Collection of Khutbahs 2018 - Claremont Main Road Masjid by Lutfi Omar

Claremont Main Road Masjid

Collection of Khutbahs

2018

Imam Dr. A. Rashied Omar

Contents Three Virtues of the Righteous 12th January 2018/22nd Rabi` al-Thani 1439

Student Movements and the Potential for Social Change in the USA 4th May 2018/17th Sha`ban 1439 Women and Janazah (Funerals) 18th May 2018/2nd Ramadan 1439

2 12 20

The Battle of Badr Bo-Kaap Protests and Affordable Housing 1st June 2018/16th Ramadan 1439

Celebrating and Embracing Youth Activism 15th June 2018/1st Shawwal 1439

38 52

The Significance of the Lunar Month of Shawwal 22nd June 2018/8th Shawaal 1439 Hãjar and Isma’il Responding to the Cries of Children 21st August 2018/10th Dhu al-Hijjah 1439 Speaking out Against Saudi Atrocities 19th October 2018/9th Safar 1440 Towards a Jurisprudence of Recreation Fiqh al-Tarfih 7th December 2018/29th Rabi al Awwal 1440 Muhãsabah Taking Stock of our lives 28th December 2018/20th Rabi` al-Thani 1440

62 78 92 103

Three Virtues of the Righteous Friday 12th January 2018 22nd Rabi` al-Thani 1439 Imam Dr. A. Rashied Omar

In the Name of God, the Most Compassionate, the Dispenser of Grace

Three Virtues of the Righteous

Claremont Main Road Masjid Friday 12th January 2018/22nd Rabi` al-Thani 1439

Imam Dr. A. Rashied Omar

During the past few weeks we have witnessed the passing away of a number of elders within our community. We pray that Allah, the Lord of Compassion and Mercy, embraces them with infinite tenderness, forgive their sins, and grant them a beautiful abode in jannah. In my khutbah today I would like to pay tribute to our beloved elders by briefly reflecting on an inspirational Qurâ&#x20AC;&#x2122;anic verse, 134 of Surah Ali `Imran, which one of these deceased elders shared with me shortly before his passing. Exactly a fortnight ago, on Friday 29 December 2017, Ebrahim Rasool delivered a moving khutbah reflecting on his state of transition and mourning after the passing of his dear father, Boeta Ismail (Miley) Rasool, on Friday 15 December 2107. Ebrahimâ&#x20AC;&#x2122;s words were so poignant and meaningful that I think it worthwhile to begin my khutbah by citing his opening remarks delivered from this pulpit (minbar). Ebrahim Rasool began his khutbah in this way:

Surah Al-Baqara Verse 156

In the great journey of any earthly life there are only two fixed points, the origin and the destination. In moments of great tragedy or loss these are the two fixed points we invoke to give comfort and meaning. We invoke it with finality – God has claimed that being! We evoke it with resignation – what can you do about it? And we invoke it with gratitude – the being has fulfilled its task. Yet, for those left behind, this reminder should evoke a warning that is contained in the present continuous tense – “we are returning” – so that we understand that every step of life is a return, a step closer to the destination, a step closer to death, a step in preparation for the next phase of life, and a step closer to accounting for life. Uncannily, as Ebrahim was speaking these profound words, one of our elderly congregants, Boeta Abdul Moutie Isaacs, was literally experiencing the reality of “returning”. As soon as the jumu`ah salah ended, Boeta Moutie collapsed in his chair at the back of the masjid. One of the medical doctors, who attended to Boeta Moutie, recounted that he could not find a pulse and immediately started administering a heart massage. After a couple of minutes Boeta Moutie was revived and was sitting up on the floor. I recall trying to comfort and console Boeta Moutie and everyone else who had been attending to him by reciting a du`a of gratitude and healing. Boeta Moutie, called me

closer to him and reciprocated by saying: “Imam ek is nog nie Maninghal nie (I have not yet died).” Almost exactly a week later on Thursday 4 January 2018, sadly, al-Hajj Abdul Moutie Isaacs passed away peacefully at his home in Newlands. Four weeks earlier on Friday 8 December 2017, we buried and paid our last respects to a well-known community medical professional, Dr. Allie Hoosain Mahate of Grassy Park. I have known Dr. Mahate for over three decades and during this time he served as a great mentor to me and many other social justice activists within our community. Dr. Mahate was a prolific reader and used to regularly share literature with me and scores of others for many years. I fondly remember him even snail mailing me his monthly dose of “propaganda” during the time that I was studying in the United States of America in the early 2000’s. During my last visit to Dr. Mahate in late November 2017, he once again shared a bunch of articles with me. Included in the literature he had shared with me, was a single page, which contained a translation and brief commentary of the Qur’anic verse 134 of Surah Ali-Ìmran. At the end of the page in bold lettering the following words were written: “Memorize the above verse with its meaning and Insha-Allah it will change your life.” I cannot think of a better way of paying tribute to Dr. Allie Hoosain Mahate, Hajj Abdul Moutie Isaacs, Boeta Ismail (Miley) Rasool, and all of our deceased relatives and friends, than by encouraging all of us to memorize and reflect on the meaning of this verse of the Glorious Qur’an, and asking Allah the Lord of Compassion and Mercy, to grant them all a perpetual reward (sadaqa jariya). I have made copies of this page and will be distributing it after jumuàh today. I urge you to not only memorize verse 134 of Surah Ali-Ìmran, but also to reflect on its meaning and most of all try to embody its gracious teachings.

Reflections on Three (3) Virtues of the Righteous (Qur’an 3: 134) In the last part of my khutbah I would like to briefly reflect on the meaning of this Qur’anic verse. Allah, the Sublime, proclaims in verse 134 of Surah Ali-`Imran:

Surah Al-i-Imran Verse 134

“(The Righteous Believers) are those who spend (out of what God has provided for them), both in Prosperity and in Adversity: and who subdue and control their anger, and pardon and forgive their fellow human beings (for offenses committed against them); for God loves those who are devoted to doing good and acting virtuously.” The above Qur’anic verse identifies three key characteristics and virtues of those it describes as the muhsinin (i.e. those who imbibe the quality of ihsan and thus accomplish beauty and excellence in their execution of acts of goodness and righteousness). The three sublime qualities and virtues of the muhsinin are described as follows: 1. Infaq fi sabili Allah – First, the muhsinin are those who embody the natural desire to be benevolent. They are philanthropic and charitable not only during times when they are well off and it is easy for them to do so, but also during times of difficulty and strained financial circumstances. It is also instructive to note that infaq or spending does not only refer to giving of their wealth but also of themselves (i.e. their time, energies and skills)

in the way of God i.e. the way of the marginalized in society. Infaq fi Sabili Allah or spending of one’s wealth or oneself is so critical to the life of a Muslim that the Prophet Muhammad (may Allah’s everlasting peace and blessing be upon him) taught:

Hadith

“Each person’s every joint must do a charity every day the Sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good word is a charity; every step you take to perform prayers is a charity and removing a harmful thing from the road is a charity.” (This hadith was reported by the companion Abu Hurayra and recorded in the collections of Bukhari and Muslim)

2. Kazimin al-Ghayth – Second, the muhsinin are those who control their inner rage. Here it is expedient to note that there are two key words for anger in the Qur’an. The commonly used term for anger is ghadab,

which is externally expressed anger in the form of words or deeds; and the term ghayth, which refers to the internal aspect of ghadab or anger, and to distinguish it from the former it can best be translated into English as inner rage. This means that it is natural to become frustrated or annoyed with someone’s wrongful or provocative behavior but to be able to subdue and restrain its external expression is a sublime characteristic. A corresponding teaching from the Sunnah is the Prophet Muhammad’s (pbuh) repeated advice to one of his companions to not become angry (la taghdab).

Hadith

On the authority of Abu Hurayra (may Allah be pleased with him): “A man said to the Prophet, ‘Give me your best advice? The Prophet Muhammad (pbuh), replied, ‘Do not get angry (la taghdab).’ It appears the man was not impressed with the advice he received and so he asked the same question repeatedly and the Prophet Muhammad (pbuh) answered each time, ‘Do not get angry (la taghdab).’” (This hadith was related by Bukhari & Muslim)

3. `Afina `an al-Nas - Last but not least, the muhsinin are those who are magnanimous, pardoning and forgiving towards all of humanity. They are self-reflective and do not judge or gloat in the wrongs and indiscretions of other people. They are fully conscious of their human frailty and do not hold grudges. They thus try their utmost to embody the divine quality of

al`Afwu i.e. the all-Pardoning God, who not only freely pardons but loves to pardon. This divine attribute is most eloquently expressed in the wellknown supplication that the Prophet Muhammad (pbuh) loved to repeat during the holy month of Ramadan:

Hadith O God, Indeed! Thou Art the Pardoner, Thou loves to Pardon, so Pardon Me (This hadith was reported by the by the beloved wife of the Prophet Muhammad (pbuh) `Aisha and was recorded in the hadith collection of al-Tirmidhi)

Conclusion In conclusion, I advise myself first, and all of us, to try our best during this New Gregorian year of 2018 to embody these three sublime qualities of Infaq fi al-Sarra’ wa al-Darra’ - spending of our wealth and time in the path of Allah in times of prosperity and adversity, Kazimin al-Ghayth - controlling our inner rage and anger, and Àfina àn al-Nas – pardoning and forgiving those who transgress and offend against us. We make duà and pray that Allah pardons al-marhum Dr. Allie Hoosain Mahate, al-marhum Hajj Abdul Moutie Isaacs, al-marhum Boeta Ismail (Miley) Rasool, and all of our deceased relatives and friends. We pray for their comfort in Allah’s compassionate embrace, for their peaceful rest in His loving care, and for their blessed passage into the most fragrant and highest of the gardens of Paradise.

O Allah Pardon and Forgive them, have Mercy on their Souls, and Grant them the Abode of Paradise.

Student Movements and the Potential for Social Change in the USA Friday 4th May 2018 17th Sha`ban 1439

In the Name of God, the Most Compassionate, the Dispenser of Grace

Student Movements and the Potential for Social Change in the USA

Claremont Main Road Masjid Friday 4th May 2018/17th Sha`ban 1439

Imam Dr. A. Rashied Omar

I have just returned from a four-month teaching stint in the United States of America. Shortly after I arrived in the US, President Donald Trump completed his first year in office on 20 January 2018. The first three months of his second year in office turned out to be even more tumultuous and chaotic than the first year. Some people believe that Trump may not complete his four-year presidential term, which ends in 2020, but in politics one would be foolhardy to predict. While the appalling spectacle of the Trump presidency plays out in full glare of the world’s media, a most inspiring development is taking place at the same time, i.e. the emergence of an articulate and unrelenting high school student protest movement. In this khutbah, I would like to applaud the courageous and vigilant young people of America who have stood up for tighter gun control measures during the past few months. These brave high school students are forging creative alliances with the #BlackLivesMatter and other social justice campaigns struggling to free American society from violence, institutional racism, and economic greed. It might be useful to begin by briefly apprising ourselves with the events in early February that triggered this inspirational movement (For a useful insight into the genesis, goals and key youth figures in the Parkland student moment see; “#NeverAgain: A New Generation Draws the Line” by David Hogg and Lauren Hogg. Random House Trade Paperbacks, 2018). On February 14 2018, a mass shooting at the Marjory Stoneman Douglas High School in Parkland, Florida, killed 17 people and maimed 17 other students making it one of the world’s deadliest school massacres. This tragic shooting sparked the formation of the National School Walkout student movement that vociferously took up the struggle to hold elected officials accountable for safer schools and to promote solutions to gun violence. On 14 March 2018, exactly one month after the deadly Parkland shooting, students along with Women’s March Youth Empowerment organized an #Enough!NationalSchoolWalkout. The walkout had students, parents, and teachers leave schools for seventeen minutes (one minute for each person who died during the shooting) starting at 10:00am in their respective time zones. Hundreds of thousands of American high school students streamed out

of their classrooms to honour the victims of the Parkland shooting and to raise awareness about school safety and the impact of gun violence. One of their key demands was that the US Congress pass legislation to keep schools, streets, homes, and places of worship safe from gun violence. But this was only the beginning of a new wave of student activism against gun violence. Survivors of the school shooting at Stoneman Douglas High School in Florida organized two more protest action events. On 24 March 2018, the nationwide “March for our Lives” took place to increase the pressure on the US Congress and to unite the country under the objective of stricter gun control policies. The successful “March for our Lives” attracted close to two million protestors and was one of the largest organized marches in the US. While the gun control movement before the “March for Our Lives” was criticised for being led by mostly white upper-middle-class kids from Parkland, the events on the day of the March for our Lives broke through that criticism and united all Americans. The march presented a range of new voices by echoing some the concerns of the #BlackLivesMatter movement. The march included and gave voice to Black students, Latino students, and a host of minorities from cities and suburbs. Among them was eleven-year-old Naomi Wadler, whose soul-searching speech at the March was the most watched, the most downloaded, and the most talked about speech of the day. She tenderly exposed the limitations of the new high school protest movement in the US, with the following words: I am here today to acknowledge and represent the AfricanAmerican girls whose stories don’t make the front page of every national newspaper, whose stories don’t lead on the evening news. I represent the African-American women who are victims of gun violence, who are simply statistics instead of vibrant, beautiful girls full of potential. I’m here to say, ‘Never again’ for those girls, too. I am here to say that everyone should value those girls, too. (The Guardian, ‘Never again’: How 11-year old Naomi Wadler became a rallying voice of black protest by Lois Beckett, March 31, 2018. See: https://goo.gl/Qm44iA).

On 20 April 2018, the National Walk Out movement planned yet another walkout to commemorate the 19th anniversary of the Columbine High School massacre, an intricately planned school shooting that took fifteen lives including the perpetrators of that gun-related massacre. More than two thousand six hundred walkouts took place across the US with at least one in each state. The student led protest action called attention to the broken promise of “never again” because after Columbine, the mass shootings at schools and public places, not only continued, but also increased. I would like to conclude my reflections on the high school National Walk Out protest movement in America, which is providing us with a renewed sense of hope for the struggle towards a more caring and just society, by briefly addressing two criticisms it has faced. The first critiqued levelled at the movement is one firmly located in the gun lobbyists camp. They have argued that the high school protestors are too immature and inexperienced to be taken seriously. Even admirers doubt whether they will be able to lead a national movement for radical social change in America. Such patronizing views are not unique to American society. All societies are afflicted with the same infirmity. In South Africa we were exposed to it during the 1976 student uprisings and again during the #FeesMustFall student movement. Here, it might be instructive to note that this condescending malady also afflicted the first generation of Muslims. When the Prophet Muhammad (peace be upon him) appointed a young seventeen-year-old by the name of Usama ibn Zayd to lead a major expedition to Syria, which included some of the most illustrious companions, such as Abubakr and Ùmar, many raised their objections due to Usama ibn Zayd’s age. The Prophet (pbuh) rebuked them and Usama’s mission was successful. Still not convinced by the prophetic foresight and wisdom of youth empowerment, and stubbornly persisting in their patronizing attitudes, immediately after the Prophet’s passing, some of the companions tried to persuade the newly appointed Caliph Abubakr to replace the young Usama ibn Zayd as leader of the army with Ùmar ibn al-Khattab. Abubakr, however, did not relent to their pressure, since he understood the Prophet’s foresight, wisdom, and confidence in the promise of youth leadership (see Sayyid Qutb, In the Shade of the Qur’an, commentary on Surah Àbasa, chapter 80, verses 1-16). The second criticism faced by the fledgling American high school protest

movement is far more challenging and accurate. Credible social justice activists have exposed the duplicity of the mainstream media in the US. They have raised the pertinent question as to why the #BlackLivesMatter movement, which started in 2013, and was protesting unjust police shootings of black youth, was not provided the same media coverage as that of the Parklands high school student movement. The #BLM movement also began with young women in their 20’s and 30’s, but only exploded into national view in 2014 after police killed 18-year-old Michael Brown. Many of the protesters who filled the streets of Ferguson, were students, and like the students of Parkland, they were protesting gun violence — perpetrated by the police. This police use of gun violence often involved unarmed black suspects, in shootings captured on video. The Parkland high school student movement is not responsible for this media duplicity and institutional racism in the US. Yet, the youth movement ought to confront these injustices head on, otherwise their struggle will end up bringing about mere cosmetic change. These Parkland students need to engage in a process of radical self-reflexivity, where they are constantly trying to live up to their ideals and embody the type of positive change that they are advocating. It is therefore encouraging to note, that the Parkland student movement is alert to this challenge and are working on forging tentative links with the #BlackLivesMatter movement. I am impressed by how well the Parkland students have already managed to manipulate the system and create conversations around gun policy that have slipped through the cracks of public discourse for decades. They will, however, have to do much more to confront institutional racism and other forms of structural and cultural violence, which pervades American society if they are to be successful in transforming society. In conclusion, I have proposed in some of my previous khutbahs and writing, that student and youth led movements for social change is not alien, strange or incompatible with Islam but is in fact celebrated by the Glorious Qur’an (See: Al-Mizan, 2014, Volume 3 Number 4, newsletter of the Claremont Main Road Masjid). In Surah al-Kahf, Chapter 18, verses 13 & 14, Allah, the Sublime, edifies us by not only apprising us of the legendary story of the Companions of the Cave (Ashab al-Kahf), but more significantly revealing their identity, namely that they were youth.

We shall narrate to you their story: Behold they were youth who believed in their Lord: And so we deepened their consciousness of the Right Way. And We strengthened their hearts so that they stood up and proclaimed: “Our Lord is the Lord of the heavens and the earth. We shall invoke no god beside Him, for (if we do so) we shall have uttered a blasphemy. (Q18:13-14)

It is my considered view that through these verses the Qur’an is exhorting its readers to be attentive to the fact that young people are more likely to challenge the status quo and become the drivers and levers for social change. Surah al-Kahf’s unequivocal message acknowledges youth led social movements for change within our communities. The Prophet Muhammad’s example in appointing a young seventeen-year-old, Usama ibn Zayd as a leader over the elders such as Abubakr and `Umar are eminent examples from our tradition. If these messages remain unheeded then we squander our greatest potential for social progress. Ultimately, in the above verses the Glorious Qur’an as well as the Prophet’s example is advising us that our hope for social progress and our future lies in the youth. The student led National Walk Out movement for stricter gun control in the US is awesome and deeply inspiring. Their success lies not only in the

sustainability of their movement, but more importantly in their creativity to link their struggle to other social justice struggles in the US. Perhaps the Parkland High School shootings in February 2018 and the inspiring high school protest movement that it gave birth to was a tipping point. I, therefore, remain hopeful that the Presidency of Donald Trump is a wake-up call for America and the world. On the one hand, the Trump presidency prods and nudges us out of complacency. Trump starkly represents the structural and cultural violence of American and global society. Therefore, on the other hand, it forces American society and the world community to confront injustices around the world by unleashing a robust global grassroots social justice movement that holds great promise for the fashioning of a more caring and just world. When I departed the US two days ago on May 2, tens of thousands of teachers in the conservative States of Arizona and Texas were engaged in a wave of strikes to demand a living wage. This is adding yet another critical layer to the growing social justice movement currently being activated by the Trump presidency. We pray and make duâ&#x20AC;&#x2122;a that God, the Lord of Compassionate Justice, guides the National Walk Out and #BlackLivesMatter student movements, allows student movements to flourish across America, and enables them to reach their goal of achieving a safer environment and ultimately a more just and caring American society.

Allahumma Amin

Women and Janazah (Funerals)

Friday 18th May 2018/2nd Ramadan 1439 Imam Dr. A. Rashied 1 Omar 20

In the Name of God, the Most Compassionate, the Dispenser of Grace

Women and Janazah (Funerals)

Claremont Main Road Masjid Friday 18th May 2018/2nd Ramadan 1439

Imam Dr. A. Rashied Omar

You are obsessed by greed and compete with each other for worldly possessions

Until you visit the graves (Surah Takathur, Chapter 102, Verses 1 and 2)

During the blessed month of Ramadan, janazahs or funerals are generally better attended than at other times, because the saâ&#x20AC;&#x2122;imun (the fasting worshippers) are more conscious of death and the life hereafter, and many remember their deceased love ones more intensely through supplications (du`a) and charity (sadaqah). Furthermore, Imam Bukhari and Imam Muslim record a famous hadith (prophetic tradition) narrated by the companion Abu Hurayrah in which the Prophet Muhammad (may Allahâ&#x20AC;&#x2122;s everlasting peace and blessings be upon him) is reported to have said:

When the month of Ramadan begins, the gates of paradise are opened, the gates of hellfire are locked and the devils are shackled (Bukhari and Muslim)

The precise import and meaning of this hadith has intrigued scholars of every age. Some scholars have deduced from this hadith that the Grace of Almighty Allah will safeguard the one, who passes away in the sacred month of Ramadan, and s/he will be granted salvation in the life hereafter (fatawa mahmudiyyah 1/630). This view is illuminated by a complementary hadith

recorded by Imam Ahmad narrated by the companion Abu Hadhayfah in which the Prophet Muhammad (pbuh) is reported to have said: Whoever fasts a day seeking the pleasure of Allah and happens to pass away in that state will enter paradise (Musnad of Ahmad)

May Allah, the Creator of Death and Life, pardon all of those who pass on during this blessed month of Ramadan, have mercy on their souls and grant them repose and salvation in the life hereafter. Allahumma Amin.

Context of Khutbah Topic On Thursday 29 March 2018, one month before I returned home from my annual four-month teaching stint in the United States of America, a dear friend and well-known anti-apartheid activist, Faiza Desai, passed away after her arduous struggle with cancer. At her janazah (funeral) her daughter, sister, nieces and a few other women not only attended the masjid for the funeral prayers, but also accompanied the funeral procession to the maqbarah (graveyard where she was placed to rest). This was an extraordinary occurrence in our local Cape Muslim culture and generated lots of debates about its permissibility both on social media and in e-mail queries to me. Coincidentally, just a few days before Faiza Desaiâ&#x20AC;&#x2122;s passing I was confronted with exactly the same question (masâ&#x20AC;&#x2122;alah) from members of our congregation, after a janazah course hosted by the Claremont Main Road Masjid (CMRM) in March 2018 for women. At the CMRM janazah course, it was suggested that it is not permissible for women to be present at the graveyard during the janazah proceedings, although they could go the next day. On both occasions, which happened shortly after each other, I restrained myself from offering my viewpoint on the issue since I wanted to take the time to research this matter more thoroughly and offer a more substantive legal (fiqh) opinion on the matter. I would like to take this opportunity to answer three interrelated questions:

1. Why are most women in Cape Town not performing salat al-janaza (ritual funeral prayers) when their beloved parents, spouses, children, siblings, relatives, close friends or neighbours pass on? 2. Is it permissible (ja’iz) for women to accompany the funeral procession? 3. And last but not least, is it permissible (ja’iz) for women to visit graveyards?

Women Praying Salat al-Janazah (Ritual Funeral Prayers) It may be that some people erroneously believe that women are not allowed to perform salat al-janazah. However, there is absolute consensus (ijma`) among Muslim scholars that it is permissible (ja’iz) for women to perform the ritual funeral prayers on the deceased. In fact, according to sound and authentic Islamic texts it is one of the best ways of expressing our love and compassion to a deceased loved one. There are many prophetic traditions (ahadith) which underscore this position. For instance, we read in Ismaìl Ibn Kathir’s (d.1373) famous book al-Bidayah wa an-Nihayah that the salat al-janazah was held for the Prophet Muhammad (pbuh) inside the home of À’ishah, his beloved wife. It was there that the Prophet (pbuh) breathed his last, and it was there that he was buried. The funeral procedure was described in a report by the companion Àbdullah Ibn Àbbas as follows:

When the body of the Prophet (pbuh) was prepared for burial by bathing and shrouding, it was placed on a bed. (Since the room was too small to accommodate the throngs of people, they entered in small groups): First groups of men entered and performed the Funeral Prayer; they were followed by groups of women who likewise prayed; then children entered and prayed (Sunan Ibn Majah)

The above report of Ibn `Abbas has also been confirmed by similar reports from other Companions of the Prophet. These reports make it abundantly clear that women did participate in the funeral of the Prophet (pbuh) along with men and this was the practice during his lifetime.

Moreover, there are a number of additional authentic reports that ‘A’ishah and other wives of the Prophet (pbuh) performed the salat al-janazah on the bier of Sa`ad ibn Abi Waqqas. In a narration of Imam Muslim, Abbad b. ‘Abdullah ibn Zubair reported on the authority of ‘A’isha that when Sa’d b. Abu Waqqas died, the wives of the Messenger of Allah (pbuh) sent message to bring his bier into the masjid so that they should offer salat al-janazah for him. They (the participants of the funeral) did accordingly, and it was placed in front of their apartments and they offered prayer for him. It was brought out of the door known as bab al-jana’iz. Subsequently the news reached the wives of the Prophet that the people bad criticised this (i. e. offering of funeral prayer in the masjid) saying that it was not desirable to take the bier inside the masjid. This was conveyed to ‘A’isha. She responded by saying: How hastily the people criticise that about which they know little. They criticise us for carrying the bier in the masjid. The Messenger of Allah (pbuh) offered the funeral prayer of Suhail b. Baida’ in the innermost part of the masjid Given this unequivocal and strong evidence that it is clearly permissible for women to perform salat al-janazah. The question arises why don’t they perform it? And why are they not encouraged to do so? It is palpable that what is preventing women from doing so, are patriarchal local cultural traditions which are inconsistent with the authentic teachings of Islam. Many women have internalized this cultural patriarchy and therefore engage in feasting and social activities at funerals while the men folk perform the solemn acts of salat al-janaza and the burial.

Women Participation in the Funeral Procession The majority of Muslim jurists hold that it is not haram (prohibited) but makruh (disliked) for women to participate in the funeral procession. The evidence for their position is based on a few conflicting ahadith reports. These disparate ahadith evidences have led to divergent positions among the various schools of Islamic law. The Hanafi School takes the most severe position and regards women following funeral processions as makruh tahrimi i.e. strongly disapproved. In contradistinction, the renowned Shafi’i scholar and hadith expert, Imam alNawawi, argues that women following funeral processions is mildly disliked (makruh tanzihi), and that it is not something important that should be forbidden. Even more affirming, Imam Malik believes that it is lawful for women, especially

elderly women, to join the funeral procession. This was also the opinion of Ahl Al Madina (inhabitants of Al Medina in the era of Malik). The evidence for the lawfulness is the hadith narrated by Ibn Abu Shaibah from Abu Huraira that “the Prophet was attending a funeral when Ùmar saw a woman and shouted at her. The Prophet (pbuh) told him to leave her ….” [Ibn Majah and Al Nasa’i]. Because of the contested nature of the evidences some classical scholars such as Abdurrahman al-Awzaì (d.774) and Ishaq ibn Rahwah (d.853) assumed that it is permissible for women to participate in the funeral procession and thus argued that if women are present then the men should walk in front of the bier to allow women to walk behind the bier. (al-Mawsuàt al-Fiqhiyya Jana-iz, Volume 17, pps. 13-15, Kuwait Ministry of Awqaf and Islamic Affairs). Last but not least, Muhammad ibn Hazm (d.1064) one of the leading scholars of the Zahiri law school (madh-hab), contends that it is permissible for women to accompany funeral processions. He argues as follows: We do not disprove of women attending a funeral procession, nor do we prevent them from doing so. The hadith traditions reported on this subject which disapprove of women attending funeral processions are not authentic. They are either mursal i.e. not reported by a companion of the Prophet or majhul (unknown narrators) and cannot be presented as an argument. The famous late eighteenth and early nineteenth century hadith expert (muhaddith) Muhammad al-Shawkani (d.1834), usefully reconciles the disparate prophetic traditions as follows. After citing the renowned Qur’anic commentator and legal expert Abu Àbdullah al-Qurtubi (d.1273) who argued as follows: If one can be assured that the woman’s following of a funeral bier will not result in the loss of the husband’s rights, or the indecent exposure of the woman in public, and undue wailing, then there is no impediment to permit a woman to do so. Shawkani then goes on to present in his own view and says the following: “This statement by Qurtubi ought to be the standard position since it reconciles between the conflicting ahadith. (Fiqh al-Sunnah, Funerals and Dhikr, As-Sayyid Sabiq)

Women and Visiting the Graveyard (Maqbarah) Here again there is no consensus (ijma`) among Muslim scholars, with the majority, especially the Maliki law school, holding the view that it is permissible for women to visit graveyards if they observe Islamic etiquette (al-Fiqh àla Madhahib al-Àrbaàh, Shaykh Àbdurrahman al-Juzayri). An inspirational and empowering hadith recorded in the collection of Imam Tirmidhi informs us that the beloved wife of the Prophet, ‘A’ishah said that the Prophet (pbuh) not only gave her permission to visit graves but he taught her exactly how to do so and what to recite at the maqbrah. When À’isha visited Makkah from Madinah, she asked, “Where is the grave of my brother?” Then she went to the grave and prayed for her brother Àbdurrahman ibn Abubakr, a month after his death. When Àbd Allah ibn Mulayka saw À’isha visiting the grave of her brother he said to her: “Did not the Prophet (pbuh) forbid this [visitation of graves]?” She replied: “Yes, he had forbidden it. Then he ordered to visit them.” (reported by Al-Hakim and Al-Bayhaqi) Ibn Àbd al-Barr mentions that Imam Ahmad adduces this report as proof that women are permitted to visit the graves. In another prophetic tradition Anas reported that: “The Prophet (pbuh) saw a woman crying by the grave of her son, and said to her, ‘Fear Allah, and be patient.’ She replied, ‘What do you care about my tragedy?’ When he went away, someone told her, ‘Indeed, that was the Messenger of Allah (pbuh).’ The woman felt extremely sorry and she immediately went to the Prophet’s house, where she did not find any guards. She called out: ‘O Messenger of Allah! I did not recognize you.’ The Prophet (pbuh) said, ‘Verily patience is needed at the time of the first affliction’.’’ (Bukhari and Muslim) This supports the argument in favor of the permissibility of women visiting graves, for the Prophet, peace be upon him, saw her at the grave and did not show his disapproval of it. On the basis of the evidence, renowned classical hadith specialists such as AlBayhaqi, Ibn Hajar and al-Nawawi, conclude that it is permitted for women to visit maqbarahs or graveyards as long as the proper Islamic eitiquette is observed.

Recommendations In light of the foregoing legal opinion on the question of women’s participation in janazahs, I would like to conclude with some concrete advice as to how we may change and transform a culture of exclusion.

First, it is critical to recognize that because it is a cultural challenge, not a fiqh (Islamic legal) restriction and impediment, it will require deliberate, but gradual interventions. Second, there is a great need for education of both women as well as men about the diversity of legal opinions among the different legal schools (madhahib) on the question of womenâ&#x20AC;&#x2122;s participation in the janazah and how expert scholars of hadith have reconciled conflicting prophetic traditions on the topic. Third, we should be robust in encouraging women to perform salat al-janazah since this is not something which is controversial in the shari`ah. Women could be encouraged to perform the funeral prayers either at home or at the masjid and ensure that there are facilities for women to do so. Fourth, since it is not haram (prohibited) for women to follow the funeral procession or attend the maqbarah for the burial, it is the prerogative of the family of the deceased if they are so inclined, to encourage women in the family to both participate in the funeral procession as well as to attend the burial at the graveside. Those who feel less inclined to this fiqhi position have a choice not to join the funeral procession or attend the graveside for the burial if women are present. If, however, they decide to attend while women are present they should respect the prerogative of the family who have made the decision, and not intervene or spread controversy (fitnah). Last but not least, those of us who advocate for greater womenâ&#x20AC;&#x2122;s participation in janazahs should do so with the prophetic methodology of tadrij (gradualism), great patience (sabr) and respect for family and community members who may not yet be ready to embrace this cultural change (adab-al-ikhtilaf). We should maintain such a dignified position even in the face of great intolerance and intimidation by those who wish to impose their views on us, despite knowing that there is no ijma`consensus among Muslim scholars on this issue.

Conclusion In conclusion, according to the teachings of Islam it is a social obligation (fard kifaya) to show our last respects to deceased human beings by participating in their funeral proceedings, even if the deceased individual was not an acquaintance. Moreover, in order to encourage greater participation in funeral

rites the Prophet Muhammad (pbuh) taught that the one who attends the funeral rites until after the deceased is buried will have a greater reward than the one who only performs the funeral prayers (Bukhari and Muslim). Islam, furthermore, teaches that our participation in funeral rites is not only a means of displaying our last respects to the deceased but is also an opportunity to remind ourselves of our own mortality, thus encouraging virtuous living. Such teachings are certainly not limited to men, since the latter are by no means in more need of this reminder than women. An instructive Qurâ&#x20AC;&#x2122;anic verse which clearly establishes the full equality and dignity that Allah, the Lord of Compassionate Justice, wills for both females and males is verse 35 of Surah al-Ahzab, chapter 33. This verse is the lens and hermeneutical key through which all other verses pertaining to gender relations in the Qurâ&#x20AC;&#x2122;an should be interpreted. The verse affirms that there is no place or context that we should tolerate where women should be made to feel lesser human beings, or where the dignity of women is violated or undermined, or where women are marginalised and excluded because of their gender. Let us pray that this Ramadan will be the beginning of renewed commitment to the gender jihad â&#x20AC;&#x201C; i.e. the struggle for equal dignity and inclusion of men and women, not only in fully participating in funeral rites but in every sphere of our religious and social lives. May Allah grant all those of our deceased loved ones and friends salvation in the hereafter.

O Allah, pardon them, have mercy on their souls and grant in paradise. Allahumma Amin.

The Battle of Badr Bo-Kaap Protests and Affordable Housing

Friday 1st June 2018/16th Ramadan 1439 1 Imam Dr. A. Rashied Omar 30

In the Name of God, the Most Compassionate, the Dispenser of Grace

The Battle of Badr, the Bo-Kaap Protests and Affordable Housing

Claremont Main Road Masjid Friday 1st June 2018/16th Ramadan 1439

Imam Dr. A. Rashied Omar

Introduction We praise and thank Allah the Lord of Mercy and Compassion for once again affording us the wonderful opportunity of experiencing the great blessings of the fasting month of Ramadan. We have reached the 16th day of this blessed and sacred month and we are well into its second ashra (third). These are the days of maghfira (forgiveness) and during this time Allah’s forgiveness is at its peak. We are therefore encouraged to increase our supplication for forgiveness. One of the ways we can do this, is by reciting the well-known du`a (supplication) that the Prophet Muhammad (may Allah’s everlasting peace and blessings be upon him) loved to repeat during the sacred month of Ramadan:

O Allah, Indeed! Thou Art the Pardoner, Thou loves to Pardon, so Pardon Me

(This hadith was reported by `Aisha the beloved wife of the Prophet Muhammad (pbuh) and was recorded in the collection of Imam al-Tirmidhi) May Allah accept our fasting and our supplication, have mercy on us, forgive our sins and may we all emerge from Ramadan with polished hearts to sustain us through the next 11 months, inshallah. This jumu`ah service takes place on the eve of the 17th day of Ramadan, which is significant because it marks the day on which the Battle of Badr (Ghazwat Badr) took place. This momentous battle was a key moment in the history of Islam as it was the turning point in the response of the early Muslim community to their persecution and oppression by the powerful Quraysh elites. After fifteen years of passive resistance or nonviolent action, the early Muslims under the leadership of the Prophet Muhammad (may Allah’s everlasting peace and blessings be upon him) was given permission by Allah, the Lord of Compassionate Justice, to defend

themselves through armed combat, known in Islamic parlance as jihad al qital. In this jumuâ&#x20AC;&#x2122;ah khutbah it therefore behoves us to briefly recall the significance of this event in the early history of Islam and more importantly to reflect on some its great lessons for us as Muslims today.

Lessons from the Battle of Badr The Battle of Badr took place on the seventeenth of Ramadan, two years after the Hijra (migration) of the Prophet Muhammad (pbuh) from Makkah to Madinah and fifteen years after the beginning of his Prophetic mission. The encounter took place in the rural city of Badr, about 150 miles from Madina, and was therefore named as such. Furthermore, the day of the battle was declared as the Day of Criterion or Distinguishing, Yawmul Furqan, for it was the day that Allah, the Lord of Wisdom, set apart the distinction between truth and falsehood by aiding His Messenger and providing the believers with a decisive victory against all odds. The Battle of Badr is by far the most renowned armed defence of Islam, because of several extraordinary events that occurred during it. The early Muslims went out into battle with only 313 soldiers and were confronted by an enormous army of the Quraysh, that included 1000 men, of which six hundred were wearing shields; 100 horses; 700 camels; and luxurious provisions to last for several days. The Quraysh wanted to make this a victory that would put fear into the hearts of all the believers. They set out to crush the Muslims once and for all and the odds were overwhelmingly in their favour. The small and ill-equipped defenders of Islam positioned themselves strategically and then lured the Makkan army to battle and despite the superior numbers of their persecutors, scored an overwhelming victory which was to turn the history of Islam. Allah, the Lord of Wisdom, records the event in the Glorious Qurâ&#x20AC;&#x2122;an, in Surah Ali-`Imran, chapter 3, verse 123 as follows:

Allah helped you at Badr, when you were a small and meagre force; develop then conscious of Allah; so that you may show your gratitude.

In this verse of the Glorious Qur’an, Allah, the Lord of Compassion, reminds us that one the chief lessons we can learn from the Battle of Badr, is that our small numbers and meagre resources should not discourage us from defending our just causes. Allah’s help will be with those who stand firm, steadfast and united in their just cause. Allah’s succor is with those who show resilience for a just cause in the face of great odds, and who are prudent in their strategies and tactics. This is the kind of consciousness that this Qur’anic verse is calling on Muslims to embrace. By imbibing the critical lessons of the Battle of Badr, Muslims display true gratitude and thanks to their Lord and Sustainer. It is also instructive to note that the Battle of Badr took place during the sacred month of Ramadan. This raises a critical question: Was it coincidental that the battle of Badr occurred during the holy month of Ramadan? The answer is an emphatic no! Many of the historic battles of Islam occurred in the month of Ramadan and the first generation of Muslims achieved great victories during this blessed month. The conquest of Makkah, the treaty of Baqt and the Battle of Badr, all took place in Ramadan. This fact teaches us that Ramadan indeed brings a heightened sense of consciousness, which develops a spirit of unity, social belonging, and equality before Allah, the Lord of all-Humankind. While the primary purpose of the institution of Fasting is to discipline our soul and moral behaviour, and to develop empathy for the less fortunate, fasting is also

a multi-functional and a comprehensive tool of change in various spheres of our lives, including: social and economic, intellectual and humanitarian, spiritual and physical – all of which brings us closer to God. We should therefore, during the blessed month of Ramadan, increase our engagement and support for just causes and stand as witnesses to justice, fairness and equality. Allah reminds us of the importance thereof, in the Glorious Quran, Surah al-Ma’idah, Chapter 5, Verse 8:

Be just, for it is closest to Allah-consciousness.

The Bo-Kaap Protests: Embracing the Spirit and Lessons of the Battle of Badr During this Ramadan, some Muslims have embraced the critical lessons and spirit of the Battle of Badr and in the past few weeks they have inspired us with their social justice activism and resilience. Here, I am referring to the protest actions undertaken by the residents of the Bo-Kaap against the unsolicited gentrification of the area and Manenberg residents drawing attention to the scourge of gangsterism in their community. In both cases the protestors represent communities who are powerless in the face of the injustices that are a result of the legacies of our Apartheid past and a result of indifference to these injustices by our local government. Last Friday evening the 25th of May 2018, Bo-Kaap residents held an “iftar” (locally known as boeka) protest in Wale Street, Cape Town. The protest action saw hundreds of residents and their supporters break their fast with a shared meal in the middle of Wale Street, Cape Town. The “boeka protest” was the culmination of weeks of protest action intended to raise concerns about the virulent gentrification of the Bo-Kaap area. Through exorbitant property rates that the City of Cape Town is imposing on Bo-Kaap residents, they are forcing many working class residents and pensioners to sell their ancestral homes to greedy Capitalist developers who plan to replace these homes with high rise buildings for foreign direct investment.

Furthermore, the Bo-Kaap has been turned into a so-called tourism “zoo” with some unscrupulous tour guides informing people that the reason for BoKaap homes being painted so colourfully, was to help owners recognise the colour of their homes when they came home drunk at night. The City of Cape Town is also accepting huge amounts of money from movie producers who require licences to use the Bo-Kaap as their movie set. Bo-Kaap residents are not consulted about this, nor do they benefit in any way. The Bo-Kaap residents with their innovative #BoKaapRise campaign are the last remaining community that has managed to stave off the vicious banishment of black and working class people from this City. The Bo-Kaap “boeka protests” have inspired the Manenberg community to adopt a similar form of protest. On Friday 8 June 2018, the Manenberg community will be convening a “Boeka in Die Laan” protest action to vent their frustration at the longstanding suffering that the community has experienced at the hands of powerful and ruthless gangs. In both Bo-Kaap and Manenberg, the protestors aim to take back their streets and restore their God-given dignity and pride to their communities. In response to the injustices that these communities experience, the innovative Bo-Kaap Rise protest action is employing their heightened Allah-consciousness generated by fasting in the sacred month of Ramadan as a mobilising platform. This platform has been a great source of inspiration for local communities as they stand for justice. It is, therefore, my considered view that through their legitimate protest actions, Bo-Kaap and Manenberg residents have imbibed not only the spirit of the Battle of Badr, but also its important lessons: firm belief in a just cause, resilience in the face of great odds, and judiciousness in strategies and tactics. The struggle of residents in Bo-Kaap and Manenberg are intimately connected to the broader struggle for social and spatial justice in the City of Cape Town. The principle of spatial justice requires that apartheid spatial and development imbalances be redressed through improved access to and utilisation of land. This requires that oppressed people who were previously excluded, especially the poor, must be given access to land and must be included in future planning policies. In the Bo-Kaap the protest is about resisting the violent gentrification policies of the City of Cape Town. In Manenberg it is about demanding safety, security, and economic opportunities for communities that were dumped in

the Cape Flats after being forcibly removed under the draconian Group Areas Act. Elsewhere in the City of Cape Town in recent weeks we have witnessed other protest actions that have also demanded land, affordable housing, and safety and security for marginalized and disempowered communities. All of these marginalized communities standing up for a just cause with meagre resources need the support of conscientious Muslims and responsible South African citizens. I call upon all peace and justice loving citizens of the City of Cape Town to show support and solidarity with the communities of the Bo-Kaap, Manenberg and elsewhere in the city, where the struggle for social and spatial justice and the struggle for the recognition of human dignity and rights continues.

Conclusion During the second half of this blessed month of Ramadan, we ask Allah, the Lord of Compassionate Justice, to fortify and revitalize our spiritual resources and to instil in all of us a deep sense of solidarity and compassion with the poor and the marginalized. O Allah, help us to overcome attitudes of superiority and oppression and guide our minds to a meaningful understanding of the struggles of people of the BoKaap, Manenberg, and elsewhere in our city and country. O Allah we pray for greater consciousness of the problems of the poor, the oppressed, the unemployed, and all in need of assistance anywhere. Help us to stand with the weak, the powerless, the poor, the abandoned, and all those who, by victim of circumstance, bear the fieriness of the day. We pray that Allah, the Lord of Compassion, support and assist all who are struggling towards socio-economic justice and human dignity in the same way that He did for the courageous mujahidin of the Battle of Badr. May we always be inspired by the great lessons of the battle of Badr.

Allahumma Amin.

Imam Dr A Rashied Omar

â&#x20AC;&#x2DC;Id al-Fitr Khutbah - Friday 1st Shawwal 1439 - 15th June 2018

Celebrating and Embracing Youth Activism

In the Name of God, the Most Compassionate, the Dispenser of Grace

Celebrating and Embracing Youth Activism

Claremont Main Road Masjid 15 June 2018/1st Shawwal 1439 th

Imam Dr. A. Rashied Omar

Allah Allah Allah All Praise, Thanks and

is Greater than is Greater than is Greater than Gratitude belongs to Allah Alone

Introduction We praise and thank Allah, the Lord of Compassion and Mercy, for giving us the ability to successfully complete the rite of fasting during the blessed month of Ramadan. We pray and make duà that Allah, the Dispenser of Grace, accepts our fasting (siyam), our ritual prayers (salawat), acts of charity (zakat), and reward us abundantly for these devotions aimed at achieving His Pleasure and Mercy. As for those who have been exempted from fasting, due to infirmity or chronic illness, we pray that Allah, the source of all Healing, accept their expiations of feeding the poor daily (fidyah), and grant them an even greater reward for their contentment and perseverance (sabr). We have gathered at this Ìd al-Fitr service to celebrate our modest spiritual and moral achievements of the past month of Ramadan. To have experienced the great blessings of the fasting month of Ramadan is to have undergone a spiritual renewal and a moral healing which prepares each Muslim to face the challenges of another year with greater determination to live and act in accordance with the guidance of Allah, the Lord of Compassionate Justice. Ìd al-Fitr is truly a day of great joy and celebration, but it is also a day of reflection and introspection. It is, therefore, fortuitous that this year our Ìd alFitr celebration takes place on the eve of National Youth Day celebrations and reflections. The 16th of June 1976 represents a watershed moment in the history of the struggle against the racist and unjust system of apartheid and left an indelible impact on the lives of those who experienced and lived through it. It was on that cold and overcast day that twelve-year-old Hector Pietersen was fatally wounded. His tragic death came to symbolise the uprising and the brutality of the apartheid regime. The youth led Soweto uprising, which began on the 16th of June 1976 then spread to the volatile township of Alexandria, and all over the length and breadth of South Africa. This historic event revitalized the anti-apartheid movement and

represented a turning point in the struggle for social justice in South Africa. In the ensuing struggle close to 500 hundred people were killed by the brutal apartheid police, many more were maimed and injured, and thousands of others who were disillusioned with the government crackdown, either fled the country or were detained and lost a year of their schooling. As a result of their courageous sacrifice the youth of our country breathed new life into the struggle for democracy and dignity for all South Africans irrespective of their skin pigmentation, gender or socio-economic class. With the dawn of the democratic dispensation in South Africa it was only natural that June 16th became an extraordinary and special day, set apart for commemorating the heroic uprising of the students of our country in 1976. The 16th of June is therefore not only a day that we pay special tribute to a group of people within our midst that we call youth, but also a day that recognizes the critical importance of young people as agents of social change. The 1976 Soweto Uprisings holds special significance for me personally. I was a matric student at Salt River High School at the time. As a result of my involvement in the protests, I was detained, put on trial, and suspended from school. This tumultuous period in my life as a young activist resulted in many of us losing a whole year of our high school education. I vividly recall that we had to literally drag our parents kicking and screaming into the anti-apartheid struggle. As a result of my personal experience as a young person, I have become particularly attentive to the potential role of young people in effecting radical social change. In this `Id al-Fitr khutbah, I would like to challenge the often-repeated lament of elders, which is that most of our contemporary youth, who were reared in postapartheid South Africa, lack the spirit of activism that animated and energized their parents and are therefore not as committed to social justice struggles as their parents were during the anti-apartheid struggle. My contention is that there are scores of talented, innovative and committed young social justice activists emerging in our country who provide us with great hope for a more humane, just and compassionate future. It might be expedient to begin by briefly mining our Islamic sources for inspiration on the role of youth in engendering social change.

Islam, Youth and Social Change I have proposed in some of my previous khutbahs and writing that student and youth led movements for social change is not alien, strange or incompatible with Islam but is in fact celebrated by the Glorious Qurâ&#x20AC;&#x2122;an (See: Al-Mizan, 2014, Volume 3 Number 4, newsletter of the Claremont Main Road Masjid). In Surah al-Kahf, Chapter 18, verses 13 and 14, Allah, the Sublime, edifies us by not only apprising us of the legendary story of the Companions of the Cave (Ashab al-Kahf), but more significantly revealing their identity, namely that they were youth.

We shall narrate to you their story: Behold they were youth who believed in their Lord: And so we deepened their consciousness of the Right Way. And We strengthened their hearts so that they stood up and proclaimed: â&#x20AC;&#x153;Our Lord is the Lord of the heavens and the earth. We shall invoke no god beside Him, for (if we do so) we shall have uttered a blasphemy. Surah al-Kahf, Chapter 18, Verses 13 and 14

It is my considered view that through these verses the Qur’an is exhorting its readers to be attentive to the fact that young people are more likely to challenge the status quo and become the drivers and levers for social change as they live at the cutting-edge of the real and rapidly changing world. Surah al-Kahf’s unequivocal message acknowledges youth led social movements for change within our communities. The life of the Prophet Muhammad (may Allah’s everlasting peace and blessings be upon him) also offers great inspiration and guidance for recognizing youth. As a young man Prophet Muhammad (pbuh) was widely known as ‘Al-Amin’ and ‘Al Siddiq’, (trustworthy and truthful). He was respected for his integrity and upright manner amongst all sectors of Makkan society. These qualities were amply demonstrated when he was called upon to mediate in the dispute of the placing of the Hajr al Aswad. The tribes had combined to rebuild the Ka’ba and could not decide on who should have the honor of placing the Black Stone. The young Muhammad’s view was sought, and his innovative solution was well received. He placed the Stone on a sheet and asked representatives of the tribes to carry it to the site whilst he (Muhammad) put it in its place (For a detailed discussion of this event See: Muhammad; Man and Prophet by Adil Salahi, The Islamic Foundation, UK, 2002, 46-49). Moreover, this disposition for social justice activism was perfectly captured in the Prophet’s joining of the socio-economic organization, called the Hilf al-Fudul (The Pact of the Virtuous) in his early twenties. In response to the injustices some Makkans perpetrated against trading caravans who visited their city, a group of Makkans decided to band together to put an end to this blatant exploitation of foreign traders. Many years later when he took up the amana and mantel of prophethood, the Prophet Muhammad (pbuh) praised the virtues of this organization by proclaiming: I was present at Abdullah ibn Jud`an’s house with the formation of Hilf al-Fudul. I would not exchange this experience for any material gain even if I was to be offered a herd of red-camels. And if now, as a prophet of God, I was to be asked to defend its just cause, I will most certainly do so (Ibn Hisham, al-Sira al-Nabawiyyah).

Hilf al-Fudul thus holds great significance in Islamic teachings. Not only does it underscore the Prophet Muhammad’s disposition for social justice activism as a youth but also because it makes the joining of organizations with noble causes a highly recommended Sunnah. (For a detailed exposition of this view See: “The Prophet Muhammad and Social Justice: The Case of Hilf-ul-Fudul”. Khutbah delivered by Dr. Shuaib Manjra at the CMRM on 19 February 2016). Furthermore, it is instructive to note that the condescending attitude towards younger people also afflicted the first generation of Muslims. When the Prophet Muhammad (pbuh) appointed a young seventeen-year-old by the name of Usama ibn Zayd to lead a major expedition to Syria, which included some of the most illustrious companions, such as Abubakr and Ùmar, many raised their objections due to Usama ibn Zayd’s age. The Prophet (pbuh) rebuked them and Usama’s mission was successful. Still not convinced by the prophetic foresight and wisdom of youth empowerment, and stubbornly persisting in their patronizing attitudes, immediately after the Prophet’s passing, some of the companions tried to persuade the newly appointed Caliph Abubakr to replace the young Usama ibn Zayd as leader of the army with Ùmar ibn al-Khattab. Abubakr, however, did not relent to their pressure, since he understood the Prophet’s foresight, wisdom, and confidence in the promise of youth leadership (see Sayyid Qutb, In the Shade of the Qur’an, commentary on Surah Àbasa, chapter 80, verses 1-16). The Prophet Muhammad’s (pbuh) example in appointing a young seventeenyear-old, Usama ibn Zayd as a leader over the elders such as Abubakr and Ùmar is yet another eminent source of inspiration from our Islamic tradition. If all of these encouraging messages remain unheeded then we squander our greatest potential for social progress. Ultimately, the verses from Surah alKahf of the Glorious Qur’an as well as the Prophet’s (pbuh) example is advising us that our hope for social progress and our future lies in the youth.

Youth and Social Change: Challenging “The Lost Generation” Narrative The sentiment that the so-called “Born Free Generation,” those young people who were born after 1994, when South Africa became a non-racial democracy, are purposeless is aptly encapsulated in the popular phrase, “The “Lost Generation”. This destructive and damaging retort to youth is not unique

to South Africa, but it is a common response throughout history and within all contexts. A useful example is the recent emergence of an articulate and unrelenting High School student protest movement against gun violence in the United States of America since the February 2018 Florida high school massacre. These brave high school students are forging creative alliances with the #BlackLivesMatter and other social justice campaigns struggling to free American society from violence, institutional racism, and economic greed. (For an insight into this movement see my khutbah; â&#x20AC;&#x153;Student Movements and the Potential for Social Change in the USAâ&#x20AC;?, 4 May 2018). A popular critique levelled at this student movement is that these high school protestors are too immature and inexperienced to be taken seriously. Even liberal admirers of the student movement doubt whether they will be able to lead a national movement for radical social change in America. However, these youth are willing to take up the mantel for social change by actively challenging gun violence in their communities. Their courageous actions have re-awakened the lethargic attitude of Americans by drawing attention to the connections between capitalist greed, racism, and gun violence within American society. It is deeply unfortunate that such patronizing views about the immaturity and inexperience of youth are not unique to American society. All societies are afflicted with the same infirmity. For example, in South Africa we were exposed to it during the 1976 Soweto student uprisings and again more recently during the #FeesMustFall student movement. Over the past four years in South Africa we have witnessed a number of key moments that were inspired by young people who have called for radical social change. In March 2015, the #RhodesMustFall campaign which began at the University of Cape Town (UCT), called for the decolonisation of South African university spaces by showing us the ugly faces of institutional racism, capitalist greed and patriarchal attitudes within places of higher education, as a microcosm of our societies. The #RhodesMustFall protest reverberated across the country and even made links to student movements across the world, but with particular links to students in the Global South. This was followed by the #FeesMustFall student movement which began in October 2015 at the University of Witwatersrand (Wits). The #FeesMustFall movement connected the struggle for free decolonised education with that of outsourced workers and strategically allowed for links to be created at universities across

the nation. This was an unprecedented move not seen since the days of the anti-apartheid struggle. The #FeesMustFall movement shook many out of their comfort zones and complacency towards neo-liberal policies that have seen the commodification of education and the widening of inequality in our country. It is through the pressure created by these young students that the State continues to be challenged to accede to all of its demands of free decolonised education within our lifetime. The #FeesMustFall movement has left an indelible mark on the terrain of Higher Education in South Africa where institutions are now being forced to grapple more meaningfully with issues of transformation and decolonisation. (For a useful perspective on student protests in South Africa, both past and present See: Students Must Rise: Youth Struggle in South Africa Before and Beyond Soweto ’76, by Noor Nieftagodien and Anne Heffemen. Wits University Press, 2016). Elsewhere in the world, we have witnessed the courageous commitment to justice by a 16-year old Palestinian girl, Ahed Tamimi, in the face of the brute force of an Israeli soldier. This inspired a renewed global resistance to the Zionist Israeli regime. Ahed Tamimi spent her 17th birthday in an Israeli prison and continues to serve an eight-month prison sentence. During the Arab Spring of 2010, social media helped young activists organize an unprecedented revolution that started in Tunisia and spread to Egypt, Libya, Yemen, Syria, Bahrain, and other Middle Eastern countries. From the Arab Spring to Parkland and Palestine to South Africa, youth and young adults are showing us that they can be the most dynamic and committed catalysts pushing for social change (For a useful youth perspectives on the Arab Spring See: Demanding Dignity: Young Voices from the Front Lines of the Arab Revolutions (I Speak for Myself), by Maytha Alhassen and Ahmed Shihab-Eldin. White Cloud Press, 2012). Even more recently, during this past Ramadan, the #BoKaapRise movement inspired by Bo-Kaap youth have been playing a leading role in protests against gentrification. Starting on Friday 25 May 2018, Bo-Kaap residents held innovative “boeka protests” in Wale Street, Cape Town. The protest action saw hundreds of residents and their supporters break their fast with a shared meal in the middle of Cape Town. The “boeka protest” was the culmination of weeks of protest action intended to raise concerns about the virulent nature of gentrification of the Bo-Kaap area. Through exorbitant property rates that the City of Cape Town is imposing on Bo-Kaap residents, they are forcing many working-class residents and

pensioners to sell their ancestral homes to greedy Capitalist developers who plan to replace these homes with high rise buildings for foreign direct investment. After years of seeing their parents and neighbours struggling against the creep of gentrification, it is the youth of Bo-Kaap who are now raising their voices and galvanizing their community to take back their streets and say, ‘Enough is Enough’. (For my views on the Bo-Kaap protests See: “The Battle, the BoKaap Protests and Affordable Housing”, Khutbah delivered at Masjid al-Quds, Gatesville, 1 June 2018).

The Need for Intergenerational Dialogue Many of today’s youth perspectives and radical forms of protests are challenging more established political views and strategies for social change. This, in many cases is causing intergenerational tension and conflict. However, this conflict should be welcomed and nurtured to allow for more robust debate. For example, during the past Ramadan this intergenerational dynamic caused a great deal of anxiety within the Bo-Kaap protest movement, with some of the veteran activists chastising youth activists whom they accused of being over ambitious and hijacking the struggle to promote themselves. We also experienced a similar intergenerational conflict right here at CMRM during the height of #FeesMustFall protests in 2016 and 2017. We discovered that one creative way of dealing with such intergenerational conflict was to create a safe space for dialogue and debate. Our experiences at the CMRM Discussion Forums taught us the following key lessons about intergenerational dialogue: 1. The need for dialogue about the nature of the struggle and its objectives is vitally important as it provides a platform and safe space for activists, supporters and allies. 2. We need to embrace a critical exchange of critical ideas, which allows for a deep, meaningful and robust debate. 3. We need to listen to each other with both generosity and sincerity to actively hear “the other”.

4. We need to recognize that the context between generations is very different. The struggle against the apartheid regime is vastly different to the struggle today. Today, young people have political freedom but are still struggling to achieve socio-economic justice for all. While the goal might be the same, the current context calls for different strategies and tactics to those of previous generations. 5. Finally, we need to embrace and be open to both the strengths and the weaknesses of our respective struggles. By doing so, we will have greater opportunities to find each other.

This fruitful CMRM experience should be documented, continued, and shared with other communities as it serves as a creative and liberatory pedagogical model for intergenerational conflict and debate. Intergenerational dialogue and debate is a powerful strategy to build alliances and solidarity across community spaces that can lead to collective action.

Conclusion In conclusion, as we celebrate National Youth Day tomorrow it is critical that we remain attentive to the potential role of our youth in driving social change. However, we need to liberate ourselves from attitudes of paternalism and begin to listen more carefully to our youth so that we may be able to appreciate and learn new and creative ways of advancing our common struggle for social justice and human dignity. As a student leader in 1976 I recall how painful it was to be maligned by elders that I loved and respected because they thought our anti-apartheid activism was disrupting the status quo and the negative peace of our society. To give you a greater insight into my own experience of condescending paternalism as a young person, I invite you to the screening of a new documentary that will be launched this weekend titled: Salt River: The Untold Story. The movie will be premiered tomorrow, Saturday 16 June 2018, 10:30am at the District Six Museum, 1:30pm at the Cape Castle of Good Hope, and 7:00pm at the Palestine Museum, 26 Sir Lowry Road, Zonnebloem, Cape Town. On this great day of `Id al-Fitr which coincides with National Youth Day, we celebrate all those who purposefully live their lives in the cause of social justice and lovingly spend of their time and resources in helping to make

the world a more just and humane place. We call to mind and pray for the liberation of all people who are oppressed and exploited wherever they may find themselves and from whatever creed, ethnicity or nationality they come from. We pray that Allah, the Lord of Compassionate Justice assist us in understanding and being patient with our youth and we pray that Allah, the Lord of Wisdom, will guide those in our country and the worldâ&#x20AC;&#x2122;s leadership to fashion a more compassionate, just and peaceful world. Let us use June 16th as the starting point for a new consciousness and appreciation of the role of young people in securing the future of our community and our country. We conclude with a special supplication for youth, which we recommend should be read on June 16th and whenever we remember the contributions and manifold challenges facing our youth.

Youth Du`a/Supplication In the name of Allah, Most Gracious, Most Merciful

O Allah protect our youth

And guide them O Allah, on every path of goodness

And grant them sanctuary in your compassionate Care and Mercy, O Lord of the worlds

And distance from them all causes of sorrow and grief

O Allah! strengthen and empower them and instill in them a natural inclination towards everything that is beneficial

And guide them to the most noble of conduct in all their affairs

So they may rise up as worthy leaders

For indeed in them lies our hope for the future and our aspirations for reform

So we beseech Thee O Allah to realise our dreams, Thou art truly most noble and Generous

All, Praise, Thanks and Gratitude Belongs to Allah Alone, Lord of the Worlds

May you have a festive ‘Id and may you live well in the Grace and Mercy of the Lord of Compassionate Justice. Allahu Akbar! Allah is Greater Than…! On behalf of the Board of Governors we wish you and your family a blessed and joyous ‘Id al-Fitr. ‘Id Sa’id Wa Mubarak’ Kullu ‘Am Wa Antum Bikhayr Ma’as-Salamah Was-Sihhah May your entire year be filled with Goodness, Peace and Health

Baie Slamat vir Labarang

The Significance of the Lunar Month of

Shawwal

Friday 22nd June 2018/8th Shawaal 1439 Imam Dr. A. Rashied Omar 1 52

In the Name of God, the Most Compassionate, the Dispenser of Grace

The Significance of the Lunar Month of Shawwal

Claremont Main Road Masjid Friday 22nd June 2018/8th Shawaal 1439

Imam Dr. A. Rashied Omar

The Significance of the Lunar Month of Shawwal The month of Shawwal is the tenth month in the hijri lunar calendar and has great significance for Muslims. During pre-Islamic times the lunar month of Shawwal was regarded as a cursed month and a month of ill-omen. Some people of that time even avoided getting married during the month of Shawwal because they believed that marriages during this month would not be blessed. As with most of the negative and pessimistic aspects of pre-Islamic society the Divine message of Islam came to change these wrongheaded beliefs and negative perceptions of human existence, including that of the month of Shawwal. Islam transformed these superstitious ideas and beliefs into positive life-affirming philosophies. This life-affirming message of Islam is eloquently illustrated in the following verse of the Glorious Qurâ&#x20AC;&#x2122;an in Surah al-Anfal, Chapter 8 verse 24, where Allah the Sublime, exhorts Muslims in the following manner:

O Believers, Respond to the call of Allah, and the Messenger, Whenever He calls you unto that which will give you LIFE (Q8:24)

As a result of this transformation the month of Shawwal, which had a negative image in pre-Islamic society, began to take on a positive image, which Muslims have since embraced and celebrated.

Five (5) Ways in which Shawwal is Significant In this khutbah I would like to reflect on the positive significance of the lunar month of Shawwal and provide at least five ways in which this month is important for Muslims. First, in order to signify the incorrectness of the pre-Islamic belief that marriages contracted in the month of Shawwal was cursed, the Prophet Muhammad (May Allah’s everlasting peace and blessings be upon him) chose to marry Umm al-Mu`min Àisha (may Allah be pleased with her) during the month of Shawwal. The wrong belief of the pre-Islamic people that Shawwal was a cursed month of ill-omen was clearly disproved by this marriage since the Prophet Muhammad’s (pbuh) marriage to Lady Àisha became a great beacon of love and affection for all married couples to emulate. Second, one of the most meritorious aspects of Shawwal is that Ìd-al-Fitr is celebrated on the first day of the month. This joyous and festive day, celebrated by the Muslim ummah, is a day on which we give thanks to Allah, and celebrate our accomplishments of the blessed month of Ramadan. As Allah, the Sublime exhorts us in the Glorious Qur’an, in Surah al-Baqara, Chapter 2, verse 185:

He (Allah) desires that you complete the prescribed number of fasting days And that you extol and glorify Allah for having guided you, That perhaps you may render thanks and gratitude unto Him.”

Third, the month of Shawwal is also significant because it marks the onset of the hajj season. Allah, the Sublime, declares in the Glorious Qur’an in Surahal-Baqarah, Chapter 2, verse 197:

The Hajj/Pilgrimage shall take place during the well-known months (Q2:197)

In a prophetic tradition (hadith) recorded in the authentic collection of Imam al-Bukhari, the companion Àbdullah ibn Ùmar (may Allah be pleased with him), informs us that the Prophet Muhammad (May Allah’s everlasting peace and blessings be upon him) declared that the well-known months referred to in this Qur’anic verse (ayah) are the lunar months of Shawwal, Dhul Qa’idah and the first ten days of Dhul Hijjah. However, some early Muslim scholars, such as Àbdullah ibn Masùd and Àbdullah ibn Ùmar, Mujahid and al-Zuhri, held that the months of hajj are the tenth month of Shawwal, the eleventh month of Dhul Qaìda and the entire twelfth month of Dhul-Hijjah. These three lunar months were well-known to the pre-Islamic Arabs as the months during which the hajj took place. This was known since the days of Prophets Ibrahim and Isma’il (peace be upon both of them) and the Glorious Qur’an reaffirms their significance. The month of Shawwal is thus the first of the three months named as “Ash-hur al-Hajj” (the months of hajj). Fourth, the month of Shawwal is the only other month in the Muslim calendar in which fasting is recommended. According to a well-known prophetic tradition (hadith) recorded in the collection of Imam Muslim, related by the companion, Abu Ayyub al-Ansari (may Allah be pleased with him) the Prophet Muhammad (May Allah’s everlasting peace and blessings be upon him) advises us as follows:

“Whosoever fasts during the month of Ramadan and then follows it up with six days of fasting of Shawwal will be rewarded as if he or she had fasted the entire year” (Narrated by Imam Muslim)

In his explanation (sharh) of the meaning of the above hadith the famous thirteenth century hadith expert Imam al-Nawawî (d.1277) observes: Scholars have explained that it is like observing a year of fasting because the reward of one’s good deeds are multiplied tenfold. Therefore fasting the month of Ramadan is like fasting for ten months and fasting six days in the month of Shawwl is like fasting for two months. The above interpretation is based on a corollary hadith related from Thawbân that the Prophet (peace be upon him) said: “The fast of Ramadan is like observing ten months of fasting. Fasting six days of Shawwâl is like observing two months of fasting. This together is like fasting throughout the year.” (Sahîh Ibn Khuzaymah (2115) and Sunan alNasâ’î al-Kubrâ (2860) According to the Shafi’i and Hanafi schools of Islamic jurisprudence (madhhabs) it is preferred that these days be fasted consecutively, i.e. the six days immediately following the celebration of ‘Id-al-Fitr.

According to Imam Ahmad ibn Hanbal however one may choose to fast on any six days of the blessed month of Shawwal, as neither practice is preferred over the other. This is also the prevailing view (jamhur) of many contemporary Muslim scholars on the basis of the evidence. There are also a minority of scholars who hold the view that the sunnah fasting days of the month of Shawwal should all be postponed until later in the month and not close to the day of `Id, which is a time of celebration and feasting. They prefer fasting the three days in the middle of the month (ayyâm al-bîd) along with the three days right before or after. This is the opinion of Ma`mar and `Abd al-Razzâq. There is considerable flexibility in all of this and we can choose to follow any of these approaches. I encourage those of us who have not already adopted this prophetic recommendation (sunnah) to consider doing so in the remaining days of this month of Shawwal. Fasting in the lunar month of Shawwal provides us with a wonderful opportunity to follow up on our great spiritual accomplishments of the month of Ramadan and it cultivates in us the discipline of voluntary fasting (siyam al-tatawwu’). As we have experienced during the month of Ramadan, fasting is one of the best forms of worship and spiritual disciplines, which purifies the individual, nourishes our souls and draws us closer to our Creator. Voluntary fasting (siyam al-tatawwu’) has an even greater effect since it is undertaken by the free will of the believer. This is why the Prophet Muhammad (pbuh) loved fasting so much. Furthermore, it is my considered view that the practice of fasting in Shawwal could also serve as a wonderful way of assisting those who may have missed some fasts during Ramadan, as a result of illness, menses or traveling, to make up for their lost days. It is highly recommended to fulfill the qada or missed fasts of Ramadan as soon as possible, since this is an obligation and debt owed to Allah and this takes precedence over voluntary (sunnah) fasting. It is no wonder that one of the Prophet’s wives, Umm Salamah (may Allah be pleased with her) recommended to members of her family that they fulfil the qada or missed fasts during the month of Shawwal. It is therefore praiseworthy to do the qada fast during the month of Shawwal.

By encouraging the entire family to fast in solidarity with women and others who may have qada fasts to make up, it would be a wonderful gesture so that such family members do not feel alone in making up their lost days. Moreover such a gesture would surely help in strengthening our family bonds.

Islam a Life-affirming Religion of Moderation Some scholars have understood the hadith that recommends fasting for six days in Shawwal to imply that the fasting of Ramadan is the equivalent of fasting for ten months and the fasting of the six days of Shawwal is the equivalent of two months, which equals a full year of fasting. I would like to propose yet another reading and understanding of this hadith. Such an interpretation has huge implications for the way in which we understand Islam and our responsibilities as Muslims.

Why is the Prophet Muhammad (pbuh) only recommending that we fast for six days, not more? What is the hikmah (wisdom) behind this advice? It is clear that the Prophet Muhammad (pbuh) is not exhorting us to fast the whole month of Shawwal, as was the case for Ramadan but only six days of Shawwal. And if we want to be mathematical about it and you divide 6 days by 30 days it means that you only need to fast for 20% of the month. What lessons can we derive from this guidance from the Prophet Muhammad (pbuh)? There are two key lessons we can learn from this. First, Ramadan is an especially blessed month and our fasting and other acts of worship have to be greater and intensified during this month. As such we should not expect that our levels of devotion should be the same or as intense during Shawwal or any of the other lunar months as it should be in the blessed month of Ramadan. So if we hope, as some of us sometimes do, that the whole year should be like Ramadan then this is unrealistic and against the positive vision and life-affirming message that Islam has for its followers. In this regard it is instructive to note that there are some classical scholars who regarded it as makruh (disliked) to fast the six days of the month of Shawwal. This view has been related from MĂ˘lik and others. They argue that it is feared from

the general public that they might misconstrue fasting these six days to be something obligatory. They also see it as emulating the excesses of the earlier communities of faith (ahl al-kitab) to exceed the number of fasting days in the prescribed month of fasting. Second, and more important for my purpose in this khutbah, is that this hadith teaches us something very significant about our human nature. Allah, the Sublime, who has created us, understands our frail nature and does not impose on us a greater burden than that which we can bear. The Glorious Qurâ&#x20AC;&#x2122;an repeatedly exhorts Muslims to follow the path of moderation (ummatan wasatan), and censures those whose disposition is towards excesses in acts of devotion. For this tendency results in unnecessary hardships for human beings. Allahâ&#x20AC;&#x2122;s command in this regard are very explicit:

Allah desires ease for you, and he does not desire hardship for you. (Surah al-Baqarah 2:185)

Allah desires to lighten your burden, for the human being was created weak. (Surah al-Nisa 4:28)

It is not Allahâ&#x20AC;&#x2122;s desire to place a religious burden upon you. (Surah al-Hajj 22:78)

The Prophet Muhammad (pbuh) understood Allah’s desire for ease and knew that it is impossible for human beings to maintain the same levels of devotion and spirituality that was attained during the month of Ramadan, and so asks us only if we will, to live up to a modest twenty percent of the commitment we gave during the month of Ramadan, which does not place an undue burden on us. This principle of ease and moderation is an important lesson that sometimes eludes Muslims and we ignore it at our own peril.

Conclusion In conclusion, since the month of Shawwal is the start of the hajj season, it is also a time during which we bid farewell to our relatives and friends who have decided to respond to the invitation to undertake the sacred journey of the pilgrimage (hajj). Our thoughts and prayers are with them at this time. We pray and make du’a that Allah, the Hearer and Acceptor of all sincere supplications, grants the pilgrims (hujjaj) a safe journey to al-Masjid al-Haram in Makkah and all the other sacred places, grants them good health and the strength to fulfill all of the rites (Manasik) of the hajj, and grants them an accepted pilgrimage and forgiveness of their trespasses (hajj mabrur wa dhanb maghfur). One of the great contemporary Indian scholars of Islam, Maulana Abul Hasan Ali Nadwi (may Allah bless his soul) used to call the season of Hajj as:

“Rabi’ al-Hubb wa al-Hanan” (the season of love and affection). Let us embrace and celebrate this season of hajj (musimul hajj), as a season of love, peace, unity and piety for all Muslims and indeed all of humanity.

HÄ jar and Isma'il

Responding to the Cries of Children

'Id al-Adha Khutbah

Tuesday 21 August 2018/10th Dhu al-Hijjah 1439 st

Imam Dr. A. Rashied Omar 62

In the Name of God, the Most Compassionate, the Dispenser of Grace

Hajar and Baby Isma`il: Responding to the Cries of Children

Claremont Main Road Masjid Friday 21 August 2018/10th Dhu al-Hijja 1439 st

Imam Dr. A. Rashied Omar

Introduction We have once again been blessed to witness and celebrate the wonderful achievement of close to three million pilgrims (hujjaj) who were present on the sacred plains of `Arafat yesterday, in compliance with the most important symbolic rite pertaining to the Hajj. For the Prophet Muhammad (may Allahâ&#x20AC;&#x2122;s everlasting peace and blessings be upon him) has proclaimed in an authentic prophetic tradition (hadith):

The Pilgrimage (Hajj) is `Arafah. (Reported from `Abdurrahman bin Ya`mur and recorded in the Musnad of Imam Ahmad)

We pray and make duà that Allah, the Most High, grant all those who have been blessed with the achievement of being present at Àrafat yesterday, a Divinely accepted Hajj Mabrur, forgive their sins (Dhanb Maghfur), and allow them to return to their homelands as true ambassadors of Islam. We celebrate Ìd al-Adha, the festival of the sacrifice, TODAY, because we believe that in contemporary times when it is possible to view the entire hajj via satellite television it is incumbent upon Muslims all over the world to synchronize their Ìd al-Adha celebrations with the hujjaj in Makkah. Furthermore, Ìd al-Adha is inextricably linked to the hajj which is an expression of global Muslim unity. This can only be achieved if the Muslim Ummah is united in observing the hajj especially now that it has become possible to know in advance when the days of hajj will commence. By celebrating Ìd al-Adha in solidarity and in unison with the hujjaj we are giving this great day of happiness its true meaning and significance. For it is only within the context of the hajj that our celebrations and joyful festivities can be understood and truly appreciated. Since Ìd al-Adha is inextricably linked with the hajj, it behoves us in this Ìd khutbah to reflect on the significance of this fifth and final pillar of Islam. In order to do so effectively we need to remind ourselves that the rites

(manasik) of the hajj are not ends in themselves but have great symbolic significance. In the Glorious Qur’an, Allah, the Lord of Wisdom, explains to us the importance of recognizing the symbolism underlying the rites of the hajj. In order to underscore this point the Qur’an in several places uses the words “Sha`air Allah” (Symbols of Allah), to describe the rites of the hajj. For example, in the well-known verse 158 of surah al-Baqarah, chapter 2, Allah, the Sublime, proclaims:

Indeed the hillocks of al-Safa and al-Marwah are among the symbols of God [Q2:158]

And elsewhere, in surah al-Hajj, chapter 22, verses 36 and 37, with regard to animal sacrifice (udhiya), Allah, the Sublime, warns us against making a fetish of the manasik al-hajj by reminding us about the symbolic meaning of this culminating rite of the hajj:

We have made the sacrificial animals symbolic signs of God for you; in its (enactment) is much goodness for you…[Q22:36]

It is not the flesh or blood that reaches God, but the God-consciousness in the heart of the person who performs the sacrifice that reaches Him…[Q22:37]

Every act of hajj reminds us of the noble family of Ibrahim since every act of hajj refers back to the righteous actions and struggle of either Ibrahim, his wife Hajar or their son Ismaìl (peace be upon all of them). The history of this exemplary family teaches spiritual lessons of complete devotion to Allah, the Most High, and holds an enlightening message for everyone – fathers, mothers, children and spouses. In the traditional narratives of this epic story we are almost always exclusively introduced to the sacrificial narrative of Prophet Ibrahim and Prophet Ismaìl as symbolic of their submission to the will of God. This is understandable since one of the significant ways in which we as non-pilgrims celebrate Ìd-al-Adha is to participate in one of the culminating rites of the hajj, the animal sacrifice i.e. the udhiya or qurban. Our partaking in animal sacrifice is meant to be a symbolic re-enactment of the readiness of Prophets Ibrahim and Ismaìl to surrender themselves fully unto Allah. However, in this Ìd al-Adha khutbah I would like to go beyond the customary commemoration of the animal sacrifice and instead focus on the not-so-familiar story of the crying baby Ismaìl, the miraculous advent of the well of Zam-Zam and its implications for our lives today.

Hajar and Baby Isma`il We are given the details of this story in the most authentic compendium of prophetic traditions Sahih al-Bukhari (Vol. 4, #583, the Book of Anbiya or Prophets). The hadith sources inform us that when Prophet Ibrahim had

reached an old age and his wife Sarah had been unable to bear him a child, she offered to him in marriage her maidservant, a woman named Hajar, who was a slave of African descent. Shortly thereafter Hajar gave birth to a son, Ismaìl. The hadith sources further inform us that Allah commanded Prophet Ibrahim to take leave of his wife Hajar and his infant son Ismaìl in the valley of Makkah. Prophet Ibrahim, steeped with a heavy heart, was about to depart from them when Hajar inquired as to why he was leaving her and baby Ismaìl in this forsaken valley. Prophet Ibrahim informed her that he was not acting on his own desire but was carrying out Allahâ&#x20AC;&#x2122;s command. Despite being faced with seemingly inexplicable hardship, Hajarâ&#x20AC;&#x2122;s trust in and reliance on God was so strong that upon hearing this, she promptly replied:

I am content to accept Allahâ&#x20AC;&#x2122;s command. Surely, Allah will never let us perish by abandoning us. After reaching a distance at which he was no longer able to see his beloved wife and infant son, Prophet Ibrahim turned towards the direction in which he had left them (which later became the direction of the Qibla), raised both hands and made the following prayer which is recorded in the Glorious Qur`an, surah Ibrahim, Chapter 14, verse 37:

O My Lord and Sustainer! I have settled some of my offspring in a valley in which there is no arable and cultivable land, close to Thy sanctified and sacred House, so that, O our Lord, they might devote themselves to prayer: so cause peopleâ&#x20AC;&#x2122;s hearts to incline towards them in love, and grant them fruitful sustenance, so that they might have cause to be grateful and give thanks. (Q14:37)

In this barren and desolate environment, Hajar nursed baby Ismaìl until the milk from her breasts dried up and all their food and drink eventually ran out. As baby Ismaìl cried pitifully, Hajarâ&#x20AC;&#x2122;s tears also began to flow. She dabbed the little babyâ&#x20AC;&#x2122;s dry lips but he grew hungrier and hungrier until she could no longer bear to look at him. She started walking up the nearest hill of Safa, looking down the valley hoping to find sustenance for herself and her baby. Alas, there was none. So she climbed down the hill of Safa and ran to the next hill of Marwah. She repeated this seven times but found nothing. Forlornly she returned to check on baby Ismaìl.

There in the midst of a dry and barren land, she discovered that Allah had miraculously allowed a spring of water to emerge at her babyâ&#x20AC;&#x2122;s feet. The little water she was looking for, turned out to be a well of Zam-Zam, which brought life to the entire area. For more than four thousand years this purified, blessed source of water has nourished the valley of Makkah, its inhabitants and millions of pilgrims. The hadith sources also inform us that Hajar permitted the caravans of the tribe of Jurhum to settle in the valley of Makkah and to drink from the ZamZam well. She shared water with them and in return they gave her and her son milk from their herds of goats and camels. As a result a new civilization was born at the well of Zam-Zam and at the place where the Ka`bah and the sacred city of Makkah was to be established. It was from this civilization and this place that the Prophet Muhammad was born, a descendent of Prophet Ibrahim through Hajar and Prophet Ismaìl. From the above story we learn that Allah, the Lord of Wisdom, responded not only to Hajarâ&#x20AC;&#x2122;s prayers and Saì, running between the hillocks of Safa and Marwah in search of water, but also, and I propose more importantly, that Allah also responded to the cries of baby Ismaìl. This critical dimension of the story is often overlooked and neglected since the crying of a baby is often viewed as a distraction and an interruption from what we believe to be more important things in life, especially spiritual pursuits. It is no small wonder that in preparing for this khutbah I found very little research and reflection on the nature and meaning of the crying of baby Ismaìl. Notwithstanding this fault line in Muslim scholarship and praxis the vista of NOT regarding the crying of babies as an interruption of our spiritual endeavours but rather as a blessing is supported by a number of Islamic teachings. One such instruction is the following hadith related from the Prophet Muhammad (pbuh) who is reported to have said:

I stand in prayer and would like to make it long but I hear the crying of a child and shorten my prayer not wanting to make things difficult for its mother. (Sahih Bukhari)

So even during the performance of one of the most sacred acts of worship, the ritual prayer of Salah, the Prophet (pbuh) did not see the playfulness of children as a distraction but as sanctification and devotion. This is indeed a profound teaching. In deference to the above example of the Prophet (pbuh), having shortened his communion with Allah in response to a baby’s cries, some Sufi sages have suggested that the crying of a baby is a blessing. They have counselled to ruminate that during the first six months a baby’s cries are a dhikr to Allah, during the second six months a baby’s cries are sending praises, peace and blessings on Prophet Muhammad (pbuh), and during the third six months a baby’s cries is a means of seeking forgiveness for its mother and father. By not reflecting more deeply on the cries of babies we squander a unique opportunity to be inspired by the profoundly spiritual nature and agency of children. For indeed, as Muslims we believe all children are born pure, innocent and blessed with a natural disposition to believe and trust in a Transcendent Being. Such a view is supported by a hadith reported by the companion Abu Hurayra in which the Prophet Muhammad (pbuh) is reported to have proclaimed:

“Every child is born pure and with natural inclination towards Goodness and Transcendence (fitrah), then his/her parents make him/her into a Jew, Christian or Magian. (Sahih Bukhari)

In further expounding on the spirituality of children I am indebted to a khutbah delivered at the Claremont Main Road Masjid by Dr. Rafiq Khan on Children’s Day 2015, in which he describes children as follows: Children are cute, dependent, immature and helpless beings. Yet they are blessed with an innate capacity which makes them acutely aware of a Transcendent, Spiritual, Soulful or ruhani dimension to life. Rafiq Khan cogently argues that the spirituality of children has to do with the sense of awe, wonder, curiosity, care, tenderness and sensitivity children instinctively display. Childhood spirituality, then, should be regarded as a template upon which ethico-moral values such as empathy, compassion, respect for human diversity, and a capacity for reflective behaviour is cultivated. Rafiq also reminds us that the first symbolic ritual we perform with a newborn baby is to recite the adhan in his/her ear. It is this call to prayer of the adhan that first connects us as new borns with the Transcendent and secures the first steps of a child on a lifelong spiritual journey. The adhan serves as a platform from which the spirituality of our children can flourish and be nurtured and ultimately lead them to live virtuous and contemplative lives (“Childhood Spirituality: Acknowledged, Nurtured, and Enhanced” khutbah delivered by Dr. Rafiq Khan, on 20 November 2015, Claremont Main Road Masjid).

The Glorious Qur’an encourages the breastfeeding of a baby for at last two years (Q2:233). Scientific evidence supports the view that the experiences of the first two years of a child’s life are critical in shaping their long term physical and emotional well-being. In this regard, the unconditional love of the parents and family, especially in these first two years, provides the child with the first glimpse of what Divine Love is all about. The family and the early childhood environment ought to be an inspired space, a sanctuary where acceptance, tolerance, forgiveness, commitment and compassion are the main operative values. A loving family becomes the ideal vehicle to transmit spirituality. Our inattentiveness to nurturing the spirituality of children in loving family environments is a lost opportunity, but what is even more tragic is when children in the first two years of their lives experience limited love and or violence and abuse. In a recent article in the Daily Maverick, Elmarie Malek, head of general paediatrics at Tygerberg Hospital, argues that when very young children are continuously neglected, deprived of caring engagement and subjected to stressful environments, the brain areas responsible for learning and reasoning are stunted and behaviour can start to be negatively affected. It is my considered view that in such situations the innate spirituality and potential of a child is also thwarted and therefore constitutes violence against the soul of the child. Malek further contends that: “There is definitely a link between childhood exposure to toxic stress and the risk for criminality, anti-social behaviour and mental health problems.” We should thus consider the fashioning of safe, loving and nurturing environments for children as a critical part of the solution to the scourge of crime and violence in our society (“Crime in South Africa: What’s going wrong” by Rebecca Davis, Daily Maverick, Wednesday 15 August 2018. (See: https://goo.gl/QEYUbd) Returning to the narrative of Hajar and baby Ismaìl the lesson is clear: The compassionate response of God in the form of the miraculous water well of Zam-Zam should not be interpreted to be in response only to the saì of Hajar but also to the cries of baby Ismaìl and his innate capacity to connect with the Transcendent. Hence being more attentive, patient and responsive, not only to the crying of little babies, but also to their playfulness, their curiosity, their sensitivities, we not only develop and grow in our personal spiritual journeys but also nurture the spirituality and development potential of our

children . In so doing, we also contribute towards shaping a more wholesome future for our families, society and the world at large. In the final section of my khutbah I would like to identify some modest ways in which we as a community can become more attentive and responsive to the cries of children and make a commitment to nurturing the innate spirituality and development potential of children.

Concrete Suggestions First and foremost, we should persevere and build on our modest attempts at making the Claremont Main Road Masjid a safe and friendly space for babies and children. For example, when a child cries in the masjid, it is easy to assume that it takes away from a peaceful experience, but we may find that these “distractions” can change our experiences for the better and help us to have a greater spiritual experience or a greater experience of God. It is afterall our duty as parents, caregivers and the community to support families and to raise faithful children, and that means creating a welcoming, child friendly masjid space and supporting their spiritual growth. We therefore need to change our attitude from sighs and shoulder shrugs that show exasperation, to one that is more positive and understanding. We should ponder the insightful notice that was displayed in some masajid during Ottoman times that read as follows: “If you do not hear the sound of children playing in the back of your masjid while you are praying, then your masjid has a very dim future ahead of it.” I propose we follow their example and put up similar signage. This may help to remind ourselves as well as others attending the masjid to develop greater patience and attentiveness to babies and children who patronize the masjid. Furthermore, I would like to propose that we extend the inspirational Ramadan children’s activities we have organized at CMRM for the last two years, to run throughout the year. We can start by convening monthly story telling sessions for children at the masjid and inshaAllah this could grow into a vibrant and spiritually uplifting programme. Second, we should try to revisit and revitalize our collaboration with an inspiring initiative called Embrace. The aim of Embrace is to connect

vulnerable pregnant women, parents and caregivers of babies and toddlers to volunteers who are willing to walk the journey alongside them during the first 1000 days of their child’s life. The Embrace model draws on research findings that identify three critical factors, which make children more resilient in the face of poverty. These factors are: caring parents, the presence of a significant mentor, and modest connections to opportunity at critical points in their lives. Walking this journey with vulnerable parents and caregivers aims to ensure that all children have the opportunity to fulfil their developmental potential. Embrace offers every citizen the opportunity to become a connector and play a transformative role in the life of a baby born into poverty. More than this, it provides us with an opportunity to reach out to each other across racial and class divides. I urge the CMRM congregation to reignite this vital initiative. (See: https://www.embrace.org.za/) Last but not least, CMRM should further strengthen our relationship with Imam Abdullah Haron Education Trust (IAHET), especially by supporting their focus on Early Childhood Development Centres (ECD). The IAHET works with established agencies like Grassroots, the Foundation for Community Work and the Centre for Early Childhood Development (CECD), in seriously under-resourced areas like Langa, Belhar, Valhalla Park and the Barcelona informal settlement in Gugulethu where they provide much-needed ECD services to those communities. To date, the IAHET has raised and spent more than R2 million on providing programmes to over 1200 children in these areas. More than 600 parents have already been trained in ECD Workshops that have empowered them to be of greater educational benefit to their young children. The focus on ECD is motivated by international research which has shown that if a child is exposed to education opportunities during the period between birth and six years he/she will be developed for life. Presently, 66% of children in South Africa do not receive any kind of early childhood stimulation. Bearing this in mind, and also having identified this as an area where the biggest impact could be made, the IAHET have resolved to make this the focus of its activities. (See: http://iahet.com/) The Imam Abdullah Haron Education Trust’s support for Early Childhood Education is a pioneering and critical focus and needs to be enhanced and supported by the Claremont Main Road Masjid congregation.

The above proposals are not exhaustive but are intended to assist us with becoming more attentive and responsive to the cries of children and conscious of the roles we can play in nurturing childrenâ&#x20AC;&#x2122;s innate spirituality and development potential.

Conclusion Parenting and nurturing children is undoubtedly the most important responsibility a human being will bear during their lifetime. As parents and caregivers we need to be more attentive of our awesome responsibility as mentors of the future generation and also more aware of the great spiritual gifts that children offer us. Children have the potential to not only transform themselves, but also their parents, families, caregivers and their communities. In order for this potential to be realized, we need to be fully aware of it and relish the spontaneous and natural sense of wonder and awe in children whenever it presents itself to us. From an Islamic perspective it is instructive to note that Allah, the Most Compassionate, makes an oath in the Glorious Qurâ&#x20AC;&#x2122;an, in surah al-Balad, chapter 90 verse 3, by the mystical ties and spiritual bonds that exist between a parent and a child:

And (I call to witness) parents and offspring (Q90:3)

Furthermore, our spiritual guide and (pbuh) has taught us that our children offer us our best opportunity and hope but also because through them parents the hereafter.

exemplar, the Prophet Muhammad are precious not only because they for securing a more positive future, and mentors can secure salvation in

Please join me in a special prayer for our children: O Allah we thank you for the precious blessing of babies and for Your care over our children, families and all caregivers. Raising children is a challenging task and we turn to You for guidance.

Ya Sabur: O Allah, the Patient and Generous, Help us to better understand and respond to our babyâ&#x20AC;&#x2122;s cries, to be patient and loving towards all children, and to raise them in a manner that is pleasing to You. Bless all of us, especially our congregation, with compassion, understanding and a generous and caring spirit towards babies, children and their caregivers. Help us to be like Hajar - to trust You in the severest of moments and to have hope despite everything we may be facing.

Ya Hadi: O Allah, our Protector and Guide, We pray that the cries of our children open our hearts to the cries around us. And that it may serve as a reminder of all those who cry out in pain and suffering â&#x20AC;&#x201C; those who live in poverty, those who go hungry, those who are abandoned, abused, or neglected. O Allah, place a shield of safety around our children. Protect them from harm and safeguard them from any physical or emotional affliction and abuse.

Ya Rahman: O Allah, the Most Kind & Righteous, We ask You to bless our children and keep them steadfast in their prayers, fasting and other forms of worship. And we pray that they always grow in compassion, patience, goodness and kindness.

Our Lord, grant us spouses and children who are the comfort of our eyes, and make us paragons of virtue and goodness.

Allahumma Amin I greet you all: ‘Id Sa’id Wa Mubarak Kullu ‘Am Wa Antum Bikhayr Ma’as-Salamah Was-Sihhah May your entire year be filled with Goodness, Peace and Health

Speaking out Against Saudi Atrocities

Imam Dr. A. Rashied Omar 78

In the Name of God, the Most Compassionate, the Dispenser of Grace

Speaking out Against Saudi Atrocities

Claremont Main Road Masjid 19th October 2018 â&#x20AC;&#x201C; 9th Safar 1440

Imam Dr. A. Rashied Omar

Allah, the Lord of Compassionate Justice, proclaims in the Glorious Qur’an in Surah al-Nisa’, chapter 4 verse 148:

Allah dislikes and abhors public speeches of open contempt towards others unless (it be) for exposing oppression and redressing injustices (zulm); and Allah hears and knows all things.” (Q4:148)

The above Qur’anic verse gives us the Islamic ruling about publicly speaking out against oppression and injustices (zulm) perpetrated by another person or groups of people. The famous Qur’anic commentator, `Abdullah Ibn `Abbās (d.687CE) informs us that: “This verse was revealed because one man oppressed another. Therefore, it is permissible for one who has been wronged to mention the other person regarding the wrong that he has committed without adding anything more”. The meaning of the verse has even greater relevance to acts of injustice (zulm), which affects society as a whole. Furthermore, the Qur’an in Surah al-Shura’, chapter 42 verse 41, grants those who are oppressed the right to defend themselves against injustices (zulm):

And whoever rises up to defend their rights when they are afflicted with oppression and injustice, there is no blame against them. (Q42:41)

In light of the above Islamic ethico-moral principle, in this khutbah I wish to expose and denounce the atrocities, oppression, and injustices (zulm) perpetrated by the monarchical Saudi Arabian regime against their own citizens and the Muslim ummah at large. I conclude with a few proposals for

resisting the despotic Saudi monarchy and standing in solidarity with Saudi activists calling for an end to authoritarian rule. I begin with the most recent outrage.

Who is Jamal Khashoggi and why did he flee Saudi Arabia? On Tuesday 2 October 2018, a prominent Saudi Arabian journalist, Jamal Khashoggi, who was critical of the current Saudi regimes policies and who lived in self-imposed exile, entered the Saudi consulate in Istanbul, Turkey, to obtain an official document. He has not been seen or heard since. Turkish investigators claim they have concrete evidence that Jamal Khashoggi was tortured and killed by a Saudi hit squad and that his body was dismembered and disposed of. The Saudi monarchy has strongly denied any involvement in his disappearance and claim that he exited the consulate. While the exact fate of Jamal Khashoggi is still not conclusively determined, evidence of foul play by the Saudi regime is mounting. On 9 October 2018, the Washington Post reported that “US intelligence intercepted communications of Saudi officials discussing a plan to capture” Khashoggi. Sadly, this outrage is but the most recent of a litany of atrocities committed by the Saudi regime over many decades. According to Rami George Khouri, a professor of journalism at the American University of Beirut, “The case of Jamal Khashoggi, unfortunately, is only the tip of the iceberg... it would only be the most dramatic example of a trend that has been ongoing for at least 30 to 40 years, but which has escalated under crown prince, Mohammed bin Salman (MBS).”

Authoritarian and Repressive Regime In recent months we have witnessed escalating authoritarian and repressive actions by the Saudi authorities. There have been countless reports of the imprisonment and disappearance of Saudi human rights activists, women rights activists, religious scholars and journalists, who have been silenced either because of their criticism of Saudi policies or because they advocated for reforms that challenged the authoritarian state. We have also witnessed the growing alliance between Saudi Arabia, America and Israel as they rally support to build a political power block against what they perceive to be their biggest threat in the region, namely, democratically

elected governments. In the wake of the Arab Spring (2011) which saw ordinary citizens across the Middle East rise against oppressive and authoritarian regimes and demand a just social order, we have seen how the Saudis and other authoritarian regimes in the region, solidify their alliance with the United States of America and the Zionist State of Israel in thwarting the legitimate demands of the people. However, this principal struggle has been muddied by a “cold war” between Saudi Arabia and Iran and their respective allies and supporters. In pursuit of their hegemonic agenda the Saudis and their supporters have deliberately sought to fuel Sunni-Shia sectarianism in the region and elsewhere in the world. During the same period we have also seen the Saudis and their allies wield political power through their unilateral land, air and sea blockade of Qatar, because of the latter’s refusal to kowtow and submit to the Saudi-led coalition agenda in the Middle East.

The Brutal and Inhumane Saudi led War in Yemen However, one of the most egregious of atrocities committed by the Saudi regime under the leadership of crown prince, Mohammed bin Salman, has been its brutal and inhumane war in Yemen. On 26 March 2015, less than two months after Mohammed bin Salman’s appointment as defence minister of Saudi Arabia on 23 January 2015, he launched “Operation Decisive Storm”, a Saudi-led war coalition against the Houthi Shi`a rebels in Yemen. During the past three and a half years of open warfare in Yemen, United Nations (UN) estimates place the number of people killed at over 10 000, with two thirds of them being innocent civilians. Tens of thousands of Yemenis have been maimed and more than one million children, women and men have been displaced. The UN High Commissioner for Human Rights has accused parties on both sides of the conflict, of killing civilians, but with its superior military hardware, airforce and support from the United States of America, the UN claims that the Saudi coalition forces have been responsible for two thirds of the deaths. The airstrikes and naval blockade imposed on Yemen by these coalition of countries have pushed the country to the brink of famine and what the United Nations has declared to be “the world’s worst man-made humanitarian disaster”. Yemen has also been hit by a cholera outbreak deemed the worst in the world by the UN. It estimates that roughly 400,000 people contracted the disease since last year and up to 2000 people have died from it.

One of the reasons Jamal Khashoggi was blacklisted by the Saudi regime was because of his opposition to the Saudi led coalition war in Yemen. The Saudi monarchy is extremely sensitive to even the most moderate forms of criticism. This was clearly on display in their overreaction to the concern the Canadian government expressed â&#x20AC;&#x153;at the arrest of civil society activists in the Kingdomâ&#x20AC;?. The Saudis reacted by severing all diplomatic relations with Canada and instituting a host of other vindictive actions, including financial disinvestment, removing students from Canadian institutions, visa restrictions and airline restrictions, amongst others. This was clearly a warning and message to all other governments, civil society organizations and individuals to refrain from any criticism of the Kingdom. However, Khashoggi was no ordinary critic of the Saudi monarchy. He was from a prestigious and elite family with close connections to the Saudi royal family. He was also a former government propagandist and was therefore well acquainted with the brutal nature of the authoritarian Saudi regime. If theories of Khashoggiâ&#x20AC;&#x2122;s murder prove correct, it will be a signal to other elite and middle class Saudis not to voice any public criticism of the policies or excesses of the regime.

How should responsible Muslims respond to the relentless and ubiquitous atrocities perpetrated by the Saudi monarchy? In the second part of my khutbah I would like to propose a few pragmatic actions that we could undertake in resisting the despotic Saudi monarchy and stand in solidarity with Saudi activists and indeed all social justice activists in calling for an end to authoritarian rule. First, and foremost, we need to recognize that the Muslim Ummah cannot remain silent in the face of such open injustice and depravity. We can no longer idly sit by and watch the Saudi regime commit atrocity after atrocity, while being unable to help the innocent victims of Saudi aggression inside the country, in Yemen, the Middle East and elsewhere in the world. Saudi Arabia and its allied war-mongers must be condemned and repudiated for their iniquity and injustices. We call on Muslim institutions in particular to speak out against the Saudi regime and their proxy allies for the human catastrophe they are causing in Yemen. Such a courageous stance is mandated by the well-known prophetic tradition (hadith)

in which the Prophet Muhammad (may Allah’s everlasting peace and blessings be upon him) proclaimed:

“Whoever of you witnesses an evil action must then change it with his hand. If he is not able to do so, then [he must change it ] with his tongue. And if he is not able to do so, then [he must change it] with his heart. And that is the slightest and weakest [effect of] faith.” (Narrated by Abu Sa`id al-Khudri in the compendium of Imam Muslim)

The above hadith touches upon one of the most important issues for the social well-being and genuine prosperity of any community. The hadith exemplifies a peace loving and responsible citizen’s attitude towards oppression and injustice. Such an individual should never submit to or turn a blind eye to the presence of oppression and injustice, but should try to challenge and remove the evil, and do so within his or her capacity and ability. Following this hadith, the least we can do is make du’a for an end to the atrocities and injustices of the despotic Saudi monarchy. Second, with respect to the inhumane war in Yemen between two opposing Muslim factions, the most primary source of Islamic guidance, the Glorious Qur’an, in surah al-Hujurat, chapter 49 verses 9, exhorts Muslims who are not party to a conflict to make peace and reconcile between two groups of believers who fight against each other.

If two parties among the believers fall out and fight each other, make peace and reconcile between them. And should one of them commit aggression against the other, then you should all fight against the transgressing party until it complies with the command of God by returning to peace and reconciliation. Then if the aggressing party returns then make peace between them with equity and act justly, for God loves those who act justly and evenhandedly. (Q49:9)

I recognize that such a course of action has already been attempted, with several peace talks ending in failure, but I believe that there is no other option except to pursue peaceful negotiations again and again until it succeeds. The daily killing, maiming and suffering of innocent Yemenis should encourage us to support efforts towards peace and reconciliation with urgency. Moreover, the safeguarding of human life is one of the supreme objectives of Islam (maqasid al-shari`ah). The Glorious Qurâ&#x20AC;&#x2122;an is replete with references concerning the sanctity of human life (Q6:151; Q17:33; Q25:68). The most striking of these Qurâ&#x20AC;&#x2122;anic proclamations that underscores the supreme sacredness of human life is verse 32 of Surah al-Maâ&#x20AC;&#x2122;idah, chapter 5, in which Allah, the Giver and Taker of Life (al-Muhyi al-Mumit), equates the unjust and wanton killing of a single human being to that of killing of all humankind:

If anyone kills a single human being without just cause it shall be as though s/he had killed all of humankind; whereas if anyone saves a single life, it shall be as though s/he had saved the lives of all of humankind (Q5:32)

Third, we need to support the courageous campaign launched by veteran social justice activist, Terry Crawford-Browne in pressurizing the South African government to terminate all contracts negotiated between the Saudi government and the South African State arms company, Denel. Shamefully, evidence has already emerged that South African manufactured weapons of war have been used in Yemen. We should also call on our government to support efforts to find a negotiated settlement to the war in Yemen and to speak out against human rights violations committed by the Saudi monarchy. Fourth, in light of the current atrocities committed by the Saudi regime, there has been a call made by some activists for Muslims to consider boycotting the annual pilgrimage (hajj) in protest to the atrocities committed by the socalled custodians of the two sacred masjids of Makkah and Madina. It is my considered view that while we cannot impose such a demand on those who have not yet performed their obligatory hajj, we could gently discourage those considering performing voluntary pilgrimages from doing so, more especially in light of the ongoing barbaric and inhumane war of aggression on the people of Yemen. The pilgrim who intends to perform a voluntary pilgrimage needs to do some serious soul-searching and reflect on the following question: Is it better for a conscientious believer to perform a voluntary hajj or `umrah or to

forego such an opportunity in solidarity with the victims of Saudi atrocities in Yemen and elsewhere? If many people begin to adopt such a protest action of not undertaking voluntary hajj and ùmrahs as long as the Saudi monarchy continues its war mongering in Yemen and elsewhere in the Middle East, the despotic regime will begin to feel the pressure both financially and morally. According to an article in the online Muslim magazine, altmuslim, by 2022 the Saudi revenues from hajj and ùmrah will exceed $150 billion dollars. This means that a hajj and ùmrah boycott could have a real financial effect on Saudi revenue. More significantly though, the Saudi claim to custodianship of the holy sites of Makkah and Madina will be spurned and delegitimized. The recommendation to gently discourage people from performing voluntary pilgrimages, is not incompatible with the views of classical Islamic scholars. For example, the illustrious Imam Ahmad ibn Hanbal (d.855CE) is on record for having once advised that it is better for a prospective pilgrim to forego a voluntary hajj or ùmrah if the resources and energy could rather be spent on cementing fragile ties of kinship, or giving charity to someone in dire need, or doing some good for your neighbor in need. (Kitab al-Zuhd). We should perhaps also think about ideas of how we can express our abhorrence for the actions of the Saudis through peaceful and thoughtful protest actions by pilgrims in the holy lands, and non-pilgrims in their communities, during the season of hajj. More than anything else, the hajj is meant to be a demonstration of spiritual and social solidarity, peace and humanity. If this is the symbolic meaning of the hajj, how can the conscientious pilgrim engage in the rites of hajj while being oblivious to the suffering and oppression of citizens living in the host nation and its neighbouring countries? The relentless bombing of Yemen by the Saudis, with complete disregard for the sanctity of the holy month of Ramadan or the sacredness of the hajj season, demonstrates just how far out of step with the spirit of hajj and indeed of Islam the Saudi regime has shifted. Fifth, in respect of the Jamal Khashoggi case, we need to actively support his familyâ&#x20AC;&#x2122;s call for â&#x20AC;&#x153;the establishment of an independent and impartial international commission to inquire into the circumstances of his death.â&#x20AC;? A number of countries including, the United Kingdom, Germany and France have also called for a credible inquiry into the whereabouts of Jamal Khashoggi.

Last but not least, we should constantly supplicate and make du`a that Allah, the Lord of Compassionate Justice, grant the citizens of Saudi Arabia and indeed all Muslims the courage and wisdom to liberate themselves from the oppressive and unjust Saudi monarchy and replace it with a just social order based on shura (mutual consultation) and karamat al-insan (human dignity). At this sacred hour of jumu`ah please join me in a special prayer for the people of Saudi Arabia, Yemen and all those who resist the atrocities of the Saudi monarchy and the scourge of war:

Ya Rabb al-Rahmati waâ&#x20AC;&#x2122;l Qist O Lord of Compassion and Justice The citizens of Saudi Arabia are in urgent need of You, so pour down upon them your Mercy and Compassion. We pray for those who have been killed and the scores who are incarcerated and tortured because they dare to speak truth to power.

Ya Rabb al-Qist O Lord of Justice Grant the people of Saudi Arabia relief from the fear of oppression and persecution, and grant them the courage, strength and perseverance to continue to liberate their country from despotism and injustice. At this difficult time in their history, we pray for hope and healing over the troubled nation of Saudi Arabia.

(Ya Rabb al Aman waâ&#x20AC;&#x2122;s Salam) O Lord of Safety and Peace, We beseech you to guide the people of Yemen to find a way to peace.

We pray for an end to their suffering â&#x20AC;&#x201C; for the violence to stop, for the fear and hunger to stop, and for the downfall of all oppressive dictatorial regimes and warmongers in the Middle East.

(Ya Rabb al-Quwwa) O One who is All-Powerful and Irresistible in Might, We pray that our leaders find ways to place peacebuilding over military action and war. And we pray for inspired leaders who use their power to serve the good of all and to fashion a more just and caring world.

Allahumma Amin

Towards a Jurisprudence of Recreation Fiqh al-TarďŹ h

Imam Dr. A. Rashied Omar 90

In the Name of God, the Most Compassionate, the Dispenser of Grace

Towards a Jurisprudence of Recreation (Fiqh al-Tarfih)

Claremont Main Road Masjid 7 December 2018 â&#x20AC;&#x201C; 29th Rabi al Awwal 1440 th

Imam Dr. A. Rashied Omar

We have reached the end of the Gregorian calendar year and after labouring hard during the past year, many of us are looking forward to enjoying a welldeserved holiday. In this khutbah I propose a jurisprudence of recreation (fiqh al-tarfih) in which we view enjoying wholesome entertainment during our vacation time as fulfilling a natural human need and not as frivolous nonIslamic activities. It is my considered view that in Islam relaxation and enjoyment (tarfih) is not at odds with piety and dignity (taqwa). The Prophet Muhammad (may Allah’s everlasting peace and blessings be upon him) prayed and engaged in worship more than anyone, but he also enjoyed good things, smiled and joked. However, as devoted as he was in his personal worship, he was quick to indicate to his followers that the path of Islam is the way of moderation and balance. Thus, when the Prophet Muhammad (pbuh) was informed that one of his companions undertook to continuously fast every day of the year, another asserted that he would spend the entire night in prayer, and yet another vowed he would never marry, he rebuked them by proclaiming that his Sunnah (the prophetic way) was to combine piety with wholesome recreation (This hadith can be found in the most authentic collections of Bukhari and Muslim). Moreover, relaxing the mind and enjoying recreational activities also has the additional benefit of resting and rejuvenating the body so that when we eventually return to fulfill our various responsibilities, we will be more focused and ready. The following advice from the illustrious companion of the Prophet Muhammad (pbuh) `Ali bin Abi Talib (may Allah be pleased with him) is instructive in this respect: “Minds get tired, as do bodies, so treat them with humour. Refresh your minds from time to time, for a tired mind becomes blind.”

Developing a Fiqh of Recreation The renowned contemporary jurist consult, Shaykh Yusuf Al-Qaradawi, has been at the forefront of advocating a philosophy of Islam that encourages Muslims to make time to relax and enjoy themselves. In his famous book AlHalal wal Haram fil Islam (The Lawful and Prohibited in Islam) he develops the rudiments of what I call ‘a jurisprudence of recreation’ (fiqh al-tarfih) from the authentic sources of Islam in which he argues:

“Islam is a practical religion; it is not idealistic, but is rooted in the realities and day-to-day concerns of people. It does not regard human beings as angels but accepts them as mortals who enjoy nourishment from food as well as pleasure from leisurely walks around the market place. Islam does not require of Muslims that their speech should consist entirely of pious utterances that their silence should be a meditation, that they should listen to nothing except the recitation of the Quran, nor that they should spend all their leisure time in the Masjid. Rather it recognizes that Allah has created human beings with needs and desires, so that, as they need to eat and drink, they also need to relax and enjoy themselves.” I believe that in this quotation Shaykh Qaradawi aptly embraces Islam as a natural and balanced way of life. Taking my cue from Shaykh Qaradawi I propose that a jurisprudence of recreation (fiqh al-tarfih) needs to be recovered from the authentic sources of Islam. More especially, in relation to the challenges the ‘holiday season’ may bring, we should promote a fiqh al-tarfih that guides us as to how we can enjoy our leisure time without compromising our Islamic value system. The most primary source of Islamic guidance, the Glorious Qur’an, in many verses espouses such a balanced perspective of Islam and is most eloquently expressed in following Surah alMa’idah, chapter 5, verses 87-88

O Believers: Do not deprive yourselves of the good things of life which Allah has made lawful to you. But do not transgress the bounds of what is right. For God does not love those who transgress the bounds of what is right. Therefore partake of the lawful and good things which God grants unto you as sustenance. And be conscious of God in whom you believe. (Q5:87-88)

The Qurâ&#x20AC;&#x2122;an also repeatedly exhorts Muslims to follow the path of moderation (ummatan wasatan), and censures those whose disposition is towards prohibition. For the latter tendency results in unnecessary hardships for human beings and Allahâ&#x20AC;&#x2122;s commands in this regard are very explicit:

Allah desires ease for you, and He does not desire hardship for you. (Q2:185)

Allah desires to lighten your burden, for the human being was created weak. (Q4:28)

It is not Allah’s desire to place a burden upon you. (Q5:7)

Allah has not placed hardship on you in the religion. (Q22:78)

The Prophet Muhammad (pbuh) understood this Qur’anic imperative and worked tirelessly against tendencies of extremism prevalent amongst even some of his own followers. He warned those who were guilty of this with the following strong words:

“The zealots will perish.” (He repeated this thrice) (Sahih Muslim)

Consonant with the message of ease and moderation (taysir and yusr) contained in these verses of the Qur’an and the teachings of the Prophet Muhammad (pbuh), we should not deprive ourselves of recreation and leisure activities as long as we refrain from things that are clearly and explicitly prohibited by Allah, the Lord of Wisdom. I would like to provide some examples of how we could make our holidays enjoyable while remaining faithful to the ethos and value system of Islam.

Holiday Advice First, with the frenetic lives many of us live, we don’t have too many opportunities to spend quality time with our relatives and friends. The holiday season is a good time to remedy this. Family picnics and barbeques or braai’s have long traditions within our communities and should be encouraged. Such holiday activities serve to strengthen our familial ties. In this regard `Aisha (may Allah be pleased with her) reports that the Prophet Muhammad (pbuh) is reported to have said:

“The best of you are those who are the best to their families, and I am the best of you to my family.” (Recorded in the hadith compendiums of Ibn Hibban, Ibn Majah and Al-Hakim)

Second, during the holiday season we spend a lot of time outdoors on beaches, camping, picnicking and hiking. We should use these opportunities to cultivate an appreciation for the wonders of nature and the environment, which Allah has bestowed to us as a trust. We should therefore take care not to pollute and spoil these natural beauties. In this regard, the companion, Abu Sa`id alKhudri (may Allah be pleased with him) reports that the Prophet Muhammad (pbuh) advises us as follows:

â&#x20AC;&#x153;The world is green and delightful, And Allah has made you a custodian over it (the world), and is observing carefully how you deal with it.â&#x20AC;? (Recorded in the hadith compendium of al-Tirmidhi)

Third, during this time of the year music is also part of our recreational activities. It is deeply entrenched in our Cape Muslim culture. Many great scholars of Islam, including al-Kindi (d.873), al-Farabi (d.950), Ibn Sina (d.1037), Imam Ghazali (d.111), wrote profusely on the theory of music and encouraged its performance. Following these classical scholars of Islam, Shaykh Qaradawi claims that music and singing is among the entertainment which may comfort the soul, please the heart, and refresh the ears. Inspired by the teachings of these great scholars of Islam we should celebrate the abounding musical talent in our communities and enjoy the many musical events and stage plays that are taking place in and around our city at this time of the year. Such a positive and life-affirming approach to cultural norms and practices is most poignantly illustrated in the life of the Prophet Muhammad (pbuh). To provide one example of this, I would like to cite the following hadith narrated by the beloved wife of the Prophet (pbuh) Lady Àisha (may Allah be pleased with her) and in greater detail by the companion, Abu Hurayra (may Allah be pleased with him). Both of these prophetic traditions can be found in the most authentic collections of Imam Bukhari and Imam Muslim. (Sahih Bukhari, Sahih Muslim, Kitab al-Ìdayn, see also Musnad al-Humaydi) Abu Hurayra recalls that it was the days of Ìd-al-Adha and some Abyssinian

Muslims decided to celebrate this joyous occasion in the African way. These earliest African converts to Islam began giving expression to their sense of joy by performing a cultural dance with spears to the rhythm of their leather beating drums in al-Masjid al-Nabawi i.e. in the Prophet’s masjid in Madina. According to the report of Àisha, she informs us: “the Prophet Muhammad (pbuh) himself asked me if I would like to watch the African spear dancing. And I said yes.” The Prophet (pbuh) then took Àisha into the crowd and placed her on his back so that she had a better view and she fondly remembered her cheek touching his cheek while she keenly watched the African spear dance and drumming in al-Masjid al-Nabawi. Shortly thereafter Ùmar ibn al-Khattab (may Allah be pleased with him) entered the Prophet’s masjid and on seeing the dancing and drumming he was instinctively offended and he immediately picked up some stones and began throwing the dancers with it so as to get them to stop. As soon as the Prophet Muhammad (pbuh) became aware of Ùmar’s protests he reprimanded him by saying:

“Leave them alone, Ya ‘Umar”

Moreover, the Prophet (pbuh) felt obliged to encourage the African dancers to continue by saying:

“Carry on with your drumming and dancing, Ya Bani Arfida!

The contemporary Muslim scholar, Shaykh Ùmar Faruq Àbd-Allah, insightfully interprets the Prophet Muhammad’s (pbuh) intervention to rebuke ‘Umar ibn al-Khattab for stoning the Abyssinian as follows: “Ethiopians were not to be judged by Ùmar’s Arab standards or made to conform to them. The sons of Àrfida had their own distinctive cultural tastes and conventional usages. The fact that they had embraced Islam does not mean that they were also required to commit cultural apostasy or become subservient to Arab customs”. Of course we should also be vigilant about not transgressing the moral and ethical boundaries of Islam. In this regard we should be guided by one of the well-known principles of Islamic jurisprudence (usul a-fiqh) that the “essence of all things is permissibility” (al-aslu f’il ashya al-ibahatu). This essentially means that permissible activities are vast and boundless, and that those that are prohibited (haram) are few and limited. In light of the foregoing jurisprudential principle those who advocate the view that music or any other recreational activity is permissible do not require any evidence to support their positions. On the contrary, the onus rests upon those who declare an action to be prohibited (haram) to provide clear and unequivocal evidence from the primary sources of Islamic guidance to substantiate their position. Moreover, if there is no scholarly consensus in the matter (ijma`) those scholars who have reached the conclusion that an action is prohibited (haram) should conform to an ethics of disagreement (adab al-ikhtilaf) acknowledge the fact that others may have reached an opposing position and restrain themselves from engaging in extreme polemics and coercion. Fourth, we should ensure that our children enjoy a balanced holiday programme. Children need to be gently persuaded to understand that the holidays do not simply mean a time for carefree merriment and that while it is important to relax, have fun and recharge their batteries, it is also beneficial to spend some time during each day doing productive and constructive activities. We therefore need to take them into our confidence and jointly plan daily programmes, which could include for example, reciting the Qur’an for a few minutes everyday, playing sport or doing other physical activities outside, playing board games instead of spending too much time glued to

mobile devices, spending time with friends, reading books, volunteering time to community projects and even helping with household chores. This programme will ensure that they enjoy a fun, wholesome and meaningful vacation. Let us not leave our children to their own devices, nor order them only to make salah and recite the Qur’an.

Driving as an Amanah Finally, at this time of the year many holidaymakers travel to different parts of the country and consequently there are many more vehicles on the roads. Let us therefore be extra careful on the roads. Driving a vehicle is an awesome responsibility (amanah) that especially our youth should be encouraged to take seriously. Such a responsible attitude towards driving should serve as a guiding principle to restrain us from driving recklessly and at high speeds. In fulfilling a trust the Islamic principle of “No Harm” or Non Maleficence should be respected. The companion, Abu Sa’id al-Khudri (ra) narrated that the Prophet Muhammad (peace and blessings be upon him) said:

“There should be neither harming yourself or others, nor reciprocating harm.” [Recorded in the compendiums of ibn Majah & al-Daraqutni]

The message of this hadith should serve as a guiding principle for any action – especially in restraining us from driving recklessly and at high speeds. The driver is responsible for himself, his passengers and the vehicle. By accepting driving as an amanah (responsibility), drivers are making a commitment to pay attention to their surroundings, to follow the laws, and to take extra care on the roads. We ask Allah, the Most High, to keep us safe on the roads during this holiday season.

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Conclusion In conclusion, all of the recreational activities that I have described underscore the advice given to us in an instructive hadith reported by the Prophet Muhammad’s companion, Hanzalah al-Usaidi, and recorded in the hadith collection of Imam Muslim. Hanzalah and Abubakr (may Allah be pleased with them) went to the Prophet (pbuh) and confessed to having become hypocrites because they could not sustain their high levels of spirituality which they attained when they were in the company of the prophet. They told the Prophet (pbuh): ‘O Messenger of Allah, when we are with you, you talk about the Fire and the Paradise until it is as if we can see them. Then we go out and play with our wives and children and deal with our properties, and we forget much.’ The Messenger of Allah (pbuh) then replied: ‘By Him in whose hand is my soul, if you were to continue at the same level at which you were when with me and in remembering Allah, the angels would shake hands with you when you are resting and when you walk about. But, O Hanzalah, There is a time (for this) and a time (for that).’ He repeated this phrase three times.’ This hadith teaches Muslims to live a life balanced between devotion to his/ her Lord and fulfilling his/her natural human need for recreation, leisure time and enjoyment. In other words, there is a time for devotion and a time for relaxation. There is a time for hard work and a time for rest. There is a time for contemplation and dedication and a time for entertainment. This balanced vision of Islam is reflected in one of the most popular Muslim prayers found in the Glorious Qur`an, Surah al-Baqarah, chapter 2, verse 201, with which I would like to conclude:

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â&#x20AC;&#x153;Our Lord, grant us goodness in this life, as well as goodness in the hereafter, and protect us from the torment of fireâ&#x20AC;? (Q2:201)

At this sacred hour of jumu`ah please join me in a special prayer asking Allah, Rabb al-Aman, to guide us and to keep us safe during the holiday season:

Holiday Supplication O Allah we thank You for bringing us to the end of another productive year. We ask that you guide us during the holiday period and help us to behave in balanced and wholesome ways that are pleasing to You. O Allah, we make du`a and pray for our children at this time. We pray for their safety and protection in all their activities. O Allah, grant all drivers a steadfast hand, a watchful eye and most of all lots of patience. Protect us on the road and lead us safely to our destinations. O Allah, be with us as we spend quality time with family and friends. Keep us involved in wholesome activities, give us good fun and good rest so that we may start the New Year refreshed and rejuvenated. May we always be conscious of You in our lives and live in Your Compassionate Care and Mercy.

Allahumma Amin. 102

Muá¸ĽÄ sabah

Taking Stock of our lives

O Believers! Remain conscious of Allah And let every person consider carefully what it has prepared or send forward for tomorrow. And Remain Conscious of Allah, For Truly Allah knows and is fully aware of whatsoever you do. [Q59:18]

Imam Dr. A. 103 Rashied Omar a

In the Name of God, the Most Compassionate, the Dispenser of Grace

MuhĂŁsabah Taking Stock of Our Lives

Claremont Main Road Masjid Friday 28th December 2018/20th Rabi` al-Thani 1440

Imam Dr. A. Rashied Omar

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By the Divine Grace of Allah, al-Muhyi al-Mumit - the Creator of Death and Life, we have reached the last Friday jumu`ahservice of the Gregorian Year 2018. In my khutbah today I would like to encourage each one of us to reflect on our personal lives during the past year, and resolve to make some positive changes during the New Gregorian year 2019. My goal is to prompt all of us to be introspective about our personal achievements as well as our shortcomings, and to encourage us to give thanks to Allah, al-Ghafur al-Rahim - the Ever Forgiving and Most Compassionate, for our blessings, and seek Allah’s forgiveness and mercy for our trespasses, weaknesses and flaws. Such an introspective exercise, known in Islamic terminology as muhāsabah, is a great virtue in Islam, and helps us to become better people as we become more self-reflective. In fact, it is my considered view that we should undergo such a thoughtful selfassessment process more than once a year, for rightly guided individuals are those who examine themselves and call themselves to account.

Muhāsabah The Islamic concept of muhāsabah or more precisely muhāsabah al-nafs i.e. self-accounting and personal introspection is well known and has been the topic of voluminous references and discussions by numerous classical Islamic scholars during every epoch. One of the earliest Muslim scholars to specialize in this field of study is Abu `Abdullah Harith bin Asad al-Basri. He was born in Basra in the year 781, in contemporary `Iraq, and died in 857CE. In his writings he developed a complex moral psychology that provided the spiritual seeker with ways to understand egoism and vigilantly monitor one’s responses. Because of his pioneering scholarship on muhāsabah as well as his personal piety he became famously known as Al-Muhasibi - The One Who Examines His Conscience. (For selections of al-Muhasibi’s writings see Michael Sells, Early Islamic Mysticism, New York, 1996). The famous twelfth century Muslim scholar, Abu Hamid al-Ghazali (d.1111CE), also left his mark in this field. He wrote a personal testimony in which he painstakingly recorded the perils of his own spiritual struggle to subdue his ego and obtain enlightenment, under the suggestive title of; al-Munqidh min al-Dalal – Deliverer from Error. Imam Ghazali also dedicated a full chapter, Kitab al-Muraqaba wa’l Muhāsabah (On Vigilance and Self-Examination) to

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this subject in his magnum opus, Ihya `Ulum al-Din (The Resuscitation of the Religious Sciences). Muhāsabah is derived from the Arabic root word hasiba, which means to consider, think, or reckon. It appears 109 times in 25 derivative forms throughout the Glorious Qur’ān. It appears most often in relation to the Day of Judgment which is also referred to as Yawm al Hisāb, the day on which all human beings will be held accountable for their deeds in this life (Qur’an 14:41; 38:16; 38:53; 40:27). The popular Qur’anic supplication found in verse 41 of Surah Ibrahim aptly captures this nuance to the meaning of the verb hasiba:

Our Lord and Sustainer! Grant Thy Forgiveness unto me, my parents, and all the believers, on the Day on which the (last) Reckoning and Accountability will come to pass. [Q14:41]

Moreover, one of the attributes ascribed to Allah is al-Hasib, meaning the Perfect Reckoner. The conclusion of verse 6 of Surah al-Nisa, chapter 4 and verse 39 of Surah al-Ahzab, chapter 33 reads as follows:

Allah Suffices as a Reckoner [Q4:6 & Q33:39]

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In other words, Allah is the one who keeps a complete account of all our deeds. Hence, as believers we are obliged to live our lives with muhāsabah i.e. thoughtfully and introspectively. In order to elucidate the concept further I would like to share the understanding of muhāsabah by one of the most renowned classical commentators of the Qur’an, Isma`il ibn Kathir (d.1373CE). Ibn Kathir uses the concept of muhāsabah to explain the meaning of verse 18 in Surah al-Hashr (The Gathering), chapter 59, in which Allah, the Sublime, proclaims:

O Believers! Remain Conscious of Allah And let every person consider carefully What it has prepared or send forward for tomorrow. And Remain Conscious of Allah, For Truly Allah knows and is fully aware of whatsoever you do. [Q59:18]

Ibn Kathir interprets the above to mean ‘take account of your lives before God ultimately reckons with you’ (hasibu anfusakum qabla antuhasibu). On the basis of ibn Kathir’s interpretation, we may understand this verse to mean that Allah exhorts us not to live heedless lives, but rather to live purposeful and intentional lives - to be introspective and aware of our own strengths and shortcomings, and to constantly look for ways and means to improve our lives. Ibn Kathir’s interpretation of Qur’an 59:18 encapsulates what it means to live one’s life with muhāsabah.

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The importance of this central Islamic concept of muhāsabah emphasizes renewal, growth and hope. We look inward and we look back, and in doing so we find important tools and keys with which to build the foundation for the journey forward. During these last few days of 2018 I encourage all of us to take some time for muhāsabah, to reflect on our personal lives during the past year, and resolve to make some positive changes in the New Gregorian year 2019. We give thanks to Allah, al-Ghafur al-Rahim - the Ever Forgiving and Most Compassionate, for our blessings and successes, and seek Allah’s forgiveness and mercy for our trespasses and flaws.

New Year’s Resolutions Ideally, the conscientious Muslim is one who should resolve to be a better person each and every day, and not just once a year. Consequently, we should all have New Day resolutions, rather than New Year’s resolutions, that way each of us will be in a constant state of renewal and rebirth. This daily exercise in self-reflection need not be a long and tiresome task but rather a few minutes at the end of each day spent thinking about how our day has passed, what was beneficial and what was not, and whether we have achieved our daily goals. Such an attitude and positive disposition for self-improvement and striving for excellence is affirmed and supported by a saying attributed to the pious tabi`i Al-Hasan al-Basri (d.728) who is reported to have advised us as follows:

“Every day when the dawn breaks, two angels call out: O child of Adam! I am a new day and I witness your actions: So seize this new opportunity of this new day to do what is good, Because once I have gone, I will not return again until the day of judgment.”

Some skeptics may not see the value in having New Year’s resolutions, since they have grown accustomed to slipping up on them too many times in their own lives. It is true, that as the year progresses and we once again become engrossed in our work and lives we become complacent and forget about the New Year’s

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resolutions we made. However, I remind you and myself that New Year’s resolutions are like good intentions. And Allah’s grace and compassion is such that He rewards us for these good intentions even if we fail to implement them. In a sacred prophetic tradition (hadith qudsi) recorded in the authentic collections of al-Bukhari and Muslim on the authority of ibn `Abbas (may Allah be pleased with him) the Prophet Muhammad (pbuh) is reported to have said:

“Verily Allah recorded the good deeds and the bad deeds.” Then he clarified how (recording occurs): “Whosoever intends and resolves to do a good deed but does not do it, Allah records it as a complete good deed; but if he intends it and does it, Allah records it as ten good deeds, up to seven hundred times, or more than that. If he intends and resolves to do an evil deed and does not do it, Allah records it as a complete good deed; but if he intends it and actually did it, Allah records it down as one single evil deed

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Maroot Reynolds in a pre-khutbah talk delivered at the Claremont Main Road Masjid on 7 September 2018 provides us with an innovative explanation of the above sacred prophetic tradition (hadith qudsi). Using the above text Maroot cogently argues that “Divine Justice is totally out of sync with secular justice, for in secular justice your reward and punishment for good and bad deeds is in proportion to what you have done. Both times you get what you deserve.” In Islam, however, the reward for a good dead is ten times its value and you even get a reward for changing your mind and not acting on a bad intention you may have had. Maroot’s concludes his inspirational understanding of the above sacred prophetic tradition (hadith qudsi) as follows:

“In a life where you did about as much good as bad, you would end up with close to zero merit according to the world’s application of justice; while for exactly the same behavior in Islam you end up with a healthy positive balance.”

In line with the above positive Islamic teaching, we should not be deterred from making New Year’s resolutions through which we express our firm intent to live more conscientious and ethical lives. I therefore encourage all of us to make a modest list of New Year’s resolutions. Our list of resolutions should be balanced and should include spiritual as well as physical, intellectual and social goals. For example, it would be commendable if one of our resolutions were to make more of our daily salahs on time or that in the coming year we will keep more voluntary (sunnah) fasts. We should, however, not limit ourselves to these noble and worthy goals but also make some modest resolutions concerning our physical health and wellbeing, improving our inter-personal relations with members of our family and friends and advancing and improving our education. I would especially like to encourage us to make New Year’s resolutions that will help us to transcend the self-centered culture that has become pervasive

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in our consumer driven society and to give more generously of ourselves by spending more time and energy to making a positive impact on the lives of others less fortunate than ourselves. Let us also resolve to work harder to make a positive contribution towards bridging the class divide that remains at the root of gross inequality in our society. In conclusion, I call upon all of us to try and improve our lives by becoming more compassionate and caring human beings, insha-Allah. Please join me at this sacred hour of jumu`ah in making in a special prayer (du`a):

(Ya Mujib al-Da`wat) ~ O Hearer of all duÄ â&#x20AC;&#x2122;s, As the dawn breaks on a new year, we thank You for the past year â&#x20AC;&#x201C; for its goodness and blessings, and we ask for Your forgiveness where we may have failed. We are grateful for the New Year 2019 and the potential it holds. We have our hopes and expectations for the year ahead and we ask for the strength and wisdom we may need to meet its challenges. O Allah draw our hearts and close to You, guide our minds and help us to fulfill our duties toward You more diligently and devoutly.

(Ya Rabb al Aman) ~ Our Lord and Protector, We pray for the protection of our children, families and loved ones. Be ever present with them, and keep them safe from danger and violence.

O Allah where our families are broken, help us to release our grudges, our anger and our pain and live with each other in the most loving ways.

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(Ya Rabb al-Shifaâ&#x20AC;&#x2122;) ~ Lord of Healing, We pray for the elderly and infirm. May they find care and comfort during trying times. O Allah we also ask You to guide those who are ill towards days of better health, to ease their suffering and grant them extra measures of patience and forbearance.

(Ya Rabb al-Quwwa) O One who is All-Powerful and Irresistible in Might, As we go through our busy days, open our eyes to the sorrows and injustices of our troubled world, and help us to respond with compassion and empathy to those who are marginalized and oppressed. O Allah guide our leaders to use their power to serve the good of all and to fashion a more just and caring world.

Allahumma anta al-Salam O Allah Thou art peace

wa minka al-Salam and Peace emanates from Thee,

fa hayyina Rabbana bi al-Salam Allow us to live and subsist in peace We ask this in all of Your beautiful and holy names, Lord of all Humankind

Allahumma Amin.

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Published by Claremont Main Road Mosque 40-42 Main Road Claremont 7700 Cape Town South Africa www.cmrm.co.za