Muslim Views, June 2022 by Muslim Views

Vol. 36 No. 6 INSIDE THIS EDITION

Do a Hajj in your heart - Page 4

Taqwa the best provision

DHIL-HIJJAH 1443

• JUNE 2022

Hajj: answering the clarion call AFTER a COVID-enforced lull of two years, South African Muslims, as many others outside Arabian Peninsula, are again able to complete the fifth pillar of Islam – the Hajj. For the first time since the outbreak of COVID-19, Muslims from around the world are once again allowed to enter Makkah to perform the rites considered by many as the pinnacle of a Muslim’s life. Although there are still restrictions, at least a million of the more than three million who are usually blessed to attend this sacred event have been allowed this honour. This year, just over a thousand hujjaaj were allowed to travel

from South Africa to the Holy Land. Despite this, some of those who had been marked to go were unable to do so due to the changes in their circumstances as a result of the pandemic – such as loss of work or even loved ones. However, we accept what Allah SWT ordains and we accept this, with perseverance. One of the ways we do this is to be with the hujjaaj during those holy days, not in flesh but in spirit. We do this by involving ourselves in dhikr and deeds that will draw us closer to our Creator. As the days of Hajj draw closer, we should

draw on the taqwa that we developed during the month of Ramadaan to prepare us for the days of Hajj. We pray that Allah SWT will make it easy for the hujjaaj, accept all their supplications and grant that they complete a Hajj Maqbool wa Mabroor. And throughout this time, we can pray that our Creator will grant us the honour of one day being able to answer that clarion call, stand on Arafah clad in ihraam and make that iconic declaration: Labayk, Allah humma labayk! (Here I am, oh Allah, here I am!) The management and staff of Muslim Views take this opportunity to wish our readers and advertisers Eid Mubarak!

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SABMC

2nd Annual Conference - Page 13

200 years of Strand Muslims

- Page 28

Education and The Cradock Four - Page 29

Shooting of journalist - Page 32

As part of the rites of Hajj, the hujjaaj will perform the sa’ee – which entails covering the distance of about 450 metres between two hillocks, seven times, starting at Safa (pictured) and ending at Marwa. Before renovations to ‘Sa’ee Street’, one was able to go to the very top, which is now behind glass. The rest of Safa is tiled, as is the whole area to Marwa. Photo TOYER NAKIDIEN

Muslim Views . June 2022

There is much to do if we are to overcome the injustices we face THE month of Dhil-Hijjah is the last before we usher in a new year in the Muslim calendar. As such, this month gives us the chance to reflect on what has been a momentous year in the lives of everyone on the planet, and to focus on what is to come. On June 17, 2022, the World Health Organisation (WHO) reported that 6 314 972 COVID-19 deaths had been recorded globally by the organisation. This is a staggering number of deaths in the space of just two years. Over these past two years, there have been repeated media headlines indicating that ‘we’re all in this together’. Nothing could be further from the truth.

As we depart one year and look ahead to Muharram 1444, there is an obligation on all of us to reflect deeply and seriously about the fact that humankind has lost over six million people to a virus that has ravaged the planet. As this edition went to press, we read about new variants of COVID-19 emerging in the Americas, the Middle East, and elsewhere. The pandemic is not over, no matter how much we want it to be over. In South Africa, we lose between 20 and 40 people a day to the virus. Among the things we need to reflect on is whether these deaths are ‘tolerable in the greater scheme of things’. If we are indeed ‘all in this together’, we ought to be feeling the pain of these deaths as if they were the deaths of our closest loved ones. Instead,

Vol. 36 No. 06

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DHIL-HIJJAH 1443

it appears as if we want to wish these realities away. Part of our reflection, therefore, has to be about the value we place on human lives, especially the lives of persons we do not know personally. Each person has to reflect personally, and we have to do this as an ummah. On a broader front, there are a number of global and local issues that Muslims need to reflect on. The ongoing occupation of Palestine remains central to much of the global geopolitical reality. The attitude of the world to this ongoing occupation has become harder as the occupation has become ever more visible and the oppression of the Palestinians continues without any real assistance from the global powers. Major human rights organisations have published serious findings about

• JUNE 2022

the nature of this occupation, which has predictably been met with denials of apartheid being practised in Occupied Palestine. Rising Islamophobia is a growing concern as rightwing fundamentalists become more visible across the globe, more especially in the United States, where the instances of mass shootings of innocent people have become an ongoing form of terror. In South Africa, we witness the sad tale of the ruling party, the African National Congress, at war with itself. If this war were about serving the people, it would be justifiable. It is not. One faction serves global capitalism; the other serves itself. We are not ‘all in this together’. Some are in it only to make their own lives better. The rest must survive on charity and prayer.

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

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Muslim Views . June 2022

Hajj of the heart SALEEMAH JAFFER points to ways that will bring one’s heart closer to Allah during the blessed first ten days of Dhil-Hijjah. THE Hajj period is fast approaching. For those of us who have not yet been invited to perform this sacred pilgrimage, it is a time of hopeful yearning. For those who have already been to those blessed lands, it is a time of reminiscing and nostalgia. And for those who will soon be standing on Arafah, it is a time of reflection, gratitude and submission. In whichever category we find ourselves, we all share the same desire: to be of those who will be responding to the call with, ‘Labayk!’ While it may not be physically possible for all of us to perform the Hajj this year, we can make the intention to bring our hearts closer to Allah ta’ala. We know that Prophet (SAW) said, ‘No good deeds are better than what is done in these first ten days of Dhil-Hijjah.’ Here are nine simple ways to keep the feeling of Hajj alive in our hearts and in our homes:

Learn more about Hajj and follow the events and rituals Try to learn about the rituals, the history and essence of the Hajj. To make the Hajj real for those of us at home, follow the journey of the hujjaaj each day, with the awareness of where the hujjaaj are, what they are doing and most importantly, why they are doing it. Reflect on the different places and rituals and what they mean.

Fast regularly Our teachers recommend that we fast as many days as possible in the first nine days of DhilHijjah, with special emphasis on the day of Arafah. Encourage children who have started fasting in Ramadaan to fast on this day as well – it serves as an opportunity to teach them about the Hajj and reinforces the good habits learnt during Ramadaan.

Duah and istighfaar The first ten days of DhilHijjah have been highlighted to us as blessed days. Maximise these with duah and istighfaar. Ask Allah ta’ala for forgiveness without reckoning, and ask Him for guidance with ease. Remember to include your family, community and the entire ummah in these prayers.

Show kindness towards your family

Recite the Talbiyyah and Takbeer

One of the greatest blessings and sometimes one of the greatest challenges is the maintenance of family ties. During the days of Dhil-Hijjah, reach out to family members with a word of concern or a kind gesture. Sometimes a simple phone call to check in can soften hearts. Remember that the Prophet (SAW) told us that smiling is charity and giving gifts increases the love between people. He also reminded us that one of the acts most loved by Allah subhana wa ta’ala is the maintenance of family ties.

Let the Labayk roll off your tongue often. If you are blessed with young children, teach it to them and let them hear the meaning. We know Allah ta’ala is AllHearing but often in the hustle and bustle of our day, we forget this. There is nothing more powerful than feeling, and knowing, that your Creator can hear you, and that He loves you.

Do qurbani Doing qurbani connects us directly to the rituals of Hajj. If it is a challenge from a financial perspective, make the niyyah (intention) and try to put in place a savings plan to enable you to perform it next year, Insha Allah. We are fortunate that we have many options available to us. Regardless of which route one takes, whether it is done in the home or in a different country, whether one eats of the meat or distributes it – there is no doubt that there is a special barakah (blessing) that comes from the sacrifice, a sacrifice for the sake of Allah ta’ala.

communities. There are numerous reputable organisations that accept sadaqah and zakaah. We pray Allah ta’ala accepts our efforts, forgives our sins and grants us closeness to Him and His Messenger (SAW). Wishing all the hujjaaj a Hajj Maqbool and Mabroor, ameen. Eid Mubarak to you and your loved ones! Saleemah Jaffer is a community researcher and facilitator. She works in the youth programming department for Madina Institute and is a student of the Alawi Husayni Ninowy Zawiyah

Read salaah

(Spiritual School).

Try to read all salaah on time, with as many of them in congregation as possible. Congregational prayers can also be performed at home with your family or even with your neighbours. Tahajjud Salaah in these days is a highly recommended act of worship.

Observe the Day of Wuqoof Try and take some time during the day to engage in ibaadah. During this time, think of the hujjaaj on Arafah, and ask Allah ta’ala to forgive them and accept from them.

Give sadaqah Be generous with your wealth and your time. Spend in the way of Allah ta’ala by contributing towards your local masaajid and supporting underprivileged

Saleemah Jaffer, who works in the youth programming department at Madina Institute. Photo MOGAMMAD THAAKIR ABRAHAMS

FIZZY PINK

LEMONADE

Muslim Views . June 2022

The Holy Quran, our salvation

Taqwa is the best provision As we approach the period of Hajj, SHAIKH ISMAIL LONDT, writing under the auspices of the Department of Quranic Affairs of the Muslim Judicial Council (SA), writes that this pilgrimage represents the journey of life for which taqwa is the best provision. IN many ways, the journey of Hajj represents the journey of life. Provisions are required for it and so too for the journey of life. In verse 197 of chapter two (Surah al-Baqarah) of the Quran, Allah states that the best provision is taqwa. Life is our current reality, and we require sufficient and appropriate provision to reach our destination successfully. Our provision for this journey presents itself in various forms. Beyond the physical, intellectual and emotional acquisitions obtainable throughout our lives, the spiritual provision is what will sustain us successfully. It will not only see us through to the very end of this reality but will allow a peaceful and

blessed entry into the next phase of our existence. Taqwa, an almost continuous awareness and consciousness of our Creator, is the key and the best of all that we may acquire of provision in this world. Taqwa will guide our decisions and steps. Taqwa will bless our relationships and interactions. Taqwa will give us resolve and enable us to be disciplined and committed. Taqwa will enrich us with positivity, and it will give us a stronger sense of purpose! Taqwa will endow us with the ability to identify our priorities and it will empower us to strive towards our goals. Taqwa will expand our worldview and allow us to see and appreciate the bigger picture. The bigger picture is far more than the choices and doings of fellow humans. It is all about the Creator’s presence, knowledge, will, wisdom and power. The bigger picture is about this existence being nothing but a space of preparation for the next. The bigger picture is the fact that we are here for a higher purpose, one that has nothing to do with worldly acquisition

or self-pleasure, and that the acquisitions and pleasure acquired and experienced here are all divine bounties. Taqwa not only opens our eyes but our hearts and minds as well. Without taqwa, we are in disarray, confusion and disorder. Without it, we easily succumb to temptation and fall prey to our desires and the desire-based ideas of others. Without it, our vision of this world becomes narrowed and restricted, and we dangerously lose sight of our purpose. Without it, we become preoccupied with the senseless, the frivolous and the unimportant and as a consequence, we are left in regret. Taqwa is indeed the best provision. As taqwa guides and eases the path for the pilgrim on that significant journey of Hajj, so too does it guide the believer on this most significant journey of life. It is the secret behind inner calm. It is the ingredient for inner strength. And it is what draws divine love, assistance and protection. We need Allah in our lives, and we have to realise that the connection with Him starts within us. We have to become more

aware and conscious of Him; glory be to Him. The more we think about Him, the more this awareness will affect our decisions and the more the outcomes to our decisions will be blessed. This regular awareness has an assured chain reaction, and this is the essence of taqwa. Taqwa has been defined in many ways, however, it is essentially an inner state of frequent awareness of the Creator. The more this state can be activated, the better for the individual. It is a consciousness of the fact the He is aware of all things and that the consequences of one’s actions are determined by Him. It is a desire to please Him above everything and everyone else, in all ways and at all times, and it is a concern not to engage in anything that may cause His displeasure. Taqwa reigns supreme as a must in the life of every believer. It is why fasting was decreed in the month of Ramadaan, a training period for us to acquire taqwa and to develop it within us. By the Quranic proclamation, honour is ascribed to those with the most taqwa. The more taqwa, the more honourable one is

considered, by Allah, in this world and the next. Allah announces this in the Holy Quran in chapter 49, verse 13, and it is surely something to work towards. Taqwa is therefore the best provision we could have during this journey of life. It leads to success in this world and results in an honourable state by Allah in the hereafter. In conclusion, we pray for the pilgrims on their blessed journey ahead, that the Almighty protects them, enables them fully and blesses them all with acceptance. Ameen. And we remind ourselves that, just as the pilgrims are making preparations and empowering themselves with taqwa, we are constantly doing the same. Shaikh Ismail Londt is the head of the Department of Quranic Affairs of the Muslim Judicial Council.

Muslim Views . June 2022

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Muslim Views . June 2022

The activist who cared for the needy With the passing on of Shukoor Mowzer, the man who is synonymous with Nakhlistan, DR REEDERWAN CRAAYENSTEIN and IMAM DR ABDUL RASHIED OMAR reflect on the context within which this organisation came into being. ON May 31, 2022, Cape Town bade farewell to a champion of the poor and an unsung hero, Shukoor Mowzer. Shukoor passed away peacefully and lovingly supported by his family at his home in Rylands, which was also the headquarters of Nakhlistan. The latter is an ‘oasis’ in the midst of the apartheid legacy of poverty on the Cape Flats, providing sustenance to the less fortunate and marginalised for close to four decades. The Nakhlistan feeding scheme and burial agency represents the formidable legacy (sadaqatul jaariyah) of Shukoor Mowzer, which his family and close friends have vowed to continue supporting in celebration of his life. Mohamed Shukoor Mowzer was born on March 13, 1959, in Kildare Road, Newlands. He is

cricket and was a left-handed batsman. Shukoor did not play organised sports during his youth but enjoyed fishing and cooking. He was fond of farm animals as well as domestic pets, such as budgies, and had a beloved

the last of ten siblings of Abdul was then raised by his mother Gafoor and Janab Mowzer. and sisters. Shukoor had seven sisters and He attended Livingstone High two brothers. He was married School, in Claremont, and like to Rashida Mowzer nee Khan his two elder brothers, loved on February 19, 1990, and blessed with a daughter, Zainab, named after his mother, and thereafter a son named Yasser. Shortly before his passing, Shukoor was blessed with a grandson, Zaid Ali, son of Zainab and Ahmed Parker. Growing up, Mohamed Shukoor’s father nicknamed his baby son ‘Tanku’ after Tanku Abdurahman, the first prime minister of Malaysia. The Newlands community from all racial and religious spheres was fond of calling him Tanku. In 1969, when Shukoor was only ten years old, his father passed on and three weeks thereafter, the family was evicted from their Newlands Shukoor Mowzer, pictured on July 2, 2018, died on May 31, 2022, after a protracted illness. As home by the apartheid the founder of Nakhlistan, he served the community and fed the poor for over three decades. Photo FATIMA ALLIE government. Shukoor

parrot. Shukoor was courageous and fearless in his youth and was inspired in the early eighties after performing a walking Hajj and having hosted the Americanbased Islamic scholar, Shaikh Imam Muhammad al-Asi on his first South African visit. Shortly thereafter, in Ramadaan 1984, Shukoor, together with two of his closest friends and anti-apartheid activists, Dawood Parker and Shaikh Sadullah Khan, started Nakhlistan after realising that many of those who were fasting would not have anything to eat on Eid-ul-Fitr. The three of them went about collecting ingredients for two pots of food. The idea was conceived and the preparations were done at the house of Dawood and Zarina Parker, in Belgravia Road. In 2022, 38 years later, the tradition continues and this year, on the night before Eid-ul-Fitr, Nakhlistan cooked close to 200 pots of food and fed close to 100 000 people on the Cape Flats. Nakhlistan’s preparation of pots of food is a sight to behold. It is a complex team effort and something else is always in the air, apart from the smell of akhni. Nakhlistan’s origins – in CONTINUES ON PAGE 10

Muslim Views . June 2022

CONTINUES FROM PAGE 9

the mid-eighties in the midst of the anti-apartheid struggle, with the heavy smell of teargas in the air – infuses it with a unique spirit of solidarity and activism, and renders it far more than a mere humanitarian gesture. Before the anti-apartheid activists had to rub their eyes because of wood burning to cook akhni, they were wiping their eyes to ease the burning of teargas. The immediate context of the establishment of Nakhlistan was the unprecedented conscientisation, organisation and mobilisation against the Tri-Cameral elections and the formation of housing action committees. This was the context within which the idea to cook pots of food for Eid was conceived. The organisation would be called Nakhlistan – an oasis indeed. From two pots of akhni to feeding over 100 000 for Eid, now that is an oasis that never runs dry: soup kitchens, feeding schemes, fitrah parcels, iftaar meals to break the fast and helping people who have fallen on hard times with just a little bit to make them feel that they matter every day. When people pass away and

cannot afford kaffan, Nakhlistan is there to give the deceased a final bath and kaffan wrap with love. Where communities lack the means, Nakhlistan helps them to build simple places to pray and teach madrasah classes. May all the joys that were felt in the hearts of poor people as they have been eating for almost 40 years from pots imagined by Brother Dawood Parker, Shukoor Mowzer and Shaikh Sadullah Khan be a source of solace in the hereafter. And may angels help those who continue to cook at Nakhlistan. May they never cook alone. And may the witness of these brothers – and the wonderful people who never tire of giving – be such that the pots of akhni never be empty. May the help given during COVID-19 given to the socially neglected and economically marginalised cause angels to write for them and erase from them. And may the hearts of family Mowzer not be broken for too long. Shukoor Mowzer had done what he was sent to do. Greatness is cultivated by serving the least in society. May angels welcome him to the graveyard and light up and widen his grave. Brother Shukoor has returned from whence he came. The reed of Moulana Rumi is back with the reed bed.

Tribute to Shukoor Mowzer

In 2022, Nakhlistan, under the direction of Shukoor Mowzer and supported by 300 volunteers, cooked 181 pots of food at Callies Rugby Grounds, in Athlone, and fed over 95 000 people on Eid-ul-Fitr. This photograph was taken at the Nakhlistan operation in 2019. Photo ASHRAF HENDRICKS/ GROUNDUP

SHAIKH SADULLAH KHAN IN the passing of Shukoor Mowzer, we bid farewell to an unusual personality who possessed an extraordinary spirit of generosity. His undetected aiding of freedom fighters in the apartheid era, his caring for families of detainees and those in exile at that time; and his subsequent resilience in maintaining the oasis of Nakhlistan for nearly four

We wish all our Muslim clients a blessed Eid al-Adha with their families, friends and loved ones.

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decades as a means of providing food for the hungry, all bear testimony to his selfless service to society. He continued to manifest his lifelong activism through channelling the solicited philanthropy of the community to feed the needy and help bury those who have passed on. As a genuine, reliable friend for over forty years, one who inspired so many others to feed

the hungry, his demise leaves a sorrowful emptiness but I take solace in the fact that I believe that he has fulfilled what Allah had earmarked him to do. The reward for such a person is neither in the gratitude of people nor in the accolades of friends but in the solemn hope of Allah’s eternal mercy. The Prophet (SAW) promised that ‘any believer who feeds the hungry, Allah will feed him from the fruits of Paradise’.

Muslim Views . June 2022

Shaikh Mouhamadou Mahy Cisse visits South Africa NONTOBEKO AISHA MKHWANAZI

‘IT is not enough to say you’re a Muslim and your religion is the best, your actions must speak louder than your words. Let everyone see the teachings of Islam through your actions everywhere you go because your actions may be the means for someone to see to take the right path,’ says world-renowned, consummate Islamic spiritual guide, Shaikh Mouhamadou Mahy Cisse. He said this in an interview during his visit to Driftsands, a township in Cape Town, as part of his tour in South Africa which started in June, 15 to 25, 2022. Born and raised in Senegal, Shaikh Mahy is the grandson of the West African luminary of Islamic scholarship, Shaikh al Islam, Al Hajj Ibrahim Niasse (d. 1975). He is not just among the best Islamic scholars in Africa but is a teacher of Tasawuf (Islamic spiritual cultivation) and a promoter of the Tijani Tariqah, an Islamic spiritual path that emphasises adherence to the Sunnah of Prophet Muhammad (SAW) and the established principles of Islam, through dhikr (remembrance of Allah) and gratitude for the multitude of Divine favours bestowed upon

humanity. As an inheritor of the thousandyear-old legacy of Islam in West Africa, Shaikh Mahy and his brother, Shaikh Tijani Cisse, represent an exceedingly important perspective within the landscape of the Muslim world today. In the midst of continued teaching in the learning circles of Medina-Kaolack, running the school as Director of Studies at the African American Islamic Institute (AAII), writing, delivering lectures around the world and guiding spiritual aspirants, Shaikh Mahy has earned a reputation for remaining a paradigm of serenity, purity and accessibility among the people. During an interview, in responding to the best method of poverty alleviation and tackling other socio-economic issues in South Africa, Shaikh Mahy emphasised the importance of unity among all Africans. ‘The best way to eradicate socioeconomic ills is to come together and hold on to the rope of Allah. Islam teaches us to be like one body. If any part of the body is suffering, the whole body will be affected. We have to love, help each other in achieving a better world for all,’ says Shaikh Mahy. He highlights that a nation where people do not correct each

Shaikh Mouhamadou Mahy Cisse during his visit to Driftsands, a township in Cape Town, as part of his tour in South Africa from June 15 to 24, 2022. Seated next to him are Allauddin Sayed and Shaikh Yaseen Katona of the Driftsands Islamic Dawah Organisation. Standing on the left is Dr Abdul Moeain Arend, his South African host. Photo NONTOBEKO AISHA MKHWANAZI

other breeds a doomed future. ‘We need to correct each other as this is a sign of loving for your brother what you love for yourself. In helping each other, we also need to learn to strive to work for ourselves to change our situations. ‘Children need to go study, if the parents do not have the means to take their children to school, the community needs to step up and lend a helping hand so that, at the end of the day, children attain education in order for them to have a brighter future. ‘If we do not help the children and allow them to drown in alcohol and drugs, we are destroying our ummah. It is the responsibility of all of us, including the ulama, the rich and all those who can

differentiate wrong and right to alleviate poverty, unemployment, crime, drug abuse and all other socio-economic issues,’ says Shaikh Mahy. In responding to the issue mostly encountered by those who do dawah in townships and rural areas with community members resisting Islam because of the myth that Islam strips individuals of their identity as they have to change their names, Shaikh Mahy says that if people want to keep their names, they should be allowed to do so. ‘We have African names that we don’t even know their meaning, I carry Cisse and I don’t know what Cisse means. Tell people to join Islam with their names even if their names have bad meanings, and

teach them step by step until they love to change their names. ‘The most important thing is to teach them how to pray, how to know what is good and what is bad, for them to know and love Nabi (SAW) and his (SAW) message,’ says Shaikh Mahy. He adds that Muslims should support and encourage the youth who come from non-Muslim backgrounds because their actions, which are encouraged by Islamic teachings, have the potential to inspire society to see the light. ‘If parents or neighbours are able to see the difference between their children before they embrace Islam, and when they are Muslims, then they will see that Islam is the best religion,’ says Shaikh Mahy.

Muslim Views . June 2022

SABMC hosts 2nd annual conference in Johannesburg NONTOBEKO AISHA MKHWANAZI

‘AS Black Muslims we felt we are part of the ummah in South Africa but we realised that we are a section of the ummah which doesn’t seem to progress like other communities. We then need to channel our energy into changing this for the betterment of the ummah. ‘It is like having children and having one of them not doing well at school so you pay more attention to that child; you take extra-measures, get the child extra classes, and this is what we as Black Muslims are doing with the South African Black Muslim Conference,’ says Soweto Shura Council leader, president of the Mohammed VI foundation of African Oulema in South Africa, Unisa lecturer and South African Black Muslim Conference (SABMC) ameer, Zaid Thulani Langa. Under the theme, ‘A nation under construction’, the SABMC hosted its second annual conference at the Palm Continental Hotel, in Johannesburg, from June 16 to 19, 2022. The conference was graced by delegates from all over South Africa and guest speakers from different parts of the world. According to Ameer Langa, the SABMC is a result of continuous engagements among the Black Muslims of the need for change in

their communities. ‘The formation of the SABMC started with the establishment of shura structures in townships, starting with the Soweto Shura Council in 2008 and then the Gauteng Shura Council in 2013 and other shura councils in different parts of SA. ‘We would often meet in Dlamini Mosque to discuss various issues pertaining to Black South African Muslims in a broader sense and what we needed to do in order to move forward as a community. ‘We then decided to start an initiative to create a wider platform where Black Muslims from different parts of South Africa would come together and discuss how best we can move Islam forward and tackle our issues,’ says Ameer Langa. In honour of the first spokesperson of the SABMC, the late Hafidh Dawood Mndebele, who worked tirelessly to empower not only Muslims but also non-Muslims in Soweto and engaged in dawah in other various townships, was awarded a posthumous lifetime achievement award, which was received by his mother, Amina Mndebele. Guest speaker and secretary general of the Public Service and Commercial Union of South Africa (PSCU), Tahir Maepa, encourages South African Black Muslims to forge unity based on a programme of action. ‘We as Black Muslims need to

start using the passion in our hearts for a meaningful change to explore possibilities for one another. We need one another and, yes, we may have differences but they are not as big as our commonalities. ‘Let’s use our skills and abilities to pull one another and not drag each other down. Let us also move away from being just a bunch of complainants but move towards finding and implementing solutions. In fact, most of the solutions to our problems do not need money but need commitment to sacrifice our skills and time for a better future,’ says Maepa. Guest speaker and IT specialist, Fatimah Thandeka Mkhandla, says women from all races have been oppressed through colonisation and other forms of systematic discrimination, and hence the rise of women empowerment but Islam is the solution. ‘In Islam, women empowerment is not a foreign concept because from its advent, when the Arabs used to bury their daughters alive, Islam has always advocated for women empowerment. ‘The Nabi (SAW) has taught us that women and men are equal although different and we accept that but in terms of worship which is the barometer of how pious or great an individual is, we are equal in Allah’s eyes. We, therefore, ought to understand and work as a collective to achieve our agenda,’ says Mkhanda.

She further highlights the importance of women receiving support from males. ‘The family structure starts with us but equally so, men as fathers, brothers and husbands need to support us in ensuring that we contribute positively to society, and that there is the first step to achieving true women empowernment,’ says Mkhanda. Guest speaker and entrepreneur, Iman Zenzokuhle Xaba, encourages entrepreneurs and aspiring entrepreneurs to persevere and be courageous. ‘Productive entrepreneurs can stimulate the economy by creating jobs, new technologies and increasing productivity. The only way to be a productive entrepreneur is to be consistent and always fail forward,

regardless of the circumstances. ‘As an entrepreneur, you need to have a vision and a goal of how you would like your business to look like, what life do you want for yourself, family and community, be adaptable to change and, lastly, always start with what you have. You don’t need huge amounts of funding; start small and grow big and better,’ says Xaba. First year, Bio-medicine student, Hadija Khumalo, one of the attendees, says that the conference was fruitful. ‘More of such events are needed in our communities to inspire the youth. I think in this day and age where it is easy for us as the youth to drown in drug and alcohol abuse, we need role models in our communities who will remind us to focus on our studies so we can meaningfully contribute towards the construction of our nation,’ said Khumalo.

Guest speakers, from left, Hafidh Umar Sithole, Ameer Thulani Zaid Langa, Dr Abbas Panakkal, Sipho Nkosi and Muhammed Gadimeng at the 2nd annual SABMC, in June 16 to 19, 2020. Photo RASHEED KHOZA

Muslim Views . June 2022

Allah is the Provider FATIMA ALLIE

ALLAH is the Provider and we are mere distributors This was the core of a conversation I had with a close friend who had just returned from Umrah. He said that no matter how big the project or how much you contribute, at the end of the day, Allah is the Provider and we are mere distributors. So, in essence, how we distribute of what Allah has provided for us should be meaningful and in the service of humanity. This is what the late Shanaaz Parker worked towards her entire career, which culminated in Hajj: The Timeless Journey. In 2006, Shanaaz Parker with partners Ramadaan Kareem, Muslim Views and various other sponsors and donors successfully selected 10 hujjaaj from all over South Africa, to realise their dream to perform their fard Hajj through the sales of her Indulge recipe book. Before Shanaaz Parker returned to Allah in December 2020, her last wish was the continuation of Hajj: The Timeless Journey. This is to be realised through the sales of the recipe books, Fusion, Indulge, Innovativ’ and the eight books of the Indulge Recipe Collection. This falls under the banner of ‘The Shanaaz Parker Legacy Projects’.

Her daughter Rehana Parker Sayed is now leading this project to send deserving hujjaaj on their fard Hajj in 2023. Muslim Views and Radio 786 are proud partners to this project. It is the time of Hajj, the last month in the Islamic calendar. The Kingdom of Saudi Arabia is only allowing a million hujjaaj from around the world to perform Hajj during 2022, under strict COVID19 protocols. SAHUC announced that the Hajj quota for South Africa was only 1 132. May Allah grant all hujjaaj a Hajj maqbool. It was so heart-warming to see Cape Town hujjaaj depart for Hajj. The sad reality, however, is that even though people were accredited for Hajj, many of them could not afford this fifth pillar of Islam because it is so costly. The cost of a Hajj package for 2022 is between R102 000 and R150 000. It is shocking, an increase of almost 100 per cent! So where does this leave Hajj: The Timeless Journey? Thus far, we have raised R235 000. It is our niyyah that the selected hujjaaj will receive an all-expenses paid Hajj in 2023, which include air tickets, airport taxes, accommodation, food and spending money. We make duah that the cost of the Hajj packages will decrease in

2023 so that more of the selected hujjaaj can perform their fard Hajj. We call on businesses who would like to become part of this project to contact Rehana Parker Sayed via email hajjthetimelessjourney@ gmail.com We thank the community for taking the time to send in nominations and we encourage you to continue to nominate. Do not hesitate to nominate for you may change the life of someone near and dear. All nominations are being screened and saved. The nomination process is user friendly: Radio 786 has kindly designed an application form on their website www.radio786.co.za Click on the ‘Hajj: The Timeless Journey’ icon and follow the prompts; your motivation should be no more than 300 words; a nominee can be nominated more than once by different people; couples can also be nominated. Nomination criteria: the nominee must be between 60 years and 65 years old; has never performed Hajj; has made niyyah to perform Hajj; has applied for Hajj accreditation through SAHUC; has the COVID19 vaccine; is financially not able to

afford the cost of the Hajj. Email nominations to hajjthetimelessjourney@gmail.com We are currently in Phase 2 of our project and have thus far collected almost R235 000. This is due to the overwhelming community support. May the Almighty bless all those who have contributed to this project. The community is now able to purchase Flavor’s, Shanaaz Parker’s fourth book, and receive a free Indulge Recipe Collection Book and conversion chart. This will retail at R99 and is available from the following participating retailers: Chikro Food Market, Grassy

Park; Chikro Food Market, Parow; Sawants Creations, Rylands; The Chicken Warehouse, Bellville; Busy Corner Meat Hyper, Athlone; Busy Corner Butchery, Grassy Park; Goodhope Meat Hyper; The Butcher Shoppe – Bellville; The Butcher Shoppe – Capricorn; The Butcher Shoppe – Sandbury. Hajj: The Timeless Journey, the legacy of Shanaaz Parker is our amaanah to continue. We place our trust in Allah for Allah is the Provider and we are mere distributors. Follow us on Instagram: @ shanaazparkerlegacyproject and Facebook: Shanaaz Parker Legacy Project.

In Phase 2 of Hajj:The Timeless Journey project, you can buy Flavor’s, Shanaaz Parker’s fourth book, for R99, and receive a free Indulge Recipe Collection Book and conversion chart. Photo SUPPLIED

Muslim Views . June 2022

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Muslim Views . June 2022

- ADVERTISEMENT FEATURE -

Sustain, sacrifice, share – udhiyyah with AMA HUSSAIN CHOONARA

The distribution of udhiyyah meat brings immense joy to thousands of families who do not eat meat for the rest of the year. Pictured is an AMA team member distributing meat parcels in a refugee camp in Lebanon. Photo SUPPLIED

The entire process of udhiyyah is monitored and performed with the utmost care in each country. Photo SUPPLIED

AS Africa Muslims Agency commemorates our 35 year anniversary in 2022, Alhamdulillah, we reflect on some of the first projects we initiated in South Africa, and have since expanded across the world. The practice of udhiyyah, the sacrifice of an animal on Eid-ulAdha, is central to the Islamic faith, and has always been one of our core initiatives. Over time, it has developed into a robust programme designed to create maximum empowerment and benefit for all involved at every step of the process. The campaign slogan, ‘Sustain, sacrifice, share’, encompasses the three aspects incorporated into udhiyyah with AMA. The word ‘sustain’ relates to how our qurbani benefits farmers. AMA ensures that livestock for qurbani is purchased from local farmers wherever we operate. These herdsmen are trained on how to nurture livestock long before Eid-ul-Adha is upon us, to ensure that the animals we slaughter have been well cared for and are healthy animals. Training allows the herdsmen

to raise a better animal which they can sell to others besides AMA. By purchasing the livestock from village herdsmen, we also provide a sustainable income for them, which translates into food and a better quality of life for families in these villages. The ‘sacrifice’ part of our campaign is about AMA bringing the practice of qurbani to people in remote areas of the world who would otherwise not be able to partake of this sunnah of Nabi Ibrahim (AS). AMA transports live animals into the villages for the days of Eidul-Adha, villagers are educated on the qurbani process and participate in the slaughtering. Imagine your reward when you donate your qurbani and enable someone to learn about and practise one of the most important rites of Islam, subhanAllah! The third aspect of our campaign – ‘share’, is about the distribution of meat to people who go for months with no meat and little food to eat. Our approach ensures that thousands benefit from the nourishment and fulfilment that a full meal brings to a family. Beyond this, however, is also the idea of sharing the spirit of

Eid-ul-Adha. It is our belief at AMA that when we take a holistic approach to implementing something like an udhiyyah project, we are also doing dawah in a beautiful way that shows, through our actions, what Islam is about. Eid should not just be associated with ‘free meat’. We want Muslims across the world to understand and experience the true meaning of Eidul-Adha, and to raise generations who will hold onto our practices of faith with commitment and loyalty because they understand the significance behind the practices. This year, AMA will take qurbani to 13 different countries across the world: South Africa (R2 650) Mozambique/ Malawi/ Lesotho/ Uganda/ Mali/ Zimbabwe (R1 650), Lebanon/ Syria (R5 000), Afghanistan (R3 500), Yemen/ Rohingya(R3 700) and Palestine (R7 250). When choosing where to donate your qurbani this year, consider the impact that udhiyyah with AMA has, far beyond the three days of Eid. Contact details: Hussain Choonara: +27 81 030 8241; www. africamuslimsagency.co.za follow AMA on Instagram (@africamuslimsagency), Facebook (@AfricaMuslimsAgency) and Twitter (AMASDirectAid).

Muslim Views . June 2022

Waqf and fard kifaayah ZEINOUL ABEDIEN CAJEE WAQF is the most powerful sacred, strategic, sustainable, empowering and enduring of all Islamic voluntary charities. Waqf is a sunnah of the noble Prophet Muhammad (SAW). He (SAW) is reported to have said that when a person passes on, all his/her good deeds come to an end, except three (that we leave behind): sadaqah jaariyah (waqf/ habs), beneficial knowledge and pious children who will pray for their deceased parents. Several other ahadith testify to the importance and relevance of the waqf system that was introduced by the Prophet (SAW). There were several awqaf (plural of waqf) that the Prophet (SAW) had made, as did several of his Companions (RA). What was the motivation of the people who made these waqfs? Clearly people wanted the thawaab jaariyah (continuous thawaab long after we pass on). People want qurbah (closeness to Allah). People also made waqfs to follow their personal passions.

People want to satisfy community needs, ranging from water, scholarships, mosques, cemeteries, libraries, universities, schools, clinics, microfinance, food security – agricultural development, housing, shops, welfare, disaster relief, orphan care, elders care, healthcare, dispensaries, animal care, community security and dawah. Historically, we find all of these and many more being made through a waqf that supported these activities. When people found a need, they would rally and either use consumptive charities like ‘lillah’ or ‘sadqa’ or ‘zakaah’. But there was also the creation of waqf alongside other charities. In Islam, we have two types of responsibilities, namely, fard ain i.e. obligatory duties on everyone, such as salaah and Hajj (for those eligible) and other personal and individual obligations, e.g. relating to inheritance. The other responsibility we have is fard kifaayah – a communal responsibility, which is the focus of this article. Shaikh Yousef Wahb, director of

Quranic Studies, and associate editor at Yaqeen Institute, in his article ‘Fard kifayah: the principle of communal responsibility in Islam’, explains the concept. He highlights the role of the community in establishing and maintaining Islamic objectives and rulings through the concept of ‘communal obligation’ (fard kifaayah), particularly in the context of Muslim minorities living in a non-Muslim society. We know fard kifaayah in the case of funerals where, if some people fulfil the obligation of attending to the burial then the rest of the community is absolved. As South African Muslims living in various communities – whether in the suburbs or villages – we have communal obligations towards all, irrespective of race or religion. These may be looking after the poor and needy, neighbourly needs (maun), schools, masjids, food security, dawah, taking care of the homeless and street children. There are also other needs: do we have plumbers, electricians, caregivers, nurses, doctors and lawyers? Do we have fire fighters, disaster relief people, IT

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specialists? Do we have specialist teachers, religious leaders, youth leadership programmes to prepare our youth for their future roles? We need leaders who represent our values in municipalities and government. We need safe havens for the abused and neglected. Are we taking care of our cultural needs? This is where fard kifaayah plays an important role. It would be the respective communities and their leaders’ responsibility to ensure that we have the necessary facilities and people to fill the gaps. This is where waqf plays a role to ensure that community needs are maintained in a sustainable way. The well-to-do and those with little means can and should establish waqfs individually or collectively in their communities to ensure that their communities are cared for and their developmental needs are satisfied. Amongst community needs are one-off immediate needs, such as funerals, others are continuous and long term, such as infrastructure. The Quran exhorts us to band together: ‘And let there be from you a

nation inviting to all that is good, enjoining what is right and forbidding what is wrong, and those will be successful.’ In other verses, Allah SWT exhorts us to collaborate with one another in righteousness and goodness, and to strengthen one another. Let us become conscious of our fard kifaayah. Let us revive the waqf system for everlasting thawaab and increased spirituality. Support Awqaf SA. Make your waqf today. Visit www.awqafsa.org.za for further information. Zeinoul Abedien Cajee [CA (SA) MEd] is the founding CEO of Awqaf SA.

Muslim Views . June 2022

‘Diatribe’ fails to address Erdogan’s about-face on Palestine THE diatribe of Hassan Huseyin Yigit (Jumping to Erdogan’s defence on Israeli ties, April 2022) has failed to address the concerns presented by Iqbal Jassat in his opinion piece, ‘Erdogan’s Israel outreach borders on the scandalous’ (Muslim Views March, 2022). Crucially, Yigit has made no

Letters to the Editor attempt to explain President Erdogan’s volte-face regarding the red line on his Palestine policy. ‘Subtleties of international diplomacy’, is a rather evasive and unsubtle way to deal with Erdogan’s about-face. Jassat’s views may very well be offensive to sycophants who follow Erdogan unquestioningly but consider the enormity of the insult felt by the Palestinian people who gained some succour from Erdogan’s stance in December 2020. As for the long-standing role of

Turkey in Palestine, there is precious little benefit that we can detect that Palestinians can feel grateful for. Turkey, not unlike the US, provides palliatives without making an iota’s difference in advancing the cause of Palestinian rights. Erdogan cannot show that his engagement with Israel has prevented the demolition of a single Palestinian home, the uprooting of a single Palestinian olive tree, the theft of a single square centimetre of Palestinian land and the building of a single settlement on Palestinian land by the apartheid Israeli state,

its army and illegal Jewish settlers. On May 11, a veteran Aljazeera correspondent, Shireen Abu Akleh, was killed while covering an Israeli raid in Jenin. Two days later, before her funeral, Israeli police stormed the St Joseph Hospital and then brutally attacked pall-bearers and mourners in the hospital precinct, using batons, some grenades and rubber bullets. This disgraceful and violent police action did not elicit so much as a murmur of condemnation from Erdogan. Erdogan should get on the right side of history so that Turkey can

join the growing international movement against the apartheid settler colonial state of Israel. This movement is now gaining increasing support from many millennial Jews in Europe and the US who have become thoroughly disenchanted with aggressive and oppressive Israeli settler colonialism. When the history of a free Palestine is written, Erdogan’s role in this liberation will most assuredly be carved in ignominy.

Gunvant Govindjee Ormonde, 2091

WISHING ALL MUSLIMS A BLESSED

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Muslim Views . June 2022

- ADVERTISEMENT FEATURE Share your qurbani with Sanzaf SANZAF COMMUNICATIONS ‘AND believe in the mercies of Allah SWT’ This past week, Sanzaf’s offices across the country have been a hive of activity as marquees have been set up and truckloads of goods were delivered. Operation Qurbani is an annual Sanzaf project commemorating the steadfastness of Prophet Ibrahim (AS) through the ritual sacrifice of qurbani. Sanzaf assists the public in practising the sunnah of Prophet Muhammad (SAW) by facilitating the sacrifice of animals in South Africa, Malawi and Mozambique. Sanzaf has a proven record of facilitating the sacrifice entrusted to the organisation in a way that ensures all sunnah are carried out relating to the treatment, storage and sacrifice of the animals. All sacrifices are performed in accordance with shariah and standards set out by the Society for the Prevention of Cruelty to Animals (SPCA). In Malawi and Mozambique, Sanzaf takes every effort to ensure that animals are sourced locally, supporting local economies, sustaining local farmers and reducing carbon emissions.

In the months preceding Operation Qurbani, Sanzaf’s caseworkers assess potential beneficiaries to ensure that the meat from the sacrificed animals reaches those who need it most. Some of the qurbani meat donated to Sanzaf is used in our food aid initiatives across the country. An investment of R15 for each qurbani sold by Sanzaf is allocated to the Masjid Waqf Fund, which provides assistance to masaajid in need of building improvements and/or renovations.

The South African National Zakah Fund partnered with Shaikh Ismail Gqamane from the Western Cape Shura Council at one of the youth leadership training workshops held at the Gugulethu Islamic Centre. The youth who attended were learners from Khayelitsha, Delft, Gugulethu, Langa and Surrey Estate. The youth leadership programme covers life skills training, decision making, career guidance and communication skills. Sanzaf is currently expanding its mentoring youth programme in Gugulethu to assist learners with extra tuition classes to improve their grades at school. Photo SANZAF COMMUNICATIONS

Qurbani distribution location in the Western Cape The Sanzaf Welfare and Distribution Team will be distributing meat in the following areas: Langa, Khayelitsha, Gugulethu, Crossroads, Bridgetown, Manenberg, Mitchells Plain, Paarl, Wellington, Vredenberg, Malmesbury, Chatsworth, Worcester, Salt River, George, Belhar and Elsies River. Sanzaf will be performing qurbani locally at R2 350 per sheep and R750 per share in Malawi and Mozambique. For more information visit sanzaf.org.za or contact 021 638 0965.

Hajj Abdul Hakeem Sydow and Shireen Kamaldien, staff members at the South African National Zakah Fund assess the livestock at Seratoga Farm to ensure that all livestock sacrificed meet all stipulated requirements. Photo SANZAF COMMUNICATIONS

R15 FROM EVERY QURBANI WILL GO TO OUR MASJID WAQF FUND

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Muslim Views . June 2022

The Islamic finance conundrum SHAIKHAH UMME ROOMAAN SOOFIE

DIMINISHING musharakah, murabahah, mudarabah, ijarah, sukuk and similar jargon are terms that have fast become universal. The allure of the ethical structure of islamic finance (IF) has led to a steady global shift, even amongst non-Muslims, towards the inclusion of ‘Islamic’ products and services within economics. The CEO of Refinitive, David Craig, said: ‘Islamic finance has so much in common with sustainable finance – one of the most significant trends in global business today.’ Although practised predominantly in Islamic economies, Islamic banking and finance offers an alternative system that incorporates a value structure not limited to only Muslims. For instance, in Malaysia, an Islamic state, the majority of the Islamic finance customers are ethnic Chinese who are commonly known for their intuition and for being financially savvy. Many have written on the potential of the Islamic financial principles and the belief that it holds the key to alleviating social and economic issues. However, since inception, Islamic banking and finance (IBF) has had its detractors. Certain

Islamic scholars and the general public have taken umbrage at its concepts and manner of deliverance. The system has faced an onslaught of accusations, such as mimicking the conventional system and marketing the rebranded haraam (forbidden) products as ‘shariah compliant’. Those who advocate its permissibility have been accused of serving their pockets instead of the religion and its higher objectives. There are those who prefer abstinence over judgement, and those who choose to grant the system and its scholars the benefit of the doubt. A range of opinions over any matter is not new to Islam. The religion has had to constantly adapt to change due to external matters, such as an unceasingly evolving world. Governance, social interactions and transactions have become complex, thus leading to the present predicament of disparity among scholars over contemporary issues. But, while we wait for the dust to settle over the disputes that scholars have over the permissibility or impermissibility of certain products and transactions, how do we navigate our lives in the interim? Allah Almighty has created man with a defined purpose – earning

rida’ Allah (the pleasure of Allah) through living a righteous life of submission, honesty, integrity, generosity, sacrifice, humility and contentment. Man is plagued by misunderstanding his true purpose and goal on this earth. This plague has caused much disruption and confusion in what should be a balanced, pleasant and simple way of life. The Noble Messenger of Allah (SAW) stated: ‘Verily actions are based on their intentions.’ (Bukhari 1:1) Whether we pray, trade, cultivate land, invest, conduct business or care for our families, we do it for the pleasure of our Creator, the Most High, with the intention and effort to conform all our actions to the Noble Quran and the blessed Sunnah. Allah SWT says: ‘The only saying of the believers, when they are called to Allah (His Words, the Quran) and His Messenger, to judge between them, is that they say: “We hear and we obey.” And such are the prosperous ones (who will live forever in Paradise). And whosoever obeys Allah and His Messenger, fears Allah, and keeps his duty (to Him), such are the successful ones.’ (An-Noor:51-52) While undeniable similarities exist between the conventional and Islamic financial systems, Islam accounts for a level of spirituality and accountability over and above the economic aspects

Wishing all a joyous

Eid Mubarak

of transactions. If is comprised of certain unique principles and restrictions as laid down by Quranic injunction and the Sunnah, such as the treatment of money as a medium of exchange and not a commodity; the requirement of profit and loss sharing for financial gain; and the prohibitions of riba (interest), maisir (gambling) and gharar (uncertainty). These restrictions render most conventional products and transactions antithetical to the sacred Islamic texts. Moreover, the Islamic economic structure, unlike its conventional counterpart (whose primary focus is financial gain), places equal emphasis on ethical, moral, social and religious dimensions with the objective of enhancing equality and fairness for the greater good of society. Form over substance or substance over form – are we to ignore these underlying principles and restrictions? Should we wait for the scholars to unanimously agree on matters and clear the fog? The world is capricious in nature but Islam is simple; our goals are simple.

advisory committee and is a known orator at Islamic events in South Africa. iConsult Africa is a bespoke Islamic finance and business advisory firm focused on alternative financial solutions based on Islamic principles. Their primary focus is to explore financial solutions with broader social economic impact and inclusiveness.

https://iconsult.africa/Home

Shaikhah Umme Roomaan Soofie [MSc Islamic Finance (INCEIF) certified shariah advisor and auditor (AAOIFI)] is a shariah researcher at iConsult Africa and a qualified Islamic finance expert. She currently heads the Islamic studies department at the HSBP institute of learning, serves in the fatwa

Shaikhah Umme Roomaan Soofie is of the view that we should trade, invest and conduct business in order to please Allah. Photo SUPPLIED

Muslim Views . June 2022

Focus on Finance

When emigrating one should consider Sars TINASHE CHIPATISO, a tax and corporate consultant at Nexia SAB&T, advises on the tax consequences of emigrating.

PROFESSIONALS are leaving South Africa, yearly. The reasons for emigrating include unemployment, crime and load-shedding. Emigration has adverse financial and tax repercussions. Sometimes, residents relocate on a non-permanent basis, intending to return later but for others, there is no returning. The permanence of relocating will likely result in the cessation of one’s tax residency in South Africa. It’s possible to leave South Africa and still be considered tax resident. It’s therefore apposite to know your objective so as to make informed decisions. This article excludes discussions on financial emigration associated with exchange control processes but advises on the tax

consequences of emigrating. As a South African tax resident, tax returns ought to be submitted to Sars. South Africa applies the residencebased tax system, wherein its residents are taxed on their worldwide income, regardless of where the income was earned, subject to certain exceptions. To become a non-resident for tax purposes, you must cease to be a South African tax resident as defined in the Income Tax Act. Your tax residency status is determined by whether you meet the ‘ordinary-residence’ test or the ‘physical-presence’ test. To become a non-resident for tax purposes, you must prove that you are no longer ordinarily resident in South Africa by illustrating the intention to become resident in another country. However, if you are a South African tax resident in terms of the physicalpresence test, you can end tax residency by remaining physically outside the Republic for continued periods of at least 330 full days after your departure

date from South Africa. When you decide to emigrate, there are tax implications worth consideration, such as Capital Gains Tax (CGT) from the subsequent disposal or deemed disposal of property, as well as ‘exit tax’. According to section 9H of the Income Tax Act, ceasing to be a tax resident triggers a deemed disposal of worldwide assets for CGT purposes, thereby creating a taxing event regardless of the assets not being disposed of, excluding South African immovable property. The tax costs could be material where you own assets, which would trigger the CGT deeming provisions. According to Sars, taxpayers are deemed to have sold all their assets (worldwide) at market value on the day they cease to be resident. The tax that becomes payable is known as ‘exit tax’. Exit tax is due on the day before taxpayers become non-resident for tax purposes and on which they are

deemed to have disposed of their worldwide asset base. Once they cease being tax resident, they will no longer be taxed in South Africa on their worldwide income but only on South African sourced income. When the tax residency status changes to non-resident, through emigration, Sars will deem there to be an additional period of assessment due during the tax year. Sars will require a provisional tax return to be lodged if the year’s taxable income exceeds R1-million. If an actual sale occurred then the assets are considered to have been disposed at market value. The taxes become due on the day the taxpayer leaves, even if the tax year has not lapsed. Departing South Africans are oblivious that exit tax is due and payable immediately when leaving, not at the end of the tax year when returns are filed. Additionally, departing taxpayers must inform Sars of their tax status change and must obtain Sars Tax Clearance Certificates to cease being South African tax residents. In conclusion, the taxpayer risks incurring possible penalties for non-

declaration and non-payment of taxes of up to 200% due to non-submission of exit tax. Sars could also spring a ‘jeopardy assessment’ on you at any time, where you will be forced to prove that you are no longer a South African tax resident and do not owe Sars tax on your worldwide income. If you tax emigrate later (or are forced to prove yourself non-tax resident), you will become immediately liable for exit tax, and Sars potentially has the right to work this out based on your current asset base rather than the one at the time when you left, which might be greater. Please note that the above is for information purposes only and does not constitute tax/financial advice. As everyone’s personal circumstances vary, we recommend they seek advice on the matter. While every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein.

For any queries or further information, please contact: Hassen Kajie (Entrepreneurial Business Services Director, Cape Town) Mobile: (+27) 82 333 3389; Email: hassen@nexia-sabt.co.za Yousuf Hassen (Entrepreneurial Business Services Director, Centurion) Mobile: (+27) 82 333 3376; Email: yhassen@nexia-sabt.co.za

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Muslim Views . June 2022

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Discovery Health offers members the first and only shariah compliant option in the medical schemes space DISCOVERY Health Medical Scheme (DHMS) has introduced the first shariah compliant medical scheme arrangement in South Africa following extensive collaboration and expert guidance from leading Islamic scholars. This arrangement meets a need of the Muslim community who require closer alignment of their current health funding arrangements with all aspects of their religious practices. DHMS, in collaboration with Discovery Health as its administrator, has also worked closely with the Council for Medical Schemes over the last two years to ensure that the Takaful principles on which the shariah compliant medical scheme arrangement is based, are implemented in a manner that is consistent with the Medical Schemes Act. The Shariah Compliant Arrangement is available to existing and new members of DHMS on all 23 medical aid plans, and while they cater specifically for members of the Muslim community, anyone is welcome to make this selection for a plan arrangement designed with shariah principles. Firoze Bhorat, chief marketing officer at Discovery said, ‘After engaging closely with the Council for

Medical Schemes, we’re excited to bring this innovation to market, effectively broadening access to medical scheme products to the Muslim community. The absence of such arrangements historically left many of the Muslim community uninsured, and we’re proud to be addressing this gap.’ Existing DHMS members can elect to have their current plan administered in accordance with the shariah principles, without any changes to their benefits or limits. This seamless process can be done within minutes either through an accredited financial adviser or, alternatively, on the Discovery app or on the Discovery website, at any time. ‘While the COVID-19 pandemic continues to significantly impact our country on multiple levels, it also clearly demonstrated to us the importance of placing our members at the centre of care,’ says Farzana Baba, head of Health Product Development at Discovery Health. ‘The past two years have challenged our healthcare system and shone a spotlight on the global focus on patient-centric care, and the need for improved quality of care and healthcare outcomes.’ Baba adds that innovation has never been more important in the

development of ground-breaking improvements to medical schemes, which ensure access is being provided to needed healthcare services which focus squarely on protecting people’s lives. ‘The Shariah Compliant Arrangement was developed with this in mind and in accordance with all shariah guiding principles and ethics, including the shariah law regarding the prohibition of interest. Participating members also have the assurance that their contributions, and balances remaining after the settlement of claims and other relevant expenditure will be invested, in conformance with shariah principles,’ continues Baba. ‘This resets healthcare funding not only for the Muslim community but also for any member of a medical scheme who prefers to have surplus funds generated by them invested in this manner,’ she explains.

Independently verified compliance with shariah principles An independent Shariah Advisory Committee was established by Discovery Health to secure upfront and ongoing compliance of all DHMS products and services that are marketed as shariah compliant.

The DHMS Shariah Compliant Arrangement will be subject to regular compliance reviews and an annual compliance audit by the advisory committee, comprising leading scholars who also serve on shariah boards both locally and internationally, as well as play instrumental roles in developing other Islamic products in South Africa. ‘Shariah compliant financial arrangements must meet the requirements found in Islamic Commercial Law and the broad principles of Islam, and we have ensured that the model used to create this arrangement for Discovery Health Medical Scheme, is compliant and based on Takaful principles,’ says leading shariah scholar and member of the Independent Shariah Advisory Committee, Mufti Ahmed Suliman. He elaborates further that, ‘The process involved creating a Takaful scheme in a manner acceptable to local and international Islamic scholars, and further ensures that no interest is earned or paid at any stage and there is no ambiguity in the contracts that are entered into by members, thus protecting their interests and assuring them that investments will indeed be managed in a shariah compliant manner.’

Farzana Baba, head of Health Product Development at Discovery Health. Photo SUPPLIED

The shariah compliant medical aid arrangement meets regulatory approval Lastly, we are grateful to the Council for Medical Schemes (the Regulator) for their inputs and constructive engagements over the last two years. These deliberations with the Regulator have culminated in the first ever shariah compliant arrangement of its kind in the country that meets all regulatory approvals to ensure adequate and full cover for our members. By opting into the arrangement, existing DHMS members as well as new members can be assured of peace of mind in having their health plan administered in a shariah compliant manner, which is available across all DHMS medical aid plans. Importantly, existing DHMS members ‘will continue to have access to their existing medical aid plan benefits when they switch to

a shariah compliant arrangement,’ says Baba.

Muslim Views . June 2022

Kimberley mourns tragic death of Moulana ASLAM MXOLISI TAWANA pays tribute to Moulana Danyall van Niekerk (19822022), who did much to empower the marginalised in business, and engaged the youth in activities to keep them away from gangsterism and drugs. I START my tribute with the Quranic verse in Chapter 2, Surah Al-Baqarah, verse 156, as we made Salaatul Janaazah and laid Moulana Danyall van Niekerk to rest on Tuesday evening, June 21, 2022, at Cape Town Road Muslim Cemetery, in Kimberley. The flags are flying at half-mast within the Muslim community of this Northern Cape town and South Africa as a whole, in honour of a fallen theologian who met his untimely death at the hands of some scumbags who allegedly kidnapped and murdered him. After Moulana’s disappearance this past Saturday, his lifeless body with bullet wounds was discovered by a passer-by in the vicinity of the Samaria Road informal settlement on the western side of Kimberley, on Tuesday, around 7a.m. I have known Moulana Danny, as we used to call him, since the day when we interviewed him for

a post at Sanzaf Northern Cape and subsequently appointed him to manage our Kimberley office. That was more than a decade ago. He did not work for very long as he left to assist his father, Marhoom Uncle Aslam van Niekerk, in his bicycle business while setting up his own diamond business. From the day I met this young man, we formed a strong bond of brotherhood and friendship. Even when I did not see him, I would hear someone from afar shouting ‘Mr Tawana, Mr Tawana, asalaamu alaikum’ and when I turned around it would be him. He was such a respectful lad and only addressed me as Mr Tawana and never in any other manner. Moulana was a family man through and through and would always be seen in the company of his wife, children and mother. He had a very tight bond with his mum and even introduced me to her. She also, from that introduction, only addressed me as Mr Tawana. The last time I met Mrs van Niekerk, before the janaazah of her son, was at Gariep Hospital when Moulana’s father, Uncle Aslam van Niekerk, was in hospital and she asked me to please make duah for her husband as he was very ill in the ICU.

After the funeral on Tuesday night, I went to console her and was touched when she started to cry and asked me what she was going to do after the departure of her dear son. All I could say to her was Allahu alam (Allah knows best). Moulana van Niekerk was a calm person who never raised his voice, and it was a joy to be in his company. He loved people and was very much a person who always wanted to know about the affairs of Muslims in Galeshewe. He constantly enquired how much progress we were making with the Galeshewe Islamic Centre and Masjidu Bilal project in our kasi, and supported all programmes of the Galeshewe Muslim Association. The picture I am using with this tribute was taken at the first mass street iftaar programme held in Galeshewe where he asked permission to do the adhaan (call to prayer). After this, he would thank me every time we met for having allowed him to do the adhaan that day. Moulana was involved in the diamond industry and was also linked to the Kimberley Diamond and Jewellery Academy (KIDJA) in our city, and he was very passionate about the development of this industry within the

historically disadvantaged communities. Moulana Danyall van Niekerk was the eldest of two in his family. He was born in Kimberley and was the son of Uncle Aslam and Aunt Dooriyah van Niekerk. He matriculated at Kimberley Boys High School and pursued a degree in B.Comm Accounting at the University of Free State. During his final year he quit his studies and went to Darul Uloom Newcastle, in KwaZulu-Natal, to train as an aalim (Muslim theologian) and graduated there after six years. Upon completing his studies, he returned to Kimberley and became a member of the Northern Cape Ulama Council (the Council of Muslim theologians), an affiliate of the United Ulama Council of South Africa. He was a keen sportsperson and participated in soccer and archery. He recently completed his archery instructors course and involved many of the youth in his sports activities. He always used to say that a youth in sports is a youth out of the streets, gangsterism and drugs. Moulana Danyal van Niekerk was short in stature but a giant in nature. And we will miss him tremendously. To the law enforcement

Moulana Danyall van Niekerk (1982 – 2022) giving the adhaan at the first mass street iftaar programme held in Galeshewe, Kimberley, in July, 2019. Photo SUPPLIED

agencies of our country: we implore you to hunt down those responsible for the murder of our brother and friend, and that they be brought to justice. Lieutenant Colonel Aggrey Magugu sah! bathathe Mogolwane. Moulana is survived by his mother, wife, five children and younger sister, and to them we say aluhlange lunge hlanga. Fare thee well, Moulana. Elakho indima ulifezile. May Allah grant Moulana Danny Jannatul Firdhous. Aslam Tawana is chairperson of the Galeshewe Muslim Association. aslamt@mtts.co.za

Muslim Views . June 2022

The land of the anbiya AMENA HAYAT reflects on her recent journey to Bayt al-Maqdis, the surrounding sacred environs and being part of a protest against Zionist occupation.

ON the grand occasion of the Isra and Mi’raj 124 000 prophets of Allah assembled to receive the Beloved of Allah. A land traversed by the anbiya, the ouliya, prominent Muslims of days of yore, the faqeers, the ameers – a wish of every Muslim to this day. In this blessed land, we paid homage to Ebrahim (AS) who lies buried in Masjid Khalil, in Hebron. The maqaams of Ishaq, Yaqub and Yusuf (AS) are also found in this magnificent mosque. Alhamdulillah, we paid respects to Musa (AS), who is interred near the ancient city of Jericho; Dawud (AS), whose maqaam is found on Jebel Sayhoun, in Jerusalem; Sulaiman (AS), whose maqaam is in the Al-Aqsa compound. Our visits included the maqaams of Salman Farsi and Rabia al-Adawiyya, at Mount of Olives. The tomb of Rahil (Rachel), the mother of Yusuf (AS), lies near Bethlehem; the

birthplace of Mariam (AS) and her chamber of prayer, are located in the Al-Aqsa compound and easily accessible to the visitor. The mimbar of the eminent Salahuddin Ayyubi, located within the Al-Aqsa mosque, is a copy of the original. The original, one of the masterpieces of Islamic art, was burnt down by a Christian fanatic (with a Zionist ideology), in 1969. The other original mimbar of Salahuddin Ayyubi stands in Masjid Khalil, in Hebron. The Mosque of Hadhrat Umar al-Khattab (RA) is situated in the Al-Aqsa compound, built where he performed salaah subsequent to his victory in Jerusalem. It lies in the Christian Quarter of the compound and is open for worship. Umar al-Khattab (RA) played a prominent role in the legacy of Jerusalem. Throughout history, he left an indelible mark on the minds of Muslims – not least of all here. Upon his victory in Jerusalem, when invited by the Patriarch to perform his salaah in the church, he declined, as this would have set precedence for future generations. That was Hadhrat Umar the Just. Our ten-day stay in Ramadaan

was God-sent. To be among the oppressed is soul-lifting. Some of the most memorable moments were making iftaar with our Palestinian brothers and sisters on the vast compound of the Al-Aqsa Mosque. This became a ritual for me. The kahwa was most satisfying. Indeed, the spirit of sharing is typical of all Eastern people. Many – if not most – have lived under occupation, not knowing anything different but their spirit and resistance to oppression continues unabated; a spirit akin to that of Salahuddin Ayyubi and the courage of Hadhrat Ali (RA). Alhamdulillah, participating in a protest after Fajr was spiritually uplifting; taking oaths to protect Al-Aqsa was exhilarating! A bonding that has left me connected. The highlight of the trip was an invitation to a refugee camp. It was an eye opener. Surrounded by Israel’s separation walls, the height of which I have never seen before, live 5 000 refugees in an area quite visible to the eye. Built on the pretext of protecting themselves from the Palestinians, it has achieved its aim. The vigilant eye of the ruthless oppressor loses sight of

nothing. The life of a Palestinian is under constant surveillance and restraints. Victimised by discriminatory barriers where, aside from side roads, driving on main roads is prohibited; such degrading and inhuman treatment of the Palestinians is the norm. Water supply is restricted to twice a month! Drinking water is unaffordable, electricity is a huge problem, business enterprise is not viable as one-third of the income is usurped by the government. Travelling is forbidden. A man aged 50 spoke of his imprisonment; his last visit to Al-Aqsa was 23 years earlier. The status of a refugee is one that robs humans of dignity, the birthright of all. But, beset by fear, the finger rarely leaves the trigger! One has a feeling that fear looms large in the life of the oppressor. The full, bulletproof armour and their firearms give them a sense of bravado, a sense of false security. From the camp we were taken to Bethlehem for iftaar. Once again, we were treated to the all-embracing hospitality of the people of the East. We were served with a scrumptious meal in the open, with a fire burning to keep us warm. The aroma of

The writer with a young Palestinian who has known no life other than that of a refugee in occupied Hebron. Photo SUPPLIED

brewed kahwa filled the air. The baklava, the best I’ve had. The last Jumu’ah of the holy month of Ramadaan saw a mass of humanity, and nothing beyond. To facilitate a quick exit, to be on time for departure to Tel Aviv, we chose to read Jumu’ah under the olive trees of CONTINUES ON PAGE 26

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Muslim Views . June 2022

New book on the Ka’bah fills a void

CONTINUES FROM PAGE 25

the Al-Aqsa compound. But, predictably, the gates leading from the precincts of the Al-Aqsa compound were already teeming. The chances of getting out seemed slim but, Alhamdulillah, in due course, we were out of the Old City and in time for departure to Tel Aviv. En route, we broke our journey for iftaar at the holiday resort city of Jaffa. It offered a most picturesque beachfront, the likes of which I have not seen before. With a heavy heart I reminisced – this was once Palestinian land. Shamelessly usurped. The streets of this quaint old city of Jaffa bustled with Muslims and Jews alike. The ancient structures of Jaffa brim with history. For iftaar, we settled for nothing more than a pizza and drinks as our local currency was fast dwindling. To our great delight, we were treated to complementary soup and freshly baked rolls – once again, the generous Eastern hospitality at play. A visit to a beautiful and modern mosque in Jaffa, with tall slender palm trees and a blooming flower garden, optimistically marked the end of our stay.

RELEASED to coincide with the period of Hajj, The Ka’bah: Its past and future offers, in the words of the author, Shaikh Ismail Londt, ‘a doorway into our knowledge of the Holy Ka’bah’. Shaikh Londt embarked on this work acknowledging that there was a ‘void’ in his knowledge and his quest led him to Arabic literature that had valuable information on the history of the Ka’bah. The Ka’bah: Its past and future is a selection from the original Arabic works which has been brought to the English-speaking reader through painstaking translation and Shaikh Londt’s independent research of the Ahadith that address the future of the Ka’bah. The opening chapter covers key concepts such as the name, the Quranic definition and the sanctity of the Ka’bah. The book also covers the period from the time that Nabi Ibrahim (AS) was instructed by Allah (SWT) to go to Makkah, right up to the immediate past which covers the era from the time of Nabi Muhammad (SAW) to the rule of the Ottomans. The book concludes with Shaikh Londt’s personal reflections on the Tawaf which have helped him ‘come to terms with my personal relationship with the Holy Ka’bah’. The book, The Ka’bah: Its past and future, is available from The DU Centre. Send enquiries via the WhatsApp number, 076 650 7772, or visit the website: https://theducentre.co.za.

Seeing the Israeli occupation wall made a profound impact on the writer. ‘The height of which I have never seen before… the life of a Palestinian is under constant surveillance and restraint.’ Photo AMENA HAYAT

Earlier this month, the internationally renowned Pakistani scholar and orator, Allama Syed Shehanshah Hussain Naqvi (left), paid a short visit to Cape Town. In an interview with Muslim Views, he underlined the need for unity among Muslims to confront the ‘imperialist agenda’. He also spoke about the politics of Pakistan and the country’s prospects following the ousting of Imran Khan as prime minister. The interview has been published on our website: www. muslimviews.co.za

Muslim Views . June 2022

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Give qurbani, give love AISHA ADAM

AT the time of Eid-ul-Adha, your sacrifices provide fresh meat for families in need across the world. From Syrian refugees to victims of drought in East Africa, your generosity will allow many of our brothers and sisters to share in the joys of Eid. The Prophet (SAW) replied when asked what qurbani was: ‘It is the sunnah of your father Ebrahim (AS). For every hair of the qurbani you receive a reward from Allah SWT.’ (Tirmidhi). As we reflect upon the extraordinary sacrifice Prophet Ibrahim (AS) was willing to make for his Lord, we contemplate what true submission means. As we know, as Muslims, the significance of qurbani is steeped in tradition but also rich in a positive real-world impact. The sacrifice of qurbani is our sacred legacy. Since 1984, Islamic Relief has been dedicatedly working towards eradicating the scourge of poverty and alleviating the suffering of our sisters and brothers across the globe.

Islamic Relief’s global Qurbani Programme is the biggest single food-sharing programme of the organisation, which provided fresh halaal meat to more than 3 467 973 vulnerable people and families across 30 countries in 2021. From Palestine to Pakistan, Somalia to Indonesia, as well as communities right here in South Africa, your qurbani has reached many parts of the world. Currently, millions of people across the world are suffering from severe poverty, which leads to malnutrition due to their inability to access nutritious food. We live in a time where one in nine people worldwide battle chronic hunger. Nearly half of all deaths in children under five years old are due to malnutrition, which equates to three million children every year. Let us truly ponder over this reality, the reality that for many impoverished families, meat remains unaffordable, resulting in gaps in nutrition and health conditions such as malnutrition and anaemia, to name a few. By sharing your qurbani, Eid is more than a special donation,

rather, an important nutritional boost that provides to millions of suffering people all across the world. Meat is a critical source of protein to those who do not have. Our teams are on the ground, making it their mission to ensure only the best quality meat – all sacrificed according to Prophetic tradition and served in the best manner from start to finish. We do not compromise on quality, and we deal with local suppliers to help local economies flourish. The meat packs bring joy, happiness and smiles to millions of people and families who will only have meat during this period of the year due to their challenging circumstances. We believe in creating connections between our beneficiaries. Our teams across the globe are on site even after the qurbani distribution has concluded. We indulge in speaking and spending time with beneficiaries, ensuring that they have received what is due to them. Our aim in 2022 is to reach more people, support more communities and ensure we

DONATE ONLINE islamic-relief.org.za 0800 111 898 073 154 5369

can give hope and spread joy to suffering communities across the world. Your sacrifice can help from the world’s poorest communities through giving your qurbani and spreading your love. There are no deeds more beloved to Allah than those done in the first 10 days of DhulHijjah, and what can be more loving than sacrificing an animal and sharing the meat to those

most in need? To be a part of something bigger than ourselves is truly gratifying, help us make a difference this Eid-ul-Adha. We say that giving qurbani is a symbol of love. We extend our heartfelt wishes to you and your loved ones this Eid-ul-Adha. May you have a celebration filled with happiness, joy and love, ameen.

One in nine people worldwide battle chronic hunger. Nearly half of all deaths in children under five years old are due to undernutrition—that’s about three million children every year! Your donations have helped curb this staggering statistic. Photo ISLAMIC RELIEF WORLDWIDE

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Muslim Views . June 2022

The origins of the Strand Muslim community As part of the ongoing 200th anniversary celebrations of the Strand Moslem Council (SMC), EBRAHIM RHODA penned a series of articles for Muslim Views reflecting on the community’s founding, growth and development. IN part one, he presents some diverse views, including his own, on the origin of the Strand community and explains the term ‘free black’. Among the diverse views of the origin of the community are those of Peggy Heap and Faure de Kock who assume that the followers of Shaikh Yusuf of Macassar were the founders. The late Moulana Yusuf Karaan held the same view, while the late Imam Ismail Latief believed that his congregation was established in 1796. No documentary evidence has thus far been found to corroborate these views. Here follows the writer’s version.

The founding of the Strand Muslim community Muslims established a faithbased settlement at Mosterd Bay (present-day Strand) in the early 19th century. Abdol Sammat, an imam from Semarang, in present Indonesia, settled here with five

compatriots in 1822. Under the leadership of Imam Abdol Sammat, the settlement became one of the first sustained rural Islamic communities at the Cape. These people were the pioneers of the Strand Muslim community, 200 years ago. Imam Abdol Sammat’s testament, filed in 1832, enabled the tracing of his movements by using the Opgaafrollen (census) of the districts of Cape Town, Stellenbosch and Hottentots Holland. His movements coincided with the fervent activity of both Muslim and Christian missionaries, which was taking place at the Cape during the first three decades of the 19th century. The movement of imams moving into the interior and turning the slaves to Islam is confirmed by Wesleyan Methodist Missionary reports of 1817 and 1818. Prior to moving to Mosterd Bay, most of these Javanese had lived in abject poverty in the alleys and lanes in Cape Town. Their movement to farms in the rural areas could be seen as a hijrah (flight) away from poverty to greener pastures where they could sell their labour as artisans. Farmers allowed these carpenters, bricklayers, harnessmakers and other artisans to squat on their farms. Abdol Sammat was a knecht (male servant) on a farm of the Myburghs

in Somerset West, in 1820. His testament confirms that he was a ‘Mohammedaansche priester woonachtig aan Mosterdbaaij aan Hottentots Holland strand’ (Muslim priest residing in Mosterd Bay, Hottentots Holland beach) as reflected in the extract from the testament. Those Javanese who initially joined the settlement were vrijswarten or ‘free blacks’. Perhaps it is necessary to explain the term ‘free black’. Were they free in the true sense of the word?

Free blacks at the Cape: origins and status By way of background to the history of Mosterd Bay, it is necessary to understand the position of free blacks in Cape colonial society. Historians refer to slaves who had been set free as ‘free blacks’ and some also include convicts and political exiles who remained at the Cape after serving their terms. Tuan Guru, who was released from Robben Island in 1793, is a case in point. In addition, some free men of Asian origin who settled at the Cape were categorised as ‘free blacks’. The free blacks were predominantly from the islands of present-day Indonesia or from India, while a smaller number were of Mozambican and a few of

Chinese origin. Freed male slaves faced formidable disadvantages, which included prejudice, poverty, the inability to obtain credit and the extreme difficulty of obtaining gainful employment in the Cape’s oscillating and insecure economy. In most occupations, preference was given to the ‘poor whites’ of Cape Town. Both the Dutch and British colonial authorities did not regard free blacks as the equals of Europeans. The legal status of free blacks was ambiguous at best. Free blacks enjoyed certain privileges. They could buy and sell land and own slaves, if they could afford to, but they were also subjected to legal restrictions. The house of a free black could be searched without a warrant. Curfew regulations compelled

free blacks to carry lanterns at night and they had to obtain passes to leave Cape Town for a few days. In addition, they had to perform the duties of the fire brigade in the event of a fire in the city. Despite the restrictions on their movements, free blacks seem to have been relatively mobile in the pre-emancipation era. Some moved away from Cape Town into the interior even before Ordinance 50 of 1828, which made Khoi and free blacks equal before the law. Imam Abdol Sammat was listed as a free black on the Opgaafrollen of Cape Town, Stellenbosch and Hottentots Holland between 1810 and 1822. In part two, Rhoda discusses the factors facilitating the formation of a cohesive Muslim community. Ebrahim Rhoda was a teacher and principal at Strand Moslem Primary School for 35 years.

An extract from the testament of Imam Abdol Sammat.

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Hajj Maqbool & Mabroor

And [mention] when We made the House [i.e., the Kaʿbah] a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Ibrahim a place of prayer. And We charged Ibrahim and Ishmael, [saying], "Purify My House for those who perform ṭawāf and those who are staying [there] for worship and those who bow and prostrate [in prayer]." Surah Al-Baqarah v 125

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Muslim Views . June 2022

1976 and 1985 continue to haunt us to this day YUNUS OMAR

JUNE 27, 1985: at the height of the renewed and highly organised nationwide rebellion against the apartheid regime in South Africa, four South African compatriots vanished without trace while travelling between Port Elizabeth (now renamed Gqeberha) and Cradock. They would become known as ‘The Cradock Four’. Their names are scorched into South Africa’s proud history of resistance against, first, colonial oppression by the Dutch and the British, and then against racial-capitalist oppression under the National Party and those who aided and abetted the Nationalists. The names of ‘The Cradock Four’ were Matthew Goniwe, Fort Calata, Sparrow Mkonto and Sicelo Mhlauli. The savagery of the killings of ‘The Cradock Four’ was, in part, laid bare at the Truth and Reconciliation Commission (TRC) hearings. They had been stopped and kidnapped, beaten,

maimed, stabbed and killed, and their bodies burnt. Their families were not told of the whereabouts of their dead loved ones. As important as it is, the focus here is not on the lies and cover-ups of those who applied for amnesty for their killings. Rather, this article places into focus the lives of people like ‘The Cradock Four’, and asks whether their lives and deaths are truly honoured in post-apartheid South Africa. Coming at the end of the national holiday that we commemorate each year on June 16, now named Youth Day, this article focuses on an aspect of the lives of ‘The Cradock Four’ that is directly related to education. Three of ‘The Cradock Four’ were teachers, and their comrade Sparrow Mkonto worked for the South African Railways. All four were seasoned community activists, and had been arrested, detained and tortured before their murders in 1985. Matthew Goniwe and his close friend, Fort Calata, taught at the same school, Sam Xhallie Secondary School,

in Cradock, while Sicelo Mhlauli had begun his teaching career in Zwelitsha, King Williams Town, but was hounded out because of his political activism. He became principal at Archie Velile Secondary, in Dimbaza, and later accepted the post of principal at a school in Bongolwethu, Oudtshoorn. Sparrow Mkonto had been a student of Matthew Goniwe at Sam Xhallie Secondary School. All four of the murdered ‘Cradock Four’ had deep family-friendship roots that spanned several decades. For the purposes of this short piece, our focus is on their struggles for justice in their roles as teachers, teacher-principals and railway workers. All three used their work as a means of livelihood but also as a site of organising and recruiting people into the broader liberation struggle. The testimony of how they were killed should set aside any thought that apartheid was acceptable. It was a system based on a denial of people being fully human. Its founders, supporters

and its machinery of war maintained this inhumane system by murdering its opponents, if need be. This should never be forgotten, and ‘Youth Day’ must once again become a vibrant day of revisiting the lives and deaths of those who paid for our freedoms with their lives. ‘The Cradock Four’ had been part of the struggles of 1976, when young people in Soweto became an eternal symbol of intelligence and bravery in opposing draconian languageof-instruction policies in schools for indigenous Black Africans under the then Department of Education and Training (DET). These four young men, in the prime of their lives, worked tirelessly to establish civic organisations to fight for the rights of oppressed communities, and were part of struggles of ordinary people throughout their adult lives. Have we honoured their memories properly? The fact that the vast majority of our schools remain under-resourced, dangerous spaces for adults and young

people, is a stinging reminder that the promise of free, equal education has not been delivered. 46 years since 1976, and 37 years after the murders of three activistteachers and a railway worker, the daily schooling educational experiences of the vast majority of young people (almost all of them young Black children) are simply worlds away from the former Model-C schools in the leafy suburbs. We dare not live our lives claiming to be ignorant of this fact. If we truly ‘wish for our brothers what we wish for ourselves’, we must work actively to demand justice in the form of wellresourced schools, everywhere in our country, not just in the former ‘whites-only’ suburbs and schools of our country. Sources: https://sabctrc.saha.org.za/tvseries/episode33/ section2/transcript18.htm?t=%2BCradock+%2BFour&tab=tv; https://en.wikipedia.org/wiki/The_Cradock_Four;

Derek

Charles Catsam’s ‘Permanently Removed From Society’: The Cradock Four, The TRC, Moral Judgments, Historical Truth, And The Dilemmas Of Contemporary History.

Yunus Omar (PhD) lectures in the School of Education at the University of Cape Town. He writes in his personal capacity.

Muslim Views . June 2022

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Trust Muslim Hands with your qurbani AISHA ADAM THIS Eid-ul-Adha, you can give your qurbani with Muslim Hands for as little as R950. We offer qurbani in 12 locations around the world, ensuring your qurbani meat reaches the most impoverished and povertystricken communities. Here are six reasons why you should give your qurbani to Muslim Hands:

1. We only choose healthy animals Our teams are currently on the ground in several locations around the world, ensuring your qurbani animals are well looked after and healthy. Before your sacrifice is carried out, our teams inspect all the animals to ensure they are healthy and eligible for qurbani.

2. Conduct fair trade with local farmers We understand the importance of supporting local farmers so they too can earn a livelihood and feed their families. As such, our teams source your qurbani animals from local farmers in the various locations where we carry out your sacrifice.

We also work with the farmers to ensure that your animals are well fed and looked after, and our teams ensure that the animals are inspected beforehand.

3. Carry out stun-free sacrifice after Eid salaah At Muslim Hands, we ensure that your sacrifice is conducted after Eid salaah in a stun-free manner. We ensure that the sunnah practices of slaughtering are followed and that your sacrifice is carried out with best Islamic practices.

4. Distribute fresh meat on Eid Alhamdulillah, as soon as your qurbani animals are slaughtered, our teams set out to distribute fresh meat to poor and needy families in impoverished communities. Many of these families do not have the means to afford meat or food items to celebrate Eid and, as such, your qurbani allows them to also enjoy a hearty meal with their loved ones.

5. Tackle hunger globally Around the world, 811 million people suffer from hunger and for many, meat is an unaffordable

luxury. However, your qurbani ensures that poor and needy families receive fresh meat during the days of Eid, giving them hope and allowing them to celebrate the day, too.

This Eid-ul-Adha, follow the footsteps of the Prophet (SAW) and give your qurbani to help feed poor and needy families. We urge you to give your qurbani as soon as possible, as quotas get filled early and locations are removed thereafter. Visit muslimhands.org.za

to donate today or call us on 021 633 6413 and our staff members will readily assist. Alternatively, you can visit our offices at 30 Ernest Road, Rylands, and our teams will offer you one-on-one assistance. We pray Allah SWT accept from you and from us, ameen.

6. Reviving the sunnah It was the sunnah of the Prophet (SAW) to offer an extra animal for qurbani on behalf of the poor and needy who could not afford to sacrifice for themselves. This Eid-ul-Adha, you can practise this sunnah by offering a Prophetic qurbani with Muslim Hands. This year, we are conducting qurbanis in various locations globally: India, Niger, Sri Lanka, Mali, Senegal, Pakistan, Bangladesh, The Gambia, Mauritania and South Africa, and you can offer qurbani from as little as R950. You can also donate to our ‘Where Most Needed’ option and let our experts allocate your qurbani to a location (depending on where the need is highest). Allah SWT mentions in the Noble Quran, ‘Neither their flesh reaches Allah, nor their blood but it is your piety that reaches Him.’ (22:37)

Our staff on the ground ensures that fresh meat is distributed during the days of Eid.. Photo SUPPLIED

A Muslim Hands staff member distributes fresh meat to the poor and needy during our Qurbani 2021 campaign. Photo SUPPLIED

Muslim Views . June 2022

Discussions with Dangor

Responses to the murder of Shereen Abu Akleh According to the Palestinian Ministry of Information, at least 45 journalists have been killed by Israeli forces since 2000, writes EMERITUS PROFESSOR SULEMAN DANGOR.

ISRAELI forces killed a Palestinian American journalist for the Al Jazeera Media Network in the West Bank on May 11, while she was covering an Israeli raid on the Jenin refugee camp. The network condemned the ‘blatant murder’ that violates ‘international laws and norms’, and called Shereen Abu Akleh’s death a ‘heinous crime, through which it is intended to prevent the media from fulfilling its message’. Shereen Abu Akleh was among the highest-profile Palestinian journalists and a veteran of covering the Israeli-Palestinian conflict. She joined Al Jazeera in 1997 as one of the network’s first field correspondents. Since then, her voice, face and reportage have become a mainstay for Palestinian audiences.

The Palestinian Authority presidency condemned her killing as a ‘heinous crime’, saying that the murder was ‘part of the [Israeli] occupation’s policy of targeting journalists to obscure the truth and commit crimes silently’. Since 2000, at least 45 journalists have been killed by Israeli forces, according to the Palestinian Ministry of Information. though the Palestinian Journalists’ Union places the death toll higher, at 55 killed. Deny and deflect is Israel’s usual strategy for dealing with high-profile civilian deaths. The deflection comes in three forms: (a) the Palestinians killed the civilian/s (b) the victim was near a site from which Palestinian gunmen were attacking Israelis and got killed by accident and (c) the civilian was involved in an attack on Israeli soldiers or was a member of a Palestinian militant organisation. These were exactly the responses that emanated from

Israeli officials to the killing of Shereen Abu Akleh. However, a number of eyewitnesses — including two journalists who were standing next to her — disputed the Israeli version, saying there was no fighting in the area just before she was shot. ‘At this point, it is not possible to determine the source of the gunfire which hit her,’ Lt. Gen Aviv Kohavi, the IDF’s chief of staff, said in a video statement released the Wednesday evening. A senior Israeli official, in a statement sent to reporters, said that the military’s assessment was based on evidence that included video footage in which a gunman is heard saying in Arabic, ‘We hit a soldier, he’s on the ground.’ The Israeli military said that no Israeli soldiers were injured during clashes in Jenin on Wednesday and that the Palestinians in the video may have been referring to Abu Akleh. Calls for a full, independent and transparent investigation into the killing of the journalist are mounting, with world leaders demanding that those responsible be brought to book. Luis Miguel Bueno, the EU’s spokesperson for the Middle East

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and North Africa expressed shock by the killing. The UN human rights chief, Michelle Bachelet, stated that she was ‘appalled’ and that the impunity must end. Amnesty International’s secretary general, Agnes Callamard, said that the killing was ‘a bloody reminder of the deadly system in which Israel locks Palestinians’. Pakistan’s Prime Minister Shehbaz Sharif declared that the silencing of voices of those who tell stories of oppressed people is part of a deliberate strategy employed by Israel and India in Palestine and Occupied Kashmir. Iran’s foreign ministry spokesman, Saeed Khatibzadeh, strongly condemned Abu Akleh’s killing and said it shows what lengths Israel is willing to go to in order to prevent media from reporting the oppression of Palestinians. Omar Shakir, Israel and Palestine director for Human Rights Watch, said that the killing was part of a systematic approach by Israelis towards journalists covering the occupation. Christophe Deloire, secretary general and director general of Reporters Without Borders (RSF), stated that the killing of

Abu Akleh ‘constitutes a grave breach of the Geneva Conventions that mandate the protection of civilians, and of UN Security Council resolution 2222 on the protection of journalists’. Global media rights group, the International Federation of Journalists, strongly condemned the killing and demanded an immediate investigation. The Department of International Relations and Cooperation (DIRCO) of the Republic of South Africa condemned the killing of the Al Jazeera journalist. US State Department spokesman Ned Price said that ‘the investigation must be immediate and thorough and those responsible must be held accountable’. Despite international condemnation and demand for a full, impartial investigation, the Israeli military will not be opening an investigation into the death of Shireen Abu Akleh. There are several questions that the murder of Shereen Abu Akleh raises: How will the international community respond to Israel’s refusal to do a criminal investigation? Would the US and Europe have responded in the same manner if Shereen had been a Muslim and not a Christian? What would have been the US response had she not been a US citizen?

Muslim Views . June 2022

The haunting memories of jackboot-styled police attack on mourners Two high-profile funerals – stretched 35 years apart – of ANC Umkhonto weSizwe cadre, Ashley Kriel, and Al Jazeera’s slain TV journalist, Shireen Abu Akleh, flashed back hauntingly of how police in Cape Town and Jerusalem shot at the mourners carrying the caskets of both personalities, writes MARLAN PADAYACHEE. JOURNALISTS worldwide make the news. They are normally not the news. Israel’s slaying of a brave TV presenter not only highlights the high death toll of media practitioners on the frontlines of wars and conflicts but shines a larger light on the apartheid, jackboot-styled bullying by Jews of Muslims in this Middle-East hot-bed of territorial tug-o-war. Friday, May 13, ushered more bad omens for the belligerent Jewish and Muslim people tangled in a historical conflict in one of the world’s hottest zones of a tit-for-tat fight in an ancient battleground: it took the brutal slaying of an intrepid TV journalist, Shireen Abu Akleh (1971-2022), to put the spotlight on a decades-old intra-nation

conflict – again. The driving reality of war – already raging over months in Ukraine at the cost of the lives of half-dozen journalists on assignment as casualties of war, and thousands more with Russia – came home when Israeli police baton-charged and beat up flagwaving Palestinian mourners – even attacking the pallbearers carrying the iconic 51-year-old journalist’s casket in the old eastern quarters of Jerusalem. An awestruck world watched in deep disbelief and shock. In a heart-stopping moment, the coffin came embarrassingly close to falling on the cobbled street. As the sun sets for sundowners on Fridays, many of us retreat to the TV screens to catch our breath and strikingly, haunting memories flashed on the big screen of apartheid’s jackbootstyled attacks on resisters to its racially-inspired political policies. Here journalists were caught in the crossfire and were not spared a quarter. Tel Aviv’s hard-nosed blackjacks showed no empathy, sympathy or humanity for a funeral procession. Funerals are moments of solace, sadness, strength, succour and a closing chapter as bereaved families give

loved ones a dignified and fitting send-off to the Great Blue Skies. No. Not at all. The regime’s battle force will have none of the human face to welcome the grieving Palestinians in this sacred heartland of the birthplace of Jesus Christ, now occupied by Tel Aviv as its capital. Closer to home, Struggleera journalist and my one-time political bureau chief, Zubeida Jaffer, posted on Facebook the front cover image of her memoir, Our Generation, with a photograph of herself holding her daughter: ‘The awful attack on the funeral of journalist … took me back to the funeral of Ashley Kriel … police shot at the coffin and tried to forcibly remove the ANC flag … I see the coffin dancing grimly…’ Images and footage of the Israeli security forces attacking the mourners with stun grenades – to wrench Palestinian flags off the cortege – was bad PR (publicrelations) before worldwide viewers for Prime Minister Naftali Bennett, before him hawkish and war-footing PMs, like Benjamin Netanyahu committed to repressing Palestinians. In death, a journalist who in 20 years had passionately focused on the plight of the vulnerable men, women and children – from the

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play: human rights lawyer Diana Buttu said: ‘The objectivity of Palestinian journalists is always questioned. We never question the objectivity of American or Canadian journalists.’ The UN Security Council has called for an ‘immediate, thorough and transparent investigation’. The cold-blooded murder has given the UN Special Rapporteur in occupied Palestine, Francesca Albanese, a good grasp of this ongoing conflict. In New York, the Committee for the Protection of Journalists (CPJ) reacted to the death of another journalist under fire, stating 45 journalists were killed in conflict zones this year, 23 in Ukraine – including seven journalists on war assignment – and altogether over 1 400 media practitioners were killed at the frontlines in the past 30 years. The media’s women workforce came out scathingly as the outrage grew: Noor Ibrahim of New Yorkbased TV, The Daily Beast, told the world: ‘Shireen Abu Akleh was killed doing her job.’ MARLAN

PADAYACHEE

a freelance journalist, photographer and media strategist and researcher and is a member of media organisations, SAFREA and SANEF.

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refugee camps to the bloody street battles of the West Bank, Hebron, Jenin, Ramallah, Jerusalem and border towns – became a national heroine, hailed as the voice of a persecuted people and her journey’s end into the inner sanctum of the Catholic Church for her final rites and burial next to her parents’ gravesites made world news. Al Jazeera TV news editors said they didn’t have to assign the household byline media personality to any frontline conflict – she just pitched at the very sound of gunfire and bombings with her crew – this time losing her life in her last assignment. Her wounded colleague, Ali al-Samoudi, will be a vital witness at the International Criminal Court. Palestine’s president, Mahmoud Abbas, successor to a long line of Palestinian Liberation Organisation (PLO) leaders, like Yasser Arafat – who signed the 1990s Oslo Accord with Israeli PM Yitzhak Rabin after a preCamp David peace talks brokered by US President Bill Clinton – will have nothing to do with Tel Aviv’s diplomatic note to hold a joint investigation: ‘They are the criminals and the criminals cannot investigate themselves.’ Double standards were also at

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