Commemorative Launch Magazine | Cape Town 2016

C O M M E M O R AT I V E LAUNCH MAGAZINE CAPE TOWN 2016

CONTENTS Foreword 05 The journey of inspiration to Academia Library 06 Muslims must regain their intellectual tradition 10 The Essence of Arabic Calligraphy 12 The Islamic Library in the Digital Age 14 Stimulating Early Childhood Development Through Reading 16 Zakaah – an Islamic solution to global income inequality 17 Educating the young: Are we succeeding? 18 Profile: The South African Foundation of Islamic Art 21 Acknowledgements 22

Our constitution guarantees freedom of religion as well as education and access to information. The establishment of this library is a vital exercise of these rights at a time in our country that we need greater consciousness of the value of institutions of learning. In the broader sense it is a project towards enlightenment.

Foreward T

he Al-Ikhlaas Academia Library and Resource Centre is a pioneering initiative in some important ways. First, it offers free access of specialist information and knowledge to both specialists and the broader community. This speaks to an opening of knowledge to all, in socially and politically progressive ways.

The vision of ‘Empowerment through knowledge for all’ resonates well with democratic values.

It is also applicable across public and private initiatives that serve the interests of all our people.

This means that the school learner, the specialist researcher as well as any member of the public can benefit from free access to the knowledge and information offered by the library.

Second, it seeks to use the most advanced available tools on information and communication technology to bridge gaps like the digital divide in order to ensure that the most advanced available technology is used to serve its user community.

Technology often divides people and creates tensions between the haves and the have-nots.

I am particularly pleased that the Academia Library is committed to the use of technology in ways that will advantage those that do not ordinarily have access to these tools.

Our constitution guarantees freedom of religion as well as education and access to information.

The establishment of this library is a vital exercise of these rights at a time in our country that we need greater consciousness of the value of institutions of learning. In the broader sense it is a project towards enlightenment.

Every library in South Africa contributes to this project of enlightenment. Whilst municipal and state libraries also remain committed to this project, the establishment of publically accessible libraries by civil society organisations and NGOs are an important means of supplementing this mission.

The pioneers of this library are part of the process of bringing the light of knowledge where it is needed to dispel ignorance and all its dark manifestations. And this ideal is perfectly consistent with the Islamic command of ‘Iqra’ which also constitutes to the first word revealed to the Prophet Muhammad (may peace be upon him).

I congratulate the founders, sponsors and organisers of this project on their visionary work. May your labour bear fruits that our children and members of the public can benefit from for many generations.

Mohamed Enver Surty Deputy Minister of Basic Education

C O M M E M O R AT I V E M A G A Z I N E

2016

05

C h a i r m a n ’s Re p o rt

THE JOURNEY OF INSPIRATION TO ACADEMIA LIBRARY

By Dr. Elias Parker

F

or almost three decades we have been privileged to provide a vital service with three Islamic libraries to local communities in Gatesville, Paarl and Mitchells Plain. This was necessary due to the need and demand for Islamic literature by the local communities. The flagship in Gatesville serves the institutions at Masjidul Quds as well as the surrounding suburbs.

This journey really started almost 35 years ago in 1982 with the opening of the Habibia Bookshop at the Habibia Masjid. And we were a group of about fifteen friends with a common interest Islamic literature. Hence, the launch of the Islamic Literature Media (ILM), which morphed into the Islamic Library as we now know it.

The partnership between Islamic Library and the two remaining members of the now disbanded ILM, Mahmood Sanglay and I, was consolidated. We officially joined Islamic Library and contributed a collection of books we had acquired on auction from the closure of another bookshop, East West Books in 1996 in Claremont. This was in addition to the books ILM had collected over the years.

However, our growth and development had been met with hurdles in three important respects.

First, by the prohibitive costs of acquiring new stock that reflects current titles and content in Islamic book publishing. Second, by the lack of access to the vast online and digital resources that offers the speed and agility required, especially by graduate and professional researchers. The third limitation is the absence of diversity in resources and facilities associated with contemporary information and communication technology. This includes conferencing, remote communication and interactive multimedia tools.

Over the years we have always been convinced that a good Islamic library is ultimately the best service we can render to the community. The circulation statistics of material at Islamic Library

06

Gatesville is testimony to this. There are two key drivers that make the library an imperative. The first is that Islamic literature must be offered to the public freely. Books are simply too expensive and a library is the only feasible option. We are committed to make this happen.

However, over recent years this landscape of opportunity has been radically transformed. The establishment of the Academia Centre on the Islamia College campus opened the door for a collaborative opportunity. Through a memorandum of understanding with the Islamia College Board of Trustees signed in 2012 the proposal of a specialist Islamic library, with a difference, was accepted.

It also offered an opportunity for a new model that is consistent with that of the contemporary and best libraries in the world today.

And the difference? It is the unique context of three target audiences. The library is on the Islamia College campus, so it has to serve the school learners in respect of secondary and supplementary school texts. The second audience is the general public in respect of the core collection of relevant literature on Islam and the Muslim world; and the third is the academic audience, including the undergraduate and postgraduate researcher, or any researcher on Islam.

However, the possibilities offered by this project go beyond the service to our unique target audiences. This project offers possibilities that transcend the limitations we have sustained thus far. As far as costs are concerned, our funders have assured us that if we offer a unique service with material that is rare or available nowhere in South Africa we will have their support. Again, we are confident we can do that because our research thus far shows there is a vast reservoir of rare books on Islam, from the classical to the contemporary and all that is in between.

C O M M E R AT I V E M A G A Z I N E

2016

The second driver is the digital revolution and its impact on the library as a contemporary space for knowledge and information. The digital age has compelled authorities running libraries to re-invent the space and to incorporate access to knowledge and information with a lifestyle offering that makes the space attractive and radically greater in terms of utility value. The user must be attracted to the traditional book, the digital and online service and an environment that explodes the stereotype of the library as a dark, stuffy space under the reign of ogres who impose rules.

This is what we are committed to at Academia Library. However, we are also committed to three additional standards. The first is to offer a uniquely and carefully curated selection of books that meets the needs of the user. The second is to supplement books with equally carefully curated online and digital works that grants the user access to the world’s best repositories of online and digital knowledge and information on Islam. And the third is the extraordinary range of supplementary facilities like conferencing, seminar rooms, the art gallery and the digital interactive learning centres in the library.

We are confident that the public will be well served by our project, but we are also cognizant of the fact that, given its pioneering nature, we are bound to proceed, in some respects, by trial and error. We therefore ask the indulgence of the public for any imperfect delivery of our service, which is ultimately for the pleasure of our Lord.

No project of this nature is possible without the support, encouragement and advice of the many

people who share our vision. It will be impossible to list them all by name. And all of them would understand this. It is incredibly difficult to only say a simple thank you. But then there are few words that can adequately describe our deep and heartfelt gratitude.

The Board of Trustees of Islamia College, each one of them, has been incredible in their patience and support. Without your constant queries, suggestions and backing this project would not be possible.

You made it look easy, particularly as we experienced many delays beyond our control. Thank you.

To all those who assisted with financial support, large and small, without you this project would not have come to fruition. Thank you.

To the professional team of designers, building contractors, IT specialists project managers we say thank you so much. You have done a world-class job.

Thank you.

I have had to interact with many ‘Alims, professionals, academics, educators and literature specialists whose advice, understanding and support has been beyond superb. Thank you.

And then lastly to the procurement panel, who so ably assisted and guided us to the final selection of material to be stocked in our library. Thank you.

The journey over past 35 years has been deeply humbling, edifying and inspiring. Yet as we continue on the journey, the way ahead certainly looks infinitely more exciting.

Join us in the on going journey of empowerment through knowledge for all!

In ancient Egypt, all ships visiting the city were obliged to surrender their books to the library of Alexandria and be copied. The original would be kept in the library and the copy given back to the owner. – Source

C O M M E M O R AT I V E M A G A Z I N E

2016

07

FROM HUMBLE

BEGINNINGS

T

he first Islamic library was established in September 1987 with the sole objective of making available faith-based literature on a loan basis. This was considered to be a necessity as none of the state libraries made provision to host these sought-after texts. As the need became increasingly difficult to empower the community, a few like-minded people came together to fund the much-needed specialist library.

The first library was housed in a room at the residence of one of the founding members. The library was manned on a voluntary basis by dedicated members and operated mainly after hours and on weekends.

This much-needed service was met with great enthusiasm and positive response by the community and soon experienced space constraints. It was then that a decision was taken to migrate the Islamic Library to the precinct of the renowned Masjidul Quds premises in Gatesville, Cape Town.

It was this juncture, that members realised that people living on the outskirts of the greater Athlone area could not easily access the Library facility. This resulted in additional Library facilities opening in Mitchells Plain and in Paarl which catered to the needs of the Boland community.

These three libraries have been functioning optimally sinc e inception, endeavouring at all times to address the scholastic, spiritual and research needs of our youth, scholars and the public at large.

Unit 406 MSK House, Cnr. Buitengracht & Riebeek Str. Cape Town Tel 021 425 5476 Email: info@jacobsparker.co.za

Jacobs Parker Architects is a design-oriented architectural practice focused on creating positive urban environments.

The practice’s philosophy of engaging a project across multiple scales allows us to surpass client expectations by delivering architecture that not only responds to the individual site, but also to the broader urban and cultural context.

The Board of Trustees and executive committee gratefully acknowledges the role of all service providers, including donorsand the community at large for their contribution towards the successful completion of the ground breaking Al-Ikhlaas Academia Library and Resource Centre.

C O M M E M O R AT I V E M A G A Z I N E

2016

09

MUSLIMS MUST REGAIN THEIR INTELLECTUAL

TRADITION

Today Muslims are larger in number than ever before and yet powerless to control the rapid changing events that are taking place in their own territories.

By Abu Bakr Mahomed The problem is that we allowed Muslim scholarship to stagnate. The Prophet Mohammed (SAW) said: “When Allah Almighty wishes to punish a people he does not remove knowledge from the hearts of the people. Rather He removes knowledgeable people from the people so that people in their ignorance elect ignorant leaders who in turn mislead themselves and misguide others.”

T

he problem is that we allowed Muslim scholarship to stagnate. The Prophet Mohammed (SAW) said: “When Allah Almighty wishes to punish a people he does not remove knowledge from the hearts of the people. Rather He removes knowledgeable people from the people so that people in their ignorance elect ignorant leaders who in turn mislead themselves and misguide others.”

The Seerah and the Sunnah have become marginalised and studied parrot fashion as an event in history. The dynamic and all embracing code and status of the Shariah as Allah’s divine gift to all of mankind became all but replaced by a divisive theology of the various schools of thought.

It is a great folly to treat the Seerah and Sunnah as history when it is in fact a timeless divine model.

The Quran says, “and [how, when] you were on the brink of a fiery abyss.” (3:103). This timelessness of the Seerah and Sunnah places the Prophet of Islam above history.

Muslims allowed obscure theology to divert their focus from fthe period of the Caliphs.

This formed the basis of a highly moral, ethical, spiritual, rational and scientific civilization that eventually saved Europe from its Dark Age of ignorance and superstition. It brought about an intellectual revolution that Christianity was unable to provide nor to cope spiritually in a new situation.

The Renaissance that followed gave rise to Newtonian physics and to the Industrial and French Revolutions. The Age of Enlightenment that followed in the 17th and 18th centuries enthroned human reason as the sole fountain of knowledge, which

10

almost exclusively drove political, economic and social change.

Thus emerged secularism, which spawned everything that constitutes the philosophy and civilization of the West.

Armed with great scientific know-how and technology, Western powers became attractive to Muslims who borrowed new ideas from the West and invest this in their own sagging tradition, without creating their own intellectual revolution founded on Seerah and Sunnah.

It is not without significance that the leading nations of the West, though high in technology are low in culture and values. In the warp and woof of this cross fertilization, Muslims have found themselves trapped within an educational and behavioral framework that has produced a chasm between the sacred a the secular.

Such dysfunction permeates the Muslim World, particularly our political, intellectual and business leadership. The world of Islam is afflicted with turbulence, turmoil, tension or transition.

C O M M E R AT I V E M A G A Z I N E

2016

Muslims are powerless because they have lost the capacity to produce knowledge. In vital statistic in this instance is that in the entire Muslim World (of 56 nation states) there are only 500 universities. In USA alone, there are 5,758 universities. Literacy in the Muslim World is 40% while in the Christian world it is 90%.

In a hadith reported by Muadh bin jabal the Prophet said: “With knowledge one can acquire the rank of the honored and the highest rank in this world and in the Hereafter.”

The pursuit of knowledge is emphasized in the Quran more than 700 times in 87 different ways.

Allah honours those who are knowledgeable. “Of all His servants, only such as are endowed with [innate] knowledge stand (truly) in awe of God: (for they alone comprehend that,) verily, God is almighty, muchforgiving.” (35:28) If we show no respect nor esteem for knowledge then we are saying to Allah that we know better what is good for us in this world. Allah will surely abandon us to our miserable fate in this world. The fruit of ignorance is weakness of imaan. There cannot be a worse calamity than self-inflicted ignorance leading to lack of faith.

In a hadith reported by Muadh bin Jabal the Prophet said: “With knowledge one can acquire the rank of the honored and the highest rank in this world and in the Hereafter.”

Both the Seerah and the Sunnah continue to remain the ultimate unifying ground for all Muslims. What needs to be done is that we ‘ring-fence’ the divisive theology of the various schools of thought and deal with it later.

What we need to do now is galvanise all our attention and focus on the Seerah and Sunnah as our political thought and the basis of our education. This can only be done if the road to Madina is walked and not talked.

That road is the political, social economic and educational framework that will give us the intellectual revolution so vitally needed. The clarity, brightness and illuminating greatness of the Shariah will come to the fore once the barnacles are removed.

With this clarity and vision positive energy will flow from the Seerah and Sunnah and the road to reconstruction will begin.

Bakhtiyar Khilji destroyed the ancient university and library of Nalanda in 1193 in hopes of uprooting Buddhism. The destruction of the library is considered responsible for the demise of ancient Indian scientific thought in Maths, Astronomy, Alchemy, and Anatomy. – Source

C O M M E M O R AT I V E M A G A Z I N E

2016

11

THE

ESSENCE

OF ARABIC

Calligraphy

By Tasneem Chilwan-Soni The beauty and style of Arabic Calligraphy that dates back in History into the earlier centuries can still be appreciated in its grandeur today.

It is a script that is written and read from the right to the left.

The Arabic script was developed to preserve the “Word of God”, the Quran, in a written form. Previously the Huffaz ( people who were able to memorise the Quran and repeat it off by heart) would orally transmit the information of the revelation from one believer to the next believer. After a few Huffaz were killed in battle the Arabs saw an urgency in having the Quran preserved in a written form. Hence the style of Arabic Calligraphy was developed.

Ibn Muqlah, a Master Calligrapher who was born in Baghdad 885/6 was considered to have established the classic traditional script of Islamic Calligraphy. He developed the Al-khatt-Al-Mansub Style, meaning “proportional script” which was perfected by the 11th century Persian Calligrapher Ibn-al-Bawwab.

5) Thuluth – Used for titles and architectural inscriptions. Still in use today.

6) Riq’a – Used for writing letters , stories and personal correspondence.

Finding a Master Calligrapher (someone who is licensed to teach) with whom to study is the first step in learning the traditional Arabic Calligraphy.

Your choice of script is dependent on your interests.

Students usually start with the Riq’a script. It is easier to master this script because the style is simple and the calligraphy itself is smaller than the other scripts. Once mastered you can move on to perfecting the more complex style scripts like Naskh or Thuluth.

There are 3 important stages of learning to write Arabic Calligraphy.

1) Mufraddat (“detached letters”) Independent and paired letter forms 2) Murakkabat (“assembled letters”) Words and phrases 3) Ijaza (“Licensed”) Certification It can take many years to perfect a script and obtain your Ijaza.

The traditional tools used to write Arabic Calligraphy is a reed pen (called Qalam in Arabic) which is carved to hold ink. The other tools are paper and Ink. Calligraphy can be written on many surfaces.

Examples are wood, paper, metal, stone, canvas, glass, etc.

This particular system was designed in relation to 3 measurements.

1) The size of the Nuqta (Dot) 2) Height of Alif 3) The circle with the diameter equal to the height of the Alif.

Ibn Muqla codified 6 scripts (Al Aqlam Al-Sitta) which became the foundation for the practice of Arabic Calligraphy. These scripts were :

Over time the purpose and style of Arabic Calligraphy has evolved from where it was once used for the sole purpose of preserving the purity and spiritual essence of the Quran to now influencing Artists like Painters, Sculptors, Graphic Designers, Digital Artists, etc. to make use of the Arabic script for its aesthetic beauty in decoration and architecture where identity through Calligraphy is also obtained.

It is a means of communication and expression and can be used to make powerful political statements.

Maintaining the authenticity of the traditional Arabic Calligraphy is as important as using Calligraphy in a less structured Artistic way.

We will all experience the essence of Arabic Calligraphy at some point in our lives.

How it impacts us is our own personal journey.

1) Muhaqqaq – Used to write architectural inscriptions or to write fine, large Qurans.

2) Rayhani – Used for rewriting Qurans. The usage of this script declined in favour of the Naskh

script.

3) Tawqi – Used for signatures, scrolls, diplomas, royal documents.

4) Naskh – Most common font for writing the Quran.

Because of its legibility, this script is popular

for writing books.

C O M M E M O R AT I V E M A G A Z I N E

2016

13

THE ISLAMIC LIBRARY IN THE DIGITAL AGE

By Mahmood Sanglay

I

nnovation and Islam today seem a contradiction of terms. Muslims were not at war with themselves in the Golden Age of Islam. Today a fringe minority trashes the image of our faith into the depths of the Dark Ages, at war with itself and the rest of the world.

As an ummah confounded by this phenomenon we strive to resist the tide feeding the frenzy of extremism and Islamophobia. There are many ways to do this. One way is to build centres of knowledge and access to information on Islam that is consistent with the values of the Quran and the Sunnah. And as Muslims in a plural society and a diverse world in which knowledge and information are vital as tools for the sustenance and progress of society, this is both a vital and an exciting project.

But it should not be our anxiety about extremism and Islamophobia that drives us. More importantly, our priority is not a response to extremists to or Islamophobes, but to the grand imperative underlying the divine command ‘Iqra!’ The search for knowledge and empowerment in a digital world should be guided by our values, and therefore focused on and tempered by our broader social realities, and not by the agenda of zealots from whichever fringe of unreason.

This means that when we invoke South African constitutional values such as social cohesion and social inclusion, we do so knowing that these values are consistent with our faith as Muslims. And where conflict between our faith and constitutional values emerge—and this is likely to happen—we engage in rational discourse. And only where necessary, we prioritise divine guidance and err on the side of caution.

The library must remain true to its mission of providing an independent and non-sectarian service. Generally the world’s leading libraries are independent centres for the aggregation and dissemination and knowledge and information.

An Islamic library should be no different. It simply

14

specialises in respect of a subject area, but the principles of independence and non-sectarianism still apply.

Our allegiance to Islam does not compromise a non-sectarian position on knowledge and information. As Muslims we can reasonably act within the boundaries of common law and the laws of Islam, without an obligation to act as censors or gatekeepers at the doors of knowledge and information. Nor do we need to fear liability in the abuse or perversion of knowledge and information acquired within the library. We are neither the government, nor the ulama, so we will not pretend to fulfil their functions. However, we will seek their counsel when needed.

The library as institution must transcend bias and subjectivity and remain above taking sides in debates and controversies, except where its own sustainability and integrity is involved. In such cases the library must take a position to defend the institution, as opposed to using a forum to either defend or oppose the position of any contending party. This is no different from universities taking a firm stand against the destruction of its assets and violent disruption of its academic programme, whilst supporting the #feesmustfall campaign.

It is against this backdrop that our project must embrace the digital age to meet the diverse and changing needs and expectations of our target audiences—the school learners, the general public and the researcher.

We must embrace a project in a democracy of divided, unequal and impoverished communities.

We recognise that we are faced with a digital divide with the rich and well-resourced on the one side and the poor and under-resourced on the other.

This is why we recognise the Library and Information Services Transformation Charter in 2009 which prioritises, inter alia, open access, basic literacy, community libraries, digital curation, the importance of bridging the digital divide and indigenous

C O M M E R AT I V E M A G A Z I N E

2016

In this sense a true Islamic library is not a strictly religious or devotional project, but a socially relevant one in the broadest sense of the word.

knowledge systems.

into Ibn Arabi’s feminist theology.

An Islamic library cannot maginalise either a developmental agenda or issues of social justice. Basic literacy, the crucial role of early childhood development, lifelong learning, academic excellence and the importance of research are all inscribed in both religous and a secular paradigms.

The image of old, dimly lit rooms, dusty shelves and stacks should be shed and reimagined. And it should be replaced with vibrant environments like that of halaal coffee shops with sofas and free wifi. Big windows admitting natural light and comfortable seating makes the library a more open and inviting space to the public. The playful sounds of children reading and learning must replace the fascist silence imposed by the old order.

Innovation and the imperatives of digital transformation are not ends in themselves, but are means for contributing towards the building of a digitally inclusive society, social cohesion and stable, economically sustainable communities.

In this sense a true Islamic library is not a strictly religious or devotional project, but a socially relevant one in the broadest sense of the word.

We must offer both the human resources and the technological tools to address the challenges of a lack of basic literacy, information literacy and functional literacy.

The digital age of innovation must speak to social needs and offer services from job searches to specialist needs such the research

All of this is uncharted territory. And we are the pioneers of what ideally should have been a social experiment, but instead is a model in the making, carrying all the risks of trial and error. It is exciting, daunting and vital.

Mahmood Sanglay is an independent consultant and advisor to Academia Library on policy and operational issues.

U.S. public libraries were some of the first institutions to be racially integrated because whites generally didn’t want to put up much of a fight about them. Some were even ashamed at the time to learn that libraries were segregated. – Source

C O M M E M O R AT I V E M A G A Z I N E

2016

15

STIMULATING EARLY CHILDHOOD DEVELOPMENT

THROUGH READING

By Habib Kagee

E

arly childhood development is a multifaceted process involving several spheres of development including sensory-motor, social-emotional, language, cognitive and physical development. Reading is an essential skill in a child’s cognitive development and success. In today’s highly digitized environment children are often not stimulated to read, an essential component of developing language, cognition and a range of other developmental areas critical for holistic development.

As parents we therefore have to find creative ways of making reading exciting. Amongst the many motives of the importance to reading, it exposes children to new things, new information and new ways to solve a problem. Reading exposes children to a world of imagination and new possibilities. Through reading children develop creativity and begin to critically engage with a greater understanding on topics that interest them, whilst developing their awareness and emotional intelligence.

Reading stands as a starting step of interesting milestones for children, which builds a sound foundation for achieving goals and dreams. Books are the quietest and most constant of friends; they are the most accessible and wisest of counselors, and the most patient of teachers. (Charles W. Elio) Through reading children develop a steady emotional growth as they are able to navigate ideas, thoughts and emotions in a non-threatening way through characters and the experience of others.

Paired Reading represents an interesting technique that parents can use to help their own

16

child with reading practice. The parent is observed as a skilled reader and the child who is learning, participate in reading a book together. It is not just for those who may experience difficulty with reading or children with learning difficulties. Every child will benefit from using Paired Reading. Parents who have undertaken Paired Reading have reported that not only does the child’s reading improve but that the child’s self-esteem has improved, and generally the child is more co-operative at home and at school. This may be attributed to the quality parent - child (teacher – child/ caregiver- child) relationship that develops as they spend more time together.

The Al-Ikhlaas Academia Library and Resource Centre provides a wonderful and exciting opportunity for children and their parents to engage in Reading, with its custom designed children’s library. It’s a delightful place and space for parents and children to enjoy their common interest in reading and augment their relationship. Neil Gaiman articulates this beautifully in the 2013 Guardian article: Why our future depends on libraries, reading and daydreaming in stating “that using our imaginations, and providing for others to use theirs, is an obligation for all citizens.”

“The more that you read, the more things you will know. The more you learn, the more places you’ll go.”— Dr. Seuss, “I Can Read With My Eyes Shut!”

Habib Kagee is a registered Educational Psychologist in private practice. His practice is based on a holistic and systems approach providing psycho-educational assessments and support to children, adolescents and their families both in private practice and in schools for the past thirteen.

C O M M E R AT I V E M A G A Z I N E

2016

ZAKAAH

AN ISLAMIC SOLUTION TO GLOBAL INCOME INEQUALITY

By Abdul Aziz Davids

G

lobal growth has been significantly weak in the years since the 2008 financial crisis. The USA has experienced the weakest cyclical recovery since 1958 and, due to a double dip recession in the region, the Eurozone’s GDP has only just recovered to pre financial crisis levels. This is despite the economic backdrop being extremely accommodative.

Since the financial crisis, total global debt levels have continued to increase with a particularly sharp rise in China. In addition, global monetary policy stimulus is currently at record high levels, driving down global debt yields to record low levels (negative in many countries).

The accommodative backdrop has significantly boosted asset prices with most global bond and equity markets now trading at very high ratings by historic standards, despite week fundamental outlooks. In our view, this disconnect between low real economic growth (and the resultant low income growth for workers), and soaring asset prices (which disproportionately benefit the rich) is contributing to unsustainable levels of inequality.

The chart illustrates the real increases in incomes across different percentiles of the global population. The shape of the chart (dubbed the elephant chart) tells a fascinating story:

A. The bottom 3rd of the population has experienced a healthy real income increase of between 40% and 70% (with the exception of the very poorest 5% of the world who have seen flat real income growth). This general improvement is largely due to the rapid economic growth in China that, over the last decade, has seen more than 300 million Chinese people move out of extreme poverty.

B. Within the lower middle classes there have been solid gains, mostly within emerging markets (China is again a strong beneficiary).

C. The decline in this section has primarily hurt working class citizens of developed countries and offers a compelling explanation of the worrying trend towards the anti-establishment populism witnessed across Europe (Brexit) and the USA (the rise of Trump).

D. The very rich have had very healthy increases in real income.

The data behind the 2012 World Bank study is slightly dated, but our assessment is that the trends in this picture have accelerated post the financial crisis, and cannot be sustained forever.

A key shortcoming of traditional income tax systems is that they are not effective in addressing inequality, particularly the gap between middle income (tax paying) households and the very rich.

The rich derive a large proportion of their wealth gains from investments rather than income, and so there are now increasing calls for asset taxes (popular French economist Thomas Piketty recently called for property taxes for the wealthy to address inequality).

The Islamic system of zakaah that compels the faithful to spend 2.5% of their unused wealth on the poor would therefore be an efficient and effective method to redress the rising global income inequality, both in terms of the income transfer and the potential to better utilise unused wealth for the benefit of society.

C O M M E M O R AT I V E M A G A Z I N E

2016

17

EDUCATING THE YOUNG. ARE WE SUCCEEDING?

By Shabodien Roomaney

S

outh Africa’s education system is on the brink of collapse. It is perhaps easier to gloss over the “Fees Must Fall” debacle and the fact that the issue was extremely poorly dealt with. This has been boiling under the surface for a while and the intransigence, or inability to deal with the issue has brought us to this point. Not that the students do not have a point. Of course they do and support them we must. It is the wanton destruction of scarce learning facilities that must be condemned in the strongest possible terms. These are facilities that belong to those who come afterwards.

So how are we doing? Sadly, comparative scores with international benchmarks are indicative of the lows SA has sunk to. On every rating, South Africa hovers at or near the bottom of the table.

This is applicable particularly to Mathematics and Science. And this correlates almost directly with the shockingly poor economic growth rate.

Fiddling with matric results seems to have secured, for now, a false sense of security. The raw scores tell a sorry tale. Year in year out, results are announced to where the upward trend sometimes reflects a fraction of a percentage. Its quantity and not quality that is important. These, naturally, are all available on the Internet. So repeating them here is redundant.

Professor Jonathan Jansen in a recent cover article in the Financial Mail shows a clear correlation between the grade 1 intake and the tertiary output. 4% of learners make it to their first degree.

Despite this, the fact is that the South African government has spent over a trillion Rand on education since the dawn of democracy.

Ghost schools still exist where teachers do not teach and learners do not learn. Managers who don’t are can’t manage.

Many would argue that it is the depth of the damage done by the apartheid education. And the point is taken. However, Robert Mugabe, after taking

18

C O M M E R AT I V E M A G A Z I N E

over from Ian Smith in the then Rhodesia, achieved in ten years what wasn’t available almost anywhere in the world. A quality education for all. So it is possible.

South Africa has had successive education ministries that leapt from one disaster to another.

So why have our youth been so badly disadvantaged? So much so that those who eventually get into tertiary education have to spread their first year over two years. This is costly but effective… The reasons are many and few. Extremely poor leadership. Not understanding the demands of the modern world and reluctantly educating the masses to continue to be labourers. Almost to the point of creating a dependence on government for jobs where the nation then is exploited.

Solutions vary. The first step to a successful education system is to seriously up skill all educators.

Finland is a point in case. Primary school teachers must, compulsorily have an honours degree and those who teach at secondary level have completed a master’s degree. They are the most respected professionals in the country, highly paid, secure in their posts as they realise that their nation is built on the backs of quality educators.

South Africa closed dedicated teacher’s training colleges a number of years ago and is now counting the cost is the error in its ways. Also, rank thieving, it seems has taken foothold in the various education department so scarce resources are squandered by the billions.

The level of corruption and poor management must stem from the shocking example set by politicians who, it seems, sole purpose of being a civil servant is to benefit their own pockets. A recent school built in Du Noon, an informal settlement just outside the Cape Town CBD was costed at R40m.

For a school housing 1000 children and the requisite number of classrooms required should have cost halve this amount. The youth suffer. For now, it looks bleak.

2016

Profile

THE SOUTH AFRICAN FOUNDATION OF ISLAMIC ART CALLIGRAPHER

The South African

Sheikh Nazmie Paulsen, 37, was born in Heideveld, Cape Town. He began studying the art of Islamic Calligraphy in Egypt under the tutelage of Moroccon-born Sheikh Hamidi Belaid.

Sheikh Nazmie has attained ijaazah (distinguished certification) in the Maghribi, Diwaani and Jalli Diwaani scripts. The ijaazah normally comes with the completion of a Hilya – a portrait painted in calligraphy; with words describing both inner and outer qualities of Almighty Allah’s (SWT) Beloved Prophet Nabi Muhammad (SAW). Sheikh Nazmie currently runs Arabic calligraphy classes in Cape Town.

Foundation of Islamic Art was founded by the renowned Soni Family i.e.

Achmat Soni, Shaheen Soni, Tasneem Chilwan Soni in 2006.

SAFIA believes that participation in the arts can improve the social well-being and economic future of those living, working and studying in South Africa. This has resulted in the Foundation partnering with schools and colleges, community groups, regional and national agencies to increase the number of

ACHMAT SONI

ZAITOON SONI ABED

SHAHEEN SONI

exhibition opportunities for the widest range of people to experience the

MAHMUDAH BEGUM JAFFER

arts.

YASMIN DESAI

For more information on SAFIA and its’ current projects, visit www.soniartstudio.com.

TASNEEM CHILWAN-SONI

RISHKA CHILWAN

C O M M E M O R AT I V E M A G A Z I N E

2016

21

ACKNOWLEDGEMENTS Editorial Team Shanaaz Ebrahim-Gire Mahmood Sanglay Compiled by Shanaaz Ebrahim-Gire Design & Layout Project Media Photography Durham Studios Nasreen Moosa Print Formeset Printers

2nd Floor, Academia Centre, Islamia College, 409 Imam Haron Road, Lansdowne Contact Number 021 697 1508 info@academialibrary.co.za www.academialibrary.co.za