RABI-UL-AWWAL 1439 l NOVEMBER 2017
Vol. 31 No. 11
Celebrating the Prophet of Mercy Da’wah according to the way of the Prophet (SAW) - Page 4 Prophet (SAW): a timeless model in a time of liquid love - Page 6
‘Certainly you (O Muslims) have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the last day, and remembers Allah much.’ (33:21) Rabi-ul-Awwal 12 marks the start of much celebration for most Muslims as they celebrate the birth of Nabi Muhammad (SAW), who is described as ‘rahmatal-lil-alamin’ (a mercy to humankind). Yet, the iconic Green Dome over the qabr of Prophet Muhammad (SAW) in Masjid-un-Nabawi, in Madinah, Saudi Arabia, attracts believers to that blessed site throughout the year. See page 28 for details of Moulood programmes in and around Cape Town.
The Covenant of the Prophet (SAW) with the Monks of Mount Sinai - Page 3
St Catherine’s Monastery, at the foot of Mount Sinai, in Egypt: The Covenant of Prophet Muhammad (SAW) with the monks of Mount Sinai is one of the rare cases in which a Sunnah and a hadith have been transmitted consecutively by both Muslims and Christians. For details of this covenant, Photo 123RF.COM see page 3.
Shaikh Umar Faruq Abd-Allah visits SA SHAIKH Umar Faruq Abd-Allah, the renowned scholar from the United States, visited South Africa and toured Cape Town, Durban, Johannesburg and Pretoria from November 9 to 18. He is pictured addressing an estimated 800 women at Masjidul Quds, in Cape Town, on November 14. The shaikh inspired the women by reminding them that they have an honoured position in Islam and that they should transcend artificially imposed social barriers. He illustrated this message with a narrative of the lives of two exemplary woman contemporaries of the Prophet Muhammad (SAW). Nusaybah bint Ka’ab supplied water to the Muslim soldiers in the Battle of Uhud. When it appeared that defeat was imminent, she entered the battle in order to uphold the honour of the Muslim army. The second woman was Khawlah bint al-Azwar, who was well known for her leadership in battles of the Muslim conquests. In her heroic role in the Battle of Yarmouk, she led a group of women against the Byzantine army. An exclusive Muslim Views interview will be published in the next edition. Photo NAZMEH SCHROEDER
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Muslim Views . November 2017
No honour to the Prophet (SAW) through sectarianism and extremism THIS time of Moulood begs the question: how do we reconcile the extremism and the sectarian conflict we witness among Muslims in the world today with a faith that is founded on a single sacred text and the example of the last Prophet (SAW), whose pre-eminence is universally embraced by all Muslims, without dispute? Leading voices in the world today recognise that the Sunni-Shia conflict today is malevolently framed as one that has raged continuously for centuries since the demise of the Prophet (SAW). This is historically false. Also, any connection between Sunni-Shia religious differences and the conflict in the Middle East today is politically contrived. The USA and Israel have an alliance with the Saudi regime against Iran, not because the latter is a Shia state with nuclear ambitions but because Iran is a major oil producer with the power to resist the imperial agenda. Iran opposes imperial control over Middle East oil resources and the continued Israeli occupation of Palestine. Sunni-Shia religious differences are now routinely manipulated for geopolitical ends. This is the driver of extremism and sectarian conflict on a global scale. In return for Saudi oil, the imperialists offer the Saudis protection. It is in the interests of the USA and Israel to fuel extremism and to provoke sectarian conflict that destabilises the region, including Syria. It is that crude and simple. It is in this global context that the local sectarian tensions must be viewed. Dialogue between Sunnis and Shias have value insofar as they promote peaceful co-existence of the two sects.
There is evidently little hope that the historical schism that originated after the demise of Prophet Muhammad (SAW) can be resolved by Sunni and Shia scholars today. However, there are many reasons why Muslims, particularly in South Africa, must guard against diabolical attempts to provoke conflict with openly inflammatory rhetoric. The most important reason to guard against this conflict is found in the Quran and the Sunnah of the Prophet Muhammad (SAW). In Surah 6:159, Allah addresses Prophet Muhammad (SAW), saying: ‘Verily, as for those who have broken the unity of their faith and have become sects – you have nothing to do with them.’ While commentators say this verse refers mainly to the Jews and the Christians, it also relates prophetically to the ummah today. The verse implicitly condemns sectarianism of all kinds, including the present anti-Shia rhetoric that asserts a mutually exclusive claim to the truth. The eminent commentator Tabari states, in reference to Surah 6:159, that the Prophet’s (SAW) companion Abu Hurayrah is reported to have said that the verse is applicable to the Muslim community after the Prophet’s demise. Consistent with the Quranic injunction, the Sunnah of the Prophet’s (SAW) life, as a whole, reflects a commitment to end enmity and strife. He united warring Arab tribes and established the Quranic and universal ethic of proscribing compulsion in matters of faith. This proscription is inclusive of extremism and sectarianism. Despite Quranic admonishments and the exemplary model of the Prophet (SAW), misguided Muslims today have failed to realise the fundamental distinction between disagreement in principle and condemnation of the other. It is permissible and encouraged to express valid differences in matters of faith. It is simply wrong to condemn others for their beliefs and faith, and to launch scandalous campaigns of vilification against them. This is the position of countless eminent Muslim scholars internationally, including one who recently visited our shores, Shaikh Umar Faruq Abd-Allah. The latter specifically alerted local audiences of the agendas of political third forces provoking extremism and sectarianism among Muslims. Muslim extremist and sectarian advocates are a cancer in our midst. Let’s be aware that there is no honour to the legacy of Prophet Muhammad (SAW) by sectarian and extremist means.
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The Covenant of the Prophet (SAW) with the monks of Mount Sinai DR JOHN ANDREW MORROW THE Covenant of Prophet Muhammad (SAW) with the monks of Mount Sinai, attributed to the Messenger of Allah (SAW), was written in the handwriting of his cousin, Ali (RA), during the fourth year of the Hijrah, which dates to approximately 625 CE. Assuming the possibility that such dating was a later attribution, it is conceivable that the document was issued, or re-issued, during the Year of Delegations, which took place in approximately 630 CE. Not only have the monks from St Catherine’s Monastery consistently upheld its authenticity since the early days of Islam, so have the Jabaliyyah Arabs of the Sinai. Although Islamic Tradition has been passed down almost exclusively by Muslims, this is one of the rare cases in which a Sunnah and a hadith have been transmitted consecutively by both Muslims and Christians. According to historical record, the freedoms granted by the Prophet (SAW) to the monks of Mount Sinai, along with other communities, were honoured by the first four caliphs (RA), Abu Bakr, Umar, Uthman and Ali, as well as the Umayyads and the Abassids. The Covenant of Prophet Muhammad (SAW) with the monks of Mount Sinai is next attested by Muhammad ibn Sa’d al-Baghdadi (784-845), the early Muslim historian and scribe of al-Waqidi (748-822 CE), one of the earliest historians of Islam and biographer of the Prophet (SAW), in a document called the Treaty of Saint Catherine, which is cited in his Tabaqat or Book of Major Classes. If Ibn Sa’d simply provided a summary of the major points, Ismail ibn Kathir (1301–1373), the Hadith scholar, Quranic commentator, jurist and historian, describes the document in meticulous and minute detail, paraphrasing every single article. Speaking of the period right after the Treaty of Hudaybiyyah, he relates the following in his Qisas al-anbiya or Stories of the Prophets: ‘It was about this time [after the Treaty of Hudaybiyyah] that the Prophet granted to the monks of the Monastery of St Catherine, near Mount Sinai,
his liberal charter by which they secured for the Christians noble and generous privileges and immunities. ‘He undertook himself, and enjoined his followers, to protect the Christians, to defend their churches and the residences of their priests, and to guard them from all injuries. ‘They were not to be unfairly taxed; no bishop was to be driven out of his diocese; no Christian was to be forced to reject his religion; no monk was to be expelled from his monastery; no pilgrim was to be stopped from his pilgrimage; nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Muslims. ‘Christian women married to Muslims were to enjoy their own religion and not to be subjected to compulsion or annoyance of any kind. ‘If the Christians should stand in need of assistance for the repair of their churches or monasteries, or any other matter pertaining to their religion, the Muslims were to assist them. ‘This was not to be considered as supporting their religion but as simply rendering them assistance in special circumstances. ‘Should the Muslims be engaged in hostilities with outside Christians, no Christian resident among the Muslims should be treated with contempt on account of his creed. ‘The Prophet declared that any Muslim violating any clause of the charter should be regarded as a transgressor of Allah’s commandments, a violator of His testament and neglectful of His faith.’ Dr John Andrew Morrow (Imam Ilyas Islam) is a Full Professor at Ivy Tech Community College of Indiana. In addition to receiving his PhD from University of Toronto, he has completed the full cycle of traditional Islamic seminary studies both independently and at the hands of a series of Sunni, Shia and Sufi scholars. He has published a number of articles and several books, including ‘The Encyclopedia of Islamic Herbal Medicine’, ‘Islamic Images and Ideas: Essays on Sacred Symbolism’ and ‘The Covenants of the Prophet Muhammad with the Christians of the World’. Courtesy: johnandrewmorrow.com.
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Muslim Views . November 2017
The dawah methodology of the Prophet (SAW) in our times SHAIKH EBRAHIM MTNOKOZISI MASEKO
IT goes without saying that the work of inviting others to Islam – dawah – is a responsibility of every Muslim, young or old, scholar or non-scholar. There are no restriction or limits of doing dawah as long as the injunctions of the Quran and Sunnah are not violated and the image of Islam is not harmed. In contemporary times, when one speaks about dawah, the first thoughts that often cross the mind are pamphlets, door-to-door campaigns, Christian-Muslim debates, social media Islamic posts and various other modern Islamic propagation methods, activities and programmes, with the objective of achieving immediate results. These methods are usually understood to be easy and necessary in order to efficiently reach out to as many people as possible. These modern dawah methods and high expectations in terms of results are innocent, obvious outcomes of the love of Islam and desire to execute the command of the Prophet (SAW), as narrated in the hadith of Abdullah ibn Amr ibn al-As, where the Prophet (SAW) is reported to have said: ‘Convey about me even if it be one word.’ However, as good, innocent and efficient as these methods may appear, they lack key dawah components, which were evident in the method of the Prophet (SAW) which, if incorporated into our modern dawah methods, will be more effective and have more
Shaikh Ebrahim Maseko, seated second from left, has been Imam at Rockville Masjid, in Soweto, since February 2015. He is also an Honours student in Religion Photo IQBAL TOBELLO/ AWQAF SA at University of Johannesburg.
barakah. I want to focus on three key dawah methods of the Prophet (SAW): good character and good relations with people; a focus on effort and not achievable results; and sharing the pain and difficulty of others (empathy). The entire lifestyle of the Prophet (SAW) was dawah in itself, and there are numerous lessons that can be drawn from it. In fact, Allah commands us to emulate the Prophet (SAW) in the Quranic verse: ‘Certainly there is an excellent example to emulate in the messenger of Allah for whomsoever that yearns for Allah and the last day and remembers Allah abundantly.’ (33:21) The aspect of dawah which was always evident in the lifestyle of
the Prophet (SAW) was good character and good relations with people. This was the most important aspect of dawah that aided the growth of Islam during his life. The people of Makkah, young and old, mushrik and nonmushrik could testify about his good conduct since they knew him as al-Amin (the Trustworthy) and al-Saadiq (the Truthful) even before his prophethood. There are numerous examples that point to the excellent conduct of the Prophet which led to the conversion of many, and these suggest that how we live our lives is a form of dawah. People pay far more attention to how we conduct ourselves than they do to what we say. This means that our speech and call to-
wards Islam has to be consistent with our actions: ‘O you who believe, why do you preach what you do not practise? Despised in the sight of Allah is such an act.’ (Quran 61:2) ‘Do we call people towards good and forget about ourselves while we are readers of the scripture, do we not think?’ (Quran 2:44) We should not make the mistake of assessing our actions based on results rather than our intentions. It often happens that people stop their efforts of calling towards Islam because they don’t see their actions bearing results on one hand but will boast of the number of people who have accepted Islam through their efforts, on the other hand. Our duty is not to be obsessed with results but rather to concentrate our efforts: ‘Indeed, you will not succeed in guiding whomever you like for it is Allah who guides whomsoever He wishes. He knows best regarding those who are guided.’ (Quran 28:56) This verse was revealed to remind the Prophet (SAW) of the limitations of his role as the Messenger of Allah. His task was not to choose who deserves to be guided, and the verse reminded him that, on his own, he does not have the ability to change the hearts of people. In contemporary times, availing ourselves to assist by way of skills, knowledge, wealth and so on resembles the sunnah of the Prophet (SAW). It is an integral part of dawah that non-Muslims benefit
from Muslim organisations doing social welfare work. We might not see the tangible results of these benefits but the effort itself suffices, as long as we dedicate ourselves in the best way possible, and are sincere because Allah only requires best effort and sincerity from us, not results. Such dawah activities should be the beginning of reaching out to nonMuslims, not the end. We should seek other, similar methods of dawah, such as playing a significant role in our country in terms of socio-economic justice, poverty alleviation, fighting against crime, building social cohesion by playing a role in providing skills, quality education and socialising with people, not only in our spaces but in their spaces as well. Imagine spending a day or two in Soweto or Alexandra as a guest in a house of a friend or worker just for the sake of socialising with people and getting to understand them better for the sake of Allah. As Muslims, it is important to be conscious of the fact that the way we lead our lives can be a powerful tool in inviting others to Islam, provided that we try to live a life inspired by the beautiful teachings of Islam. May Allah grant us the ability to comprehend and practise His teachings so that they transform us and we can help in transforming the world around us. This is an abridged version of a Jumuah lecture delivered on October 6 at Masjidul Islam, in Brixton, Johannesburg.
Muslim Views . November 2017
Prophet Muhammad (SAW): A timeless role model in times of liquid love VANESSA RIVERA DE LA FUENTE
PHILOSOPHER Zygmunt Bauman said that we live in times of ‘liquid love’ – where relationships are fleeting, lack depth, honesty and warmth. People seek bonds with no accountability. This kind of link, based on hedonism, leaves in its wake a lot of pain and disappointment. Warda* and Ridwan* are Muslims from the Cape Flats. A while ago, she accepted his marriage proposal. Warda, highly educated and inspired by Sayyida Khadija (RA), didn’t reject Ridwan due to his financial limitations. Rather, she took this as a test to strengthen her faith and cultivate appreciation for her future husband. Ridwan introduced Warda to his family, gave her an engagement ring, got the blessing of Warda’s father and all agreed on celebrating a nikah soon. Six weeks after this, with no explanation to her or her father, Ridwan broke the engagement through a WhatsApp message. Warda learned that Ridwan cheated on her and defamed her among his friends as a ‘gold digger’. He even boasted publicly of terminating the relationship and allowed his ‘special friend’, Rita* from Elsies River, to stalk Warda. Heartbroken, Warda took the split as part of the realities of life. What truly devastated her was Ridwan’s behaviour. She expected that he would act with adab and compassion, not subjecting her to such affliction.
A marriage to be blessed with love and harmony – in a world of fleeting relationships built on hedonism and half-truths – should be based on the example of Prophet Muhammad (SAW) who, as husband, is a timeless role model for believing men to follow Photo SUPPLIED today.
In the era of liquid love, did Warda get lost in expecting decent treatment from a Muslim man? Not at all. Islamic teachings have no expiry date for Muslims, who have a consistent example in Prophet Muhammad (SAW). For men, he is an inspiration to be righteous whether as a suitor, fiancé, husband or ex-partner; for women, a guidance on the standards we must demand. Injustice in relationships and marriage is something Sayyidina Ali (RA) warned believing men about centuries ago, saying: ‘If the eyes of a female cries over a man that oppressed her, angels will curse him with every step he
walks.’ In Quran 33:21, Allah described Prophet Muhammad (SAW) as a model to emulate: ‘There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah.’ Our Prophet had many roles but being a husband occupied a large part of his life. Despite living in a misogynistic society as ours, this was never an excuse for him to stray from what is fair about relationships and marriage. His behaviour can be summed up in one sentence: He knew how to appreciate women as people, not objects.
For our Prophet, beauty was never above his wives’ personal qualities. He honoured them for their abilities, courage, wisdom and spirituality, never belittled them for their age, weight or flaws. He kept faith in Allah, knowing that shortcomings could be a blessing in disguise. Aisha (RA) was as intelligent as sharp-tongued and quick-tempered but that temper allowed her to survive, lead battles and a whole community in a men’s world. He (SAW) didn’t take women for granted. Hadiths recorded that he never expected them to be his maids. He did his part of house chores and motivated his wives to get knowledge and express their opinions. He never undermined their selfconfidence, rather, he boosted it, encouraging their talents or asking them for advice. Seeing women as God’s creatures with equal dignity as his, he was brave to be humble and apologised if he had to, never hiding behind a door, lying or blaming other people. He spoke his truth with honesty. If this did not work, he still had a chance to be a Muslim of excellence in the pathway of the Quran, fostering the kindest
and most compassionate separation. Antoine de Saint-Exupéry said that we are responsible for those we build links with. This means pondering the impact of our actions on others, especially regarding romantic bonds. For Muslims, this implies respecting the dignity of everybody’s life at all times, since we come from one source, to which we will return to be in Oneness. Despite Warda never receiving an apology from Ridwan, she forgave him in her heart and prays for him often. The experience was harsh but didn’t break her, rather, it equipped her with an awareness she now shares with other Muslim women and men about the value of fair and committed relationships in the framework of Islam. Although temptation of surrender to the easy dynamics of liquid love is big, Muslim men will always have in Prophet Muhammad (SAW) a strong beacon, showing that it is possible to rise above the banality of this current jahiliyya. Moulood-un-Nabi is a perfect occasion for Muslim men to reflect on their approach to relationships and get closer to Allah by committing to improve and make amends in this regard if they have to. Vanessa Rivera de la Fuente is a social educator and communication specialist, journalist and research consultant. She is also an independent scholar on women’s studies, religion and politics. * Not their real names.
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Muslim Views . November 2017
Celebrating the birth of the Prophet (SAW) 245 years ago SHAFIQ MORTON
ON June 28, 1772, a Swedish botanist, Carl Peter Thunberg, attended a religious function in Cape Town. He describes it in his Travels at the Cape of Good Hope in some revealing detail, though his assumption about the nature of the event being the Javanese (Malay) New Year is questionable. Thunberg talks about a house decorated with fabric that covers the ceiling, the walls, and the floor. He mentions a raised platform, a pillar and ‘bottles with nosegays’ and the burning of incense. He continues, ‘…before the altar lay a cushion, and on this a large book’. The women, says Thunberg, were neatly dressed and the men wore ‘nightgowns of silk or cotton’ sitting cross-legged on the floor ‘dispersed all over the room’. Thunberg describes ‘two priests’ wearing conical caps wrapped with turbans. He writes: ‘(At) about eight in the evening the service commenced…they began to sing, loud and soft alternately, sometimes the priests alone, at other times the whole congregation. After this, a priest read out of the great book that lay on the cushion before the altar…’ Thunberg assumes that the ‘great book’ is a Quran, and adds, ‘Between the singing and reading, coffee was served up in cups, and the principal man of the congregation at intervals accompanied their singing on the violin.’ Thunberg comments that this
The 18th century Moulood, performed in Cape Town, thousands of kilometres from its source, is also reflective of the Javanese village concept of slametan, loosely understood as a public gathering celebrating an event for the pleasure of Allah... man was a prince from Java, who had opposed the interests of the Dutch East India Company, and – for that reason – had been conveyed from his native country to the Cape, where he lived at the Company’s expense. This rich description offers us many insights into the practices of Cape Muslims over two centuries ago. While some say the function was an Eid celebration, my feeling is that it was a Moulood gathering. Indeed, a conversion of June 2, 1772, to an Islamic date reveals not Eid but Rabbi ul-Awwal 26, the month of the Prophet’s birth. Professor Suleman Dangor, Shaikh Abdul Taliep Baker and Shaikh Seraj Hendricks also propose that this could have been a Moulood in their writings. What is interesting about the function is how certain aspects of it have survived today, albeit in slightly different forms. The decorations, or ‘trimmings’ as we call them in the Cape, are most certainly a Moulood custom as is the burning of incense, or ‘meyang’. The placing of a mushaf – or text – on a cushion is also a tradition that survives today.
It was introduced to Java in the 16th century by Sunan Gunung Jati, or Sharif Hidayutallah, one of the Wali Songo, or nine founding saints, an ancestor of Tuan Guru. The bottles with ‘nosegays’ are most likely rosewater. Because there was ‘singing’, sometimes accompanied by a violin, this could not have been a Quranic reading as suggested by Thunberg. What is fascinating, though, is: who could the Javanese prince have been gracing the Moulood in 1772? Was it Tuan Sayyid Alawi? He wasn’t a prince but, as a Yemeni scholar, he had come from the court of Mataram in 1744. The 18th century Moulood, performed in Cape Town, thousands of kilometres from its source, is also reflective of the Javanese village concept of slametan, loosely understood as a public gathering celebrating an event for the pleasure of Allah. It may have its cultural aspects, yes, but that is not the argument. The argument is that gathering for Allah’s sake is socially beneficial. Indeed, in our social context – originally defined by oppression,
slavery and political exile – events such as the Moulood, the ratiep and the groot aande (lit. big nights) would have been rallying points. Those who decry them today forget that without these gatherings, the Muslim community at the Cape would probably have not survived. A packed room in 1772 tells us that Islam was thriving at the Cape, that it had leadership and that there was a strong sense of community – confident enough to allow strangers such as Thunberg to observe its gatherings, even if he was a bit confused as to what was going on. We have to remember that Thunberg, an evidently curious traveller, was attending a function held by the underclass of Cape Town, most likely away from the eyes of the authorities. In those days, the city was a noisy, filthy, grog-soaked place with brothels, opium dens and burghers as resentful of Dutch rule as the slave community. Indeed, life was hard. Floggings, being torn apart at the wheel, your nipples torn off with red-hot pincers, your bones broken with clubs, public executions
and limb amputations were all tools of the Dutch, whom the Persian traveller, Mirza Abu Taleb Khan, said were the cruellest to slaves he had seen. And just to add to the misery, the Slave Lodge at the bottom of Adderley Street was used nightly as a brothel. For those, whose body orifices were not even respected, gatherings such as Moulood would have offered much succour. The Sufic sense of the inviolability of the human soul, and other congregational practices led by the shaikhs, would have allowed the slaves to enjoy personal privacy in a world where there was none. To this effect, in 1825, Imam Muding – the son of a slave – told the British instituted Colebrooke and Bigge Commission on slavery that as imams they taught the slaves to believe that their souls were free. This was the one space, which owners could not violate. And when the Cape slaves participated in their ratieps, dhikrs and prayers, they were ‘free’. This ‘freedom’ gave them comfort, solace and hope. Consequently, suggest scholars such as Shaikh Yusuf da Costa, there must have developed in the Cape slave community ‘a greater attachment to God’. For slaves, discriminated against at every possible level, there was nothing else but God, this derived from the proclamation of faith: there is no God other than Allah – or to read it at the gnostic level – there was absolutely nothing, except Allah, this sustaining them through the hard days and long nights at the Cape.
Muslim Views . November 2017
Muslim stakeholders discontented with Halaal forum MAHMOOD SANGLAY
THE Halaal Consultative Forum of the Provincial Government of the Western Cape (PGWC), representing the Muslim community, including Halaal certifiers, businesses and NGOs, met on October 17 at International Peace College South Africa (Ipsa). The meeting was attended by 28 delegates, seven of whom represented the PGWC and 17 busiorganisations and nesses, researchers. The meeting was called to address a single agenda item, namely, the concern of stakeholders that the forum does not adequately represent the Muslim community. The forum therefore resolved to expand its membership to include Muslims from sectors dedicated to agricultural growers and producers, business organisations, communication specialists, women’s organisations, Halaal laboratories and practitioners in the health and pharmaceuticals sectors. However, much of the meeting was dedicated to interrogating whether the forum, in its present form, is an appropriate vehicle for Muslims to pursue their interests in the Halaal industry. The forum is a creation of the PGWC and its strategy is to grow the provincial economy by contributing to the Halaal component in the agri-processing trade value increase from R12 billion to R26 billion per annum. The Halaal industry’s contribution to this potential economic
Muslim members of the Halaal Consultative Forum, created by the Provincial Government of the Western Cape (PGWC), decided at a meeting on October 28 to review the government’s terms of reference. The forum appointed an interim coordinating committee (ICC) tasked, inter alia, with the responsibilities of consulting with the broader Muslim community, and proposing policy and strategic plans for the local Muslim interest in the Halaal industry. The ICC members appointed are, from left, Salaahuddin Darries, Rudewaan Arendse, Mymoena Arnold, Professor Ebrahiem Arnold, Shaikh Achmat Sedick, Ammaarah Petersen and Uthmaan Rhoda. Shaikh Achmat Sedick was unanimously nominated to represent all four major Halaal certifiers in South Africa on the ICC. Photo HALLID SMITH
growth in the province is 32 000 jobs. Part of the PGWC’s strategy is the erection of a R1 billion Halaal Industrial Park near Cape Town International Airport. According to Dr Dirk Troskie, Director of Business Planning and Strategy of the Western Cape Department of Agriculture, there are two forums, one for the industry and one for Muslims as a faithbased interest group. The former is presumably autonomous and will address business and economic issues.
The latter forum for Muslims, according to Troskie, is the vehicle for consultation with the Muslim community. However, the Muslim stakeholders on the forum, representing various businesses, Halaal certifiers, community organisations, academics and community leaders, have a somewhat different view of the role that the PGWC has framed for them. They believe that because the forum lacks any decision-making powers, it is designed to ‘rubber stamp’ decisions taken by the
PGWC and the Western Cape Investment and Trade Promotion Agency (Wesgro). In addition, they are of the view that the processes adopted by the PGWC and Wesgro lack proper consultation with the Muslim community and that key decisions taken thus far have already excluded Muslims. Members of the forum also emphasised the importance of playing a role in policy-making and strategic planning, and will present a proposal to the PGWC in this respect. This process will involve meetings of Muslim stakeholders in the absence of government with a view to plan and consult with the broader Muslim community. However, the PGWC will continue its secretariat and coordinating functions. Troskie added that if the PGWC envisages a continued role for a consultative forum representing the Muslim community, it should appoint a remunerated advisory board through regular procurement processes. Following the meeting of October 17, another meeting of the Muslim stakeholders was held at Ipsa on October 28. In this meeting, the stakeholders rejected the PGWC’s terms of reference, which effectively describes an advisory and supportive role for Muslim stakeholders. Members of the forum emphasised that Halaal belongs to all Muslims and that Muslims should collectively have the appropriate rights and powers to contribute to decision-making on whose inter-
ests the commercial and economic benefits of the Halaal industry should serve. The meeting also identified the need for a single, world-class Halaal standard sustained by appropriate governance and regulatory structures. In addition, there is also a need for education, training and capacity building for Halaal development as well as economic participation and empowerment of Muslims and Muslim-owned businesses in the Halaal industry. An innovative proposal was for the establishment of a Halaal consumer council (HCC) or a Halaal ombud to protect the interests of the consumer of Halaal goods and services and to adjudicate on complaints on Halaal from the public. The meeting appointed an interim coordinating committee (ICC) mandated to develop revised terms of reference that reflect the forum’s independence and autonomy. The committee is also tasked with the responsibility of drafting action plans to address relevant issues and to draft policy for the forum. The outcomes of the ICC’s work will be presented to a members’ plenary for approval before presentation to the PGWC. The growing interest in the Halaal industry and the opportunities it presents is forging vibrant engagements between Muslim religious leaders, Muslim businesses and Muslim civil society on the one hand and government and the major South African corporations with an interest in Halaal on the other.
Muslim Views . November 2017
Palestinians protest ‘betrayal’ by SA Government KWARA KEKANA
PALESTINIANS from various civil society organisations held a protest outside the South African Embassy in the West Bank Palestinian city of Ramallah on Monday, November 21. One protestor held a placard reading, ‘We stood firmly with your liberation struggle, too much to expect your support for ours?’ Another protestor held a poster reading, ‘South Africa can’t support our struggle for self-determination? Do no harm at least!’ Among those protesting were representatives from the Palestinian Popular Struggle Coordination Committee, Stop The Wall as well as well-known and respected Palestinian activists, including Bassem al-Tamimi from Nabi Saleh, Munther Amira and Salah Khawaja whom Ahmed Kathrada and the AKF had publicly backed when he was arrested by Israel late last year. In a letter submitted to diplomats at the SA Representative office in Ramallah, the Palestinians listed four recent incidents of ‘betrayal’ by South African officials. Their letter reads: ‘We are protesting today… against recent acts of betrayal of this struggle by some South African government officials. We are confident that many of you, the people of South Africa, will agree with us that Palestinians deserve better from your current government. ‘The Palestine Liberation Organization (PLO), the sole legiti-
Thousands poured into the streets of Cape Town on August 9, 2014 to protest Zionist atrocities in Gaza. This show of mass solidarity for the Palestinian struggle for justice by the people is, however, not reflected in the South African government’s actions. Palestinian activists have, in fact, labelled recent high level discussions between officials of the South African government and the Israeli apartheid regime as ‘acts of betrayal’. Photo SHAFIQ MORTON
mate representative of the Palestinian people, was among the strongest and most reliable supporters of your own liberation struggle during the darkest era of apartheid, while Israel was the apartheid regime’s best friend. ‘Please consider the following four instances of your government’s undermining of our struggle and of its own principles of supporting human rights worldwide:
‘According to Israel’s Ministry of Foreign Affairs, a ‘pre-arranged inter-ministerial’ meeting between Israel’s Minister of Regional Affairs, Tzachi Hanegbi, and the ANC’s International Relations Sub-Committee headed by South African Minister Edna Molewa, has recently taken place. ‘Hanegbi, an ardent advocate of war crimes against Palestinians, has recently threatened the Palestinian people with a ‘new Nakba’,
referring to the premeditated ethnic cleansing of a majority of the indigenous Palestinians around 1948 to create a Jewish-majority settler colony in their homeland. ‘Hanegbi voted this past January in favor of a racist anti-African law, which sought to compel nonJewish African refugees to self-deport by seizing their wages. ‘South Africa’s Department of International Relations and Cooperation has recently given a gift on
behalf of the South African people to the departing Israeli ambassador, Arthur Lenk, ignoring the Israeli government’s repeated, vicious – and sometimes overtly racist – attacks on the African National Congress (ANC). ‘South Africa’s Ambassador to Tel Aviv, Sisa Ngombane, has publicly supported an Israeli organisation promoting the Israeli military forces and spoken of ‘pressuring’ the South African president and government ‘to send ministers to Israel’. Furthermore, he has infamously claimed that Israel was justified in its 2014 assault on Palestinians in the occupied and besieged Gaza strip, when more than 500 Palestinian children were massacred. Instead of recalling him, the South African government has extended Ngombane’s term till the end of 2018. ‘The former South African Director General of International Relations and Cooperation and now SA Ambassador to the UN, Jerry Matjila, met in 2016 with his farright Israeli counterpart in an attempt to normalise relations with the Israeli regime.’ The Palestinian letter ends with an appeal to ‘immediately downgrade the South African Embassy in Tel Aviv to a liaison office’ until Israel abides by international law. The downgrade, the Palestinians explain in their letter, ‘is a most basic gesture of ending complicity in Israel’s decades-old violations of [Palestinian] human, civic and national rights’. Kwara Kekana is a member of BDS South Africa.
Muslim Views . November 2017
MJC takes up gender-based violence cause MISHKA DARIES
TO mark its support of the national 16 Days of Activism for No Violence Against Women and Children, the Muslim Judicial Council (MJC), in conjunction with the MJC Women’s Forum (MJCWF), has adopted a gender-based violence (GBV) awareness campaign. The initiative culminates in a silent march, themed ‘UNsilence Violence’, on Wednesday, November 29. The march, to Jakes Gerwel Drive, will start at 11am, from Athlone Stadium. After returning to the stadium, a programme by relevant stakeholders will be presented. GBV has currently reached pandemic proportions in the Western Cape, and is critically threatening the existence of healthy functioning societies in South Africa. According to a recent statistic report by the Medical Research Council, 40 per cent of men assault their partners daily, and three women in South Africa are killed by their intimate partners every day. ‘In Cape Town, the Cape Flats is the heart of violent crime, drug
abuse and gender-based violence, to mention only a few,’ Chairperson of the MJC Women’s Forum, Mualima Khadija Patel-Allie said. ‘The choice of route was strongly influenced by these facts as Klipfontein Road cuts through a large part of the Cape Flats, and is surrounded by areas affected by crime, poverty and unemployment, all of which are primary contributors for the alarming increase of GBV,’ continued Mualima Khadija Patel-Allie. The protest march has garnered support from the Public Protector, Department of Justice and Constitutional Development, the Western Cape Religious Leaders Forum, IHATA Shelter for abused women, Saartjie Bartman Centre for Women and Children, Rape Crisis, Islamic Relief as well as media partnerships with Independent Newspapers, Voice of the Cape Radio and iTV Network. The march will be followed by community awareness programmes in Delft, on December 3, and in Mitchells Plain on December 6. Mishka Daries is Head of Media and Communications at the MJC.
TO mark the start of the annual campaign of 16 Days of Activism For No Violence Against Women And Children, the Islamic Unity Convention’s Women’s Forum presented certificates to a number of mothers for successfully completing a ‘Training the trainers’ seminar series held at the studios of Radio 786. The seminar was part of the Women’s Forum’s Pathways to Woman and Manhood Project. ‘We view this project as a means by which we can stop the cycle of violence and disregard for women in society,’ said Magboeba Davids, chairperson of the IUC Women’s Forum. Displaying their certificates after the completion of the training seminar are (from left): Cathleen Lot, Fadwa Abrahams, Ayesha Chafeker, Qaadirah Mohammad, Hudaa Syster, Roudah Murad of Elegant Muslimah, Magboeba Davids, chairperson of the IUC Women’s Forum, Nashita Allie, Zaakira Moses, Mymoena Small and Mishka Abrahams. Photo SUPPLIED
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Muslim Views . November 2017
Supreme Court of Appeal rules closure of CT Refugee Reception Office unlawful NURUDEAN SSEMPA
A RULING by the Supreme Court of Appeal on September 29, 2017, nullified a decision taken by the Department of Home Affairs (DHA) to close the Cape Town Refugee Reception Office (CTRRO). This ruling comes after the Legal Resources Centre, on behalf of asylum seekers and other organisations, appealed a decision by the Western Cape High Court, which supported the DHA’s decision, despite opposition to the closure from civil society and asylum seekers, and following two previous High Court orders and a Supreme Court of Appeal order declaring its closure unlawful. After consulting with interested parties, including a number of civil society organisations, and going against the unanimous view that the closure of the CTRRO would impact on the human rights of asylum seekers, the DHA made a decision for a second time, on January 31, 2014, to close the CTRRO. In the Supreme Court of Appeal judgment, the court found that the decision to close the CTRRO is irrational and unlawful. The court found that the director general had ignored relevant factors when making his decision and that there is a level of demand and need for the CTRRO that must be considered, referring to the backlogs in the office. It stated, ‘He also failed to
The Department of Home Affairs was given until March 2018 to reopen and maintain a fully functional refugee office in Cape Town. properly consider whether the Cape Town Refugee Reception Office was necessary for the purposes of the [Refugees] Act.’ The court found that the contentions of the DHA that there were difficulties obtaining premises, that the Refugees Act does not allow for satellite offices and that ‘substantial additional resources are required…have no merit’. The Supreme Court of Appeal also referred to the international obligations of the DHA in providing opportunities for refugees and asylum seekers to exercise their rights. The Department of Home Affairs was given until March 2018 to reopen and maintain a fully functional refugee office in Cape Town. ‘We welcome this decision by the Supreme Court of Appeal and we believe reopening the Cape Town Refugee Reception Office will help refugees live a more dignified life,’ points out Ramadhan Wagogo, of Muslim Refugee Association of South Africa (MRASA). The ability of asylum seekers to access refugee reception offices to apply for permits and to support
themselves and their families, as well as integrate into their communities while their asylum applications are processed, are critically important if asylum seekers are to enjoy their human rights. The ruling was therefore celebrated by the refugee community in Cape Town, many of whom had to struggle to raise money to go to Durban or Johannesburg to renew their documents. ‘The closure of urban refugee reception offices had undermined the asylum process, which is not in the national interest,’ says Miranda Madikane, Director of the Scalabrini Centre, which offers development and welfare programmes to the migrant and local communities of Cape Town. Photo Caption – MRASA hamper Hawa Mohammed Omar, a refugee from Somalia, leaving her home off Robert Sobukwe Road, in Bellville, to sell tea, a business she has been operating for the last eight years. Refugees face a number of problems when they come to South Africa. These include a lack of jobs because many lack employable skills, language barriers and unnecessary delays in processing their migration documentation. Photo CHENYAO ZHANG
Muslim Views . November 2017
Mazda Southern Africa’s 3rd birthday celebration
Ashref Ismail, who shares monthly motoring news with Muslim Views’ readers. Photo SUPPLIED
ON October 1, 2014, Mazda Southern Africa started operating from its Midrand-based head office as an independent national sales company. A full sales and service dealer network was put in place to operate in South Africa, Namibia, Botswana and Swaziland. In the short three years since operations began, Mazda has introduced several well-engineered and competitively priced new models showcasing Mazda’s KODO design philosophy and SKYACTIV Technology. In addition to new products, Mazda has also announced a number of initiatives that exhibit the company’s defying convention brand motto.
These include an industry first three-year unlimited kilometre factory warranty, three-year unlimited kilometre roadside assistance and three-year unlimited kilometre service plan on passenger vehicles, while the BT-50 Customer Care Plan was introduced to assure a like-for-like courtesy vehicle for BT-50 owners. In February 2017, the company announced Mazda’s LIFETIME Parts Warranty, another industry first, where Mazda commits to the repair or replacement of any part fitted as part of a retail repair that fails to perform its normal function. The repair or replacement will be without any charge to the vehicle owner for the lifetime of the vehicle being possessed by the owner. Mazda made a business decision to not pursue fleet or rental business but to instead become the brand of choice for the private buyer and the business buyer who behaves like a private buyer. The company continues to work towards positioning the brand as a value-based premium alternative to attract a full spectrum of buyers into the Mazda brand. This business strategy has significantly improved resale values and saw the company leap from selling just over 4 500 units
in 2014 to over 12 000 in 2016. Under the leadership of recently appointed Managing Director, Craig Roberts, Mazda’s market share is already at 2,4 per cent, and the company is well on track to achieving the 2017 sales target of 13 000 units. Mazda Financial Services has also made impressive strides, with over 8 000 WesBank financed customers recorded since launching the finance retail partnership in February 2015. Forging its own strategic direction, Mazda’s focus has always been on building solid dealer partner relations. This strategy has proven to be a success with evident results from the 2017 NADA DSI Awards. Mazda Southern Africa was presented with a gold award, ranked within the top 25 per cent of manufacturers, and is now amongst the most investor friendly brands in South Africa. ‘The future is very exciting, with a new generation of Mazda vehicles that will introduce the next level of SKYACTIV Technology. ‘We also look forward to the imminent launch of Mazda Foundation. ‘Together with our dealer network, we are committed to steadily growing the Mazda
AT the annual SA Guild of Motoring Journalists’ Awards ceremony held on November 14, in Wynberg, Johannesburg, Ashref Ismail, Motoring Correspondent for Muslim Views, scooped two awards: one, ‘Highly Commended – Category Radio’ for his popular, weekly radio show, ‘Bumper2Bumper’ on Channel Islam International, and a special ‘Lifetime Achievement’ award. This is the fifth time that Ashref has won an award in the radio category. The Lifetime Achievement award took him completely by surprise, as he said, ‘I always thought that these awards were given to retired people!’ The guild awarded him the achievement award for his contribution to road safety, motoring journalism and furthering the objectives of empowerment and capacity building among the youth through his part-time lecturing and coaching and mentoring interventions. Presenting the Lifetime Achievement award to Ismail (left) is Bernard Hellberg, chairman of the Photo SUPPLIED SA Guild of Motoring Journalists.
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Muslim Views . November 2017
Ford signs up as official Orlando Pirates vehicle partner ASHREF ISMAIL FORD South Africa is now the official vehicle sponsor for Orlando Pirates, bringing two of the country’s most popular vehicle and sporting brands together for the first time in a three-year partnership. Ford South Africa and Orlando Pirates Football Club are proud to announce their partnership agreement. The partnership agreement, which formally kicked-off at Orlando Stadium on September 26, 2017, encompasses a three-year deal in which Ford will supply Orlando Pirates with vehicles across its impressive portfolio, including the iconic Mustang, Ranger, Everest, Transit and the EcoSport. ‘Orlando Pirates is a household name in South Africa with a massive following and a proud heritage, as well as an impressive record in the Premier Soccer League,’ said Dr Casper Kruger, Managing Director, Ford Motor Company Sub-Saharan Africa region. ‘We are delighted to become the vehicle of choice for Orlando Pirates for the next three years, and look forward to the exciting opportunities this sponsorship presents, for both the club and Ford.’ Orlando Pirates, established in
Ford nails its colours to the soccer mast by sponsoring one of the country’s top soccer teams.
1937 and currently celebrating their 80th anniversary, is one of the most successful and recognised brands on the African continent. ‘Orlando Pirates is a brand that is synonymous with excellence, and steeped with a rich and proud history. The Ford Motor Company dates back to the beginning of the 20th century with the production of the Model T, a car that revolutionised the automobile industry and forms the basis for the vehicles we drive today.
‘With a combined history of 189 years, the merging of these two brands, which continue to make a huge impact on society, speaks volumes to the legacy that will be left behind by the journey that we’ll take from today and into the future,’ said Dr Khoza. Ford too, has an extremely proud South African heritage, with the local operation established in 1923. It is among the top three vehicle manufacturers in South Africa, with the locally as-
sembled Ford Ranger regularly topping the overall sales charts, and being exported to more than 148 markets around the world. Recent major investments in its Silverton and Port Elizabeth plants enabled Ford to start producing the sophisticated Everest sevenseater sport utility vehicle (SUV) for domestic and export markets, too. Both the trend-setting Ranger and Everest feature prominently in the fleet of vehicles supplied to Or-
lando Pirates. This is complemented by the muscular, attentiongrabbing Ford Mustang – which is South Africa’s top-selling sports car – as well as the segment-leading Ford EcoSport compact SUV. The compact Transit Connect and its larger sibling, the Transit Custom, will capably fulfil the club’s load-lugging roles for all its gear. Both vans have proven commercial vehicle credentials, including International Van of the Year titles in 2014 and 2013, respectively. ‘For two brands that have stood the test of time, like Ford and Orlando Pirates, innovation is not a choice, innovation is the norm. The association between these two brands is both fitting and opportune. It will help both brands go further,’ said Dr Khoza. About Ford Motor Company Ford Motor Company is a global company based in Dearborn, Michigan. The company designs, manufactures, markets and services a full line of Ford cars, trucks, SUVs, electrified vehicles and Lincoln luxury vehicles, provides financial services through Ford Motor Credit Company and is pursuing leadership positions in electrification, autonomous vehicles and mobility solutions. Ford employs approximately 202 000 people worldwide.
Muslim Views . November 2017
Hyundai again ranked among world’s top-valued brands ASHREF ISMAIL
HYUNDAI has maintained its position as one of the world’s 40 most valuable brands for the third year in a row, according to the latest Best Global Brands report from respected international consultancy, Interbrand. The carmaker retained its place as the world’s 35th most valuable brand and 6th most valuable automotive brand, despite challenging conditions in many global markets. Interbrand’s rankings are calculated using companies’ financial balance sheets combined with marketing activities while also reflecting each brand’s potential profit. The analysis assessed Hyundai’s brand value as growing to US $13,2 billion for 2017 – a 5,1% increase on the previous year. The ranking comes after Hyundai sold 4,86 million units annually worldwide, and places the Hyundai name above Audi, Nissan, Volkswagen and Porsche. This follows a period of exponential growth for South Korea’s leading automotive manufacturer that has seen a fourfold increase in brand value since 2005, rising from US $3,5 billion to its current record value. ‘Hyundai Motor aims to be a
Yes, even we couldn’t believe it’s a Hyundai! We present to you the amazing new Photo QUICKPIC i30 from Korea’s biggest motor manufacturer.
lifestyle brand rather than simply an automotive brand so we are building on our ‘Modern Premium’ brand direction and moving into new automotive spaces that allow people to experience our brand value at every touch point,’ said Wonhong Cho, chief marketing officer at Hyundai Motor Company. ‘Our brand philosophy and blueprint for future mobility has resulted in the rise of our brand value and, in addition to quality, technology and price, our creativity and innovation will lead us to achieve sustainable brand growth in the future.’ The annual Interbrand Best Global Brands report identifies the 100 most valuable global brands, analysing the ways in which the
strength of a brand benefits organisations, from delivering on customer expectations to driving greater economic value. The ranking is based on a combination of attributes, each contributing to a brand’s cumulative value. These include financial performance of branded products and services, the role the brand plays in influencing customer choice and the strength of the brand in commanding a premium price or securing earnings for the company. ‘A key element of Hyundai Motor’s sustainable growth in brand value was its ongoing commitment to the development of its vision for ‘Future Mobility’, in spite of tough market conditions,’ said Mike Rocha, Global Director of Brand Valuation for Interbrand.
‘Hyundai Motor is working very hard to realise its vision for Future Mobility by developing affordable autonomous driving technology and connectivity for everyone, under its brand direction Modern Premium.’ Internationally, the company recently unveiled the Kona premium compact SUV and the i30 N, the first model of the company’s high-performance N lineup. The i30 N draws on Hyundai’s involvement in motorsport, in addition to demonstrating its desire to put thrilling driver experiences at the heart of new car development. In outlining its future direction during the past year, Hyundai also set out its blueprint to move into new automotive spaces, which incorporates the launch of 15 ecofriendly vehicles by 2020. The company is also advancing its research into affordable autonomous driving and connectivity technologies through its future-focused Project IONIQ and open-innovation collaborations with external parties. ‘Hyundai is adding excitement to our brand, both for the products we have now and for those we will be bringing to the market in the future,’ said Hyundai’s Head of Operations for Africa and the Middle East, Mike Song. ‘We are well-established as a dependable brand, and the increasing
value of our name shows that we are also transformed into a desirable brand.’ Beyond its innovations in new products, Hyundai continues to grow its brand identity through high-profile marketing campaigns. These include long-term sponsorships of major art installations at the Tate Modern, in London, and at the Los Angeles County Museum of Art (LACMA), and also the opening of an interactive brand experience at the Hyundai Motorstudio, in Goyang, South Korea. Other initiatives included ‘Shackleton’s Return’, a campaign following the grandson of legendary polar explorer Sir Ernest Shackleton, as he explored Antarctica with a standard 2.2litre diesel Santa Fe. Within two months of launching, the campaign exceeded 140 million views on YouTube, the highest number of views for an automotive campaign. In the United States, a promotion for the American football Super Bowl showed military personnel stationed in Poland experiencing the match with their families at home, using satellite technology and 360-degree immersive pods to transport them to the stadium. A video of the initiative attracted more than 41 million views.
Muslim Views . November 2017
Mahindra launches Next Generation Pik Up in South Africa ASHREF ISMAIL
MAHINDRA & Mahindra Ltd, part of the US$19 billion Mahindra Group, recently showcased its updated version of the Next Generation Mahindra Pik Up under its fully-owned subsidiary – Mahindra South Africa. Mahindra’s Next Generation Pik Up promises to make competitors pay heed, with its refreshed outer body styling, new six speed transmission, increased turbodiesel power with 103 kW and an impressive towing capacity of 2 500 kg. The new Pik Up is an allrounder vehicle with new age, powerful, spacious and hi-tech offerings. It boasts significant enhancements in drivetrain to 103 kW power, 6-speed gearbox, new attractive interior that will appeal to a much wider customer profile and help Mahindra to strengthen its position in the local bakkie segment. The upgrade, with its aggressively-styled exteriors and plush interiors includes a complete overhaul of the Mahindra Pik Up’s aesthetics, with specific emphasis on the front-end styling. The vehicle offers SUV-like-feeling yet remains within the identity of the Mahindra Pik Up’s rugged and reliable legacy.
Mahindra continues to offer solid build quality in an affordable package with its latest model.
The spacious cabin of the Next Generation Pik Up has undergone important upgrades as part of the model line-up. Perhaps the most obvious improvements are the upholstery and the large, six-inch (6”), full colour, touch screen display on the S10 Double Cab models, located in the centre console. The Mahindra Pik Up’s cabin is also comprehensively equipped. As the flagship model of the range, the S10 Double Cab benefits from advanced features, such as remote central locking, cruise control, navigation and a multifunction steering wheel. The upgrade doesn’t end there. With smart features like auto wipers and intelligent headlamps, the vehicle promises to take the customer experience to the next level of comfort and performance.
Safety features like ABS, EBD, Dual airbags, crash protection crumple zones and collapsible steering column will be standard on some of the models. Designers have added three head rests in rear and three-point seat belts for all seats, along with two ISOFIX anchors in the rear seat for all Double Cab S10 models. Static bending headlamp technology improves the comfort of driving at night. The Next Generation Pik Up has an updated 2.2- litre fourcylinder mHawk turbodiesel engine, which makes use of a variable geometry turbocharger to produce 103 kW. The impressive torque peak of 320 Nm is reached at just 1 600 r/min, and sustained to 2 800 r/min, ensuring excellent in-gear
acceleration and superior pulling power. The turbodiesel engine is linked to a six-speed manual gearbox driving the rear wheels, and will also be available with 4x4 transmission with low range. The entire range of the Next Generation Mahindra Pik Up is fitted with an MLD (Mechanical Locking Differential) as standard. The Single Cab Pik Ups are available in two different specification levels: The S4 Single Cab 4x2 is available from R187 995 (with an optional service plan). The S6 Single Cab 4x2 is available from R239 995 and S6 4x4 from R284 995. The Mahindra Pik Up Double Cab S10 4x2 will be starting from R324 995 and for the S10 4x4 from R354 995.
The pricing includes a 4-year /120 000 km Warranty and roadside assistance, and a 5-year / 90 000 km Service Plan. Services are at 20 000 km intervals or every 12 months, whichever comes first. About Mahindra South Africa Mahindra South Africa is a fully-owned subsidiary of Mahindra & Mahindra of India, which was established in 1945. Mahindra SA is celebrating its 13th year of operations in South Africa. The company has dealers in all nine provinces of South Africa, which are comprehensive facilities that handle sales, service and spare parts. With 60 dealerships in cities and towns across Southern Africa, Mahindra has a growing national footprint that is moving ever deeper into communities as they continue in their drive to offer value-for-money products and services to their customers. The company has also expanded into other sub-Saharan countries, currently exporting vehicles to Botswana, Zimbabwe, Zambia and Namibia. Mahindra South Africa has achieved significant growth in the country since its establishment in October 2004, and since then, the company has sold approximately 40 000 vehicles.
Muslim Views . November 2017
Minara Chamber of Commerce hosts awards evening MARLAN PADAYACHEE
THE Minara Chamber of Commerce’s star is steadily rising over the African skies. For the first time in 17 years, Minara hosted its prestigious annual business awards, on October 18, in Johannesburg, away from its traditional home base in Durban. From the 80 nominations received, the Business Recognition Awards were competed for by 18 finalists and complemented by a glittering gala dinner banquet, keynote speeches and networking across the socio-economic spectrum at the Living Image Centre, in the heart of Fordsburg, one of the oldest ‘indian’-zoned CBDs in the country’s commercial capital. The colourful setting for this edition of the awards that began from humble beginnings in KwaZuluNatal in 2000 was attended by over 600 guests. Eminent people graced the event, like Gauteng’s Transport MEC, Ismail Vadi, Turkish ambassador, Elif Ulgen, Durban’s deputy mayor, Fawzia Peer, who heads the businesswomen’s chapter, dignitaries, inter-faith, cultural and religious leaders, corporate chiefs and captains of industry. In her keynote address, business strategist and author Chantelle Ilbury pinpointed the pitfalls and opportunities to the audience and shared tips on how to navigate the current situation, and shared some strategies to run a business profitably. Ntlai Mosiah, representing platinum sponsors, Standard Bank CIB, highlighted the bank’s contribution to business development and corporate social responsibility.
So why the shift to Gauteng this year? Ebrahim Patel, President of Minara and Managing Director of Magellan Investment Management, explained that by relocating its focus to Johannesburg, Minara was rolling out its pledge to become a fully-fledged national body. The move, he said, was aimed at providing visible support for its members, both business and professional people, in potential regions such as Cape Town, Port Elizabeth and East London. ‘Johannesburg and its vibrant neighbouring business parks and precincts symbolise the country’s economic hub and social hotspots. It was most appropriate that we changed the venue for our prestige event to the country’s industrial, commercial and corporate powerhouse. ‘It’s a new frontier and we are linking Durban to other major centres before stepping into Africa,’ he noted. ‘By hosting our high-point event on our networking calendar in Fordsburg, we also paid homage to the resilient business community and their colourful collage of history, community-spiritedness, interfaith and multi-cultural cohesion and cooperation, social and sporting compact, education and social welfare and humanitarian volunteerism that had defined the spirit of resistance to apartheid-era social and economic injustices in this landmark,’ added Patel. ‘From the humble idea of a collective voice for small businesses, Minara has grown into a formal business organisation with footprints in KwaZulu-Natal, Gauteng and the Western Cape.
Businessperson of the Year: Riaz Haffejee, chief executive officer of Durban-based Sumitomo Rubber Industries South Africa, best known for its Dunlop Tyre brand, is congratulated by Ebrahim Patel, President of the Minara Chamber of Commerce, Photo MARLAN PADAYACHEE
‘Once we have consolidated on the home fronts, we will be looking at our SADC neighbours and then the rest of Africa.’ Vice-president Ebrahim Vawda said: ‘We want to encourage the nominations of more and more aspiring business entity owners and top achievers from all parts of the country so that we accord due recognition to citizens who make a difference to our vibrant, young and multicultural democracy.’ The showcasing of successful independent and family-owned businesses, high-achieving professionals, hard-working community builders and stalwarts of the struggle against social injustices is set to place Minara on its trajectory of taking its vision and mission beyond borders. In the words of Vawda, co-coordinator of the prize-giving with SAfm radio talk show host Ashraf
Durban-based Minara Chamber of Commerce hosted its annual business awards in Fordsburg. Also headlining the event address by business strategist Chantelle Ilbury were Ebrahim Patel, president, left, and his vice-president, Ebrahim Vawda. Photo CHIPPY DEVJEE
Garda, ‘the evening of awards, anecdotes and accolades belonged to the finalists and recipients’. First to step up to the plate to receive his Lifetime Achiever Award was veteran journalist, poet and author, Don Mattera. An octogenarian, also known as Dr Muhammad Ummarudin Mattera, his autobiography, Memory is the Weapon, earned him an honorary Doctorate of Literature from University of KwaZulu-Natal. His tireless campaigns as an outspoken critic of social injustices made him a worthy recipient of this award. Indeed, the colourful and chequered life of a legendary compatriot who was born out of a family of the mixed-parentage of his grandparents, an Italian immigrant and a Khoisan woman from the Cape, survived gangsterism and jail to write great stuff came alive. From the podium, the awardee condemned the violent hotspots, suicide bombings, terror attacks, poverty, unemployment, homelessness, corruption and racism, saying they impacted hugely on children
and orphans of wars. The Business Entity Award went to Baker’s Tankers, a family-owned logistics and bulk fuel carrier from Alrode, headed by Mohammed G Tayoob. The finalists were Frimax Foods and Dursot’s Foods. Durban’s Riaz Haffejee, CEO of Japanese-owned Sumitomo Rubber Industries SA, famous for its Dunlop Tyres brand, won the Businessperson of the Year title. The finalists were Dr Anwah Nagia (Altius Investments Holdings) and Aslam Mohamed (Maharani Tiles). Starting her career as a pipe-fitter in the male-dominated civils industry, Amina Chipeta grew her Amafuto Construction into a successful women-empowered entity specialising in building roads in KwaZuluNatal to scoop the businesswoman title. The finalists were Dr Fatima Bhaba (Beauty & Curves) and Zaida Enver (True Grit). Fatima Hassim, managing executive of Vodacom Business, claimed the Professional Achiever Award. The finalists were Faisal Mkhize (Absa Bank) and Cape Town’s SAA senior pilot Fatima Jakoet. This year’s Young Entrepreneur is Dr Mahomed Reza Mia, of Pegasus Medical Aesthetics and Pegasus Air. The finalists were Mariam Manack (Itrain SA) and Omar Osman (OS Man Tailor). The Community Builder title was awarded to Mahomed Farid Choonara, posthumously, who died in 2011, aged 62, of Africa Muslim Agency. The finalists were Ahmed Ismael (Siyafunda Community Technology Centre) and Zaheerah Bham-Ismail (Caring Women’s Forum).
Muslim Views . November 2017
Historic visit to the Cape by Tuan Guru descendant SHAFIQ MORTON
HISTORY was made in the Cape this past month when a direct descendant of Imam Abdullah ibn Qadi Abdus Salam (Tuan Guru), Sekretaris Muhammad Amin Faruq, toured the city together with the Sultan of Tidore, His Excellency, Jo Hussain Abu Bakr Shah. This was the first time that a delegation from Tuan Guru’s birthplace had ever visited the country. Sekretaris Faruq describes himself as the fifth generation from Sha’an Yughni, Tuan Guru’s third eldest son (of eleven), who was left behind in Tidore in 1779, when the Dutch exiled Tuan Guru to the Cape for political resistance. Hosted by the Rakiep family, the delegation visited the Castle, the Slave Lodge, Auwal Mosque, the Bo-Kaap museum and parliament, amidst family functions and a symposium held at Islamia College. At parliament, the visitors were received by Minister of Economic Development, Ebrahim Patel, himself a descendent of Tuan Guru. The historic visit was the culmination of decades of passionate but largely unacknowledged research by the late Hajji Nur Erefaan Rakiep in locating Tuan Guru’s family in the eastern archipelago, and establishing his own family heritage. According to Sekretaris Faruq, Tuan Guru is the grandson of Habib Umar Rahmat al-Faruq, who left Cirebon in northwest Java in the 17th century for
Jo Sultan Tidore Hussain and Sekretaris Imam Muhammad Amin al-Faruq, a descendent of Tuan Guru from Tidore. Photo SHAFIQ MORTON
Sekretaris Imam Muhammad Amin al-Faruq, a descendent of Tuan Guru via his one son in Tidore, Sha’an, cries upon seeing Tuan Guru’s grave on Monday, October 30, in a moving historic moment. It was the first time in 237 years that there had been a reunion in Cape Town with one of Tidore’s famous sons who was exiled to the Cape in 1789. In Tidore, Tuan Guru was given the honorific title, Photo SHAFIQ MORTON Jo Guru.
Tidore. It has been established that Habib Faruq was a descendent of Sunan Gunung Jati, or Sharif Hidayutallah, one of the Wali Songo, or nine founding saints of Java. An examination of the family chains, though sometimes broken, reveal that Tuan Guru (via Sharif Hidayutallah) could have been a Husaini Sayyid, from the line of Zain ul-Abidin to Ali al-Uraidhi from Imam Ahmad al-Muhajir, who trekked to the Hadhramaut in about 950 CE, from Basra, in Iraq. It is believed that the offspring
of Sayyid Alawi bin Ubaidallah, descended from the house of Imam Ahmad Muhajir, travelled to the Far East, Pakistan and India. Sharif Hidayutallah (died circa 1570 CE) traces his lineage through Sayyid Abdullah Azmat Khan of India. There are no links of Tuan Guru to Morocco, which has been the result of a confused transcription of ‘Molluca’ or ‘Maluku’, the sea bordering Tidore. The climax of the tour occurred on a baking hot morning, October 30, when the sultan and Sekretaris
Sekretaris Imam Muhammad Amin al-Faruq, a descendent of Tuan Guru from Tidore. Photo SHAFIQ MORTON
Faruq visited the grave of their long lost island ancestor, for the first time, at the Tana Baru, above the Bo-Kaap. It proved to be a deeply moving, and poignant, reunion with many tears. In an interview at the grave,
Sekretaris Faruq said that the visit of the Tidoreans had been a historic moment as, for years, nobody had known where Tuan Guru was. He said it was interesting that Tuan Guru had been honoured as ‘Mister Teacher’ in the Cape, as in Tidore, he had been given the honorific title ‘Jo Guru’, almost the equivalent, before his exile. The Sultan of Tidore said that his visit had been inspiring. He said that when he returned home he would seek an appointment with the President of Indonesia, Joko Widodo, to get Tuan Guru declared a national hero in the same way that Shaikh Yusuf of Makasar and Prince Nuku – who’d both resisted the Dutch – had been honoured. Shafiq Morton is currently researching a book on Tuan Guru entitled ‘The Life and Times of Tuan Guru’ under the aegis of Awqaf SA.
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Muslim Views . November 2017
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Sheer joy was had at the Sanzaf Children’s Day programme, in Langa, where about 300 children from the Cape Flats and Boland participated in outdoor activities. The programme formed part of the Muharram outreach, benefitting various communities across the Western Cape. Photo SANZAF COMMUNICATIONS
Our offices in Bridgetown and Retreat hosted a Wellness Workshop with the emphasis on diabetes screening and self-management education and awareness. The programme was hosted in tandem with World Diabetes Day, which is celebrated annually in response to growing concerns about the escalating health Photo SANZAF COMMUNICATIONS posed by diabetes.
SANZAF ‘BACK TO SCHOOL’ STATIONERY DRIVE Help us collect as much stationery packs as possible, in aid of children in need. Stationery is expensive and, with your support, we would like to provide stationery packs to learners who can ill afford it ahead of the 2018 school year. For more information contact Shireen Kamaldien at 021 638 0965. For more information, email firstname.lastname@example.org. Feel free to tag us on social media, using #Sanzaf Stationery.
(Above) The South African National Zakah Fund (Sanzaf) was on the ground in Bangladesh to distribute much needed emergency relief to the people in Rohingya. Pictured here is Iqbal Vyadally, Sanzaf Administrator in Pietermaritzburg, consoling an elderly member affected by displacement from his Photo SANZAF COMMUNICATIONS home town.
(Right) The Sanzaf team honoured World Kindness Day by spreading the virtue of kindness at Tygerberg Hospital, where more than 60 children in the paediatric ward received Sanzaf Hygiene Care Packs, which included basic necessities that they could use during their stay in hospital. The objective of the Sanzaf Hygiene Care Pack appeal is to provide Sanzaf beneficiaries who need the care packs with those necessities throughout the year. With your support, we can attain this target. Photo SANZAF COMMUNICATIONS
SANZAF ZAKAH SEMINAR SERIES Sanzaf continuously endeavours to create public awareness about zakah as well as the other pillars of Islam. We will be hosting Zakah Seminars at Quds Auditorium on Saturday, November 25, 2017, after Dhuhr, and at Zeenatul Islam, on Sunday, December 3, 2017, at 11a.m. These seminars enable both Muslims and non-Muslims to empower themselves with knowledge of the third pillar of Islam and afford them the opportunity to ask pertinent questions. Similarly the Zakah Consultancy service provides much needed zakah advice to members of the public who prefer a personalised session with our learned scholars and advisors. For more information email email@example.com
Muslim Views . November 2017
Rylands High School honours stalwarts MAHMOOD SANGLAY
THE Rylands High School (RHS) Alumni Association hosted a gala dinner on October 27 at the Ghousia Manzil, in Rylands Estate, Cape Town. The association was established in 2014, and in 2015 a momentous reunion for alumni from the years 1979 to 1990 was held. The alumni committee also focuses on the preservation of the heritage of the school, the building of a network, sourcing funds in support of the school and to build links with the surrounding school community. The dinner was held in aid of raising funds for the launch of the RHS Alumni Bursary Fund. A cheque to the value of R50 000 was presented to the fund by the chairperson of the association, Khalil Sungay, and his deputy, Ashraf Parker. The latter also announced that two pledges at the 2015 reunion in the amounts of R1 million and R200 000 were not honoured, hence it was not possible to contribute these amounts to the fund. The RHS Bursary Fund Exco comprises two educators, two School Governing Body (SGB) members and four RHS Alumni members. The fund’s exco is tasked with the responsibility of awarding the bursaries to recipients in accordance with the relevant rules of the fund. Part of the programme for the evening was a series of awards recognising long service to the
Ms Kadija Ganie, second from left, was one of twelve recipients of long-service awards at the RHS Alumni dinner on October 27. She retired from teaching in 2016, after 39 years in the profession. The last 27 years of her teaching career were at Rylands High School. The award was presented by her former students, from left, Mubashir Karbary, Shah Noor Ahmed and Farhaana Allie. Photo ZEENAT BRAY
school. Some members of staff had served the school for over four decades. Of special importance was the posthumous award to A J David, who passed away on October 15, twelve days before the dinner. A minute of silence was observed by the gathering in honour of David who is remembered by many as a good family man and a consummate professional in education. Other members of staff recognised were M Adams, D Whittle, T Moodley, K Ganie, M Munien, H M Govender, H Mohamed, G M Y Jaffer, S E Sheik Ismail, K Pillay and C Ranchod. This includes
Anand John David, commenced his career at Rylands High School as deputy principal in 1976 and later at Belmore Primary School as principal. He passed away on October 15, twelve days prior to the reunion on October 27. Photo ZEENAT BRAY
maintenance, teaching and administrative members of staff who respectively have service records of 21, 37 and 41 years. Entertainment for the evening was provided by singers Khalil Dalwai, Fayyazi Mohamed and Nur Leeman. Other performances were by the Bollywood Fitness dance group and the comedian Waseef Piekaan. The alumni association also announced the launch of its new website at www.rhsalumni.co.za. All Rylanders, including learners and educators, are encouraged to
use the site to register and reconnect. The website is eminently the platform for getting in touch with old friends and acquaintances. Other new developments include the drafting and adoption of the alumni constitution and planning of further fundraising events. The association is also planning to register itself as an NPO and to convene an AGM in 2018. It is noteworthy, however, that in the past two years since the 2015 reunion there has been a conspicuous absence of an important part of the Rylands High nar-
rative. None of the alumni programmes made any provision for a record of the role of Rylands High School in the nationwide student uprisings of the 1970s and 1980s. At this school, the uprisings commenced in the early 1980s and was sustained for much of that decade. It was a period marked by political turmoil in our country. Schools in South Africa were vibrant spaces of resistance against the repression of the apartheid state. Normal schooling was disrupted and thousands of learners across the country sacrificed their grades in their commitment to the struggle against gutter education, apartheid laws and the repressive states of emergency imposed on the people. At Rylands High School, student activists and teachers contributed to awareness of the political struggle. They also contributed to the programmes of larger resistance movements outside the school, like the Committee of 81, the United Democratic Front and the South African Democratic Teachers Union. Violent encounters between school learners and riot police, as well as the apartheid army, was commonplace. There is consensus among several alumni that this history must be recorded to ensure that an authentic legacy of the school is preserved. Mahmood Sanglay is an alumnus of Rylands High. He attended the school from 1976 till 1980.
Muslim Views . November 2017
Women’s sexual health and reproductive rights in Islam ON Saturday, November 4, International Peace College South Africa (Ipsa) hosted its 4th annual ‘Women in Islam – Women in South Africa’ (Wiwisa) symposium at its campus in Rylands, Cape Town. The theme for this year’s event explored women’s sexual health and reproductive rights in Islam, which was well received by the attendees, who ranged from ulama, women’s centres, Islamic institutions, community activists and students, all eager to learn from the diverse panel of speakers. Dr Fatima Seedat (PhD Islamic Law, McGill) delivered the keynote address entitled ‘Maqasid Al-Shariah: the objectives of gender justice in the realisation of women’s sexual health and reproductive rights’. Speaking against a backdrop of staggering global statistics of sexual abuse and gender-based violence within the Muslim world, including the 2016 national statistics which reveal ever-increasing levels of intimate partner violence and sexual abuse, Seedat raised some critical questions regarding Muslim understandings of sexuality, consent and how to deal with the uneasy subject of marital rape within an Islamic framework. Using the example of an oftquoted authentic hadith regarding the curse of angels falling upon a wife rejecting her husband’s sexual advances, Seedat interrogated the implications of this understanding for Muslim women in abusive marriages. She did this by drawing on two sets of independent research studies that looked at Muslim women’s sexual experiences and contraceptive choices in the Western Cape and KwaZulu-Natal, which found that Muslim women’s intimate choices, particularly within abusive relationships, were often mediated by and negotiated between undesirable sex and undesirable curses. In closing, Seedat emphasised the importance of the maqasid alshariah and that the application of
Panelists Maryam Bodhanya, from University of KwaZulu-Natal and Dr Fatima Seedat from University of Cape Town respond to questions from the audience. Photo SUPPLIED
the law must at all times secure the preservation of these maqasid. Moulana Irshaad Sedick (Discover Islam Centre) presented ulama perspectives on sex, sexuality, health and reproduction. His talk outlined some of the jurisprudential sources used within the traditional Islamic legal framework to discuss issues of sexual health, focusing primarily on what should be the ideal Muslim union based on many references from the Quran and Prophetic Sunnah. He added that Islamic law looks at people’s rights but commented that one should not look at the strictly legal aspect in isolation, and further tried to bring together what he deemed the legal aspect with the spiritual dimension of the law. Maryam Bodhanya (UKZN) shared some of her research findings on Muslim women’s sexual health seeking behaviours within the Muslim community. She discussed three of her case studies, which revealed that many religious leaders were either illequipped, impractical or in denial about dealing with the scourge of violent and abusive marriages within the Muslim community. Her research found that Muslim women often suffered ongoing cycles of sexual abuse, first at the
Wiwisa Q&A moderator, Zubeida Ahmed, from the Muslim Judicial Council, takes questions from the audience for panelist, Moulana Irshaad Sedick, from Discover Islam Centre. Photo SUPPLIED
hands of their male family members, which continued into their marital homes. Concerns for loss of security, often finance and children related, were important determinants for their care seeking behaviours. Reflecting on women’s health from within a Sufi paradigm, Bodhanya discussed the imperative of a mind, body and spirit equilibrium as an important consideration for thinking about Muslim women’s sexual health, as their faith often provided an integral source of solace and means of coping and healing. Her talk highlighted the need for more open and honest reflections about Muslim women’s sexual health concerns and the need for developing community strategies for attending to those concerns in a holistic and more pragmatic way. Presenting on the topic of HIV and sexual abuse within the Muslim community, as well as on the topical issue of female genital mutilation (FGM), Nuraan Osman (HIV and GBV counsellor) drew on her vast first-hand experience and field expertise to unpack the extent and prevalence of sexual
abuse in our communities, and iterated the multiple and overlapping forms within which such abuses are festered. Each of the presenters brought insightful perspectives on critical issues related to women’s sexual health. Such issues are often not adequately interrogated in a robust and honest manner or they tend to be discussed within the Muslim community in very idealistic or desensitised ways, thereby ignoring the lived realities and personal experiences of Muslim women. The symposium therefore provided an important conversational space for urgent reflections and critical discussions. Audience members engaged the panel by raising important questions regarding sexual relations and the risks of contracting sexually transmitted diseases within polygynous marriages, and how to determine sexual consent within the framework of the nikah contract, which is premised on the assumption of sexual availability. One of the highlights of the annual Wiwisa symposium is the conferral of an honorary award to exceptional women within our
community in recognition and appreciation of their contributions to and impact upon our collective flourishing. This year, the honour was deservedly awarded to Nuraan Osman, director of the Ihata Shelter for abused women and young children, one of the only spaces of care and shelter for abused Muslim women in South Africa. In her acceptance message, Osman pointed out that she will only feel worthy of the award once all women are made to feel safe, secure and are freed from abuse and violence. Echoing this sentiment in his closing remarks, Ipsa Principal Shaikh Ighsaan Taliep reiterated the point that the challenge many ulama face, particularly when issuing edicts and developing their opinions on issues like marital rape, FGM, consent and sexual availability, is negotiating between the legal and the ethical. Identifying the vacuum and urgency for developing ethical leadership that can effectively respond to the epidemic of gender-based violence within our communities, he noted the need for further, more cooperative deliberations on this issue. In providing the discursive space of the Wiwisa platform for thinking about, engaging with and talking to the community about these types of sensitive issues in a meaningful way, Ipsa is committed to its role of being an institution for critical and vibrant dialogues, where tolerance, integrity and mutual respect provide the ambience and opportunity for beneficial learning and understanding to occur. The Wiwisa event was very well attended, and the range of responses and feedback from attendees were encouraging, many appreciating the many insights gained from the panel of speakers and the topics with which they engaged. This report was compiled by the Ipsa Wiwisa Co-ordinating Committee.
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Muslim Views . November 2017
Anonymous Branding presents
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Muslim Views . November 2017
Multazam: where duahs are accepted
While performing tawaaf, when pilgrims are at the Black Stone, they queue and try to kiss or at least touch it. Thereafter, once they have achieved their intentions, they immediately leave the area and carry on with the tawaaf. Photo SALIM PARKER
THE area between the Hajaratul Aswad and the door of the Kaabah is known as the Multazam. It is about two metres wide and is often as congested as the Hajaratul Aswad. While performing tawaaf, when pilgrims are at the Black Stone, they queue and try to kiss or at least touch it. Thereafter, once they have achieved their intentions, they immediately leave the area and carry on with the tawaaf. At the Multazam, the situation is very different. There, all try to touch it and spend as much time as possible. Pilgrims go there after completing their tawaaf and make as much duah as possible. Very emotional and appreciative scenes can be observed there as many bare their souls and attempt to ask their Creator for as much forgiveness as possible as well as asking for the wellbeing of humankind. Some spend long periods there, aggravating the congestion. This is due to the widely-held view that duah made there is mustajab and will be accepted and answered. It is considered Sunnah by some (and disputed by others) to hold on to the wall of the Kaabah in such a manner that a cheek, chest and hands are against the wall. It is reported that Abdullah bin Umar (may Allah be pleased with him) once completed his tawaaf, performed the waajib salaah and then kissed the Hajaratul Aswad. Thereafter, he stood between the Hajaratul Aswad and the door of the Kaabah in such a manner that his cheek, chest and hands were against the wall. He then said: ‘This is what I saw our Prophet (SAW) do.’ Abdullah bin Abbas (may Allah be pleased with him) said: ‘The
Some fuqaha (Islamic jurists) maintain: ‘He (the pilgrim) should do that when about to leave, and should cling to the Multazam, which is the area between the corner where the Black Stone is located and the door of the Kaabah.’ Photo SALIM PARKER
signs of acceptance for any duah made between the Hajaratul Aswad and the door of the Kaabah will certainly be seen.’ Mujaahid (may Allah be pleased with him) said: ‘The area between the Hajaratul Aswad and the door is called the Multazam. Allah will grant a person whatever he asks for there and save him from whatever he seeks refuge
from there.’ Multazam means ‘place of clinging’. There is no specific duah that a Muslim should say while there and whatever the person wants to pray for will be in order. Some scholars maintain that Muslims can cling to the Multazam whenever they enter the Haram or they may do that before performing the Farewell Tawaaf
or they may do it at any time they want. They should not cause difficulty for other people by offering a lengthy duah. Similarly, it is not permissible to crowd other people or inconvenience them in order to cling there. If a space is found then they should make duah, otherwise it is sufficient to make duah while circumambulating during tawaaf and when prostrating in prayer. The issue of clinging at the Multazam is a matter over which scholars differ. It was not narrated about by the Prophet (SAW) himself, and some say that it was not narrated in a sahih (authentic) hadith, and the hadith concerning it is considered da’eef (weak). It was, however, narrated by some of the Sahabah, the Companions of the Prophet (SAW). These Sahabah used to iltizaam (cling to the Multazam) when they arrived in Makkah. Some fuqaha (Islamic jurists) maintain: ‘He (the pilgrim) should do that when about to leave, and should cling to the Multazam, which is the area between the corner where the Black Stone is located and the door of the Kaabah.’ It was narrated that Abd alRahmaan ibn Safwaan said: ‘When the Messenger of Allah (SAW) conquered Makkah, I said: I will put on my garments, as my house was on the road, and I will wait and see what the Messenger of Allah (SAW) does. So I went and I saw that the Prophet (SAW) had come out of the Kaabah. ‘He and his Companions were
touching the House from the door to the Black Stone. They had placed their cheeks against the House and the Messenger of Allah (SAW) was in the midst of them.’ This was narrated by Abu Dawood (1898) and Ahmad (15124). One of the narrators in this chain is Yazeed ibn Ziyaad who was classed as da’eef by some scholars. It was narrated by Amr ibn Shuayb that his father said: “I circumambulated the Kaabah with Abd-Allah, and when we came to the back of the Kaabah I said: ‘Will you not seek refuge with Allah?’ He said: ‘We seek refuge with Allah from the Fire.’ “Then he proceeded to touch the Stone, and he stood between the corner and the door, and placed his chest, face, forearms and hands like this, and spread them out. ‘This is what I saw the Messenger of Allah (SAW) do,’ he said.” [Narrated by Abu Dawood, (1899)] Its chain of narrators includes al-Muthanna ibn alSabaah, who was classed as da’eef by Imam Ahmad, Ibn Mu’een, alTirmidhi, al-Nasaa’i and others. Some scholars say that different chains refer to the same event and actually corroborate each other. Despite having a weak link in the narrations, the different independent chains imply the same action or event. They deduce that, based on all the narrations, there is nothing wrong with iltizaam (clinging to the Kaabah at the Multazam) as long as that does not involve inconveniencing others.
Muslim Views . November 2017
Hujaaj of 2017/ 1438 part of pioneering medical project SPECIAL CORRESPONDENT
Dr Tawfiq bin Fawzan Al-Rabiah, the Saudi Minister of Health, thanking Dr Salim Parker for his talk delivered at the Global Centre for Mass Gathering Medicine, in Riyadh, on October 23, 2017. Photo SUPPLIED
the maximum number of hujaaj in convenient locations in the short time that was available in the few days before Hajj commenced. Virtually all the South African Hajj group leaders encouraged their pilgrims to participate in the initial medical surveys in Makkah. The spiritual guides generously spent time during their Hajj classes expanding on the value of participating in the study, which led to nearly half of all South
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(BB) (BB) (BB) (BB)
J A N U A R Y U M R A H PA C K A G E S TOP
INCLUDES JUMUAH IN EACH 3 HARAMS
RETURN 15th April 2018
CHILD UNDER 12
The GCMGM organised the 3rd International Conference on Mass Gatherings Medicine, which was held from October 23 to 25, 2017, in Riyadh. The Saudi Arabian Minister of Health, Dr Tawfiq Al-Rabiah, opened the proceedings and thanked all the invited speakers. The theme of the conference was ‘From Mass Gatherings Medicine to Mass Gatherings Health,’ emphasising the shift in mindset from
CHILD UNDER 12
DO U B L E
8 Nights in Madinah at the Saja al Madinah Hotel (BB) 8 Nights in Makkah at the Makarim Ajyad Hotel (BB)
D E PA R T 2 7 t h M A R
Africans enrolling, a very high percentage for a formal scientific investigation. The follow-up in South Africa is currently underway and will last till the end of December. Hujaaj who enrolled initially in Makkah can expect a telephone call, which should last only a few minutes. Anyone who somehow did not receive a call by the end of November 2017 is encouraged to sms Dr Parker on 082 567 8938.
• Return airfare with fly Emirates EX CPT/JHB/DBN • “First Timer” Umrah Visas & Courier fees for Saudi Arabia • Round trip transportation with group on luxury bus • Ziyaaraat Makkah & Madinah
THE hujaaj of 2017/ 1438 will, in the words of Shaigh Abdurahmaan Alexander, the imam of Masjidul Quds, in Gatesville, ‘contribute to medical knowledge and give direction to future research’. He added that the best gift a Muslim can leave behind is knowledge that will benefit future generations, in this case future hujaaj. The Global Centre for Mass Gathering Medicine (GCMGM), which is based in the Saudi capital of Riyadh, is a leading institution doing extensive research on Hajj. The GCMGM is currently collaborating with South African researchers on a project that has not previously been undertaken. This involves gathering health information about pilgrims during their stay in Saudi Arabia just before Hajj, and then contacting them a month after their return to South Africa to ascertain what medical issues, if any, they have encountered. The researchers include Professor Lucille Blumberg, Dr Ozyar Mahomed and Dr Salim Parker. Dr Parker is also collaborating with the National Institute of Communicable Disease (NICD), a Health Organisation World (WHO) collaboration centre on Mass Gatherings Medicine. The South African Hajj and Umrah Council (Sahuc), under the astute guidance of the then president, Shaheen Essop, played a pivotal facilitating role in the project by identifying the means to reach
preventing and managing disease and disaster to promoting physical, mental and spiritual health. Professor Blumberg delivered a paper on ‘Organising/ managing a mass gathering during a public health emergency of international concern’. Dr Parker’s topic was ‘Travel medicine and mass gatherings: entrenching health synergies’. Parker emphasised the need to study the positive aspects of Hajj as there is minimal academic literature on the subject. He pointed to a Harvard University study which found that Muslims returning from Hajj were more conscientious of their religious duties, had a greater tolerance to other religions, and were more aware of the rights and virtues of women. This theme of social cohesion and bonding at the Hajj as well as the positive uplifting effects of enduring some element of physical and mental endurance, was identified as an area of future research by others as well, and preliminary discussions were initiated. Other areas of collaboration, such as the need for physical fitness in the extremely hot conditions of the Hajj were also explored. There was surprise and excitement when it unfolded that South Africa, under Dr Mohammed Nasir Jaffer, had previously successfully implemented a pilot Fit for Hajj endeavour. The hujaaj of 2018/ 1439 will be approached to participate, and benefit, from this project.
• Repeat umrah visa fee • Any meals not mentioned in the package • Any tips to the drivers or baggage personnel • Any sundry-laundry expenses
Muslim Views . November 2017
Water, water, nowhere to be found
There were, initially, adequate supplies of food and beverages but, as the day wore on, especially after the standing of Wuqoof, supplies started to dwindle, writes DR SALIM PARKER.
‘DOC, we need some water,’ he pleaded. He was on a spiritual high but his eyes looked sunken, a sure sign of the dehydration that was slowly but surely setting in. I looked around but saw not a drop in sight. I did see hundreds of thousands of profusely perspiring hujaaj on one of the hottest and most humid days I have ever encountered. All of us were in ihraam. After all, we had starting ‘pressing on, or surging from Arafah’ as different translations of the Holy Quran suggest, a mere two hours earlier. Two hours after the most important time in a Muslim’s life does not seem like a long time. Two hours walking from Arafah to Musdalifah, remembering your Creator all the time, and walking as a group of able-bodied souls is awe-inspiring. Rubbing shoulders with brothers and sisters from all corners of the globe, from all walks of life and all strata of society is the most humbling reminder of how our ihraam elevates all of us to the most favoured state by our Lord. We should have left Arafah with an adequate supply of water. I was the doctor in the South African camp where people paid an obscene amount for so-called ‘special services’. There were, initially, adequate supplies of food and beverages but, as the day wore on, especially after the standing of Wuqoof, supplies started to dwindle. First the cold juices and drinks dried up. Then even the stores in the backup area were finished and I could see many of the hujaaj sipping on juices that were warmer than the hot tea served earlier.
Walking from Arafah to Musdalifah, remembering your Creator all the time, and walking as a group of able-bodied souls is awe-inspiring. However, the physical effort of the walk in the extremely humid conditions leads to accelerated sweating and water loss, which requires the intake of fluids. Photo SALIM PARKER
A few hours before sunset there was no bottled water around. The only taps in the area were at the ablution facilities and the water from there was not deemed fit for human consumption. I have an absolute rule when I am in ihraam: I only eat when I am really hungry and only drink when I am thirsty. I try to eat and drink what I envisaged my beloved Prophet (SAW) consumed. It is my humble belief that, as with our basic ihraam, we should adjust our cuisine to the essentials.
We were a relatively large group of close to a hundred who left Arafah just after sunset. Most of us were not too bothered about the water issue as we had had enough during the day. We initially weaved our way through a few camps, waded through numerous piles of rubble at the foot of Jabal Rahmah, the Mount of Mercy, and then joined the hundreds of thousands thronging the pedestrian paths to Musdalifah. Everyone was on a spiritual high and the camaraderie was heart-warming. The younger pilgrims offered to carry the bags of the physically less endowed, and those at the back of the group kept a watchful eye on their fellow walkers. There was a relatively carefree mood as far as water consumption was concerned, and within the first hour virtually all the supplies that we were carrying were used up. The relative lack of water during the latter part of the day was only now catching up with us. The physical effort of the walk in the extremely humid conditions led to accelerated sweating and water loss. I normally drink minimally during the six-hour walk but I had over a litre of fluids within the first hour. There is a stretch between Arafah and Musdalifah where there is no drinking water for about an hour while walking. By this time, virtually no one had any liquids left. I had two small bottles that I normally keep for medical use. Two small bottles. I knew no one else would have water. Two small bottles and about a hundred hujaaj. The crowds were becoming more and more dense, with a lot of pushing and shoving occurring. I looked at my thirsty pilgrim. We had about thirty minutes to go
before we reached Musdalifah. ‘Yes Doc, we also need some water,’ someone else said with some degree of desperation. I knew we would get enough fluids on Musdalifah. There, I knew, would be vendors selling food and drinks as well as numerous trucks distributing free beverages. We only needed to get there. We were now literally walking one step at a time due to the crowd congestion as the road narrowed. The oppressive heat was accentuated by sweaty souls all trying to move forward. It is one of the strange observations on Hajj that even the sweatiest person has no unpleasant odour. All that is present is the pervasive sense of effort, acceptance and endurance. ‘I have some water,’ I said and starting to scratch in my backpack. ‘May I have a pain tablet please?’ someone suddenly asked. We could all see that she was in considerable pain and that deflected a bit of attention from the thirst. We were moving forward all the time, albeit at a snail’s pace. Some eyes were clearly very dreary now and receding increasingly into their orbits as the supporting fluids were drying up. Suddenly, the crowd thinned out. The road widened and we could move with ease. Just the fact that we could walk freely propelled even the weariest forward with renewed purpose just like a trapped bird freed from its cage. We saw people crowding towards trucks that were clearly distributing juices. However, we did not even have to go to the trucks. Right in the middle of the road, as we were walking, someone was handing out bottles of water. It was not just water, it was ice-cold, absolutely heaven-sent water.
True, it was not Zam-zam but it was very welcoming. We did not even have to crowd for it as it was handed out freely. We all smiled and a few of us distributed it amongst our group. I was immensely relieved and a few of us tried to ensure that we all stocked up for the road ahead. ‘You can drink Doc, there is more than enough,’ someone said, while pouring some very welcoming ice-cold water over my head. ‘First drink this,’ a fellow pilgrim offered. He had somehow got hold of a small box of ordinary orange juice. It also was chilled to nearly freezing point, and he had opened it a minute earlier and had literally only taken a sip. We had chatted for a part of the walk and had learnt quite a bit about each other during that time. Some of my fondest memories of the more than sixteen years that I have walked this path are of the friendships forged while walking. ‘I kept it especially for you, and I know you had nothing to drink yet,’ he smiled. It may be the cheapest juice sold on the market but it was the sweetest, most welcoming drink that I can remember drinking. I followed this by having some of the water that was now in abundance. Musdailfah was the oasis of our journey, where we could replenish not only our water but also our sagging spirits. We moved closer to the border of Mina and made our combined Maghrib and Esha prayers and sat down to rest. We still had to collect pebbles but at that moment we merely thanked our Creator for his infinite blessings. For more Hajj Stories visit www.hajjdoctor.co.za. You may contact Dr Parker via e-mail: email@example.com
Muslim Views . November 2017
Dawah workers are service providers ASLAM CEZA
THE Islamic Dawah Movement of Southern Africa recently hosted a two-day intensive Train the Trainers Strategic Planning Course for duaats (preachers) at its Durban headquarters. Conducting the training was former under-secretary in the Ministry of Islamic Affairs, Endowments, Call and Guidance in the Kingdom of Saudi Arabia, Shaikh Ahmad Abdullah Alsaban. He is a well travelled and illustrious scholar who holds a bachelor’s degree in Principles of Deen (Imam Muhammad Bin Saud University) and serves as a board member in organisations such as Wedaad Association for Abandoned Kids, Islamic Relief Organisation and the National Charity Society for the Prevention of Drugs, to name but a few. This workshop was envisaged to develop a network of highly trained and highly confident duaats, who will be equipped to collaborate extensively across the region, to draw on each other’s strengths, strengthen each other’s weaknesses and, together, not only establish and deliver sustainable management development programmes for dawah but also introduce such other initiative as will help to embed an exemplary conduct for duaats so as to assume a leadership role in their communities. ‘As a multi-cultural country, South Africa has many traditional practices carried out by its different religious and cultural groups.
worry if non-Muslims do not accept Islam, as the purpose of dawah is not to convert or convince others to Islam. The decision should be made on the recipient’s own free will. The duty is to convey the message of truth. Allah guides whom He wills. It is important to do charity work to help others and demonstrate how Islam has affected your life. Get involved in your local area by helping the old or disadvantaged, or with organisations that help with the environment, community, animals and others. Most of the present dawah activities are conducted by small groups and individuals. Because personal examples in word and by action are the most powerful for successful dawah, Muslims should present themselves as workers for justice, peace and the welfare of all humankind. We should take active part in some of the activities going on in non-Muslim communities. Children are the future leaders of their communities. The most important factor for dawah to continue effectively is raising callers from the new generation of Muslims living in the West who are knowledgeable about Islam. ‘It is the responsibility of the entire Muslim community, particularly Islamic schools, mosques, callers and parents to establish interesting, long-term educational programmes for children, to strengthen their faith, accustom them to Islamic practices, assert their Islamic identify and protect them from negative stereotypes,’ concluded Shaikh Alsaban.
One has to be mindful of the fact that no single approach can be applied for every group,’ cautioned Shaikh Alsaban. He further laid emphasis on the provision of theoretical underpinning that will support developmental dawah programmes. Alsaban elucidated that, ‘Dawah is a service, and a da-ee is a service provider, therefore, a minimal of sound communication skills is essential. ‘This approach should be geared towards looking, in particular, at three of the most important aspects – selecting a relevant message for each group, choosing the right subject and knowing the right tools for conveying the message.’ Since the mission of the duaats is to spread the message of Islam, they were also encouraged to acquire more knowledge both Islamically and secularly. Consequently, it was emphasised that they should remain truthful in their endeavours. Islam believes that truthfulness is one of the pillars on which the world’s survival depends. ‘Speech or speaking is an exclusive human trait, lying is seen as losing your humanity. So, when giving dawah, not only is it important that you do not lie but also preach that you cannot lie, and the faith of Islam is all about truth. ‘You can give examples from the Quran and Sunnah of what lying means and what its consequences are,’ explained Shaikh Alsaban. Participants were taught not to
The Quranic Fact Quiz finals!
THE preliminary round of the Quranic Fact Quiz was successfully held on the evening of October 27, 2017. The event was held in the Taronga Road masjid hall and was broadcast live across the airwaves of the Voice of the Cape. The atmosphere was exhilarating! Three schools participated, namely, Tayyibah al-Nashr Institute, under the leadership of Shaikh Ighsaan Davids, Madrasah Ahlil-Quran, where the principal is Shaikh Mahdi Nackerdien, and Al-Tanzil Institute, headed by Moulana Saleem Gaibie. The participants impressed the attendees with their knowledge, and left them intrigued by the facts that were posed as questions in the unique quiz. The aim of the event was to produce a challenger for the quiz finals to be held on December 10, 2017, at the Islamia College Auditorium. It is hosted by the Darul
Ubay Centre (DUC) under their Quranic Sciences department, and is an innovative way through which the sciences of the Holy Quran are studied and shared amongst its students. Darul Ubay Centre is headed by Shaikh Ismail Londt. Al-Tanzil Institute was the most successful at the preliminaries and will face Markaz al-Tartil Institute, last year’s Excellence Trophy holder. Markaz al-Tartil is based in Wynberg and was established by Shaikh Ihsaan Abrahams. The Excellence Trophy is up for grabs and the team from Markaz al-Tartil is eagerly looking to defend its title. The DUC is looking forward to a riveting and inspiring final on December 10, from 10am, at the Islamia College Auditorium, and hope to see the community come out in full support of the event and its honoured participants. The entry fee is R150. For more information contact 076 650 7222 or 021 633 3099 or email: firstname.lastname@example.org
IMA dinner for Langa clinic THE Islamic Medical Association (IMA) Western Cape will be hosting its Annual Graduation and Fundraising Dinner on Thursday, December 14, at the Islamia College Hall, in Lansdowne, Cape Town. All proceeds will go towards the IMA’s primary healthcare clinic in Langa. For further information, or to purchase tickets, contact the IMA’s Cape Town office manager, Tougheeda Watson Waja, on 021 762 1414; 021 762 9408; 079 612 9592 or email: email@example.com
SAVE THE DATE The Long Room Bidvest Wanderers Stadium, JHB 18h30 for 19h00 | Smart Casual As the year concludes, our 2017 journey comes full circle. We have helped more orphans, given more in aid, disaster relief and assistance locally and internationally than ever before.
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Others have taken note too - we have been ranked 20th in the top 500 NGOs in the world - the only Muslim entity to do so - and also took top honours at the Global Good Governance Awards along the way.
Friday, December 08, 2017 Donation: R350 per person Corporate Table: R5,000 Contact: Abdullah Vawda Office: 011 836 1054 Mobile: 060 336 0833
So as we Live the Legacy – we are learning to better ourselves, evolve and endeavour to do more in the fields of sustainability, education and looking after our precious resources.
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Muslim Views . November 2017
CELEBRATING THE BIRTH OF NABI MUHAMMAD (SAW) Moulood jamaah programmes in the Western Cape
Whardah Ghadraa Jamaah Al Jaamia Masjid Stegman Road, Claremont December 3, 2017, at 9am to 12.30pm Hajja Fatimah (Faama) 084 019 0363/ Aunty Asa Galant 021 797 2798 Mawlid SA 1438 Century City Conference Centre Century City December 16, 2017, from 3pm to 9pm Hajji Uthmaan Brey 082 872 1130/ Nabeweya Malick 081 560 7409 Al Mieftaag Ladies Jamaah Masjidul Mieftaagh Marguerite Way Lentegeur, Mitchells Plain December 10, 2017, at 9.30am Aziza Gatap 079 540 9178/ 021 371 5747 Dar al-Turath al-Islami DTI Auditorium, Athfin Centre Cnr Aden Ave & Church Street Athlone CBD Details to be confirmed Rifqa Carr 021 697 0515 Al Moefieda Ladies Jamaah Masjiedur Rawbie Merrydale Road Portlands, Mitchells Plain December 17, 2017, at 9am Rashieda Manuel 083 377 5529 Jamaa Toen Nisaa Nurul Islam Mosque Addison Road, Salt River January 6, 2018, at 2pm Hajja Rugaya Johardien 073 051 7446/ 021 447 4784 Wardiah Jamaah Worcester Masjid Durban Street Worcester January 21, 2018, at 9am Aishah Petersen 072 317 4748
Jamaah Tus Thaalieth Al Masjieduth Thaalith Lords Road Beacon Valley, Mitchells Plain Date and time to be confirmed. Gawa Jonathan 073 155 1963
Masjidul Quds Housewives Forum Masjidul Quds, Gatesville January 30, 2018, at 10am Shaikh Abduragmaan Alexander 060 375 5136
Nurul Hudaa Abbey Hall Cheddar Road, Wynberg January 14, 2018, at 9am Fadia Davis 072 539 2646
Jamaa At Toer Raghmah Al Masjidul Thani Spine Road Rocklands, Mitchells Plain February 11, 2018, at 9am Hajja Sherene Taliep 079 481 1000/ 021 391 5408
Kapteinsklip Masjid Aloette Road Tafelsig, Mitchells Plain Date and time to be confirmed Hajja Asa 021 397 5230/ 081 263 6072
Masajid of Bo-Kaap Ladies Jamaah Auwal Masjid Dorp Street, Bo-Kaap January 13, 2018, at 2pm Boeta Farouk Kamalie 021 424 5837
Imaaniyah Moulood Jamaah Delft Civic Centre Cnr Main Rd & Voorbrug Rd Delft January 21, 2018, at 2.30pm Farieda Ely 082 640 9163
Noeroeniyaahs Moulood Jamaah Goolhurst Islamic Centre Klip Road, Grassy Park January 21, 2018, at 2pm Salma Hendricks 083 427 1856/ 083 258 8716
Lateef us Saligheeya Moegammadiyah Masjid 68 Tennyson Street, Salt River Date and time to be confirmed Hajja Lateefa Sterras 021 447 0793
Al Gayriyah Moulood Jamaah Masjidul Fatgh Voor Street, Wellington January 7, 2018, at 8.30am Shaheeda Latoe 084 682 1341/ 021 873 5419
Nurul Ghairaa Jamaah Masjidul Mubarak Adam Tas Avenue, Ext 13, Belhar February 17, 2018, at 2pm Hajja Fatima 083 424 4189/ 021 952 1433
Al Waniyas Masjidul Taqwa Cnr Alleman & Athwood Roads, Newfields March 4, 2018, at 2pm Shariefa Sabadien 083 675 8260/ 021 447 0594
Gujjatul-Islam Gujjatul Islam Masjied Banhoek Street, Stellenbosch February 18, 2018, at 9am Hajja Rugaya Toefy 021 886 6486
Ahlus Sunnah Ladies Jamaah Maitland Mosque Coronation Road Maitland February 4, 2018, at 9am Hajja Nijema Hayat 083 321 2555/ 021 697 3523
Al-Faldilah Ladies Jamaah Masjid Shaafie Chiappini Street, Cape Town December 17, 2017, at 2pm Hajja Mariam 073 562 2892
Masjiedul Joem-ah Shepherd Way Westridge, Mitchells Plain January 28, 2018, time not confirmed. Hajja Mariam 021 371 8946/ 063 473 5521
Nurul-Hudaa Ladies Moulood Jamah Moegammadiyah Masjid 68 Tennyson Street, Salt River February 25, 2018, at 8am Hajja Laygie 021 447 3406/ 082 200 6912
Jamaah-Tun-Nur Masjidun Nur 16 Lapperts Street Charleston Hill, Paarl January 28, 2018, at 9am Hajja Shiehaam Abrahams 021 862 3714
Ummatul Muslimeen Jamah Gustrouw Masjied Cnr Gustrow & Hassan Khan St Strand March 11, 2018, at 8am Hajja Mariam Oliver 072 379 2360
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Habibia Soofie Masjid Duine Road, Rylands Estate Date and time to be confirmed Imam Goolam Parker 021 638 2130/ 076 390 1170 Cape Town Islamic Education Centre (CTIEC) 11th Avenue Eagle Park January 28, 2018, at 10am Maulana Sayed Imraan Ziyaee 082 833 2036 Al Jaamiah Jamah Gustrouw Masjied Cnr Gustrow & Hassan Khan St Strand December 17, 2017, at 8.30 am Hajja Mariam Oliver 072 379 2360 Madrassa Tu Annahdho Jumuah Masjied Shepherd Way Westridge, Mitchells Plain January 28, 2018, at 8.30 am Hajja Mariam 021 371 8946/ 063 473 5521 Bredasdorp Muslim Society Moulood Jamaah 28A Brand Street, Bredasdorp December 16, 2017, at 12pm Aunty Janap Adams 083 650 0025 Nurul Latief Ladies Moulood Kramat Masjied, Macassar December 17, 2017, time to be confirmed Hajja Lutfiya Benjamin 083 541 6189
The following Moulood and weekly dhikr programmes are all under the auspices of Jamaah Ad Daiâ&#x20AC;&#x2122;rat Us Salihiyyah â&#x20AC;&#x201C; The Salihiyyah Dhikr Circle: The dress code for all programmes is white. The contact person is Hajja Naema Manie 078 200 9774 Ahmadi Sunni Masjied Victoria Road, Grassy Park Saturday, December 16, 2017, at 2pm Galielol Raghmaan (son, Mohammed Saliegh) Constitution Street, District 6 Saturday, December 23, 2017, at 2pm Galiel Ragmaan Masjied Constitution Street, District 6 Sunday, December 31, 2017, after Asr Al Azhar Masjied Aspeling Street, District 6 February 3, 2018, at 2pm Masjied Rasheed Coniston Park, Lavender Hill February 10, 2018, at 2pm Mowbray Masjid Queen Street, Mowbray February 24, 2018, at 2pm Salaamudeen Masjied Cnr Portulago & Contytuft Rds, Lentegeur March 3, 2018, at 2pm Dhikr programmes (after Asr) Habibia Mazaar, January 13, 2018 Primrose Park Masjid, January 20, 2018 Primrose Park Masjid, January 27, 2018 Primrose Park Masjid, February 17, 2018 Compiled by Shireen Abrahams.
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Muslim Views . November 2017
Mawlid 1439: celebrating the seerah of the Final Messenger TASLEEMA ALLIE
WHEN we reflect upon the Seerah and Shamaa-il of the Prophet Muhammad (SAW), who was sent as a mercy of the noblest of character upon humankind, it is in truth and honesty that even through the most challenging times, opponents were conquered. Islam is a way of life, and irrespective of the platform we find ourselves on, it is through the sunnah of the Prophet Muhammad (SAW) that we should live our lives with full purpose. During the early stages of a childâ&#x20AC;&#x2122;s life, the primary socialisation is extremely important and we need to tap into the basics that create love, unity and trust. Across the centuries, Prophet Muhammad (SAW) resides as one of the most influential men in history. As Muslims, we know that this legacy has not died with an era; it is a legacy that we strive to continue from generation to generation. It is thus most important that we take time to educate and empower our communities to do so. Alhumdulillah, in South Africa, we are blessed to be in a country whose Bill of Rights enshrines freedom of religion. Our communities are facilitated with madrasahs, masjids and many organisational platforms that are the backbone to ensuring that our community is in constant practise, remembrance, education and facilitation of our deen. However, as many platforms as there are, one of the greatest chal-
If we are waking up each morning with a ritual of activities that does not include the remembrance of our Creator, the instruction of the Prophet Muhammad (SAW) or the offering of all we do as ibadah, are we living with purpose? we fill our lives with between these two dates that is most important. If we are waking up each morning with a ritual of activities that does not include the remembrance of our Creator, the instruction of the Prophet Muhammad (SAW) or the offering of all we do as ibadah, are we living with purpose? We all get lost at some time on this journey but the true believers will always find their way as Islam is not a gps based address only found in the holy lands or spiritual centres of devotion; love for our Creator and our Beloved resides within us but we need to strengthen ourselves and our families by ensuring we meet often in the gatherings and court of Allahu ta-ala. In every breath, we are grateful to our Creator, we are grateful to our Prophet Muhammad (SAW) and we are grateful for being Muslim. Every day, we celebrate the greatest love and birth of our Beloved Prophet Muhammad (SAW). If we want to excel at being our best and excel at fulfilling our lives
lenges, sadly, is mobilising our community in attending, partaking and sharing in the wealth of Islamic, community-based activities. Have we become so absorbed in living without reflecting as to whether we are empowering our families to live with purpose and the prophetic example? Do we truly believe that in changing times we need to abandon the truth? And it is the truth. Every letter of the Holy Quran, every second of the seerah of Prophet Muhammad (SAW) is the only constitution to your journey in this world. And while time, trends and travellers may change, this remains constant. And with this constancy across eras of time, custodians of the Holy Quran and teachers of the Prophetic Model and Islamic sciences have and will continue to graduate communities loyal to deen and true lovers of the Beloved (SAW). When we are born, thatâ&#x20AC;&#x2122;s the first date recorded of our seerah. When we pass on, that is the last date of our seerah but it is what
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by living with purpose then we need to know, understand and emulate the most successful human created. And so we gather in love, gratitude and hope at every opportunity to living with purpose. Mawlid SA has announced that Mawlid 1439 will be held on December 16, at 3pm, at the Century City Convention Centre. This yearâ&#x20AC;&#x2122;s annual celebration of the birth of Prophet Muhammad, peace be upon him, is themed on the prophetic characteristics of trust and honesty. This yearâ&#x20AC;&#x2122;s programme will maintain the annual mass dhikr between Cape Townâ&#x20AC;&#x2122;s tarukhat, such as the Alawi Husaini Ninowi Zaweya, Tijani, Sarwari Qadri, Buzme Chisti Chiraghi, Ashrafi and Qadri Shadhili. The doors will open at 3pm, with a spectacular march by Habibia Siddiqui Brigade followed by qirah by Shaikh Qari Abduragman Sadien. The international scholar, Shaikh Dr Muhammad an Ni-
nowi, and Cape Townâ&#x20AC;&#x2122;s international scholar, Shaikh Sadullah Khan, are said to be delivering lectures on the night. Nasheed, that has taken a trend in the community, will be rendered by the Syrian munsheed, Shaikh Muhammad Hakeem, and Aswaatul Madina, who recently released their second CD. The master of ceremonies (MC) will be the Imam of Masjidul Quds and ustadh of the Housewives Forum, Shaikh Abduragmaan Alexander, and the well-known media personality and trustee of Masjidul Quds (Gatesville), Haji Sataar Parker. A delegation of the Housewives Forum will also join the programme. The programme is set to be a feast of remembrance, education, love, unity and service. Attendees are invited to come dressed in white and to bring along their prayer mats. In its campaign running up to the auspicious event, Mawlid SA invites all to participate in pledging to recite 1 000 salawat daily in the aim to reach one million salawat on December 16. Mawlid SA, the coordinating body to the event, comprising volunteers across the city, is calling on the community to donate in time or kind to the auspicious event that concludes with a traditional niyaaz shared between attendees. For those who wish to know more, donate or volunteer, visit www.mawlidsa.org.za, email: firstname.lastname@example.org or call: 071 350 3908.
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Muslim Views . November 2017
Preventing the rabid touch DR SALIM PARKER
THE ancient Sanskrit word ‘rabhas’ means violence and the Latin word ‘rabere’ means to rage or rave. Rabid dogs are known to appear enraged or violent. The family of viruses causing rabies is called lyssaviruses with ‘lyssa’ being the Greek term for frenzy or madness. Close to sixty thousand humans die annually due to rabies, with half of the victims being under 15 years. The disease is present on all continents except Antarctica and has been reported in more than 150 countries. More than 95 per cent of deaths occur in Asia and Africa. Bites by dogs are the cause of over 95 per cent of human cases but all warmblooded animals, wild or tame, can be infected. Bats, jackals, cats, raccoons, monkeys, skunks and even farm animals such as cows and horses can contract rabies and, in turn, transmit it to humans. Very little data are available of rabies in travellers, with the risk estimated to be up to 200 per 100 000 travellers. It is, however, not a frenzied dog that suddenly appears out of nowhere and bites the unsuspecting traveller. Instead, the rabid animal often attracts its victim by its seemingly docile and ‘cute’ nature, and only bites and shows abnormal behaviour when stimulated by touch, sound or movement.
Dr Salim Parker.
The most important message to any traveller is: Do not touch any animal! A review of medical literature reveals that, worldwide, only 13 are known to have survived infection caused by rabies, including one in South Africa, in 2012. All of them had some form of medical intervention, whether standard or experimental, and natural recovery from the deadliest infectious disease known to humankind is unheard of. Rabies is a frightening disease to contract – frightening for the patient who suffers the symptoms, frighten-
ing for the family who witnesses the suffering and inevitable demise of the victim, and frightening for the medical fraternity who can only stand by supporting the patient but offer nothing to effect a cure. The disease is imminently preventable by using a very effective vaccine before possible exposure (Pre exposure prophylaxis, PrEP) or taking appropriate steps immediately after exposure (post exposure prophylaxis, PEP). The rabies virus is contracted through wounds (e.g. scratches from an infected animal) or by direct contact with mucosal surfaces (e.g. a bite from an infected animal). The animal frequently displays abnormally aggressive behaviour but this may not always be evident. Children tend to want to pet animals and may get bitten or scratched in the process. They also do not always report exposure. Children are at higher risk for rabies exposure because of their smaller stature, which makes severe bites to high-risk areas, such as the face and head, more likely. Once inside the body, the virus replicates in the affected muscle, gains access to nerve fibres and travels to the central nervous system. There, the majority of the clinical symptoms manifest as an acute encephalitis or meningoencephalitis. The incubation period for rabies is typically between one and three months but may vary from one week to one year. The initial symp-
toms of rabies are fever and often pain or an unusual or unexplained sensation, typically tingling or pricking, at the wound site. As the virus spreads through the central nervous system, progressive, fatal inflammation of the brain and spinal cord develops. It then spreads to the salivary glands and can be spread by the infected saliva via bites or licking of disrupted skin. Two forms of the disease can then manifest itself. About 70 per cent of patients develop furious rabies and exhibit signs of hyperactivity, excited behaviour, hydrophobia (fear of water) and, sometimes, aerophobia (fear of moving air). Death occurs within a few days due to cardio respiratory arrest. Paralytic rabies accounts for about 30 per cent of cases. This form of rabies runs a less dramatic and usually longer course than the furious form. There is a gradual and progressive increase in muscle paralysis, starting at the site of the bite or scratch. A coma slowly develops and the patient eventually dies. The paralytic form of rabies is often misdiagnosed as it does not ‘conform’ to the known description of the disease. This leads to the under-reporting of the disease. Travellers to countries where rabies exists should be warned about the risk of exposure and educated in avoiding animal bites. Travellers should avoid free-ranging mammals, be aware of their surroundings so
that they do not accidentally surprise a dog, and avoid contact with bats and other wildlife. Also, travellers should not approach or otherwise interact with monkeys or carry food while monkeys are near. Not many cases of bats transmitting rabies to humans have been documented but travellers should not handle bats or other wildlife. Many bats have tiny teeth, and not all wounds are apparent. Any suspected or documented bite or wound from a bat should be grounds for seeking PEP. Rabies is one of the most deadly diseases known yet is easily preventable by appropriate PrEP if a risk of exposure exists. PEP may not always be available and a traveller must carefully consider the risks of contracting the disease versus the benefits and costs of the expensive vaccine. The cardinal rule must in any case always be obeyed: Do not touch animals when travelling! This article first appeared in Diversions. Dr Salim Parker is a Collaborator with the Global Centre for Mass Gatherings Medicine. He is also Immediate Past President: South African Society of Travel Medicine (SASTM) and was a member of the South African Meningococcal Meningitis Advisory Group.
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Muslim Views . November 2017
Exercise and healthy eating the key to countering diabetes (Left) Lifestyle changes such as healthy eating and regular exercise can define and even prevent the onset of diabetes. Graphic KHOON LAY GAN/123RF STOCK PHOTO
DR JASHIRA NAIDOO DIABETES mellitus is an increasing global public health problem characterised by pancreatic cell dysfunction and insulin (a hormone produced by your body to control sugar) resistance. The prevalence of diabetes is increasing worldwide due to ageing populations, physical inactivity, obesity, rapid urbanisation, and changing lifestyle and food consumption patterns. According to the International Diabetes Federation, the number of people with diabetes worldwide is projected to increase from 382 million in 2013 to 592 million by 2035. Diabetic nephropathy, also known as diabetic kidney disease (DKD), is one of the most important long-term complications of diabetes, and the most common
Graphic DESIGNUA/123RF STOCK PHOTO
cause of stage renal disease worldwide. DKD occurs in type I and type II diabetes mellitus and other secondary forms of diabetes, and is defined as structural and functional renal damage, manifested as clinically detected albuminuria in the presence of normal or abnormal glomerular filtration rate. It is also regarded as a characteristic microvascular (involving small vessels) complication of diabetes that is related to the duration of diabetes, and involves complex interactions between environmental factors and genetic determinants. Chronic Kidney Disease (CKD) develops over the initial tender 15 years of disease onset in type I diabetes, whereas the onset is not defined in type II due to the late diagnosis of diabetes in some patients. It is also known that the longer
life expectancy of diabetic population and improved treatment and disease management have significant influence on the incidence and prevalence of DKD. Patients with DKD also account for one third of patients demanding renal transplantation. All these factors impart a huge burden on health care costs and resources. Hence, surveillance, prevention and control of diabetes mellitus, kidney disease and related complications are becoming increasingly important. Early detection of diabetes is critical as appropriate treatment will prevent the complications of diabetes and a significant burden displaced on an individualâ&#x20AC;&#x2122;s quality of life, morbidity and mortality. Early detection of impaired fasting glucose or impaired glucose tolerance allows early intervention with appropriate lifestyle change, and can define and even prevent the onset of diabetes.
Thus, early detection plays an important role in optimising health. At risk patients to consider for screening for diabetes include the overweight/ obese; past history of diabetes during pregnancy; if firstdegree relatives were diabetic; hepatitis infection; predisposed ethnic groups, including people from the middle-eastern nations. Others who should be considered for screening are those on chronic corticosteroid therapy; those with solid organ transplants; HIV-infected patients receiving combined antiretroviral treatment, and people with cystic fibrosis. Screening for diabetes should be undertaken annually though with a fasting glucose level. Always consider diabetes mellitus in high-risk population groups as noted above. In type II diabetes, symptoms include fatigue, excessive urination, abnormally great thirst, weight gain, weight loss, blurred vision and recurrent skin infections. Once diabetes is diagnosed, aspects of management include the following: patient education, ex-
Dr Jashira Naidoo.
cellent sugar control to prevent diabetic complications, cardiovascular risk reduction such as smoking cessation and treatment of lipids and hypertension, routine complication screening for eyes, feet and urine. There is also a need to identify appropriate strategies to reduce weight if obesity is present. Obstructive sleep apnoea needs to be identified and treated, and if there are mood disorders present those should be identified and treated as well. Dr Jashira Naidoo [FCP (SA), Cert Neph, MPhil (UCT)] is a nephrologist at Melomed Tokai Hospital and may be contacted at telephone 021 712 2957. Her interests include diabetic kidney disease and hypertension related kidney disease. She has research related interests in these conditions.
Muslim Views . November 2017
OTTOMAN WAQF REGISTERS IN JERUSALEM
Part 2: The neighbourhood and the waqfs of Magharibah SERIFE EROGLU MEMIS
THE presence of Maghribis (North Africans, namely Moroccans, Tunisians and Algerians) in Jerusalem dates back to the earliest periods of Islam. They performed pilgrimage to Makkah, visited the tomb of Prophet Muhammad (SAW) and visited Jerusalem. Their interest in Jerusalem may be explained by the presence of Maghribis in the city. Of these, the Maghribi scholar, Shuaib Ibn al-Husain al-Andalusi, known as Abu Madyan al-Ghauth, was a celebrated traditionalist and mystic (d. 594 AH/ 1197 AD). He was the leading member of the Andalusian-Maghribi family of great learning and wealth. The head of the family, Shuaib, along with other members of the family, moved from Andalusia to Fez. Later on, his brother, Ali, and his son, Madyan, emigrated to Egypt. Other members of the family later moved from Egypt to Jerusalem where there was already a Maghribi community. A number of historians of Jerusalem date the establishment of the Magharibah neighbourhood to the time of the Ayyubids. After defeating the Crusaders under Saladin al-Ayyubi’s leadership, one of the most important foundations was established around the Haram AlSharif in Jerusalem in 583/ 1193 by the governor of Damascus (582-592)
Efdal Malik Nureddin Ali, son of Saladin. Mujir al-Din relates that Afdal alDin ‘endowed as waqf the entire quarter of the Maghribis in favour of the Maghribi community, without distinction of origin’ and that the ‘donation took place at the time when the prince ruled over Damascus [AD 1186-1196], to which Jerusalem was joined’. He simultaneously authorised the building of the Haret al-Sharaf neighbourhood contiguous to the Magharibah neighbourhood in what is today referred to as the ‘Jewish Quarter’. The concentration of religious, charitable and educational foundations in this area was no doubt due to its association with the Quran and Islamic tradition, with Nabi Muhammad’s (SAW) miraculous nocturnal journey to Jerusalem. The two stages of the Prophet’s journey, al-Isra and al-Miraj took place in the area including the western wall of al-Haram and the Dome of the Rock. As a waqf endowment, the area was specified to serve as a haven for new arrivals from Morocco, and from the thirteenth century until the final days of the Jordanian regime in 1967, immigrants came, made their home and visited this neighbourhood from the furthermost reaches of the Islamic world. A. Waqf al-Magharibah: the Maghribi waqf was a more comprehensive one founded by al-Malik al-
Afdal Nurud-Din Ali, son of Saladin, soon after the recapture of Jerusalem from the Crusaders (Al-Afdal was king in Damascus from 582 to 592 AH). Malik al-Afdal dedicated the whole area outside the western wall of al-Haram al-Sharif, known as Harat al-Magharibah, as waqf for the benefit of all Maghribis. The historical toponymy of the neighbourhood originates from immigrants from various parts of the Maghreb, today’s Morocco, Algeria and Tunisia. Therefore, this region was turned into a neighbourhood for Maghribi Muslims. B. Madrasah al-Afdaliyya: Apart from being religious and charitable, al-Afdal’s waqf was also educational. It established a madrasah (school for higher religious studies) in 590/ 1193. It was stipulated that the madrasah was created to train Maliki jurists, which was one of the most popular juristic schools in the Maghreb and the Maghribis who resided in Jerusalem. C. Zawiya al-Magharibah: By the middle of the 14th century, the community in Jerusalem just outside the western wall of al-Haram al-Sharif could benefit from two Maghribi waqf charitable foundations. The first zawiya was established by an immigrant, Umar Ibn Abdullah Ibn Abdun-Nabi al-Masmudi alMujarrad, on 3 Rabi II, 703/ 1303. He spent a considerable amount of his money on the endowment of a
zawiya for the benefit of alMaghribis living near al-Haram alSharif in a quarter called after them. This was the first waqf instituted by a Maghribi for the benefit of alMagharibah in Jerusalem. The second zawiya was endowed in the same Maghribi quarter close to Bab as-Silsilah, by Abu Madyan. He was exceedingly famous for his scholarship and munificence among the Maghribis, and settled in Jerusalem. He assigned the lands of the village of Ain Karim, near Jerusalem, his property, as waqf whose income was intended for the zawiya and the Maghribis. The last record, dated Rabi ul Akhir 26, 1277, gave reference to the register numbered 160 in Jerusalem’s Cedid appointment register. After this date, three more appointments were recorded. In the first record, dated Zilkade 1301, it is stated that Mehmed Arif Effendi passed away, al-Hajj Umar al-Maghribi, who was the most suitable candidate in the Magharibah neighbourhood, was appointed to the waqf as the supervisor, inspector and the keeper of the tomb by a petition and an imperial edict. After this date, there are no references to the shaikh of the town criers or whether the post continued to be held by the head of the neighbourhood or not. D. Cami al-Magharibah: The Cami al-Magharibah near the Bab al-Maghribah was constructed
north-south to the Haram Al-Sharif area and there were northern and eastern gates. The mosque was considered an integral part of the haram. E. Madrasah and Zawiya alFahriyya: Madrasah al-Fahriyya is also known as the Zawiya alFahriyya in the Jerusalem court registers and was founded by Kadi Fahreddin Muhammed ibn Fadlullah in 732/ 1331. The madrasah was situated to the west of the Mosque of Magharibah, and also remained within the walls of the mosque. In addition, the library of the madrasah played an important role among the public libraries in Jerusalem. Founded by Kadi Fahreddin in 732/ 1339, this library is said to have housed approximately 10 000 volumes. Its collection of astronomy and religious sciences has been lost. The Fahriyya Bazaar was among the most important sources of joint income of the madrasah and the lodge. The revenue from the shops in the bazaar was spent on each waqf’s expenses. In 978/ 1570, repair and maintenance of the lodge was carried out by the Ottomans, which cost twenty-five gold coins. In the concluding part in the next edition, Dr Memis will focus on the Appointment Registers as archival sources for Waqf Studies. Serife Eroglu Memis, PhD, is a Waqf expert in the Department of Archives of Directorate General of Foundations, Turkey.
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Muslim Views . November 2017
Muslim Hands responds to Rohingya crisis NAZEER VADIA
MUSLIM Hands is an international aid organisation and NGO that works worldwide across Europe, Africa, Asia, the Middle East, Central and Latin America to help society’s most needy and vulnerable. Started in 1993 as a local grassroots organisation in response to the Bosnian crisis, Muslim Hands has since raised over R300 million worldwide, sponsored more than 20 000 orphans and provided nearly 12 000 wells, worldwide. The charity is based in Nottingham and London, and works in over 40 countries, with field offices in over 30 of these. Dedicated to tackling the root causes of poverty around the world, Muslim Hands is passionate about working beyond the provision of immediate relief, towards supporting communities over the long-term. Muslim Hands’s vision is a world where every human being has the right to an education, access to clean water and food, and the means to support themselves, their family and their community. It has been estimated by the UN that since August 25, this year, 500 000 Rohingya refugees have fled persecution into Bangladesh and are now left with nothing. Working with the Rohingya people and in Myanmar is not
Refugees in Cox’s Bazar, Bangladesh, receive food hampers that last for the Photo ABDURAGHMAAN DAVIDS month.
new to Muslim Hands. Responding to the Rohingya, Muslim Hands has been active in Myanmar since 2008, when we first provided essential humanitarian aid in response to Cyclone Nargis. We distributed emergency relief and constructed shelter homes for families in crisis in the area. Seeing such an urgent need for housing for refugees/ IDPSs, we then increased the construction of homes to house many families in Rakhine
State. Since then, we’ve continued to provide shelter homes for displaced men, women and children, and essential medical and food aid for locals in need, including Ramadaan and Qurbani aid. Over the last nine years, we have distributed food and water aid to Rohingya communities in Myanmar and Indonesia; built sustainable housing to shelter the homeless; constructed wells to provide families with safe, clear
Your donations have allowed Muslim Hands to make thousands of food hampers. Photo ABDURAGHMAAN DAVIDS
water; provided warm, practical clothing for displaced families; installed latrines in camps to prevent the spread of disease, and supplied essential hygiene items to displaced people. Now, as over half a million refugees have crossed into Bangladesh, having fled violence in Myanmar, we are supporting Rohingya refugees in Cox’s Bazar, providing critical food aid, medical care, hygiene packs and shel-
By supporting our Rohingya Crisis Appeal, you’ll be helping elderly men and women, widowed mothers, unaccompanied children and thousands of other vulnerable refugees...
ter. By supporting our Rohingya Crisis Appeal, you’ll be helping elderly men and women, widowed mothers, unaccompanied children and thousands of other vulnerable refugees suffering from mental and physical trauma and lacking essentials such as food, clothing and shelter. You can donate online at www.muslimhands.org.za or call us at 021 633 6413. You may also do a direct deposit or EFT. Banking details can be found in the advertisement in this edition of Muslim Views.
Muslim Views . November 2017
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Glendale community receives IR borehole SHANAAZ EBRAHIM-GIRE
ON October 30, 2017, Islamic Relief South Africa (Irsa) officially handed over the first borehole from its Water For Life campaign in KwaZulu-Natal to the community of Glendale. The water facility, based at Parukabad Primary School, will serve the neighbouring community, benefitting 1 000 people. ‘Our aim is to install 18 boreholes in drought-affected areas across the province to bring some relief to communities, especially schools and farming areas,’ Regional Head of Fundraising, Shiraz Ismail explained. ‘This borehole in Glendale comes as a welcome relief for the community, which has been depending on river water for daily use.’ Ismail said that while consulting with community leaders in Glendale, they learnt that due to the lack of water, the school could not use its flush toilets. This impacted on the dignity and wellbeing of learners. ‘We hope and pray that this project will help health and hygiene risks for pupils. ‘Being able to use functioning toilets at school will help learners to relieve themselves when needed and will enhance their schooling experience.’ As part of a needs assessment by the Islamic Relief Programmes Department to determine the best sites
Learners from Parukabad Primary School, in Glendale, KwaZulu-Natal, testing out the borehole sponsored by the Spar Group and Islamic Relief South Africa. Photo FAROUK SULTHAN
to benefit the most vulnerable families, the locations identified were: Stanger, Tongaat, Verulam, Umbumbulu, Pinetown-Wyebank, Port Shepstone, Pietermaritzburg, Greytown, Estcourt, Ladysmith, Dundee and Newcastle. With South Africa’s water crisis reaching critical levels, humanitarian and relief organisation, Islamic Relief South Africa has noted the daily challenge of communities across the country who are struggling to access clean, safe, drinking water. An estimated seven million people who live in rural settlements have no access to water or are reliant on ground water accessed through water wells and boreholes. The water crisis is further compounded by climate change and unusual weather patterns.
Members of the Spar Group and Parukabad Primary School at the official ribbon-cutting ceremony for the new borehole installed by Islamic Relief South Africa, which will service the Glendale community in KwaZulu-Natal. Photo ISLAMIC RELIEF-SA
Climate change and environmental degradation have devastating effects upon the communities with which Islamic Relief works. Islamic Relief enables communities to better protect themselves from the impact of disasters, with disaster risk reduction schemes often encompassing climate-change adaptation and initiatives to safeguard the environment from further harm. Environmental concerns are increasingly at the heart of our advocacy. The UN Climate Change Conference took place from November 6 to 17, in Bonn, Germany, and Islamic Relief contributed a faith perspective to help tackle global warming. COP23, the 23rd Conference of the Parties, brought together the
world’s nations under the UN Framework Convention on Climate Change (UNFCC). At COP23, Islamic Relief presented its experience of working with faith communities at the Compassionate Simplicity Initiative, a new multi-faith sustainable living coalition that supports faith-based climate advocacy. Also at COP23, Islamic Relief Germany co-hosted a workshop on Islamic Climate Finance as an opportunity to catalyse greater climate ambition, and the Humanitarian Academy for Development discussed its global carbon reduction projects and community mobilisation efforts around sustainable consumption. In 2015, the Paris agreement at COP21 delivered a landmark commitment to keeping the global temperature rise below 2°C. Since then, the world’s second largest polluter, USA, has pulled out of the agreement and many of those who remain committed are dangerously behind their goals. Islamic Relief currently has over 50 climate-related projects in 14 countries, including disaster risk reduction and large-scale programmes that build the resilience of climate-vulnerable populations. Globally, our climate change work involves supporting campaigns and initiatives, promoting an Islamic approach to sustainable living and working directly with governments, key partners and vul-
nerable communities. Last year, Islamic Relief spearheaded the Islamic Declaration on Climate Change alongside international partners, summarising the threat facing humanity, and highlighting the Islamic obligation to live sustainably and justly on earth. Islamic Relief’s Climate Change Policy outlines the Islamic principles of sustainable living and the conservation techniques that Islamic Relief has successfully adopted in Muslim communities. Water for Life Borehole Project Ismail said borehole installations will continue one community at a time, with the project completion date set for March 2018. ‘This project has been funded by generous, loyal supporters of Islamic Relief. ‘On behalf of the organisation, I would like to sincerely thank them for their contribution towards this 18-borehole project. ‘However there is an urgent need across the country to help alleviate the suffering of the poor and the vulnerable who have no access to clean, safe drinking water. We appeal to members of the public to get in touch with us should they wish to donate a borehole as a sadaqatul jariyah.’ For more information about the Water For Life campaign or to sponsor a borehole, call 031 208 2838 or email email@example.com.
S South Africa f To go to bed tired after a long day, well-fed, happy and healthy – secure in the knowledge that no matter what tomorrow brings you are cared for is something many of us can be thankful for – even take for granted. But for far too many children around the world that is not the case. Because South Africa responded so positively to the call of orphans in the West Bank – 2,500 more children, who already live under dire circumstances – can also rest easy that they are also cared for and loved.
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Focus on Finance
Explaining turnover tax for micro-businesses TURNOVER tax is a simplified system aimed at making it easier for micro business to meet their tax obligations. The turnover tax system replaces Income Tax, VAT, Provisional Tax, Capital Gains Tax and Dividends Tax for micro businesses with a qualifying annual turnover of R1 million or less. A micro business that is registered for turnover tax can, however, elect to remain in the VAT system (from March 1, 2012). Turnover tax is worked out by applying a tax rate to the taxable turnover of a micro business. The rates are applicable for any year of assessment ending during the period of 12 months.
The rates applicable for the year of assessment ending on February 28, 2018, are represented on the table in this article.
Who is turnover tax for? Turnover tax is for micro businesses with an annual turnover of R1 million or less. The following taxpayers may qualify: l Individuals (sole proprietors) l Partnerships l Close corporations l Companies l Co-operatives
What are the requirements for a micro business to qualify for turnover tax? A natural person (sole propri-
Muslim Views . November 2017
HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA), National Technical Manager for Nexia SAB&T, in the Centurion office, explain the advantages of turnover tax and who would qualify for this tax. etors and partners in a partnerships) or a company (including a close corporation and a co-operative) may qualify as a micro business if the qualifying turnover for the year of assessment does not exceed R1 million. The qualifying turnover includes the total receipts from carrying on business activities, excluding any amount of a capital nature and amounts exempt from normal tax. The following persons are specifically excluded from qualifying as a micro business: 1. Persons who hold any shares or have any interest in the equity of a company other than, amongst others, a listed company, a portfolio in collective investment schemes, interests in body corporates and venture capital companies. 2. If more than 20% of a natural personâ&#x20AC;&#x2122;s total receipts consists of income from a professional service (e.g. accounting, engineering, education, consulting, financial service broking etc) or in the case of a c o m p a n y, than more 20% of the in-
CA C C CA C C
come consists of investment income (annuities, dividends, interest, rental income, royalties and income from the disposal of financial instruments) and income from rendering a professional service. 3. Personal service providers and labour brokers. 4. If that personâ&#x20AC;&#x2122;s receipts from the disposal of immovable property and other assets used mainly for business purposes exceeds R1,5 million over a period of three years (current year of assessment and two preceding years). 5. A company which has a year of assessment not ending on the last day of February, has shareholders other than natural persons, has shares in any other company, is a public benefit organisation or a recreational club. 6. A partnership with partners other than natural persons, partners who are partners in more than one partnership or the qualifying turnover of the partnership exceeds R1 million.
How to pay over turnover tax There are three payment dates: l The first payment is in the middle of the tax year, on the last business day of August, on the TT02 â&#x20AC;&#x201C; Payment Advice for Turnover Tax. l The second payment is at the end of the tax year, on the last business day of February, on the TT02 â&#x20AC;&#x201C; Payment advice for Turnover Tax. l The final payment is after the
annual TT03 â&#x20AC;&#x201C; Turnover Tax Return is submitted and processed.
What records should be kept? A big advantage of turnover tax is the reduced record-keeping requirements. The following records must be kept: 1. Records of all amounts received. 2. Records of dividends declared. 3. A list of each asset with a cost price of more than R10 000 at the end of the year of assessment as well as of liabilities exceeding R10 000. To take account of the typical expenses incurred by a micro business and to eliminate the need for detailed recordkeeping of deductible tax expenses, the turnover tax rates are significantly lower than the tax rates under the standard tax system. This article is intended for information purposes only and should not be considered as a legal document. Please note that while every effort is made to ensure accuracy, Nexia SAB&T does not accept responsibility for any inaccuracies or errors contained herein. If you are in doubt about any information in this article or require any advice on the topical matter, please do not hesitate to contact any Nexia SAB&T office nationally.
Muslim Views . November 2017
Discussions with Dangor
Is a floundering Saudi regime choosing nationalism over sectarianism? The attack on the Twin Towers, in 2001, in New York, for which the Saudis are being held responsible has had a huge impact on world opinion, writes EMERITUS PROFESSOR SULEMAN DANGOR.
SAUDI Arabia is constantly in the news. More often than not, it is on the receiving end of negative publicity. There are many reasons why the kingdom is being criticised, even by Muslims, across the world. Some of them include corruption of the leadership; destroying most of the heritage of Islam in Makkah and Madinah; wasting billions of dollars on the purchase of arms (though they have never protected Muslims who are being massacred in various countries) and treating foreign workers poorly. They are also accused of extravagance e.g. construction of palaces; following an extremist ideology; killing civilians in Yemen; depending on the US for survival; making deals with Israel, and ignoring the plight of poverty stricken Muslim countries and communities. The attack on the Twin Towers, in 2001, in New York, for which
the Saudis are being held responsible (19 of the alleged attackers were Saudi citizens) has had a huge impact on world opinion, including in the United States. Much of the criticism relates to the violation of human rights in the kingdom, and funding and supporting extremist groups in various regions of the world. To be fair, the Saudis have supported humanitarian causes globally. They have established mosques and institutions and financed community projects. KS Relief has provided food security, shelter, health care, water, mother and child health and community programmes in several countries. Also, there are said to be over 900 charities in Saudi Arabia and its humanitarian gestures have been acknowledged by the United Nations. As we know, the Saudis have been supporting the coalition forces led by the United States whereas the Iranians, in conjunction with the Russians, have been supporting Bashar Al Assad, in Syria. Over the past few weeks, the Saudis have been applauding Donald Trump’s threats against Iran. The Saudi stand-off with Iran began with the Iranian Revolu-
tion. Saudi rulers feared the expansion of the revolution, which could have led to their downfall. And so began a campaign of vilifying the revolution. The Saudis were joined by other Arab regimes who, likewise, feared their own fall from grace. Iranian support for groups fighting the regimes in Yemen, Bahrain and Iraq added to Saudi apprehension of the spread of Iranian – and Shia – influence throughout the region. Then came the Arab Spring. The Saudis (and their allies) were shattered. They immediately funded the coup in Egypt, which ousted Mohamed Morsi and brought Abdel Fattah Sisi to power. The Ikhwan, to which Morsi belongs, is now viewed as a serious threat, not only to Egypt but to all Arab regimes. The Saudis have gone to the extent of classifying the Ikhwan as a terrorist organisation. The Saudis, sensing that they are no longer viewed with the same favour as before by the US, began looking elsewhere for patronage. Not surprisingly, they began investing billions in China as well as in Russia, the traditional enemy of the US.
Currently, the Saudi regime is fostering a close alliance with Israel, despite the fact that Israel is loathed by its own people let alone by the majority of Muslims worldwide. King Salman visited Israel recently. Naturally, Muslims have condemned this latest move by the regime in the strongest terms and accused it of abandoning the Palestinian cause. But the Saudis are an enigma. It is reported that Muqtada al-Sadr, Iraq’s influential Shia leader, visited Saudi Arabia where he met with Crown Prince Muhammad ibn Salman. According to Sadr’s office, they reached a ‘positive breakthrough in Saudi-Iraqi relations’ and hope that this will be ‘the beginning of the retreat of sectarian strife in the Arab-Islamic region’. It has now emerged that meetings between representatives of the two countries have been going on for the past six months. What does this portend? Since Muqtada al-Sadr is known to be critical of Iranian involvement in Iraqi affairs, do the Saudis view him as a natural ally? Have they come to realise that the conflict in Syria and Iraq is destabilising the whole Middle East region? Do they fear that the continued conflict between some Sunni and Shia groups will embolden the Shia in the eastern province? Does Muqtada al-Sadr’s condemnation of the killing of Sunnis in Iraq provide them with an op-
portunity to mend fences with Iraq? Finally, is Arab nationalism taking precedence over theological considerations? Until recently, Arab Shia were living in harmony with Arab Sunnis in Iraq. This current rapprochement between the two countries is intended, many believe, to reopen border crossings, rebuild destroyed towns and cities populated mainly by Sunnis (Mosul, Ramadi, Fallujah and Tikrit), and to return Iraq to the ‘Arab fold’. According to Ihsan alShameri, head of the Political Thought Centre in Baghdad, Prime Minister Haider al-Abadi’s willingness to cooperate with the Saudis is because he is non-sectarian, unlike his predecessor, Nour al-Maliki, who has the backing of the majority of the Shia population and was responsible for the persecution of the Sunnis. The two countries have already entered into several bilateral trade agreements. This will include developing ports and highways. Flights between the two countries are to resume soon. The Saudi oil minister, Khalid al-Falih, made an appearance at Baghdad’s International Fair where he was in consultation with his Iraqi counterpart, Jabr al-Luabi. The United States welcomes this development – which it has supported – since it views it as a way of reducing Iranian influence in the region.
Light from the Qur’an
Muslim Views . November 2017
The true declaration of Divine Unity (Tawhid) IBRAHIM OKSAS and NAZEEMA AHMED
THERE are a number of immutable truths that as believers we have to accept and internalise. Foremost among these truths are belief in Allah Almighty, His Necessary Existence and His Divine Unity. Throughout the Risale-i Nur collection, Bediuzzaman Said Nursi, in his contemporary Quranic tafsir, explains and proves the truth of belief in Allah, Allah’s Necessary Existence and Divine Unity. This article will discuss the true declaration of Divine Unity, as well as the demonstration of Divine Unity (wahidiyyah) and Divine Oneness (ahadiyyah). What is the reason for the importance of the true declaration of Divine Unity? According to an important lesson derived from the All-Wise Quran, humankind was sent to this world to find and affirm their Creator. Bediuzzaman therefore says that such declaration of Divine Unity is a most enjoyable, most valuable and most exalted sacred duty, instinctive function and an act of ibadah. Furthermore, all the prophets were sent to this world to confirm and teach the declaration of Divine Unity. Rasulullah (SAW) stresses the importance of Divine
Unity in the following hadith: “The best thing I and the prophets before me have said is, ‘There is no ilah but Allah.’” Bediuzzaman states that the declaration of Divine Unity is of two sorts: one is the superficial and common declaration of Divine Unity, which says: ‘Almighty Allah is One, He has no partner or like. This universe is His.’ The second is the true declaration of Divine Unity which, through seeing the stamp of His power and the inscriptions of His pen on everything, is to open a window for everything directly onto His light and to confirm and believe with almost the certainty of seeing it that everything emerges from the hand of His power. Furthermore, it is to recognise that in no way does He have any partner or assistant in His godhead or in His sovereignty, and through this it is to attain to a sort of constant awareness of the Divine Presence. In Risale-i Nur, Bediuzzaman emphasises that we need to attain the true declaration of Divine Unity rather than merely the superficial kind. Bediuzzaman provides examples of the true declaration of Divine Unity from the following ayah in Surah Az-Zumar: ‘He creates you in the wombs of your mothers, creation after creation in three darknesses. That is Allah,
your Sustainer. ‘His is the sovereignty; there is no god other than He. Where, then, will you turn?’ In Surah Ali Imran: ‘Nothing is hidden from Allah, neither on earth nor in the heavens. He it is who forms you in the wombs as He wills; there is no god but He, the Mighty, the Wise.’ As these two ayahs indicate, the strongest proof of Divine Unity and the most remarkable miracle of Divine Power is Allah’s opening up of forms, that is, His attribute of Al Fattah. As is indicated in the above ayahs, Allah’s attribute of ‘opening’ expressed in the opening and creation of the forms of men from their mothers’ wombs, within three darknesses, separately, with equilibrium, distinctness and order, without any error, confusion or mistake. This truth of the unfolding of the forms of all men and animals, all over the earth, with the same power, the same wisdom and the same artistry is a most powerful proof of Allah’s Unity since to comprehend and embrace all things is itself a form of unity that leaves no room for the assignation of partners to Allah. Let us consider a further proof of the declaration of Divine Unity through using the example of the birth of a human being. Each human being who is born does not exactly resemble any
other human being, either in form or in character. This means that the Being who creates one human being must have complete knowledge of all aspects of humanity as well as all other living and inanimate beings throughout the universe. From this, we can understand that whoever created the one human being with all the necessary requirements for his life must, of necessity, have created all other human beings. In order to broaden our understanding of the true declaration of Divine Unity, it is necessary to reflect on the difference between the manifestation of Divine Unity (wahidiyyah) and Divine Oneness (ahadiyyah). On the face of it, it may seem that wahidiyyah and ahadiyyah refer to the same thing since they derive from the same root word. However, according to Bediuzzaman, there is a nuanced difference in meaning. Wahidiyyah refers to the universal manifestation of Unity while ahadiyyah refers to the particular manifestation of Oneness. With regard to Divine Unity, it is to say that all creatures belong to One and they look to One and they are the creation of One, whereas by Oneness is meant that most of the names of the Creator of all things are manifested in all beings. For example, the light of the
sun may be seen as analogous to unity by reason of its comprehending the face of the earth. While the fact that its light and heat, the seven colours in its light and some sort of shadow of it are found in all transparent objects and drops of water, makes them analogous to oneness. In order to further bring this matter closer to our understanding, consider the face of a human being. Every human being has on his face characteristics which differentiate him from all his fellow humans, and with utter wisdom that human being is equipped with external and inner senses. This proves that the face is a most brilliant stamp of Divine Oneness (ahadiyyah). And just as each face testifies to the existence of an All-Wise Maker and points to His existence so too the stamp which all faces display in their totality shows that all things are a seal peculiar to their Creator, showing Divine Unity (wahidiyyah). Consequently, all human beings manifest wahidiyyah while a single human being manifests ahadiyyah. Using these examples, we can now extend our contemplation to other creation, like the animals and plants, and consider the ways in which all creation points to the Necessary Existence and Unity of our Creator.
Muslim Views . November 2017
Letters to the Editor
Sheer hysteria IT is with worry and concern that I pen this letter to a newspaper that most of our local population read. Hopefully, it will be printed and will reach a few hearts. The mass hysteria over the new Shia â&#x20AC;&#x2DC;templeâ&#x20AC;&#x2122; in Ottery and the sudden interest worries me. Firstly, I am not a Shia nor a sympathiser (like the 80s Ahmadiyyah issue). Iâ&#x20AC;&#x2122;m trying just to have faith or do the best I can as a Muslim. All the time and effort invested in this issue startles me. Shuyookh and ulama who hardly have classes or get involved in
Art of non-violence expo launch beloved Rasul (SAW) and Allahâ&#x20AC;&#x2122;s protection is over it. Suddenly, organisations of young energetic youth, riled up by some ulama, are mushrooming, ready to â&#x20AC;&#x2DC;defendâ&#x20AC;&#x2122; the ummah. My concern is that we do not play into the hands of the enemies of Islam, who have used this issue to divide us. Watch what you send on social media. There are bigger issues facing our community, for example, zina, drug abuse, materialism, alcohol etc. That is what we must worry about, irrespective of whether the members of the ummah afflicted by this are Sunni or Shia. Mogamed Davids Crawford, Athlone
social development suddenly come out of the woodwork on this issue. Whose agenda are we promoting? There must be more to this. Why are we concerned about a minority group within this ummah and whether they want to worship or pray. We have to refer to the Amman Message, where the ulama of the world declared which parties are Muslim or not. I am aware of the deviant groups amongst the Shia but there are those who are declared Muslim. Strange how the Ahmadiyyah also regard themselves as part of the Ahlus Sunnah wal Jamaah. I wonder since when the Ahlus Sunnah needed defending. The sunnah is from our
The Madina Institute Center for Non-Violence & Peace Studies, in partnership with the Al-Ikhlaas Academia Gallery, will be launching an art exhibition entitled the Art of Non-Violence on December 13, 2017 at 6pm. The exhibition presents the photographic works of world renowned and multiple award-winning young photographic artists, Hasan and Husain Essop. Hasan and Husain Essop are twin brothers who graduated from the Michaelis School of Fine Art at University of Cape Town in 2006 with a Bachelor of Fine Art, majoring in Printmaking and Photography respectively, and a Postgraduate diploma in Art in 2009. They are recipients of the 2014 Standard Bank Young Artist Award for Visual Art. Their present collection addresses violence locally in respect of crime and gangsterism, and globally with regards to violent conflicts. Further information on the exhibition as as well as a photographic workshop by Hasan Essop for high school students at the Al-Iklhaas Academia Library on December 14 may be obtained by contacting Aamena at firstname.lastname@example.org.
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Muslim Views . November 2017
Muslim Views . November 2017
Muslim Views . November 2017
Muslim Views . November 2017
Muslim Views . November 2017
The journey to coffee at Kahvé Road
Interesting café style dishes with uncommon flavour combinations. Photo DILSHAD PARKER
The signature style of serving their coffee on a branded wooden tray. Photo DILSHAD PARKER
ONE of my favourite movies is The League of Extraordinary Gentlemen. Apart from the great cast and the intertwining tales of heroes from a time when books ruled, the turn of the century architecture is what really did it for me. Walking into Kahvé Road was like being on the set of a scene from just that era. Starting with the vintage-style coffee bar and ornate dark wood shelving, not to mention the heady scent of coffee beans roasting. You could be forgiven for thinking you were in a colonial drawing room in 1911.
I visited this establishment when it first opened as Coco Safar. It has now rebranded as Kahvé Road. The elegance of the décor and ambience has been retained from before. Every attention to detail has been made to make you feel you are in a classy establishment. Whether you’re sitting at the long curved booth or the leather bound chairs, comfort is a priority. The low lighting inside feels like a respite from the harsh lights of the mall, and has an instant calming effect. Presentation is everything here. Even the waiters are immaculately turned out in cream linen. Coffee is very much the cornerstone of the offering.
The word ‘kahvé’, means coffee in Turkish and it is the word first used for this ancient brew so when the owners of Kahvé Road named the distinctive coffee shop in Cavendish Square, it was in honour of their journey with coffee. You can enjoy a coffee at the coffee bar counter or even pop in for a takeout. Also available for purchase are sleeves of their own Kahvé Road branded coffee pods, which is what they serve in store. It’s a small, select range of five flavours, and includes a rooibos tea pod as well. Of these, the house blend called the Petra was really good, with a round, fullbodied flavour and chocolatey notes. I found the stronger blend too acidic for my taste, though. The new menu is still very much cafe style with predominantly light meals but the dishes feel a little more down to earth and substantial. You still wouldn’t head here for a steak dinner though.
We visited three weeks ago, on a Saturday, for a late afternoon coffee and cake, and ended up having an early supper instead. We were four people, which meant that I got to sample quite a few dishes off the menu. I ordered a quiche of spicy spinach, soy mushroom and cured lamb, which was tasty and perfect as a light meal. You are able to choose a side to accompany it from the menu and I opted for the citrus and beetroot salad. It was delicious; topped with salty feta but could have used a little crunch like pumpkin seeds for some texture. Hubby’s trio of sliders included a coriander lamb with barbecue sauce, crumbed chicken with mayo and grilled spiced pineapple and a harissa falafel with hummus, pickled cucumber and tzatziki for R95. This also included a choice of side and he had the shitake mushroom and roasted corn salad. This salad was really good and I will opt for that next time. Our friends both had a gourmet sandwich of roasted chicken, basil pesto, roasted tomato and rocket at R69. This should have had barbecue sauce but they were out and had to replace it with mayo. I found this just a tad dry and I think the barbecue sauce would have been a better complement. They serve hot and cold teas and coffees of various flavours, fresh juices and signature drinks. We tried a coffee milkshake, which was delicious. I had a spiced tonic, which is great if you don’t
like your drinks sweet. The coffee and tea prices are pretty average but the speciality drinks are all R40 to R49. We bypassed the dessert counter with its array of pastries, chocolate bon bons, eclairs (an understatement), mousse domes, (another understatement) and the ever trendy Macarons. You cannot call this dessert, it’s ‘Couture Patissirie’, as they put it, and I couldn’t agree more. Only one of our party ordered a dessert, which was cleverly disguised in the breakfast menu – lemon poppy waffle with warmed berry compote, crème fraiche, coconut sorbet, lemon curd and maple syrup. Quite original to have the waffle batter flavoured in a lemon and poppy seed flavour normally reserved for muffins. We finished with cappuccinos served in their signature style on a small wooden tray in handcrafted clay cups with a small glass of sparkling water and a tiny cookie on the side. This is a lovely place for small, intimate lunches, girly breakfasts or to impress the boss with an out of office meeting. An even better spot when you just feel like indulging your sweet tooth and enjoying a good cup of coffee. This review is independent and meals were paid for. Dilshad Parker is owner and author of www.hungryforhalaal.co.za
Muslim Views . November 2017
Positive and Effective Parenting
Some advice on raising resilient children FOUZIA RYKLIEF
Characteristics of resilient children
IN a recent article in the Cape Argus, namely ‘Ability of black children to survive township life’, Indiswa Jan describes how children manage to survive and grow into adulthood despite adversity. She writes, ‘Born into harsh conditions they learn to navigate their environment.’ I’d like to add that they do not just survive; many of them thrive and do well. We have wonderful examples of young people who achieved success in their lives. She refers to the inherent abilities that children are born with. In taking this further, I propose that the abilities to survive and thrive are not necessarily inherent but are developed and nurtured by parents. What children come into the world with is the potential to thrive. The ability she refers to is resilience. As parents, we need to keep our children safe from immediate danger and help them cope with emotional stress caused by changes in their environment and in their families, such as death and divorce but we also need to raise our children to be resilient so that they can cope even when we are not around. Resilience is the capacity to bounce back from setbacks, to overcome hardships and carry on with the resolve to rise above adverse circumstances and succeed in life.
There are three beliefs that characterise a resilient child, namely: I have, I am and I can. ‘I have people around me that I trust and who love me, no matter what happens or what I do.’ This belief children develop from the healthy attachment that they got from birth, when the parent/s responded positively to their basic needs. Unconditional love was also given. This feeling of being accepted and feeling special also emanates from a healthy self-esteem when parents and other significant adults in children’s lives acknowledged the positives in them and did not harp on negative behaviour all the time. ‘I have people who make rules for me so I know when to stop before there is danger or trouble.’ This refers to rules about safety. Resilient children understand that the curfews placed on them, rules about coming straight home from school, for example, are there to protect them. ‘I have people who are good role models.’ Children watch and learn from how we behave or react to situations. So, if parents are experiencing financial difficulties or losses as a result of divorce or death, the way they respond to these situations will determine how the children will deal with similar
challenges. I remember how my late mother looked challenges in the face and sought solutions. She always found a way to make ends meet. ‘I have people who want me to learn to do things on my own.’ This refers to developing independence. Parents do this by respecting their children’s efforts to do things on their own, recognising effort and improvement by emphasising the process and the progress children make, and not just the end result. Parents can help children set realistic goals and acknowledge their level of accomplishment. ‘I am …’ refers to inner strength, feelings, attitudes and beliefs. ‘I am lovable.’ This the child knows from the unconditional love given by parents and caregivers, the pleasure parents show when they are with them, the joy experienced when quality time is given. A resilient child knows that she is loved. ‘I am glad to do nice things for others and show that I care.’ The resilient child loves and cares for other people. These children also learnt from their parents and caregivers. Role-modelling by parents is significant here. One can only love if one has experienced love. ‘I am respectful of others and self.’ resilient children respect themselves because they were respected by the important adults in their lives.
They are therefore able to respect others. ‘I am willing to be responsible and independent.’ Children are able to have this attitude because parents set limits and boundaries. They also gave their children choices within certain parameters. This facilitated the development of self-discipline, which enabled the child to learn about choices and consequences. It lay the foundation for healthy choice-making in the future. Giving children choices and responsibilities develop their independence. ‘I am sure things will be all right.’ This is a very important feeling which a child has picked up from adults around him when he is reassured that he will always be cared for and protected to the best of the parents’ abilities. It brings to mind the situation that many of our children find themselves in in the townships, where violence, family breakdown and poverty are rife. How are children to feel safe in such an environment? They can be given hope no matter how difficult life is, provided the parents believe this. ‘I can communicate with others.’ Children are in touch with their feelings and can express them. They are able to listen to others and understand their feelings. This is what empathy means. It is the ability to recognise and acknowledge another person’s experience and feelings about it.
This the children learn from the parents who showed them empathy. ‘I can control my feelings.’ Young children normally act out their feelings because they do not have the vocabulary to express them. Parents can teach them ‘feeling words’ early on in the same way they are taught to say ‘thank you’, ‘please’ etc. This means that when a child expresses a feeling through his behaviour, the parent can give the feeling a name while limiting bad behaviour, for example, ‘I see you are very angry that is why you hit your brother. We should not hit others.’ So the child learns the word ‘angry’. Older children and adults who have not learnt how to talk about their feelings will also act out their sad and bad feelings. The last belief, in my opinion, is the core of resilience. ‘I can find ways to solve problems.’ Resilient children can recognise problems and think of ways to problem-solve. Parents can involve children in problem-solving from a very young age. It is not our job to rescue them but to teach them to be self-reliant, to think for themselves and seek solutions or assistance from others. Fouzia Ryklief is a social worker registered with the South African Council for Social Service Professions (SACSSP).
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Muslim Views . November 2017
From Consciousness to Contentment
The lost quality of empathy JASMINE KHAN
IT is, once again, the time of year when we celebrate the birth of our beloved Rasul (SAW). Of course, we celebrate throughout the year because we send salutations on him (SAW) daily but as the month of Rabbiul-Awwal approaches, preparations intensify. This is a good time to ponder and reflect, not just on the life of our Rasul (SAW) but also on our own lives and what is happening around us. In the Holy Quran, Allah tells us: ‘Indeed in the Messenger of Allah [SAW] you have a good example to follow for him who hopes in the meeting with Allah and the last day, and remembers Allah much.’ (33:21) There are many bad things happening in our world today: gross violations of human rights, persecution and killing of people simply because they are different, and an escalation of crime which leaves us afraid to leave our homes. I watched a programme about the polar bears of the Arctic and how their existence is threatened by climate change and global warming. These magnificent creatures fast for three months during summer and wait patiently for the sea to freeze over so they can hunt for food.
Every year, they have to wait longer but no one seems to care about this. They feel sorry for the bears but the bottom line is that as the Arctic is melting, humans are eyeing the prospect of untold mineral wealth and the possibility of oil, which has been closed to them because of the severe temperatures. The presenter had no compunction in saying that the Arctic is the new frontier, and the race is on to exploit the area, so much so that one western country already has an army stationed there, shooting real bullets across the frozen tundra – in case they have to defend their right to the land. Sympathy and empathy are words that are often used incorrectly because they are thought to be similar in meaning. Yet, if one ponders deeply, one will realise that they are totally dissimilar in meaning. Sympathy means to feel for someone, be it pain, illness or sorrow. Empathy means to feel with someone, as if it is happening to you. It is a quality far greater than sympathy; after all, it is easy to say, ‘I am so sorry for your loss.’ There are those who feel sorry for the polar bears but do they feel the hunger with them? These creatures wait for three months to eat; there are those of us who cannot
wait three hours for another meal. Throughout the annals of time, people have been persecuted, maimed and killed for being different; currently they are the Muslims. The latest Islam bashing has the people of Myanmar forced to leave their homes in hundreds of thousands. Everyone watching the news is probably saying, ‘Shame, how sad,’ but can they empathise with how those people are feeling? There is a lot of condemnation but little action. Have we lost the ability to identify with and share the pain of others? Can we place ourselves in others’ shoes and feel the suffering they are experiencing? Or have we become so desensitised that we see and hear of these things, feel a fleeting wave of sympathy and then go on with our lives? True empathy means that we can allow ourselves to be those others, and feel what they are experiencing. True empathy is a quality that is fast disappearing from our lives. We need only look at our own society, our own families, and what we see is a reflection of what is happening in the world. Or is it the other way round? We have young people who feel that parents should not receive special attention simply because they are related by blood; that if a
brother or sister is going through a rough patch it is because of unwise choices. When children complain about unfair treatment at school, they are told to toughen up and education is important. There is a serious lack of empathy in our lives today, and yet, as Muslims, we are commanded to follow the ways of our beloved Rasul (SAW). Rasulullah (SAW) is a role model. As believers, we have to look at his sunnah and learn how to implement its precepts and practices in our lives. He (SAW) instructed his community in all matters and showed them how to act befitting a Muslim’s honour. His (SAW) entire life reveals a seriousness, responsibility and sensitivity of which not even the slightest detail is neglected. One of Rasulullah’s excellent qualities was his ability to empathise with others. The following two incidents from his life perfectly define the quality of empathy. His younger grandson, Husain, had a stammer, which obviously was embarrassing for the child as his brother was very eloquent. However, as young children are, he liked to chime in when adults were talking. One day, while sitting with his grandfather in the company of the Companions, he started to speak.
Rasulullah (SAW) turned towards him and smiled while the boy struggled to finish his sentence. When he did, Rasulullah turned to the Companions saying, ‘He takes after his uncle, Musa,’ referring to Nabi Musa (AS) who had a similar impediment. He had felt the child’s embarrassment and showed empathy, and made the child feel better by reference to one of Allah’s prophets. When the Muslims conquered Makkah, Ikram ibn Abu Jahl, son of the man who had spent his life trying to destroy the Muslims and even attempted to kill Rasulullah (SAW), went to visit him. On hearing this, Rasulullah instructed his people not to refer to Ikram’s father by his nickname. The Muslims used to call his father Abu Jahil, meaning ‘Father of Ignorance’ because of his evil deeds. Rasulullah (SAW) realised that it would be hurtful to do so, especially if Ikram were to embrace Islam. This showed that he felt empathy for Ikram, knowing it would upset him to hear his father thus described. As we raise our voices in the salawaat, let us try to develop empathy. Let this quality of our beloved Rasul (SAW) not become a forgotten sunnah, ameen.
Art’s for All
Muslim Views . November 2017
Magnificent Midrand Ottoman Mosque Istanbul’s heavens have echoed with the melodious adhaan (call to prayer) from masterpiece mosques, such as Mimar Sinan’s Süleymanye Mosque, writes DR M C D’ARCY.
SHROUDED in Highveld haze is a mosque like no other in South Africa. Its minarets and ornate dome point back five hundred years to the golden age of Ottoman-Turkish architectural glory, an era when the greatest mosque architects, Mimar Sinan and his pupils, reigned supreme. Since then, Istanbul’s heavens have echoed with the melodious adhaan (call to prayer) from masterpiece mosques, such as Mimar Sinan’s Süleymanye Mosque and the famed Sultan Ahmad Mosque, ‘The Blue Mosque’, a creation of his pupil, Sedefkar Mehmed Agha. During Dutch colonial rule at the Cape (1652-1795), religious intolerance, as promulgated in the notorious Dutch Statutes of India used by the Dutch East India Company to rule its conquests in Africa, the island of Ceylon (Sri Lanka), the East Indies and Dutch Western domains, such as Guiana, forbade the freedom of religion and the building of religious structures other than that of Dutch Reformed Christian denominations. Proselytisation of any nonChristian faith carried the death penalty. The Dutch brought Maardyker soldiers of fortune from Amboina Island, slaves and freemen with essential skills, as well as convicts and political prisoners sourced from diverse locales, such as Angola, Mozambique, Madagascar, Ceylon, sub-continental India and the East Indian Archipelago (Indonesia). A substantial number of these, particularly the political prisoners, were well-educated Muslims. A prime example was Shaikh Yusuf of Makassar, who fought the Dutch in Java, was captured, deported to Ceylon and later shipped to the Cape, arriving here in 1694. He died in 1699. Though not the first Muslim at the Cape, he is regarded as the Father of Islam in South Africa because of his great knowledge and esteem as well as his interaction with the Muslims at the Cape. But not even he could erect a mosque in the Cape Colony. He is buried in a ‘kramat’ (mausoleum) at
Nizamiye Mosque in Midrand: note the Ottoman designed domes, semi domes Photo M C D’ARCY and the pencil-thin minarets. Columns of tiles, exquisite iron and plaster work to be marveled at in Nizamiye Mosque, in Midrand. Photo M C D’ARCY
Macassar, at the foothills of the Hottentots Holland Mountains. During the Dutch colonial period, daily Muslim salaah (prayers) could only be performed in langes – rooms inside the houses of freedmen and exiles. Friday Jumuah prayers were performed in a nearby quarry in present-day BoKaap. During the early years of British rule, the first mosque –Auwal Masjid (construction dates reference vary from 1794 to 1798) – was constructed in Bo-Kaap under the auspices of the learned political exile Qadi Abdullah Abdussalaam (Tuan Guru of Tidore, in the Ternate islands of Indonesia). Recently, I had the pleasure of
Tile work from the master-craftsmen dazzle in Nizamiye Mosque, in Photo M C D’ARCY Midrand.
visiting what is regarded as the largest mosque in the southern hemisphere, Nizamiye Mosque, sited on a hill in Midrand. It blew me away. I could not stop photographing the many exquisite views of the complex for it is not only a mosque but a multifaceted community centre that houses a large mosque, a school, halls, artgallery, shops and a boarding place for 300 boys. It even has a medical clinic, an addition that was built at the request of late President Nelson Mandela. A university and further development of places of learning are envisaged. Nizamiye Mosque is very special. It is the brainchild
The interior of the dome of Nizamiye Mosque. The décor is a feast for the eyes, a delight for the soul. Photo M C D’ARCY
of, and financed by, Turkish businessman Ali Katircioglu. Initially, he wanted to construct the mosque in the USA but could not get a suitable site. He was advised by Fathullah Gulen regarding the shift of site to South Africa. The Midrand mosque was inspired by the 14th century Nizamiye madrasahs of Baghdad, which were centres of higher education both in Baghdad and the rest of the Muslim empire. Its design is an 80 per cent-size copy of Selimiye Mosque, in Edirne, Turkey. This famous mosque was designated by the great architect Mimar Sinan to be his own masterpiece. The Midrand Nizamiye Mosque was designed by Turkish architects but adapted to South African needs by local architects. Having seen the great Süleymanye Mosque and the ethereal Blue Mosque of Sultan Ahmed, in Istanbul, I can safely say the Nizamiye measures up to these exalted edifices. The dome of the mosque is 31 metres high and clad with 48 tons of lead. It is surrounded by four half-domes and 21 smaller domes. The interior is covered by genuine Turkish tiles with many exquisite designs dominated by foliated blue and red tulips. (Tulips originated in Turkey). The interior is lit by many colourful, stained glass windows. A circular chandelier is dotted with incandescent lights. A striking carpet covers the vast interior floor. The exterior surrounds are glazed with smooth tiles. Islamic art comes to light in mosques of quality and esteem. Nizamiye Mosque has a fantastically intricate ceiling and dome decor; surely art that descended
from heaven. It is not easy to take your eyes off this gem of cupola art. The interior pillars are richly adorned with tiles. Here one can perhaps say that it is a touch of over-adornment but that is a minor aberration. The ablution room mimics those of the old Istanbul mosques but is novel in its execution, pleasant to the eye. The tall wooden mimbar is in keeping with intricate design and execution of the highest order. Some of the halls were hung with framed calligraphic art and photos of historic artefacts of the early Muslims that are now kept in the Topkapi. These included some of the letters of the Prophet Muhammad (SAW), as well as a picture of his final resting place in Madinah. Of interest was a photograph of the swords of the prophets and a bow and arrow. One of the swords was decorated on the shaft with an outline of a human face. The plans of mice and men often go awry; for South Africa that is a blessing. Fate has given us a gem more worthy than all the gold in the hills of Witwatersrand, once the capital supplier of the world’s dead golden metal. But Nizamiye Mosque is alive. It has a soul that breathes with the air that can accommodate more than 6 000 worshippers. It is a place born of the dreams and destiny of one man, Ali Katircioglu. Its artistic splendour warms the hearts of all those who worship in that mosque, and the countless people who will visit its sanctuary and gasp at its beauty will be similarly touched. Their thanks will live long after its dreamer’s eyes have closed. His gift to the people of South Africa is immeasurable.
Muslim Views . November 2017
South African rugby’s springbok – quo vadis? SEDICK CROMBIE
THE often accepted dictum is that history is written from the perspective of the victor and not the vanquished. In South African history, this is not necessarily the case and we find in today’s democratic dispensation many areas of its inglorious past are still being trumpeted as the accepted majority historical narrative. One such area is within the sporting context, rugby, where the exclusionary history of South Africa’s past injustices is still being held up as the true reflection of its total rugby history. Springbok rugby, before 1992, just as is the case with so many of the sporting codes in the country, was an exclusionary sport under apartheid and can never be regarded as having been fully representative of the whole country’s population. The pre-1992 Springboks was the sole preserve of the white community and did not represent the majority population (blacks) that played its rugby under Saru, the then non-racial South African component, which was a Sacos (South African Council on Sport) affiliate. Rugby unification only commenced after 1992. It would thus be factually correct to only recognise and put forward the Springbok history post-1992 as the true rugby history of a unified modern day democratic South Africa. All international rugby representations by the Springboks before this date should not be held up as part of the truly South African rugby history. At a recent meeting between the Saru Sacos Legends (former nonracial players and administrators) and the current South African rugby authorities (Saru), this factually incorrect history was pointed out and discussed. The call was made to Saru to ensure that this incorrect rendition be rectified in the public domain. The Saru position supported this: only the post-1992 Springbok history is recognised as the de facto representation of South African rugby. In the entrance to the Saru offices, in Plattekloof, Cape Town, only the post-1992 Springboks are listed, which gives credence to their position in this regard. Despite Saru’s official stance and acceptance of this, it is still disconcerting to note that certain
The writer argues that the real history of South African rugby is post-1992 when there was unification under the post-apartheid flag.
sections of the South African mainstream media, commentators and sections of the rugby fraternity continue to convey SA rugby’s dubious pre-1992 past as the official position. The insistence by certain scribes and commentators flouts the official Saru stance in continuously identifying the current Springbok captains as numbers 58 and 59 (pre-1992) instead of numbers 8 and 9 (post-1992). This can be construed as a deliberate and crude attempt to whitewash the Springbok emblem of its apartheid past of exclusionary and discriminatory practices through a dubious agenda. This situation has brought more pain on a still festering wound within the erstwhile nonracial rugby fold as they emphatically declare that they were duped into bending over backwards to make concessions in order to ensure that South African rugby was accepted back into the international arena. This, they believe, has not led to a reciprocal response from those who played their rugby under the apartheid regime (old order). For the ‘old order’, the transition to democracy has been seamless and their continuous reminiscing of the ‘glorious’ era of Springbok rugby under apartheid is still indicative of their jingoist attitude, and feels like a dagger in
A stamp with the whites-only South African Rugby Board emblem, printed to commemorate the 75th anniversary of the Board in 1964. The writer points out that there are still rugby scribes in mainstream media who try to whitewash the Springbok emblem of its apartheid past. Photo 123RF.COM
the heart of the non-racial fraternity. The trumpeting and constant refrain of the tainted pre-1992 Springbok history gives credence to the belief that there was never any intention of really making a paradigm shift in thinking and of including those who were excluded on the basis of race.
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This is further borne out by the ‘old order’ and its media contingent that still continuously exclaim that the current Springbok captains date before 1992 and not after 1992, a throwback to Springbok rugby’s dubious past. Those who hail from the nonracial fold are now questioning the commitment they made to the unity process, and feel that they were the only ones who made sacrifices, under apartheid and again in the new democratic dispensation. They accepted the call by former President Nelson Mandela, who in his ‘infinite wisdom’ sought to bring the two factions together in order to unite rugby under one regulating authority. Many now realise that the haste in these unity talks was just used as the stamp of approval to allow South African rugby the opportunity to play in the international arena again. A quarter of a century later, very little has changed for the former non-racial rugby fraternity. In hindsight, it is now realised that it would have been better to disband all rugby structures in 1992 and start afresh. International tours to and from South Africa should have been put on ice for a number of years until such time as the playing fields had been levelled. The years of deliberate underinvestment in disadvantaged com-
munities, people and infrastructure by the former apartheid regime have left their scars, and the effects thereof should first have been eradicated. In the haste to gain credibility and be accepted back into the international rugby fold, many mistakes were made and too much credence given to the commitments and hollow promises of upliftment programmes. The only thing that the disadvantaged communities were afforded was the detested and stigmatised quota system. This patronising act bestowed upon non-racial rugby players was a throwback to the apartheid mentality of paternalism, indicating that blacks did not really play rugby and had to be taught. This notion was given further credence by a number of former white rugby players who uttered sentiments along similar lines, despite archival proof and historical records that show that rugby was played by blacks since the 1800s. It would thus not be so strange a phenomenon if a rethink of the Springbok emblem is mooted, for the current discourse does not bring into the equation its contentious history, which is alienating a vast majority of our population. Sedick Crombie is Media and Liaison Officer for the Saru Sacos Legends. He writes in his personal capacity.