electric power drills, motorcycles, lawn mowers, outboard motors, old car engines); l airport weapon detectors. Hand-held detectors are safe; l microwave ovens if faulty with inadequate door seal; l high-power radar stations. Hand-held police radar guns are safe; l CB radio transmitting systems; l some dental drills (e.g. ultrasonic cleaner); l some equipment used by physiotherapists (e.g. short-wave heat therapy, faradism, etc.);

l shop anti-theft equipment. The pacemaker may trigger the alarm system as the patient walks out of the shop, and he or she should warn the shopkeeper; l public libraries have a system that can inhibit the pacemaker; l vibration – hovercraft, helicopters and other sources of vibration may increase the rate of activity-sensing pacemakers. Patients should be warned that this effect may occur.

Pacemakers and sport Vigorous contact sports should rather be avoided by patients with permanent pacemakers to avoid damage to the unit (e.g. rugby football, soccer, boxing, judo or karate). Squash should be discouraged if possible. A full golf swing may be uncomfortable with a pacemaker, often more so if it is implanted on the left side. Dr Vernon Freeman, MbChB (Stellenbosch), MMed (Int) (Stellenbosch) is an electrophysiologist/ cardiologist at Bellville Melomed Hospital. He may be contacted at telephone 021 949 9332 or fax: 021 949 9334.

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Muslim Views . September 2017

Waqf: not your usual charity ZEINOUL ABEDIEN CAJEE

WAQF making is a special charity by people with special qualities. Waqf is an extension of ‘Rahmatal lil aalameen’. What does this mean? Perhaps we can illustrate it with an example. We know that waqf, unlike zakaah, is not a compulsory charity in Islam. However, waqf was not only practised strongly by our dear and beloved Prophet Muhammad (SAW) but he was also a strong advocate for waqf as an Islamic social finance and development charity. There must be something special about the donor of a waqf (termed a waqif/ah) for them to part with their most loved possessions for the pleasure of their Creator, Allah SWT. And herein lies the inner beauty. When the verse ‘Lantana lil birrah hattah tun fiku mimma tuhibbun’ (None of you shall attain birr* unless you give/ spend of what you love most) was revealed by Allah SWT, many of the Prophet’s Companions went to him and asked about this verse and what they should do.

The person who is not wealthy but gives according to his or her means is actually equivalent to a wealthy person’s giving, relatively speaking.

He immediately gave direction. He advised his beloved Companions to give some of their most valuable properties and wealth as waqf for the benefit of family, progeny, relatives and also for the benefit of the ummah and humanity. It went further to support Muslims and persons of other faiths. So the ‘Rahmatal lil aalameen’ element is brought to the fore where the waqif/ah now takes active steps to divest of him- or herself of a portion of their wealth for the sake of Allah. The qualities of the person who

makes a waqf is someone with very special qualities, Alhamdulillah. Firstly, as the saying goes, you may have the wealth but you must have a heart to give. And sometimes, you may not have the wealth but you definitely have the heart to give. The person who is not wealthy but gives according to his or her

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means is actually equivalent to a wealthy person’s giving, relatively speaking. Secondly, and importantly, giving purely for the pleasure and love of Allah: waqf giving is not compulsory but a voluntary act of giving. The fact that it is voluntary and not compulsory makes it unique. There is no religious compulsion in making a waqf. This comes from emulating the sunnah of the noble Prophet Muhammad (SAW) and our love for what he did and advocated. Thirdly, regarding the concept of birr, the donor, or giver, has characteristics of a good heart, a giving heart, piety, righteousness, concern for others, the poor and needy, in particular. Fourthly, the donor has a passion for a particular cause and loves to contribute to that cause, no matter how small or big. For example, the donor has a passion for saving endangered animals so contributes to a waqf for saving and preserving, for example, the

white rhino, the cheetah or other causes, such as education, Hajj sponsorships, water or healthcare for the poor and needy. Fifthly, as a person who is socially conscious, the donor is acutely aware of the needs in the community. In the South African scenario, where poverty levels are high and the disparity between rich and poor are strikingly the widest in the world, the waqf donor sees the social conditions under which the poorest of the poor are living and wishes to contribute towards their upliftment. Overall, as an extension of Rahmatal lil aalameen, the waqf donor follows the footsteps of the noble Prophet Muhammad (SAW) with his long-term vision of being a compassionate benefactor and mercy to all creation. (* ‘Birr’ may be translated as righteousness/ piety/ kindness/ good character/ closeness to Allah/ peaceful heart/ peace of mind.) Zeinoul Abedien Cajee is the founding CEO of Awqaf SA.

Muslim Views . September 2017

Chinese troupe from Muslim region to perform in the Boland THE Ningxia Art Troupe will be staging a performance at the amphitheatre of the Afrikaanse Taal Monument in Paarl on Thursday September 28 at 3pm. The troupe is visiting South Africa to mark Heritage Month and to strengthen ties between the Ningxia Hui Autonomous Region and the Winelands District Municipality in the Western Cape. The two districts are currently ‘twinned’ to each other.

Funds available for the erection or completion of a madrasah THE following invitation from Charlesville Madrassa, in Charlesville, Cape Town is open to all madrasah trustees or committees who have either acquired land to build a madrasah or own a madrasah building that is still under construction: Distribution of the proceeds of the sale of the building previously housing Charlesville Madrassa 1. Introduction The building housing the Charlesville Madrassa, in Charlesville, was built about 35 years ago. However, due to the

decrease in the number of Muslim families in the area, the madrasah is not being used as such anymore. Subsequent to discussions with the Muslim Judicial Council (MJC) regarding the future utilisation of the building, the trustees received a fatwa stating the following: ‘Accordingly, permission is hereby granted to the Committee of the Charlesville Madrassa: to sell the premises of the madrasah for the sum of R1,1 million;

and to channel the proceeds of that sale towards the erection of a building to be used for purposes similar to that of the original building, preferably in an area close by. 2. Criteria to be a beneficiary There are two types of beneficiaries: 2.1 a project where the trustees own the land on which a madrasah is to be erected and where building plans have been completed; and 2.2 a project where the building to house the madrasah is incomplete but in the process of

being constructed. 3. Application for financial assistance The following documents must be forwarded by no later than Monday, November 20, 2017, to eshaam.palmer123@gmail.com: 3.1 proof of ownership of the land on which the madrasah is to be built or already under construction; 3.2 copy of building plans; 3.3 copy of the constitution of the organisation/ body; and 3.4 written motivation for financial assistance of no longer than two A4-size pages.

Muslim Views . September 2017

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Myanmar crisis: Islamic Relief on the ground SHANAAZ EBRAHIM-GIRE

HUMANITARIAN relief and development organisation, Islamic Relief, deployed a disaster response team to Cox’s Bazar, in Bangladesh, to assist the growing number of refugees fleeing violence in Myanmar. According to the United Nations High Commissioner for Refugees (UNHCR), 313 000 men, women and children have crossed the border into Bangladesh since August 25. ‘The increase in the estimated total is a result of more interagency assessment teams being able to reach more villages, hamlets and pockets where refugees have gathered,’ UNHCR spokesperson Adrian Edwards reported. ‘With more than 70 000 refugees now in the Kutupalong and Nayapara camps…the sites are beyond saturation point.’ Many of the new refugees are staying in the makeshift settlements or in local Bangladeshi host communities who generously share whatever resources they have. Islamic Relief has been working in makeshift camps distributing emergency food and non-food items to displaced families. According to aid worker, Zaid Al Rawni, ‘Families have created shelter using bamboo sticks and tarpaulin sheets…many do not have even this basic shelter to pro-

Working in the region

tect them from the heavy rains which have been falling over the past few days. ‘We are here on the border where so many families have been forced out of their homes and livelihoods. We can see smoke plumes in the distance where villages are being set alight. Everything that they have known for generations have been brutally taken away from them…[they] are being harassed and chased out of their own homes,’ Zaid Al-Rawni said. Islamic Relief conducted a rapid needs assessment amongst some displaced families and found that food and fresh drinking water are the most urgent needs. Islamic Relief Myanmar has completed the distribution of 535 food packs to IDPs who have fled

the conflict in northern Rakhine, and are now sheltering in Sittwe Township. Meanwhile, the IR Bangladesh has also begun emergency food distributions in makeshift camps in Cox’s Bazar. ‘Families do not have any utensils or cooking facilities so when procuring food items, we ensure that we select food items that can be eaten immediately, such as dried rice, molasses and high energy biscuits,’ Al-Rawni added. More distributions of food, water and non-food items such as mattresses, blankets and mosquito nets are scheduled to take place over the next few days. ‘Urgent priority needs of IDPs include safe water access, water, sanitation and hygiene facilities, food packs, non-food items and temporary shelter kits.’

Islamic Relief has been working in Myanmar since 2008, delivering life-saving emergency aid, food and hygiene kits to those displaced by internal conflict and inter-communal violence. Some projects have included rebuilding schools and healthcare facilities targeted in isolated communities. Meanwhile, in Bangladesh, after registering an office in 1991, Islamic Relief has been implementing development projects that include a major focus on disaster risk reduction by building resilience in vulnerable communities, and promoting disaster risk reduction across the country. Both offices support local NGOs by providing food, hygiene kits, shelters and school furniture and supplies.

How to get involved Islamic Relief South Africa (IRSA) has launched a Myanmar emergency appeal to support the humanitarian organisation’s current relief efforts in the region. ‘We have been responding to the Myanmar refugee crisis since 2012, where we helped about 100 000 Buddhists and Muslims as inter-communal violence swept Rakhine state. Our emergency response included food distribution, shelter, and installing wells, latrines and washrooms,’ IRSA

CEO, Yusuf Mohamed, explained. He called on the South African community to generously donate towards the fundraising drive so that Islamic Relief could reach more families in need. ‘Since late August, the emergency situation in Rakhine State, Myanmar, has worsened with violent clashes reportedly resulting in over 1 000 dead. The United Nations estimate that 290 000 people have fled for refuge in Bangladesh since the 25th August, while Unicef estimates that 80 per cent of refugees are women and children. ‘We have a moral obligation to assist these families, especially the 80 per cent of the refugees who are women and children. Islamic Relief South Africa is calling on the public to support our appeal and invite mosques and other community-based organisations to partner with us,’ Mohamed said. To donate towards the Myanmar Emergency Appeal, donations can be made to: Islamic Relief SA, Standard Bank, Account number 005318459, Fordsburg branch, Branch code 005205, Reference: MYAN001 + Cell number. For zakaah contributions, use the following bank account details: Islamic Relief SA, First National Bank, Account number 62161066933, Smith Street Branch, Branch code 221426, Reference: MYAN001 + Cell number.

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Muslim Views . September 2017

Tribute to ‘a shining star’ THE following tribute was penned by a member of the family who wishes to remain anonymous: HASSAN Narker is a name known by many, a man loved by many, a man truly blessed by our Creator, Allah (SWT). This remarkable man was returned to Almighty Allah (SWT) on the last Jumuah in the blessed month of Ramadan, Subhanallah! Islam teaches us to be humble, generous, courteous and kind. Alhamdulillah, all these qualities were portrayed by the late Mr Hassan Cassim Narker.

He was the lifelong treasurer of the Al Falaagh Masjid, in Bellville. He was an honest custodian of his community. Numerous societies and beneficiaries as far as India continue the legacies he leaves behind in this world. His smile is fondly remembered and will always be admired. We say ‘Mashallah’ and ‘Alhamdulillah!’ Allah (SWT) places such beautiful people in our lives, people that we treasure eternally. Mr Narker brightened the day of many who met him. His personality was admirable.

The importance of kindness is as basic and essential for a good Muslim as being pure and truthful. Be kind and helpful to others; you may be sure that Allah will see it and reward you. Allah’s Messenger, Nabi Muhammad (SAW) said: ‘When you carry out mercy to those on Earth, He Who is in Heaven will engulf you with His mercy.’ (Muslim and Bukhari) Mashallah, this was a shining attribute held by the late, admirable Mr Hassan Narker. May Almighty Allah (SWT) place him in the highest place in Jannah, Insha Allah, ameen.

IUC hosts Imam Haron commemoration

Hassan Cassim Narker 12 August 1944 – 23 June 2017 Photo SUPPLIED

The Islamic Unity Convention (IUC) invites the public to the Imam Haron Annual Commemoration to be held on Sunday, September 24, 2017, at 5pm, at the Western Cape College of Nursing (Nico Malan) hall in Klipfontein Road, Surrey Estate. The keynote address will be delivered by Mr Imtiaz Cajee, the nephew of martyred Ahmed Timol. For further information, please contact Rashida Survè at 021 696 9838 or 0786 208 526.

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Muslim Views . September 2017

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All set for the Muslim Hands Shine for Syria 5km Night Walk!

Over 400 people walked last year in support of Muslim Hands’s Syrian humanitarian effort. Photo ABDURAGHMAAN DAVID

NAZEER VADIA

MAHMOUD has been living in a Syrian refugee camp in Lebanon’s Beqaa Valley for four years. His two children, both under four-years-old, know nothing other than life in the camp. Both born here, their father only wishes that they have a normal childhood: to go to school, to live in a warm home and to have a safe place to play. However, in this camp, normality is impossible. Life here is purely about survival – no income, no homes and no entertainment. Children are left to play amongst the rubble and mud while their parents slowly lose hope with every passing day. This is the tragic reality for Mahmoud’s family and millions of

other Syrians. Syria’s civil war has been the worst humanitarian crisis of our time. Half of the country’s pre-war population – more than eight million people – have been killed or been forced to flee their homes. Families either struggle to live in Syria or try to make a new home in neighbouring countries. Millions risk their lives on their way to Europe, hoping to find acceptance and opportunity. Six years on, the humanitarian crisis in Syria continues to escalate. Muslim Hands has been working in Syria since 2012, delivering a constant supply of life-saving emergency aid as well as supporting Syrian families with healthcare, education and livelihood projects. Last year, we provided food to

over 100 000 Syrians, including distributions to the besieged towns of Aleppo and Madaya. We have seen that it is not only our brothers and sisters in Syria who require assistance but also those who now find themselves being called refugees in camps around the world. With your support, MHSA has continued to provide food, warm clothing, blankets and heating throughout the winter months in Lebanon and Turkey. Muslim Hands hosts fundraising events to assist the many Syrian refugees. On November 26, 2016, Muslim Hands SA in a simultaneous event with the UK office, held the Shine for Syria fundraising event in Sea Point, Cape Town, in the form of a five kilometre night

The selfless efforts of volunteers helped to make last year’s Shine for Syria 5km Photo ABDURAGHMAAN DAVID Night Walk a resounding success.

walk in support of and to raise funds for the people of Syria. At the same time, 14 000 kilometres away, our brothers and sisters in London walked five miles, separated by land but united for one cause. A family fun night was packed with entertainment including a closing ceremony and lots of fun. Close to 450 people lit up the night of Cape Town to raise funds for Syria. Muslim Hands conveys our deepest gratitude to all who joined us at this event. This year, Muslim Hands intends to be bigger and brighter with our second annual Shine for Syria 5km night walk. On October 28, 2017, we will host a 5km night walk in conjunction with our head office in the UK. South Africans and Brits,

united we will shine for our brothers and sisters of Syria! Join us at 7:30 pm from the Mouille Point Lighthouse until Sea Point Pavilion in our efforts to raise funds for much needed aid in Syria. Bring your family and friends and join us as we light up the night with love for the Syrian refugees! The entrance fee is R200 per person and funds raised will go towards providing for Syrian refugees in Lebanon and Turkey during the winter months. We hope you will join us in lighting up the night with love for our Syrian brothers and sisters, Insha Allah. You can register online at www.muslimhands.org.za, come into our offices at 1 Carnie road, Rylands, or call us at 021 633 6413.

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Muslim Views . September 2017

Focus on Finance

Small business taxes: what you need to know

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, show how small businesses can make the most of the tax benefits available to them.

SMALL Business owners generally are not aware of the various tax concessions available to them. Section 12E of the Income Tax Act provides for a beneficial tax dispensation for Small Business Corporations, subject to compliance with certain requirements. The main benefit that emanates from qualifying as a Small Business Corporation is that the rate of normal tax on the taxable income of a Small Business Corporation is considerably lower than the rate of normal tax (28%) for companies in general. A ‘Small Business Corporation’ is defined in section 12E (4) as any

close corporation or co-operative or any private company as defined in section 1 of the Companies Act, 2008 (Act No. 71 of 2008), all the shareholders of which are at all times during the year of assessment natural persons. To qualify for the Small Business Corporation tax benefit, you need to meet the following criteria: l The gross income for the year of assessment does not exceed an amount equal to R20 million; None of the shareholders or members, during the year of assessment, hold any shares or has any interest in the equity of any

Hassen Kajie

Aysha Osman

other company (other than a company listed on a stock exchange, any unit portfolio, share Block Company, a co-operative or any friendly society). This requirement has resulted in most taxpayers not being eligible to be taxed at the Small Business Corporations tax rate and has resulted in an influx of appeals against SARS’s decision to assess them at a normal tax rate; l Not more than 20 per cent of the total of all receipts and accruals (other than those of a capital nature) and all the capi-

tal gains of the company, close corporation or co-operative consists collectively of investment income and income from the rendering of a personal service; and l Such company is not a personal service provider as defined in the Fourth Schedule. ‘Personal service’ means: Any service in the field of accounting, actuarial science, architecture, auctioneering, auditing, broadcasting, broking, commercial arts, consulting, draftsmanship, education,

engineering, entertainment, health, information technology, journalism, law, management, performing arts, real estate, research, secretarial services, sport, surveying, translation, valuation or veterinary science if that service is performed personally by any person who holds an interest in that company or close corporation. However, the services will not count as personal services if the company or close corporation also employs at least three other fulltime employees throughout the year of assessment in its business of rendering services and none of those employees is a shareholder or member or its connected person. The applicable tax rates for the current tax year are provided on the tables supplied with this article: Look out for our next article dealing with turnover tax. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.

Muslim Views . September 2017

Discussions with Dangor

The scourge of racism

Apart from preventing social interaction between races, whites enjoyed preferential treatment, the best facilities and exclusive privileges, writes EMERITUS PROFESSOR SULEMAN DANGOR.

EVERY now and again, racism, primarily by whites, raises its ugly head. This is to be expected. The apartheid system based on the separation of races with respect to residential and trading areas, schools and universities, political parties, codes of sport, hospitals, trains and buses, parks, swimming pools, cinemas and theatres, post offices, etc. naturally led to alienation between races. Apart from preventing social interaction between races, whites enjoyed preferential treatment, the best facilities and exclusive privileges. The following examples will suffice to illustrate the superior status of whites in this country prior to 1994: l subsidies for white learners were higher than those for black learners; l hospital wards, buses and trains, post office and home af-

l l l l

fairs queues etc. were segregated between whites and Blacks; Black were not allowed to live in whites-only residential areas or trade in whites-only trading areas; Blacks were prevented from swimming in whites-only swimming pools, attending whitesonly cinemas and schools and universities, sitting on whitesonly park benches etc.; Blacks could not join whitesonly political parties or whitesonly sports teams nor represent the country at national or international level; the facilities provided to whites in the fields of education, recreation, residence, health care and transport were far superior to those provided for Blacks; job reservation for whites excluded Blacks from a number of trades and professions; there were separate entrances for whites and Blacks in public places; most hotels and restaurants did not cater for Blacks; employers in both the private and public sector paid Blacks a

lower wage. In addition to what has been stated above, Whites were brainwashed into thinking that they were a superior race and Blacks were simply there to serve them. Some churches, especially the Dutch Reformed Church, went to the extent of propagating the superiority of whites and even cited Biblical verses to support their claims. In this context, it is natural that white educators, parents, politicians, employers and even religious leaders would believe, propagate and demonstrate their superiority over Blacks. Institutionalised racism was eradicated from our statutes after 1994. It is now illegal to discriminate on the grounds of race in both public and private spaces. One could, in fact, be prosecuted for expressing racist statements or demonstrating racism in practice. There have been a number of recent cases of racism that have been reported to the Human Rights Commission, and some individuals have been taken to court and prosecuted for their racist remarks, and penalised in some way

or other. No doubt, there have been great changes since the inception of true democracy in 1994. We now have a Black-led government. Residential areas, educational institutions, recreational facilities, government offices, health care facilities, sports teams, modes of transport etc. are no longer segregated. Discrimination in respect of employment and salaries on the grounds of race are illegal. Social interaction has increased and friendships are being forged in parliament, on campuses at the work place, on the sports field and in residential areas. The fact, however, is that racism can never be totally eliminated. People will continue to be racist though the vast majority will not openly admit their racist attitudes for fear of prosecution, ostracism or vilification in the media. However, under certain circumstances, individuals do expose their racist attitudes. And in recent cases, some have been caught out through their comments in social media. It cannot be denied that racism against those classified by the apartheid regime as ‘Bantu’ exists even among those previously classified as ‘Indian’ and ‘Coloured’. Wherever racism manifests itself, it has to be challenged. However, some politicians make political capital out of this. They issue statements about racism of ‘Indians’, which, though containing some truths, stereotype

the entire community and are inflammatory, and have the potential to cause serious conflict among Blacks (that is, between ‘Indians’ and the majority Black group). Furthermore, the racism card is often used by the majority group among Blacks against whites and the smaller groups among Blacks (‘Indians’ and ‘Coloureds’) even where their practices are not motivated by racism. Many enquiries into racism against those from the majority Black group at universities, for example, have found no evidence to support the charge. Allegations of racism are very serious. Those found guilty of racism face very serious consequences. This has made people wary of what they say and do in case their words and actions are interpreted as racist. What about racism towards whites and the minority groups among Blacks (‘Indians’ and ‘Coloureds’) by the majority group among Black South Africans? With a few exceptions, this is an issue that is generally ignored. In some cases, that form of racism is blamed on apartheid. A disconcerting trend that has emerged in the townships, in buses, trains and taxis, and political meetings is the invective against minority groups among Blacks, and often against ‘indians’. This does not bode well for the future. It is the responsibility of educators and political and religious leaders to nip this in the bud.

Light from the Qur’an

Muslim Views . September 2017

Curiosity is the teacher of knowledge IBRAHIM OKSAS and NAZEEMA AHMED

NOWADAYS, it is common for many people, especially the youth, to seek to understand Islam through asking a multitude of questions. Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, Risale-i Nur, addresses this issue. He profoundly says, ‘Curiosity is the teacher of knowledge.’ This implies that rather than discouraging curiosity and questions, they should be encouraged with the aim of deepening our understanding about Islam and the shariah, to gain knowledge of Allah’s essence, attributes and divine names, and to strengthen and grow our love for Him. In this regard, one of the methods that Bediuzzaman employs in Risale-i Nur is discussions in the form of questions and answers. In this article, we will share three such frequently asked questions and their concomitant answers as they appear in Risale-i Nur. The first question: ‘What is the purpose and aim of the saying: Allah is with those who patiently persevere?’ The answer: As required by His name of All-Wise, Almighty Allah placed in all things an arrangement like the steps of stairs. Since an impatient man does not act

with slow deliberation, he either skips some of the steps and falls or he leaves some deficient; thus, he cannot mount to the roof of his goal. Patience, however, is the key to all difficulties, and the hadith, ‘Patience is the key to happiness,’ has become like a proverb. That is to say, Almighty Allah’s grace and favour is with the patient. Patience is threefold: The first is to patiently persevere in refraining from sin; this patience is taqwa, and manifests the meaning of the ayah in Surah Al-Baqarah: ‘Allah is with those who fear Him and restrain themselves.’ The second is patience in the face of calamity, which is to place one’s trust in Allah and to submit to Him. It is to be honoured by the manifestation of these ayahs in Surah Ali Imran: ‘Allah loves the patient’ and ‘Allah loves those who put their trust in Him.’ As for impatience, it amounts to complaining about Allah, and criticising His actions, accusing His mercy, and not liking His wisdom. For sure, man is weak and powerless, and weeps complainingly at the blows of misfortune but his complaint must be to Allah, not about Him. It should be like the words of Nabi Yaqub (AS), in Surah Yusuf:

‘He said: I make complaints about my grief and sorrow to Allah alone.’ That is to say, we should complain to Allah, not lament by saying: ‘What have I done that this should happen to me?’ as though we are complaining to other human beings about Allah. The third sort of patience is patient perseverance in ibadah, which raises a person to the station of being beloved of Allah. It urges a person towards perfect worship of Allah and servitude to Him, which is the most elevated station. The second question: What was the wisdom in the Prophethood of Muhammad (SAW) commencing when he was forty years of age, which is reckoned to be the age of perfect maturity, and his blessed life continuing for 63 years? The answer: Prophethood is a great and extremely heavy responsibility. It may be borne through the unfolding of the intellectual abilities and capacity of the heart, and through their being perfected. The time that they are most perfectly developed is at the age of forty. In addition, youth, the time when the passions of the soul are enflamed, the blood fiery and exuberant, and worldly ambitions are intense, is not fitting for the duties of prophethood, which are purely divine, sacred and which pertain to the hereafter.

When it comes to Nabi Muhammad’s (SAW) blessed life being sixty-three years, one of the instances of wisdom in it was this: the believers are required by the shariah to love and respect Allah’s Most Noble Messenger (SAW) to the greatest degree, and to see every aspect of him as good. Thus, Almighty Allah did not leave His Noble Beloved in the difficult and troublesome years of old age after 63. He rather sent him to the Sublime Court at that age, which was the average life expectancy of most of the community of which he was the leader. Allah Almighty took Rasulullah (SAW) to Himself, showing that he was the leader in every respect. The third question: ‘What is the best way that believers can make duah for one another?’ The answer: Such duahs have to be within the limits of what is acceptable for duahs become acceptable under certain conditions; their acceptability increases as these conditions are fulfilled. For example, when duahs are to be made, (i) a person should be purified spiritually by making istighfar; (ii) the person should recite salawaat for Nabi Muhammad (SAW), which is an acceptable duah, for intercession; and following the duah, the person should again recite the salawaat.

A duah offered between two such acceptable duahs itself becomes acceptable, as is making duah for others without their knowledge; and to recite the traditional duahs in the Quran and hadiths. For example, the duah from the hadith: ‘O Allah! I beseech You to bestow forgiveness and well-being on me and on so-and-so in Islam, in this world and in the hereafter,’ and the ayah in Surah Al-Baqarah: ‘O our Sustainer! Give us good in this world and good in the hereafter, and safeguard us from the punishment of the Fire.’ General duahs like these, which are offered sincerely and with humility, and tranquility of heart; should be made after the five fard salaahs, and fajr salaah, in particular; and on Fridays, and particularly during ‘the hour when duahs are answered’. And it is to be strongly hoped from Divine mercy that such duahs will be accepted. The results of such acceptable duahs are either seen exactly as they were wished for in this world or they are accepted in respect of the eternal life in the hereafter of the one who offered them. That is to say, if what was sought does not occur exactly as it was wished, it may not be said that the duah was not accepted but rather that it was accepted in a better form.

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Positive and Effective Parenting

Muslim Views . September 2017

Talking to children about violence and dealing with anxiety they may experience FOUZIA RYKLIEF

BELOW follows an article written by an ex-colleague many years ago. I thought I’d reproduce it here because, sadly, every word is relevant today. Violence in today’s world in the media, in our neighbourhoods and even in our schools can make our children feel frightened, unsafe and insecure. Children are hearing about and often must cope with tough issues, such as violence, at increasingly earlier ages, often before they are ready to understand all the aspects of complicated situations. Yet, there is hope. Parents and other caring adults have a unique opportunity to talk with their children about these issues first, before everyone else does. Parents need to establish what the media has taught their children about violence and how the children interpret the message to which they were exposed. If the children watch television, they are exposed to movies and news programmes about various forms of violence, including break-ins and attacks. We may think that we can protect them by monitoring what they see on television and other forms of media but they will hear about

it at school, from friends and other sources. Once the parents have established how the children interpret the message, the parents will be more equipped to explain to the children what violence is and why a violent act has occurred. The children should also be made aware that violence could enter their home even when we do not want it to be there. The parents need to assure the children that they can depend on their parents for support when facing any kind of violent attack. Implementing rules regarding being exposed to a violent attack and implementing safety at home should be discussed with the children at their level of understanding. Parents should also take care not to incite undue stress on the children due to their own fears and anxieties. Helping children deal with their anxiety It is important that parents are able to identify anxiety in their

children. When children experience anxiety, parents will be able to notice the anxiety affecting them in three ways. Firstly, anxiety is experienced in the mental processes or thoughts that the children have. The children might have some thoughts that centre on some type of danger or threat. Secondly, anxiety is experienced physically, in the body. The child may complain about stomach aches, headaches, vomiting, diarrhea or tiredness. Thirdly, anxiety affects children’s behaviour. When children are anxious, they fidget, pace, shake, cry or cling. In addition, anxiety might take on some form of avoidance, for example, not wanting to sleep alone in their room or go to school. Some children might even develop separation anxiety, where they fear being separated from their main caregiver, most commonly the mother. The reason for this behaviour seems to be that the child fears that something terrible

will either happen to the parent or the child while they are apart and, consequently, will never see each other again. Parents should acknowledge their children’s fears and reassure them of their safety. Children who experience or witness violence, as well as those who have only seen violent acts on television or in the movies, often become anxious and fearful. That is why it is important to reassure children that their personal world can remain safe. Try saying something like this to your 7 or 8-year-old: ‘I know that you are afraid. I will do my very best to make sure that you are safe.’ By providing consistent support and an accepting environment, you can help reduce children’s anxieties and fears. There are different ways in which parents can handle their children’s anxiety. Some of these methods are more effective than others. The methods that are less effective may even increase the anxiety

… anxiety affects children’s behaviour. When children are anxious, they fidget, pace, shake, cry or cling. In addition, anxiety might take on some form of avoidance...

being experienced by the child. These methods include: excessively reassuring the child, being too directive, permitting or encouraging avoidance, and becoming impatient with your child. The most useful methods for handling children’s anxiety include: not allowing avoidance of the topic and helping the child to independently manage her or his anxiety in a constructive manner. When your child becomes anxious about possible future events, there are several steps that parents could follow. These steps are: Summarise what your child has said. Check the accuracy of your understanding of the problem and make sure that you know what your child actually means. Summarise the choices open to the child at this point. Make sure that you do not take over the task for the child. Rather help the child to come up with his or her own suggestions of ways to reduce the anxiety and feel better. Go through each idea or strategy that the child has come up with, one by one, and for each idea look at the consequences and possible outcomes. The overall goal is to problem-solve with the child to find an appropriate solution. Prompt the child to select the idea or strategy that is most likely to result in a positive outcome and the least likely to have a negative outcome. Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP).

Muslim Views . September 2017

From Consciousness to Contentment

Disappointment can lead to intolerance JASMINE KHAN

WE have all, at some point, been disappointed in people; sometimes even in those very close to us and whom we love. What does it mean when we say to someone ‘I am so disappointed in you’? Human nature is such that all of us have certain standards, and in our daily interaction with others we have expectations from them based on our standards. When the other person fails to meet our expectations or goes contrary to our standards, we feel sad, displeased and can even get angry. This scenario is most prevalent in our dealings with our family, especially our children. We have such high expectations from them; we want them to excel and, sometimes, our expectations are totally unrealistic. When they disappoint us, we tend to be judgmental, accusing them of not trying hard enough and making them feel bad. It also instils a sense of guilt in our children, putting an impossible burden on them and making them feel responsible for our well-being and happiness. Although this often happens between parents and children, it is not confined to these relationships. We do it to our partners and to our friends. We forget that we are all unique human beings and

not cut from the same mould. The moment anyone does or says anything that is not part of what we perceive to be the correct way, we sink into disappointment, sadness and even go so far as to feeling betrayed.

DISOBEDIENCE The same thing goes for when someone disobeys us; this is common amongst young children who we feel do not listen to us and blatantly either ignore what we asked or do the opposite. It is in this situation that we need to exercise special care in how we deal with our disappointment; harsh words can scar a child for life. It is also important to realise that they are still young and unformed. As parents, we have the responsibility to guide them by example. When we seek guidance, we automatically turn to the Quran, which we know and believe was sent to us as a manual for living for all time. We have the perfect example of disobedience during the Battle of Uhud. The archers were instructed to remain on the hill to protect those who were in the forefront of the battle. Abdullah ibn Jubayr was appointed the commander of the infantry (archers) who numbered fifty on that day. The Prophet (SAW) instructed

them saying, ‘Stick to your place, and do not leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the polytheists and made them flee, even then you should not leave your place until I send for you.’ However, when the archers saw that the polytheists were being defeated they became very excited. The companions of Abdullah ibn Jubayr said, ‘The booty! O people, the booty! Your companions are victorious, what are you waiting for?’ Abdullah ibn Jubayr said, ‘Have you forgotten what the Messenger of Allah said to you?’ They replied, ‘By Allah, we will go to the people [i.e. the enemy] and collect our share from the war booty.’ This was flagrant disobedience and had disastrous consequences. The Prophet (SAW) tried to call them back but to no avail. Their disobedience resulted in the defeat of the Muslim army and the death of 70 of them. When we measure the disappointment of our Prophet (SAW) at the disobedience of his men; an act that cost the lives of so many men, we could possibly consider our small disappointments as trivial in comparison. What we can do is to learn how the Prophet (SAW) dealt with the situation.

The next time anyone disappoints us, it is a good idea to consult Surah Ali Imran, in which Allah says: ‘So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided then rely upon Allah. Indeed, Allah loves those who rely [on Him].’ (3:159) Allah is telling our Prophet (SAW) that he was sent primarily as a mercy to mankind; and that his message of dawah is based on being lenient and soft, not harsh in word or speech or in his heart. He is being guided to pardon the archers and ask forgiveness for them. Subhan Allah, the battle was lost because of the archers, the Prophet (SAW) was injured through their disobedience and 70 Muslims were killed because of them. Our concerns will pale into insignificance when we measure our disappointments against the enormity of the action of the archers. Not only does Allah tell the Prophet (SAW) to pardon them but Allah also instructed him (SAW) to ask forgiveness for them. Allah makes it very clear that should harsh words be used, the Prophet (SAW) would lose the men.

How often do we scream and judge people who disappoint us, and how many do we lose in the process? The divine decree that soft words are better than harsh recriminations has been proven over and over.

VIOLENCE No situation is ever resolved by violence. When we scream at and insult others, we are violating not just their rights but we are perpetrating an act of violence to their souls. When we do it to our young children, it is so much worse because they cannot retaliate. It is a good idea for us to reflect and ask ourselves whether we have the mercy and leniency to show to someone who disappoints us. It does not matter whether the disappointment is caused by disobedience or the person has not lived up to our expectations and standards. It will often be very hard to do this simply because we live in a society where violence is the norm. It is the small disagreements that can and do escalate into global wars. This is because of intolerance. As humans, we have learnt to judge and cannot tolerate anything that does not fit in with our standards and expectations. We really need to go back to the Quran and the Sunnah and do our best to follow the guidelines to live our lives the way our Creator wants us to do, Insha Allah.

Muslim Views . September 2017

Of Guinea Pepper and Senegal at Khadim’s Coffee

Khadim is the friendly owner of this interesting store.

DILSHAD PARKER

THE African Mall in the CBD is a real tourist trap for foreign visitors to Cape Town. In this bright blue building in Long Street, you will find several tiny little shops crammed to the hilt with African curios, leather works and food stalls, mostly run by our African neighbours from Congo, Malawi, Senegal et al. I had recently come across a restaurant on Facebook advertising Senegalese coffee and food and also saying that they were halaal. My curiosity piqued, I decided to pay them a visit during the last week of July. The mall in Long Street is not of the modern facades that we are used to. This is an old building sandwiched among more old buildings in this iconic street. It is not that well kept so you may not be easily enticed to go inside.

Photo DILSHAD PARKER

It is worth a visit though if you are keen on African ornaments, fabrics and prints. The Congolese shop at the entrance was packed to the hilt with pretty jewellery, decor and ornamental bowls. I succumbed to a set of pearl shell salt and pepper shakers before I left. Is R75 a lot to pay for a salt shaker? Hmm, I may have been bamboozled by a savvy Congolese saleswoman… On the upside, card facilities were also available. Khadim’s Coffee is a modest coffee shop and eatery situated on the first floor. It shares the space with two other eateries and a few shops which mostly were closed when I was there, which was on a weekday morning. It’s a quiet space with not much traffic, a place mostly frequented by people who know about it. The shop has two smallish tables and a coffee table flanked by two wooden couches.

Guinea pepper is the special ingredient in Senegalese coffee. Photo DILSHAD PARKER

When I walked in, Khadim, who co-owns the shop, was in deep conversation with someone who was obviously a regular customer. I took a seat at the bar counter and was offered a menu by the friendly owner. The speciality is the Senegalese coffee, a Toubacino, which is what I ordered along with some fresh baked Beignets. It being some time between breakfast and lunch, I had no space for anything more substantial, and besides, my curiosity was mainly around the Senegalese coffee and what made it different. While I was waiting, two other regulars walked in: a really big, burly guy and a little guy who both made salaam and then ordered sandwiches. They sat at the counter and rapped away with Khadim while he prepared for them.

It was apparent that the client base here is mainly people from the West African community who come here for Senegalese food. Upon chatting with another regular customer named Jibreel, I was told of what a large Senegalese Muslim community there is in Cape Town, scattered around the Mowbray, Maitland and CBD areas. He is learning to become a tourist guide and was keen to pick my brain about the Muslim communities here. I found it ironic that as an immigrant he would be taking tourists around teaching them about our history. My coffee was ready and Khadim explained the difference about Senegalese coffee. Along with coffee beans, what is known as Guinea Pepper is also ground into the coffee mix, giving the resulting brew a spicy and peppery flavour.

It was served in a glass like a latté but the drink was stronger than any latté I’ve ever had; not as strong as Turkish coffee, and more drinkable, I would say. The pepperiness was not overly hot, like traditional black pepper but there was a definite spicy hint to the coffee, which makes it a bit of an acquired taste. The beignets were like stiff little bollas, not too sweet but I found them a little dry for my taste. Khadim’s has sandwiches available on a daily basis and prepares one traditional meal per day so you’d have to get the speciality of the day if you’re planning to go there for a meal. Meals are authentic Senegalese dishes like Yassa and Thiere accompanied with rice or couscous and traditional sandwiches. You could also find out of the ordinary dishes, like peanut butter rice or okra sometimes on the menu. It was too early for me to try any food so I’m not able to elaborate much on the flavours one could expect. The store is not certified halaal but Khadim is Muslim and buys his meat from Bismillah Grand Parade Butchery. This was an interesting venture for me, something out of the norm, worth a visit if you’re up for a taste of something different. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za

Art’s for All

Muslim Views . September 2017

Achmat Soni’s new fusion calligraphy Governmental neglect and incompetence provide scant relief from the enjoyment of a fruitful life, writes DR M C D’ARCY.

ON a bitterly cold afternoon this winter, Achmat Soni took my wife and me to view his latest artistic masterwork decorating the dome of a brand new mosque. It is a very special mosque. Its budding minaret stands tall in sprawling Khayelitsha (meaning ‘New home’), sited on the shifting sands of the Cape Flats, some twenty kilometres from central Cape Town. In Khayelitsha summers, the South-East wind blasts choking sandstorms into every nook and cranny, and in winter, the NorthWest gales dump torrents of chilling rain on the matchbox houses that shelter more than half a million souls. Sadly, thousands of makeshift shacks encircle Khayelitsha. Economic misery is their daily bread. Social degradation haunts them. Governmental neglect and incompetence provide scant relief from the enjoyment of a fruitful life. Schools, churches, a few mosques, some non-government organisations and social services clinics provide some upliftment, solace and bread.

This new mosque is a welcome addition in this scenario. It is a small mosque with great intent to aid in education and Muslim religious instruction that preach the fundamentals of raising a caring, honest and hard-working society that can fight and withstand the ravages of social ills, drug abuse and rampant crime. It follows the dictum that from small beginnings seeds grow into trees of succour and joy. Self-help is an important imperative. To this end, the mosque has a few adjoining shops for small entrepreneurs to fire up fruitful endeavours. The rental income from these shops can be used to sustain the mosque for its essentials. An orphanage in an annex is designed to help parentless children in a small way. The HIV epidemic has ravaged indigent societies in South Africa. In many cases, both parents have died of Aids leaving family care in the hands of young surviving children. The rampant explosion of abandoned babies from teenage pregnancies is another problem that needs attention. The gray-painted mosque has a simple, low maintenance design. It can accommodate about 500 congregants. Its main prayer room floor is covered with a pleasant, deep-blue carpet divided into individual prayer-mat patterns. There is an upstairs alcove for ladies. Above this raised area is a simple dome structure, the drum of which has been decorated by

The striking geometric, bright and colourful Ndebele house painting. Photo WIKIPEDIA

Achmat Soni, famed for having decorated more that 60 mosques and prayer rooms. Achmat’s striking calligraphy, a fusion of Islamic and Ndebele themes, is enclosed in frames rich in prime colours and angular geometrics that are bold yet pleasing. Mixing a very distinctive African art motif with classic Islamic ornamentation is difficult to execute with flare and panache; it is like having two heavyweights, sparring in a boxing ring. But Achmat has pulled it off with distinction by interspersing delicate calligraphy in open spaces with ‘heavy’ calligraphy in intense blue backgrounds, tempering the overall strong Ndebele geometrics in reds and neon-greens. It is rich but pleasing. Achmat has had very positive reviews of his prodigious work in classic Islamic calligraphy. Now he has also been lauded by both local critics and foreign art and cultural institutions for his new fusion venture of marrying Islamic classical calligraphy and the distinctive Ndebele art forms. But, what is Ndebele art, and where does it come from? The Ndebele (or Matabele) tribes reside in the northern reaches of South Africa. They once owned vast tracts of land in the nineteenth century until they lost bloody battles against the expanding white colonial aggressors. The Ndebele initially lived in reed huts but soon changed to mud-walled dwellings. They painted the outer walls of the houses white and laid bright, colourful angular patterns over it. It is said that some of the patterns contain secret codes of their struggle against oppression. The overriding angular patterns against the white background are usually outlined in black and then filled in with red, dark red, yellow, sky blue and green pigments applied with the fingers, and also with twigs and feathers. Esther Mhlangu is one of the best known Ndebele artists. She is renowned for painting walls but also motor cars. Shaikh Abdurashid, the imam of Masjid Fajrul Islam, hails from Kampala, in Uganda, where he studied at Islamic University In Uganda. He is proud of the mosque and the congregants. Fluent in English, which he uses as a lingua franca, he says, ‘Every day, new individuals come to the mosque to adopt Islam.’

(Above) Achmat Soni’s fusion of classic Islamic calligraphy with Ndebele art in Photo M C D’ARCY the dome of Masjid Fajrul Islam in Khayelitsha.

Shaikh Abdurashid of Uganda, now resident imam at Masjid Fajrul Islam in Khayelitsha. Photo M C D’ARCY

He is now learning the local languages of the diverse congregants to communicate more easily with them. The colourful contribution of Achmat Soni to the beautification of the mosque has pleased Shaikh

Abdurashid. From his wide-smile demeanour, it is obvious that the bright colours and the intricate calligraphy patterns of Achmat’s fusion artwork offer welcome respite from the drab world around him in Khayelitsha.

Muslim Views . September 2017

Is food security worth the toxic risk of GMOs? Over the past few years, the dangers of genetically modified organisms (GMOs) have been in the spotlight. GMO proponents insist it is the panacea for food shortages, especially in drought prone regions. However, GMO opponents have raised alarm bells, sounding the extreme disparity between so-called food security and the detrimental impact of GMOs. NASEEMA MALL spoke with advocacy group African Centre for Biodiversity and asked them why they are fighting against the proliferation of GMOs. What are GMOs? GMOs are organisms whose genetic material has been altered in a way that does not occur naturally by mating and/or natural recombination. In agriculture, the majority of GMOs are seeds that have genes found in soil bacteria added that enable the organism to produce proteins that are toxic to insect pests. Give us a brief history of GMOs In 1994, a genetically modified tomato was the first food crop to be approved for commercial growing in the USA. The tomatoes were modified to include a DNA sequence that prevented ripening and increased the crop’s shelf life. This was soon withdrawn as a failure. Consequently, the biotech industry embarked on genetically engineering other food crops. This engineering largely focused on four major crops in the past 20 years, which include soybean, cotton, maize and canola, which is mainly based on two traits: herbicide-tolerance (HT) and insect-resistance. In 1995, the first insect-resistant crop was approved in the US while the first herbicide-tolerant crops were engineered by Monsanto in 1996, on soybean. In 1997, the commercial planting of genetically modified crops began in the USA and has since rapidly increased. There have been other recent developments on drought resistance and further attempts to increase nutrition value.

… the GM transformation process may produce mutagenic effects, gene regulatory effects or effects at other levels of biological structure and function

According to the International Service for the Acquisition of Agribiotech Applications (ISAAA), two billion hectares have been under GM commercial production in the past 20 years. GMOs sound like the solution to global food shortages, especially drought-resistant crops. Why do you differ? GMOs are not a solution to global food shortages as the two major GM crops, soy and maize, mostly go into animal feed, biofuels to power cars and processed human food – products targeting developed nations. This shows that the GM corporations are only interested in profit making and not feeding the poor and hungry. Have GMOs made significant impact on resolving the food crisis? GMOs have not made any significant impact on resolving the food crisis. It is doing more harm than good as it has replaced ecological agriculture and traditional and local seed systems and have made farmers more susceptible to debt, dependence, climate change, poverty and food insecurity. According to a report published by the South African Human Scientific Resources Council at the end of 2013, food security in South Africa is declining, and 46 per cent of the population is classified as food insecure. What is the impact on health from GMOs? The GM gene product may be toxic or allergenic. Studies have detected Bt toxin in the bloodstreams of pregnant Canadian women and in foetal blood supply. Secondly, the GM transformation process may produce mutagenic effects, gene regulatory effects or effects at other levels of biological structure and function that result in new toxins or allergens and/or disturbed nutritional value. Finally, changes in farming practices linked to using a GMO may result in toxic residues, for example, higher levels of crop contamination with the herbicide Roundup/ glyphosate. In 2015, the International Agency for Cancer Research (IARC) body tasked with providing evidence to guide the cancer control policies of the World Health Organisation (WHO) announced that glyphosate was a ‘probable human carcinogen’. This was after a year-long review of the scientific literature on the herbicide, in which it found ‘convincing evidence’ that

glyphosate causes cancer in laboratory animals, ‘limited evidence’ that it does so in agricultural workers, and evidence that it causes DNA and chromosomal damage in cells. Some countries are strongly resisting GMOs. Why? According to a report published by Sustainable Pulse in 2015, at least 38 countries in the world have banned GMOs with the majority of these in Europe. Most countries are strongly opposed to GMOs with public resistance on every continent due to the increasing social and environmental impacts where they have been cultivated. Most countries are opposed to the fact that the food system is largely controlled by corporates whose aim is to profit from GM seed and associated chemicals, rather than small holder farmers. What is the status of GMOs in South Africa? South Africa is the ninth largest producer of GM crops in the world, and the largest in Africa. It is estimated that 89 per cent of corn, 95 per cent of soybean and all cotton planting are grown from GMOs. South Africa is the first country to allow a GM crop – maize as a staple crop, while almost 90 per cent of soya cultivated in the country is GM. Soya is a major ingredient in most commodities consumed in The African Centre for Biodiversity has been conducting regular campaigns raising awareness the country, such as about the risk of genetically modified seeds from which a few corporates make huge profits. Monsanto has virtually captured the lucrative seed market, controlling almost 60 per cent of bread. the share with three other companies: Dupont, Sygenta and Dow. Who profits from Photo AFRICAN CENTRE FOR BIODIVERSITY GMOs? Since the commercial introduction of GMOs, This can be done through concall on the ban on GMOs and the seed industry has rapidly con- glyphosate use in South Africa tinuous engagement in public fosolidated with just four companies until the government has exhaus- rums with the government and controlling almost 60 per cent of tively studied the health implica- any other decision-making the seed market. Monsanto, tions on the South African public. processes. Other engagement can Dupont, Sygenta and Dow own We should call on the govern- be through petitions and drafting 80 per cent of the corn and 70 per ment to support and finance letters to government to demand cent of the soybean market. smallholder farmers, millers and consumer interests are included in How can South Africans lobby bakers to provide alternatives to decision-making processes. against GMOs? To learn more about GMOs the current corporate ‘ownership’ There is a need to constantly of the staple food products. visit https://acbio.org.za/