Muslim Views, June 2014

Fasting should be a

universal act of solidarity

THE above image of residentsbeing evicted from an informalhousing settlement on June 2 and3 in the midst of the cold winterin Lwandle, outside Cape Town,is a stark reminder of a past thatremains with South Africans tillthis day.

The South African NationalRoads Agency Limited (Sanral)successfully applied for a courtorder to execute the removal ofthe informal settlement, affecting800 residents who were dis-placed.

The incident reminds us thatcorporate power in the form of

private interests in national infra-structure such as roads hasgreater influence on governmentthan the public interest in basichuman needs such as housing.

This simple deduction in post-apartheid South Africa is an indi-cation of how our governmenthas departed from the fundamen-tals of our constitution in whichhousing and human dignity aresecured as basic human rights.

It is our responsibility as citi-zens to challenge the powersresponsible for this injustice andto seek redress in order to securethe interests of the disempoweredand marginalised in society. Thisremains a task for both the indi-vidual as well as civil societyorganisations.

Active citizenship is integral toour responsibility as Muslims.Ramadaan is opportune as ameans of revitalising the essentialrelationship with ourselves, withthe world around us and, ulti-mately, with our Creator.

These relationships are notmutually exclusive or indepen-dent of each other. They arelinked by design so that we maystrive for success in this worldand the hereafter by consciouslyconnecting our individual selvesto others and to Allah.

The Prophet (SAW) said:‘None of you truly believe untilhe wishes for his brother what hewishes for himself.’ (Bukhari)

The brotherhood referred tohere transcends gender, blood,

class, ethnicity and geographicalspace.

The fasting Muslim adopts therevolutionary concept of concernfor another human being, even ifthat human being is remote.

One cannot possibly be com-fortable with breaking one’s fastwith a delightful spread if one isaware of a starving human beingelsewhere, even if the requirementis that we simply wish for thehungry person to enjoy the samefood that we enjoy.

The Prophet (SAW) connectedthis requirement, wishing goodfor our fellow humans, with therevolutionary Islamic dimensionof fair wealth distribution, pover-ty eradication and a just socialorder system.

Another hadith states: ‘Whoso-ever of you sees an evil action, lethim change it with his hand.

‘And if he is unable to thenwith his tongue, and if he isunable to then with his heart, andthat is the weakest form of faith.’(Muslim)

Fasting is often accompaniedby passivity and lethargy. Thishadith exhorts us otherwise.

Only after we are satisfied thatwe can neither act nor speak outagainst evil are we allowed toresort to the minimum require-ment of merely hating it in ourhearts.

Fasting should be a universalact of solidarity.

PhotoRA’EESA PATHER / The Daily Vox

Vol. 28 No. 6 RAMADAAN 1435 l JUNE 2014

Ramadaan means reaching out to humanity

Muslim Views

Muslim Views . June 20142

Muslim Views . June 2014 3

Muslim Views

Fasting should leadto social action andsocial changeRAMADAAN is, among otherthings, a time for introspection.Soul-searching happens consciously,and ideally, for the purpose of self-improvement, and of the worldaround us. There is always a contextin time and space in which introspec-tion happens.On the one hand, it is the advent ofthe sacred month of Ramadaan and,on the other, we are still fathomingthe outcomes of the May 7 elections.Ramadaan and the post-election period may seem two disparate phenomena, however, each lendsitself to a measure of introspectionand personal responsibility.Each relates to the state of the worldand its people. It is not possible for aMuslim to experience spiritual growthin Ramadaan while being oblivious tothe social conditions affecting peoplearound us.Nor does it make sense for anyone tospeak of active citizenship in ourdemocracy while being indifferent tothe social unrest prevalent in oursociety.The post-election and pre-Ramadaanreflections at this time converge at asignificant point. There is clear evidence of major social distress inour midst.The eviction of shack dwellers in thecold of winter, the platinum mineworkers strike and the brewingdisputes in the gold and petroleumsectors are symptomatic of civil and

worker discontent.At the heart of this discontent is theconflict of interests between ordinarypeople’s rights and that of the powerful elite. The national roadsagency is driven by neo-liberal economic growth policies at themeso-economic level while the rightsof squatters at grassroots level are ofno consequence to the agency.Given the divergent interests of thepeople and that of corporate capital,it is no surprise that, so soon afterthe elections, the absence of humanity in the evictions were foregrounded only by civil protest andmedia coverage.Similarly, the five-month-old strike of70 000 mineworkers has become acrisis in the national discourse largelybecause of the impact it has on economic growth prospects.The impact on the lives of workers tothe point of food relief intervention isrelegated in this discourse.It is also significant that the dignity ofstriking workers and of evicted squatters do not feature in courtorders and legal proceedings instituted in the interests of the powerful.The important responsibility for Muslims at this time, as we are commencing our fast, is to consciously make the connectionbetween inner spiritual growth andouter social realities that affect people in material ways.These realities are an indication thatthere is no room for indifference ordisinterest when it comes to the basicrights of human beings.The pangs of hunger that we happilyendure in our consciousness of Allahare also reminders of our responsibility towards those whosemiserable lot is designed andimposed by powerful interest groups.Ramadaan, by design, is a social andinclusive activity, even when we strivefor spiritual growth through meditationand quiet reflection.We are admonished by the ProphetMuhammad (SAW) to apply our physical selves, as well as our heartsand minds, in the face of social injustice.Let us remember that our fast canonly be enriched by striving for positive social action and change.Ramadaan Kareem!

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Please do not discard.

Fasting is a pillar of Islam. But it is also a fundamentaldevotion in all three revealed faiths, decreed by Allah andpractised by His prophets through all ages.

‘O you who believe! Fasting is ordained for you as it wasordained for those before you, so that you might remain con-scious of Allah.’ (Quran 1:183)

This verse is both inclusive of the entire monotheistic tra-dition and consistent with the ultimate object of fasting – todraw closer to Allah. Yet, Muslims are generally unaware ofthe practice of this pillar in the two monotheistic traditionsthat preceded Islam.

From ancient times to the present, fasting has held a sig-nificant role in the Jewish religious tradition. In Judaism, it isdefined as total cessation from all food and drink.

A full-day fast begins with sunset in the evening and con-tinues through till darkness of the next day. A minor fast daybegins with the dawn and concludes at darkness.

The act of fasting is believed to result in the spiritual trans-formation of the individual or the community. Personal fastsare undertaken as a penance for sin as exemplified in IISamuel 2 of the Torah.

The Jewish bride and groom fast on their wedding day inorder to begin their marriage in a state of purity.

The communal fast is exemplified by the story of Jonah inwhich the people of Nineveh engaged in communal fasting tooverturn the prophetic decree against them.

Jews would often fast on the yahrzeit, the anniversary ofthe death of their family members or their teachers.

The best-known fast for the Jews is Yom Kippur, the Dayof Atonement, as decreed in Leviticus 2. Yom Kippur is atwenty-four-hour fast, with total abstinence from food, drinkand sexual relations.

In Christianity, fasting is associated with the start of thegreat Forty-Day Fast of Lent. The Biblical origin of this prac-tice is in Matthew 4:1-4 of the Gospels in which Jesus istempted by Satan to break his fast by turning stones intobread.

Jesus rejects Satan saying, ‘Man shall not live by breadalone but by every word that proceeds from the mouth ofGod.’

Lent is still practised by some orthodox Christians but itsform is typically adherence to a vegetarian diet. Stricter fast-ing days within Lent additionally restrict the consumption ofolive oil and wine and, on less strict days, fish may be con-sumed.

Fasting is part of a group of spiritual disciplines, includingprayer, mortification of the passions, practising humility,almsgiving and self-restraint.

Fasting traditions in the Orthodox Church have evolvedover 2 000 years. There was never a single body of traditionsrelating to the Christian fast. The spirit of Lent is about ‘de-emphasising’ the whole culture of food in order to dedicatetime to prayer, confession, worship, study and almsgiving.

And Allah knows best.

Fasting in theAbrahamic traditions

MUSLIM VIEWS is aware of an anonymous letter distributed, interalia, via the South African postal service, containing allegations aboutthe charity organisation Muslim Hands and some of its employees.

Copies of this letter have evidently been distributed widely to count-less recipients, including Muslim Views.

The letter carries a replica of the Muslim Views masthead and anextract from an article on Muslim charities by Mahmood Sanglay, pub-lished in the February 2014 edition of the newspaper.

Muslim Views distances itself from this letter and we denounce themisuse of our masthead and editorial content for the purpose of sup-porting serious allegations that are both unsubstantiated and defama-tory.

Such allegations made under cover of anonymity are cowardly andthey raise questions about the motive of the accuser.

The editorial policy of Muslim Views is to publish material that isfair, balanced and in the public interest.

We therefore affirm our position as per our published content relat-ing to Muslim Hands and other charities, and we dissociate ourselvesfrom published material that violate legal, ethical and Islamic bound-aries.

We further call on the anonymous author to have the integrity toidentify himself/ herself and to produce sound evidence for his/ her alle-gations. The truth should be spoken as boldly in the open as behind thecover of anonymity.

Muslim Views distancesitself from malicious mail

Muslim Views


MAHMOOD SANGLAYA NEW handbook for small-scale fishers was published lastmonth. The Small-Scale Fisheries (SSF) Policy: A Handbook for Fishing Communities in South Africawas launched on May 15, inOcean View.

The publication was a joint ini-tiative by Masifundise, the Insti-tute for Poverty, Land and Agrar-ian Studies (Plaas) at University ofthe Western Cape, and a globalpartnership of small-scale fishers,Too Big to Ignore. It is availablein English, Afrikaans, isiZulu andisiXhosa.

The handbook comes at a timewhen the neo-liberal system oftransferable fishing rights alloca-tion to individuals is being trans-formed into a system favouringbona fide fishing communitiesdependent on the trade for sur-vival.

It is a guide to the new Small-Scale Fishing Policy, which is partof the Marine Living ResourcesAmendment Bill approved by theNational Council of Provinces inMarch 2014 and awaiting presi-dential signature to become law.

The purpose of the new policyis to ensure food security for com-munities dependent on fishingthrough collective rights and legalentities.

For the first time in SouthAfrican history, a range of inter-ventions are legally possible tosustain social, cultural, economicand ecological rights and legisla-tion related to fishing.

The new policy also seeks toenhance the role of women infishing communities by empower-ing women to participate in man-aging marine resources, training

them in marketing, tourism andaquaculture, and ensuring thatthey are equally represented oninstitutional structures.

Professor Moenieba Isaacs, ofPlaas, told Muslim Views thatfishing rights have, since thenineties, become highly politi-cised over who gets allocationsbecause the Department of Agri-culture, Forestry and Fisheriescould not determine who was alegitimate fisher and who wasnot. She added that the ordinaryinformal fish trader typically sell-ing snoek from the van on thestreet is the subcontractor to the‘langanas’.

The latter purchase fish in bulkat harbour auctions off the boat.This informal trade, she says, isclosely integrated with otherinformal sectors such as the freshproduce, taxi and drug industries.According to Prof Isaacs, prison-ers are usually absorbed intothese sectors for employment.

The new policy and legislationis expected to impact on the livesof over 9 000 fishers along theentire South African coastline,from Port Nolloth in the west toKosi Bay on the east coast.

In addition, there are 162 fish-ing communities in this sector aswell as a crude estimate of 27 000workers in the corporate fishingindustry, most of whom arewomen.

However, Isaacs says that thefishing industry is also threatenedby corporate interests.

And it does not necessarilyinvolve a certain new mediamogul whose shares in the fishingindustry may not directly affectthe small-scale fishers.

She fingered Pick n Pay, Wool-worths, Spar and Shoprite forimporting 20 000 tons of a vari-ety of fish called barracouta,which undermines the informaltrade.

Snoek is a cheap source of pro-tein rich in omega oils.

It is part of the staple diet ofmany of the lower income groups.

Isaacs says that large fishingcompanies like Sea Harvest andI&J are trawling much of thecatch away from poorer commu-nities.

In addition, the major retailersare now seeking to source thesame product to sell per kilogramat a much higher net profit but insmaller, pre-packaged quantities

for mass distribution to the mid-dle class consumer.

Prof Moenieba Isaacs says thatthis is also a clear threat to thelocal informal trade that has sus-tained poor communities for cen-turies.

A single snoek sustains anentire family for three days.

If the bulk of this source offood is retailed in a formal valuechain, it will become both scarceand unaffordable to the poorercommunities.

She, therefore, calls for theprotection of the trade from cor-porate interests that have thepotential to destroy the informaltrade and those dependent on itfor their survival.

New fisheries policy to impact on 162 fishing industry communities

Rodney Hugh reading a fishing industry publication at the launch of the handbook in Ocean View on May 15. Hugh andLatief Shabodien, in the background, both hold nearshore West Coast rock lobster fishing rights. Photo RESA KASU

Professor Moenieba Isaacs of UWCsays South Africa’s major retailersare a potential threat to the informalfishing trade. Photo SUPPLIED


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Muslim Views


MAHMOOD SANGLAYTHE announcement by theDepartment of Home Affairs(DHA) on April 30 of the graduation of 100 imams aslegally recognised marriage officers was greeted with confusion and mixed reactions byMuslims.

Another 50 officers wereissued licences to practice as Mus-lim marriage officers in Durban.The Muslim Judicial Council(MJC) formally welcomed theannouncement and endorsed theregistration of the Muslim mar-riage officers.

The announcement sparkedreaction over what the new mar-riage officers mean for Muslimmarriages.

Media headlines reading ‘Mus-lim marriages now legal’ and‘Historic day for Muslim mar-riages’ added confusion to theissue, and created the impressionwith the public that the Islamicprovisions for Muslim marriagesare now accepted in SouthAfrican common law or that theMuslim Marriages Bill had beensigned into law as the MuslimMarriages Act.

On the contrary, many stake-holders are of the view that theannouncement by the governmentsignifies very little. It only meansthat the newly-appointed officersare now empowered to offerMuslim couples who have per-formed the nikah the additionaloption of registering a civil mar-riage in the National PopulationRegister.

However, this registration isindependent of the Islamic provi-sions of marriage assumed bymeans of the nikah. It effectivelymeans the Muslim couple has, in

addition, agreed to subject theirmarriage to the provisions of theMarriage Act 25 of 1961.

The Women’s Legal Centrewelcomed the announcement butcautioned that ‘no law has beenpassed to recognise Muslim mar-riages’.

Muslim women activists likeFatima Seedat and Farhana Ismailalso welcomed the announcementbut raised concerns relating to theuncertainty of registered mar-riages at the point of dissolution.

They also called for morewomen’s voices in the discourseand for the appointment ofwomen marriage officers.

Dr Waheeda Amien, senior lec-turer in the law faculty at Univer-sity of Cape Town, and a provin-cial convenor of the ProgressiveProfessionals Forum welcomedthe announcement and added that‘those imams are conveying themessage that there is nothing un-Islamic about entering into a civil

marriage’.She added that the imams now

registered as marriage officerswho ‘register a first marriage as acivil marriage will still be able toperform subsequent polygynousmarriages provided they do notregister the subsequent marriageas a civil marriage’.

It is illegal for anyone alreadymarried in terms of the 1961Marriage Act to enter into apolygynous marriage. Therefore,it is illegal for marriage officers toregister a polygynous marriage ofa person who has already marriedin terms of the Marriage Act.

This is one of the many chal-lenges facing Muslims in the faceof this latest development.

The definition of marriage interms of this act is inconsistentwith the Islamic definition ofmarriage in fundamental waysbut the Muslim marriage officerswill be obliged to apply this civillaw to all Muslim marriages they

now register.For example, the registered

imams are now required toinform newly-weds of the needfor a notarised antenuptial con-tract that is consistent with theconstitution.

The United Ulama Council ofSouth Africa (UUCSA), represent-ing the Muslim Judicial Council,Jamiatul Ulama South Africa,Jamiatul Ulama KZN, the SunniJamiatul Ulama and Sunni UlamaCouncil have expressed concernabout the confusion.

In particular, UUCSA is con-cerned that the consequences ofregistered Muslim marriages willbe governed by civil law and notIslamic law.

However, another organisationnamed UUCSA has issued a moreradical statement in which noalim or constituent ulama body isidentified. The statement was for-warded to Muslim Views byMaulana AS Desai of the Mujlisul

Ulama of South Africa.The statement labels the initia-

tive as a response to the ‘clamour’for the legal recognition of Mus-lim marriages by ‘women’s bodiesafflicted with lesbian tendenciesand from misguided and miscre-ant molvies and sheikhs who havebartered away their souls andtheir Aakhirah for the miserablecrumbs of the dunya’.

This UUCSA also refers toother ulama who claim to repre-sent the majority of ulama andthe Muslim community as ‘quackand crank “leaders” consisting ofmodernist and deviated molviesand sheikhs’.

Moulana Desai added that theannouncement of the Muslimmarriage officers is a stratagemby the government following acourt order.

Although the Muslim Mar-riages Bill was first drafted in2003, the process of workingtowards the recognition of Mus-lim marriages commenced twentyyears ago, in 1994.

However, the relatively quickmove by the government in train-ing and registering marriage offi-cers is not surprising due to theorder handed down in the West-ern Cape High Court in October2013 giving the government lessthan nine months to report onprogress with the Muslim Mar-riages Bill.

Ganief Hendricks of the AlJama’ah Party says the govern-ment spent R5 million on theprocess. He also criticised theMJC for its inconsistent positionon Muslim marriage officers.

He said that Imam MoutieSaban is on record as having ‘con-demned’ as haraam Muslim mar-riage officers complying with the1961 Marriage Act.

Confusion follows ‘media hype’ over Muslim marriage officersOn the contrary, many stakeholders are of the

view that the announcement by the government

signifies very little. It only means that the

newly-appointed officers are now empowered to

offer Muslim couples who have performed the

nikah the additional option of registering a civil

marriage in the National Population Register.

Muslim Views


SHAFINAAZ HASSIMTHE truly fascinating and engaging aspect of being part ofa democracy is the ability totease, convert or overhaul thestatus quo for the sake of requisite representation if theelectorate deems it necessary.

Yes, even when the electorate issaid to be largely on zombiemode. The results of India’s elec-tion and the BJP win show ampleevidence of this.

One would have hoped thatthe Indian electorate had enoughcourage in its Aam Aadmi, orcommon individual, so that thevote against historical Congresswould reflect at least that confi-dence rather than its Hindu right-wing option, alleged for exampleto be responsible for the Gujaratriots.

One wonders what will be thelot of women and minorities inModi’s government.

What is certain is that the bigmoney behind the BJP is sure tobenefit. But there are lessons forSouth Africa and the as yet rulingANC that cannot be so easilyignored: the sentiment of historywill not allow for corruption andinefficient service delivery to goon forever.

At the parliamentary inaugura-tion of MPs in Cape Town onMay 21, the EFF arrived proudlydressed in their adopted uniformof red work-overalls and aprons.

While twitter streams reflect amixed outpouring of jest, aweand support by mostly their ownmembers, there is undoubtedly apowerful statement being made.

EFF has rightly represented aworkforce that constitutes a large

majority of men and women whoare exploited by the neo-liberaleconomic system, and as thecountry struggles to keep up withthe demands of a global econom-ic crisis, many have yet to reapsome reward of economic growthpromises made thus far.

The nouveau reds are sayingmultiple things while engagingproudly with the masses.

When you look at parliamen-tary meetings, you will see your-self there, standing side by sidewith the speakers for big business,the state and its cronies. The com-mon man and woman is repre-sented, been given a voice. This isdemocracy.

Somewhat reminiscent of theBlack Panther Party in the US ofthe 60s and 70s, EFF has the abil-ity to inform the way forward. Itmight also take lessons on sus-taining its goals, not giving way

to factions and internal discord.For now the road ahead seemsbright.

Speaking at the EFF press con-ference the morning after electionday, Malema spoke eloquentlyabout what he envisaged on theroad ahead, and he made nobones about the fact that theANC had messed up.

As part of parliamentaryreforms, Malema has envisagedseven pillars, which includeexpropriation of land withoutcompensation, and the nationali-sation of mines. A fund has beenset up to assist striking Amcumembers.

It remains to be seen whetherEFF follows through on itspromises to the people but, as aparty, it’s started out on an inter-esting footing, taking much of thestruggles of the working poor intoconsideration.

While its leader continues tohave legal battles ahead, this isalso a country that struggles withmistrust of an increasingly irre-sponsible ruling party.

Malema and his EFF may pro-vide the respite needed in thesechallenging times where most feelsilenced in their dissent, unable toair grievances.

Regardless of whether SouthAfricans are giving him thethumbs up or not, we will bewatching in fascination as thiscult of representation takes hold.

‘Theatre remains any society’ssharpest way to hold a live debatewith itself,’ writes Peter Hall inhis book The Necessary Theatre.‘If it doesn’t challenge, provokeor illuminate, it is not fulfilling itsfunction.’

But there’s also another thingat play in this striking attempt atpolitical theatre: there will be an

inevitable, if hesitant shift in con-sciousness for many of the MPsfrom other parties who may beable to identify with seeing the‘ordinary person’ effectivelyplaced alongside their (preten-tious) power-suited selves.

Within these representations,they will be in full view of the lifestruggle history of older siblings,parents, uncles and, perhaps, eventhemselves.

Let it not be forgotten thatSouth Africa is built and pam-pered on the sweat of an under-paid working class, mine work-ers, domestic labour.

Parliament will be regularlyreminded of what seems to havebeen forgotten. The red overallsask more questions of us, andchallenge the foregone conclusionthat men-in-suits might dictatehow society is informed and howit operates.

Nouveau Red: the cult of representationLet it not be forgotten that South Africa is built and pampered on

the sweat of an underpaid working class, mine workers, domestic

labour. Parliament will be regularly reminded of what seems to

have been forgotten. The red overalls ask more questions of us,

and challenge the foregone conclusion that men-in-suits might

dictate how society is informed and how it operates.

Muslim Views


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Muslim Views


MAULANA AZIZUR RAHMAN PATEL

INTERNATIONAL Peace College South Africa recentlyheld a series of seminars onMaqasid al-Shariah (purpose ofthe shariah) at its Rylands campus from March 25 to 27,2014. The seminars were conducted by the world-renowned specialist in this field,Dr Jasser Auda of Qatar.

Dr Auda is a world renownedscholar of Shariah at the QatarFaculty of Islamic Studies inDoha, a founding member and amember of the executive board ofthe International Union of Mus-lim Scholars, a member of theacademic committee of the Inter-national Institute of IslamicThought, and a Fellow of theInternational Institute ofAdvanced Systems in Canada.

He wrote a PhD thesis on thePhilosophy of Islamic law at Uni-versity of Wales, UK, a PhD thesison systems analysis at Universityof Waterloo, Canada, and a M.Jur. thesis on Maqasid/ purposesof the Shariah at Islamic Ameri-can University.

History of the development of maqasid

The concept of maqasid is notnew. The fifth Islamic centurysaw the birth of what becameknown as ‘a philosophy of theIslamic law’.

Adopting a literal approachproved incapable of addressingthe newly evolving individual andsocial complexities of the time.Hence, the theory of ‘unrestrictedinterest’ (al-maslah al-mursalah)was developed as a method that

catered for the changing exigen-cies of the times.

Among the jurists who madethe most significant contributionsto the field of maqasid theorybetween the fifth and eighthIslamic centuries are Imam al-Ghazali, Shamsuddin ibn al-Qayyim and, notably, Abu Ishaqal-Shatibi, the author of therenowned work, al-’I’tisam.

Explaining maqasid, Dr Audaexplains in his book, Maqasid al-Shari’ah: A beginner’s Guide, thatMaqasid is that branch of Islamicknowledge that answers all thechallenging questions of ‘why’?

Why does the shariah decreevarious commands and prohibi-tions at different levels, with

issues pertaining to, for example,the following questions: Why isgiving zakaah one of the principalpillars of Islam?

Why does the deen of Islamoblige us to be good to our neigh-bours? Why is drinking alcohol ortaking narcotics a major sin inIslam? And, according to Islamiclaw, why is the death penalty pre-scribed as the maximum punish-ment for rape or genocide?

The discipline of Maqasid al-Shariah expounds the ‘wisdomsbehind rulings’. For example, oneof the wisdoms behind the givingof charity, being good to one’sneighbours, and greeting peoplewith peace, is the enhancing ofsocial cohesion.

The wisdom and rationalebehind acts of worship, like thefive daily salawat, fasting andperforming the Hajj, is to developconsciousness of Allah. Similarly,drinking alcohol or taking nar-cotics is forbidden for the purpos-es of preserving the intellect (hifzal-aql).

Maqasid also forms the basisof the intent of the Lawgiver, i.e.Allah SWT, in terms of establish-ing the very foundation of moralconcepts upon which Islamic lawis based ‘such as justice, humandignity, free will, magnanimity,chastity, facilitation and socialcooperation’.

Contemporary notions ofhuman rights can be linked withthe objectives of Islamic law and,consequently, could answer somecrucial questions such as:l What is the best methodology

for re-reading and re-interpret-ing the Islamic scripture inlight of today’s realities?

l What is the Islamic concept of‘freedom’ and ‘justice’?

l What is the link betweentoday’s notions of humanrights and Islamic law?

l How can Islamic law con-tribute to ‘development’,morality and ‘civility’?

Themes of seminarsThe first seminar centred on

providing students of higherShariah and Islamic studies with a‘Beginner’s guide to Maqasid’.

The second seminar focused onMaqasid al-Shariah for theachievement of social justicewithin the context of a secularlegislative framework.

This seminar was aimed at theulama fraternity, especially those

mashaikh and aimmah who hadrecently completed courses thatwere conducted by the Depart-ment of Home Affairs, afterwhich they were registered as offi-cially recognised marriage officersby the South African state.

In addition, a third seminar,which was open to the public,was dedicated to discussing a verypertinent and contextual politicalissue: should Muslims, as minori-ties, engage in the politicalprocesses of non-Muslim politieswhere they reside?

It looked at ‘evaluating ten-sions between Islamic law anddemocracy, from a Maqasid al-Shariah perspective’.

Finally, IPSA, in partnershipwith University of Cape Town,held a seminar at the UCT cam-pus that looked at the issue of‘freedom of religion in the contextof modern pluralistic societies’.

Among the various issues thatcame out very significantly in theseminars was the issue of howadaptable Islamic shariah lawactually is in accommodating thechanging exigencies of modern-day challenges that disparate soci-eties face, both in a Muslim-majority situation, and whereMuslims find themselves to be aminority community.

The series of seminars provedto be a great success with the stu-dents of IPSA as well as with vis-iting mashaikh and aimmah,including senior influential peopleinvolved in community work atvarious Islamic organisationsaround the Cape Town area.Moulana Azizur Rahman Patel isHead of Department of Shariahat International Peace CollegeSouth Africa (IPSA).

Purpose of shariah focus of IPSA seminar

Dr Jasser Auda (second from right) conducted a series of seminars on the purpose of Shariah at International Peace College South Africa (IPSA). With himon the panel are (from left): Moulana Azizur Rahman Patel, Head of Shariah atIPSA, Shaikh Ighsaan Taliep, IPSA Principal, and Dr Abdul Kariem Toffar, DeputyPrincipal: Academic, IPSA. Photo GADIJA ABDULLA

Muslim Views


Imam Bassierautobiographydue to belaunchedTHE Boorhaanol Islam Movement has announced thatthe process of publication of theautobiography of the late ImamAbdurahman Bassier has beensuccessfully completed, and thatthe book will be launched beforeRamadaan.

Imam Abdurahman Bassier(Imam Manie as he was fondlyknown by many), who passedaway ten years ago, on July 24,2004, wrote his autobiography atthe age of 77 years, when he tooka sabbatical of two years from hisduties as imam of BoorhaanolMosque, in 2000.

In the book, Born to Serve, hechronicles the story of his life, thestruggles and challenges, and hisphilosophy and concerns.

One of the strengths of the

book is his unique literary style, afactor that initially caused hesita-tion amongst the family about itssuitability for publication andwhich contributed to the delay ofthe publication.

However, in the end, it wasdecided to leave the words andstyle of Imam’s narrative in itsoriginal form and, as ProfessorAbdulkader Tayob, Head of Reli-gious Studies at UCT, wrote in thepreface, the result is ‘a stream ofwisdom and experiences from avery fulfilled life. The smile ofImam Bassier follows you onevery page and every chapter,allowing you to share his life, hisleadership, his vision and hishopes’.

The book also contains 22short stories, not written by Imambut in honour of the role heplayed over his extended lifetimein the traditions and culture ofthe Cape Muslim community.

It is hoped that these storieswill strengthen the family bondsat bedtime, and give the youngergeneration an idea of the tradi-

tions and lifestyles prevailingwithin the community during thelatter part of the 20th century.

Both Imam’s narrative and theshort stories are peppered withthe local Muslim vernacular and aglossary has been included tobriefly explain their meanings.The book is in full colour withover 200 illustrations and histori-

cal photographs, and covers 228pages.

The Boorhaanol Movementand Bassier family wish to recordtheir sincere appreciation andthanks to all those people whoassisted in various ways, big orsmall, in the completion of thisproject.

It was Imam’s request that anyprofits which are realised throughthe sales of the book go towardsthe Boorhaanol Resource Centreand the upkeep of the Tana Baru,the cemetery where the pioneersof Islam lie buried.

All assistance, both in this pro-ject and by those buying thebook, can thus be considered asadaqatul jariyah, a gift in perpe-tuity.

Boorhaanol Islam Movementwould like to thank the localmedia for their support andencouragement, in particular, thetwo radio stations Voice of theCape and Radio 786, as well asthe newspaper Muslim Views fortheir on-going co-operation.

Boorhaanol Islam Movement

will take the opportunity at thelaunch of the book to also unveiltheir three annual publications,namely the new, bigger Compan-ion, the ever-popular BoekaTreats and the spiritually-elevat-ing CD containing the recitationof the final 22 surahs of the HolyQuran and the adhkaar of thevoorwerk by the renowned qari,Shaikh Ismail Londt and jamaah.

The autobiography will beavailable in both soft cover andhard cover formats at the recom-mended retail price of R150 andR220, respectively.

However, for the launch, thesoft cover version will be includedin the Boorhaanol Ramadaan GiftPack (comprising the Compan-ion, Boeka Treats, the audio CDwith 22 short surahs and adhkaar,together with the dhikr guide) forthe giveaway price of only R150for all five items (but only whilestocks last).

For more information, contactthe Boorhaanol office on the tele-phone number 021 424 1864 orvisit www.boekatreats.com

Community events

Muslimah TodayconferenceSPIRITUALITY and its link todeveloping the character of theindividual will feature prominently on the programmeof this year’s Muslimah Today conference, which will take placein Durban on August 16 and 17,2014.

Fatima Asmal, the director ofthe Institute for Learning andMotivation – South Africa (ILM-SA), which has successfully host-

ed the conference for two years insuccession via its ILM for Womenwing, said that an entire sessionwould be devoted to discussingthe different aspects of spiritu-ality.

‘There’s a tendency for manyof us to understand spirituality ina very narrow way. We will belooking at holistic spirituality –our relationships with Allah, our-selves and the creation of Allah,and we have invited a range ofspeakers who are passionateabout these subjects,’ she said.

The line-up of speakers for thisyear’s conference includes Profes-

sor Khadijah Moloi, who was the2013 winner of the Departmentof Science and Technology Distin-guished Women in Social Sciencesaward, as well as academicsSafiyyah Surtee, Quraysha IsmailSooliman, and community stal-wart Mrs Zuleikha Mayat.

‘As has been the case in thepast, the programme includestopics aimed at everyone,’ saidAsmal.

‘There’s a session focusing onthe concept of family, how it’schanged, and how to resolve theissues families face in this modernage. There’s also a session on our

responsibility towards the envi-ronment.

‘Shubnum Khan will also shareher experiences volunteering as ateacher in an under-resourcedschool in the mountains of Kash-mir.

‘There are other sessions focus-ing on inspirational verses fromthe Quran and what they mean toour speakers, sessions on genderequality and social justice, andvarious other topics, all aimed atmotivating women to view Islamas a holistic way of life.’

Initiated in 2012, the confer-ence – which will take place at the

University Kwazulu-Natal West-ville campus – is open to womenof all faith backgrounds butvenue seating is limited to 170delegates, due to which registra-tion and a nominal fee is applica-ble (the fee may be reduced/waivered for women who cannotafford it).

Registration for the conferenceis now open.

A detailed programme as wellas registration details are avail-able directly from ILM-SA. Con-tact them at [email protected] via Whatsapp/ SMS at079 140 7422.

Muslim Views


Muslim Views


Rylands Highalumni reunion

RYLANDS High School isplanning a reunion of the studentswho attended the school in thefirst thirteen years of its existence,from 1977 to 1990.

Pictured above at the alumnimeeting of May 28 are A SMaharaj, left, a former Biologyteacher at the school, and AshrafVajat, a matriculant of 1984.They are holding a photograph,taken circa 1985, of Maharaj andB Lalla, the former principal ofRylands High.

The school was officiallyopened in the apartheid era as an‘indian’ institution but it becamea seat of the students’ apartheidresistance movement in the early1980s.

The envisaged reunion wasoriginally planned for the matricclass of 1984, however, the scope

of the event soon expanded toinclude a decade of alumni. Thereunion is planned for February,2015.

Ex-students mandated an exec-utive committee to draft aRylands High Alumni Constitu-tion. The document has beenapproved and the alumni meetonce a month to plan the reunion.

Apart from re-connecting withschool friends, the reunion isintended also as a platform for aseries of initiatives aimed atempowering alumni and assistingthe school and its learners.

Two open forum meetingswere held at the school, and moreex-students are responding to thecall to be part of the excitingevent.

All Rylands High alumni areencouraged to join the growinggroup by emailing Amina Viljoenat [email protected] calling 082 436 6060 or visit-ing its Facebook page RYLANDSHIGHALUMNI.

Schools’ interfaith programme

RYLANDS High School, inAthlone, Cape Town, is one offive schools participating in theInterfaith Intercultural SchoolTwinning Programme organisedby the Cape Town Interfaith Ini-tiative (CTII).

The project is designed to con-front institutionalised racism andreligious separatism with a viewto building a model of multi-cul-tural and multi-religious co-exis-tence.

The organisers say the initia-tive is motivated by the funda-mental and powerful role playedby religion and culture in society.

In this programme, fifteenlearners from Cape Town willvisit the United Kingdom wherethey will twin with their fifteencounterparts at Blackburn Col-lege, Blackburn, for ten days. Inexchange, fifteen learners fromBlackburn College will visit CapeTown for ten days.

Three learners and one teacherper school are participating in theproject. The other high schoolsare The Leadership College, inManenberg, Herzlia, in Vrede-hoek, Oude Molen, in Pinelands,and Iqhayiya, in Khayelitsha.

The objectives are to create anopportunity for pupils to engagein meaningful dialogue with peersfrom different backgrounds, andto sensitise them to their ownprejudices. This is intended tohelp break down stereotypes, anddevelop a greater appreciation ofhuman diversity.

The selection criteria for thelearners included demonstratedleadership potential, a commit-ment to achieving the objectivesof the programme through initiat-ing extra-mural activities withintheir school.

The programme comprisesfour phases. The first involvesmental preparation for theirencounter with peers in the UK.Sessions at school focus, interalia, on intercultural diver-sity, self-awareness, social prob-lems at the schools, preju-dice, discrimination, racism,stereotyping, apartheid, xenopho-bia and the Holocaust.

Hussain Mohamed, a historyteacher and an organiser of theprogramme at Rylands High,confirmed that the programme isnot devoid of political and socialjustice issues. He added thatlearners are free to debate con-tentious issues such as those relat-ing to the Holocaust.

The second phase takes placein Blackburn, London, where theSouth Africans have an opportu-nity to twin with the fifteen peersalso selected on the basis of thesame criteria.

In the third phase, the learners,with the support of teachers,begin to introduce extra-mural programmes in theirrespective schools in fulfilment ofthe objectives of the project.

The fourth phase involves thevisit from their project counter-parts in Blackburn to Cape Town,and participation in a week-longfollow-up programme.

Mohamed says that, thus far,they have achieved most of theobjectives set out by the pro-gramme

– MAHMOOD SANGLAY

Masjidul-Qudsawards

THE Masjidul-Quds Institute,based in Gatesville, Cape Town,is to honour five individuals withits Lifetime Community ServiceAwards.

The recipients have been select-ed for their dedicated service toscholarship, leadership, philan-thropy, media and education.

The following communityworkers will be honoured on Sat-urday, August 9, at Cape TownInternational Convention Centre:

Shaikh Amien Fakir•Imam Yusuf Pandey•Hajji Abdullah Gangraker•Mr Abdus Shukoor Kays•Mrs Mymoena Sayed•

Alexander Sintonreunion

AN alumni reunion dinner hasbeen planned for Alexander Sin-ton High School students.

While the committee organis-ing the event is focusing mainlyon those students who matriculat-ed between 1969 and 1976 – theperiod during which the commit-tee members matriculated – theyhave stressed that all ex-Sin-tonites are welcome.

The reunion offers a greatopportunity to meet formerteachers and class friends.

The dinner is being planned forSaturday, January 3, 2015, andwill be held at Alexander SintonSchool Hall, in Thornton Road,Crawford, Cape Town.

For further information pleasee-mail: [email protected]

Community events

Muslim Views


The South National ZakaahFund (Sanzaf), in partnershipwith the Islamic DevelopmentBank (IDB) and Islamic Researchand Training Institute (IRTI),facilitated an international conference focusing on challenges facing the zakaah sector in Sub-Saharan Africancountries, during mid-May 2014,at Islamia College, Lansdowne,Cape Town.

The first sessions were open tothe public and were well attendedby local faith-based organisa-tions, members of the public andstudents from various universi-ties.

One of the key outcomes ofthis event was a zakaah policyforum that discussed a partner-ship between Sanzaf, SudanZakah House, the IDB and IRTIin a bid to develop and buildcapacity in the African sub-conti-nent.

Sanzaf accepted this challengeon condition that future fundingwould be secured.

One of the highlights of theconference was the discussion onthe Islamic micro-finance modelwhich created vibrant debateamongst workshop participants.

During the closed zakaah poli-cy forum, key figures from Nige-ria, Sudan, Mozambique,Cameroon, Uganda, Gambia,Malawi and Mauritius sharedtheir views and challenges regard-ing zakaah collection and distrib-ution in their respective countries.

The conference served as aplatform for faith-based zakaahNGOs working in Muslim minor-ity countries.

Sanzaf, through its internation-al networks, secured the atten-dance of guests from as far afieldas Fiji, New Zealand as well as

North and South America.For more information on

accessing the conference paperspresented by the international

experts visit the Sanzaf website ataddress www.sanzaf.org.za orcontact Isghaak Sydow on021 447 0297.

Sanzaf hosts international conference on zakahto mark 40 years of serving the community

Left to right: SANZAF Western Cape Chairperson, Moulana Hassim Cassiem; Dr Aliyu Dahiru Muhammad, Nigeria; DrTurkhan Ali Abdul Manap, China; Dr Mohammed Obaidullah, India; Nasim Shah Shirazi, Pakistan; Dr Mustafa OmarMohammed, Sudan; and Abdurazaaq Razaaq, SANZAF.

The World Zakat Forum Conference was hosted by theNusantara Foundation, in NewYork, from May 28 to 29 jointlywith Baznas Indonesia. The themeof the event was ‘Zakat for GlobalWelfare’. The aim of the conference was to ‘leverage international knowledge and bestpractices’ amongst Muslims inorder to utilise zakaah and minimise poverty. The organisersinvited Hoosen Essof, picturedabove, the Gauteng co-ordinatorof Sanzaf as a participant in theconference. Essof was asked toaddress topics like the ‘Progressof zakat development in SouthAfrica’ and ‘Best practice of Zakatmanagement in South Africa’. TheWorld Zakat Forum (WZF) wasestablished in 2010 as a mediumto facilitate cooperation amongglobal zakaah institutions. It isalso a forum for sharing ideas andexperience in managing zakaahbetween institutions of wealth andother important stakeholders suchas government, NGOs and academics.Photo SUPPLIED

One of the key outcomes of this event was a zakaah policy forum that

discussed a partnership between Sanzaf, Sudan Zakah House, the IDB and

IRTI in a bid to develop and build capacity in the African sub-continent.

Muslim Views


Muslim Views


Muslim Views


DR MUHAMMAD RIDWAAN GALLANT

POVERTY is the root cause ofserious economic, social andhealth problems in society.Poverty is generally categorisedas material deprivation. It isdefined as the state of being pooror deficient in money or meansof subsistence.

People who live in householdsthat are poor and/ or in whichmany adults are unemployed aremore likely to be suffering fromill health and, in many cases, suf-fer from exclusion from the fullrange of social, economic and cul-tural activities in society.

Therefore, to eradicate povertyis not an issue of only givingmoney to the poor but also entailsdeveloping their social and eco-nomic capabilities, and assistingthem to free themselves frompoverty.

Islam is concerned abouthuman welfare and progress, andit has a significant role to play inpoverty alleviation.

Islam strongly advocatespoverty alleviation and thereforethe caring for the less fortunate ofsociety becomes part of thebeliever’s duty.

It is also the duty of Muslimwelfare organisations to empowerthe poor by providing them withthe means, tools and support toenable them to create their ownsustainable economic foundationsin accordance with their localrealities.

The poor must be empoweredthrough skills development pro-grammes and social mobilisationto help them break free from thepoverty situation.

Islam has put into place sever-

al formal structures to preventpoverty, foremost among thembeing the institution of zakaah.However, in this edition, we lookat how Ramadaan fits into thestructure of fighting poverty.

Fidyah for RamadaanFidyah during Ramadaan is

compulsory upon those who donot fulfil their fast as prescribedby the shariah.

‘And as for those who can fastwith difficulty, they have [achoice either to fast or] to feed amiskeen (poor person) [for everyday lost].’ (Quran 2:184)

The poor can benefit from thefood given by those who fall inthe fidyah category.

Zakatul-fitrZakatul-fitr is given to the

poor towards the end ofRamadaan, and before Eidsalaah. Ibn Abbas (RA) narratesthat the Nabi (SAW) declaredzakatul-fitr compulsory as ‘apurification for one who fastsfrom empty and obscene talk, and

as food for the poor’. (AbuDawud, Ibn Majah) The poorthus benefits from zakatul-fitr.

KaffarahThe penalty system kaffarah

takes into consideration aid to thepoor.

The types of kaffarah that areimposed are oath kaffarah, ziharkaffarah and kaffarah for maritalintercourse during the day inRamadaan.

Those liable for an oath kaf-farah must feed ten indigents orclothe ten indigents, free a slaveor fast three days.

The evidence for oath kaf-farah: ‘Allah will not punish youfor what is uninentional in youroaths but He will punish you foryour deliberate oaths; for its (adeliberate oath) expiation, feedten masakin (poor persons), on ascale of the average of that withwhich you feed your own familiesor clothe them or manumit aslave.

‘Whosoever cannot afford[that] should fast for three days.

That is the expiation for the oathswhen you have sworn. And pro-tect your oaths [i.e. do not swearmuch].

‘Thus Allah makes clear to youHis ayat (proofs, verses, lessons,signs etc.) that you may be grate-ful.’ (Quran 5:89)

The kaffarah for marital inter-course during the day inRamadaan is similar to kaffaarahfor zihar, which is freeing a slaveor fasting for two months consec-utively, and if the person is unableto do either, the person must feedsixty indigents.

The evidence comes from thefollowing hadith:

Narrated from Abu Hurairah:A man came to the Nabi (SAW)and said, ‘I have been ruined.’The Nabi (SAW) asked him,‘What led you to ruin?’

He [the man] replied: ‘I hadintercourse with my wife inRamadaan [while I was fasting].’

The Nabi (SAW) asked, ‘Canyou afford to free a slave?’

He said, ‘No.’The Nabi (SAW) then asked

him, ‘Can you fast two consecu-tive months in succession?’

He replied, ‘No.’The Nabi (SAW) then asked

him, ‘Can you provide food forsixty poor people?’

He replied, ‘No,’ then satdown.

Meanwhile, an araq [a basketcontaining thirty sa’s of dates]was brought to the Nabi (SAW).The Nabi (SAW) said, ‘Give thisas sadaqah.’

The man replied, ‘Am I to giveit to one who is poorer than I am?There is no poorer family thanmine between the lava plains ofMadinah.’

Thereupon, the Nabi (SAW)laughed so that his eye-teethbecame visible and said, ‘Go andgive it to your family to eat.’(Muslim)Shaikh Dr Muhammad RidwaanGallant is a lecturer in theDepartment of Theology at University of the Western Capeand Head of the EnvironmentalDesk of the Muslim JudicialCouncil.

Ramadaan, a road to poverty alleviationPeople who live in households that are poor and/ or in which many adults

are unemployed are more likely to be suffering from ill health and, in many

cases, suffer from exclusion from the full range of social, economic and

cultural activities in society. Therefore, to eradicate poverty is not an issue

of only giving money to the poor but also entails developing their social and

economic capabilities, and assisting them to free themselves from poverty.

Muslim Views


DR MOGAMAT HOOSAIN EBRAHIM

WE recently experienced themonth of Rajab, which is one ofthe four months declared sacredby Allah in the Glorious Quran.It is the month in which man isdirectly connected to AlmightyAllah, whereas Shabaan is (connected) to the ProphetMuhammad (SAW) and themonth of Ramadaan to hisummah (Muslim community).

The Prophet (SAW) said:‘Rajab is a great month of Allah,unmatched by any other month inthe respect and significance[accorded to it]; war with the infi-dels during this month is prohib-ited…’

All good (spiritual) deeds dur-ing Rajab and Shabaan are inpreparation for Ramadaan. Who-ever observes fasting and turns toAllah in repentance during Rajab,obtains Allah’s pleasure, mercyand forgiveness.

There is also a huge reward forthe person who gives charity tothe underprivileged during thismonth. On Rajab 26, Allahbestowed on the Prophet (SAW),before the hijrah, one of thegreatest favours, the Mi’raj, whenthe five daily salaahs were madecompulsory.

The emphasis on the virtue offasting in Shabaan is referred toin several authentic ahadith. Onthe authority of Ayesha (RA),‘The Prophet (SAW) never fastedin any month more than in themonth of Shabaan.

‘He used to say, “Do thosedeeds which you can do easily asAllah will not get tired [of givingrewards] till you get bored and

tired [of performing religiousdeeds].” The most beloved prayerto the Prophet (SAW) was the onethat was done regularly [through-out life] even if it were little…’

Another significant night is the15th night of Shabaan, when avoice calls: ‘Who is asking for-giveness from Me tonight, if yes, Iwill forgive them. Who is askingfor something from Me tonight, ifyes, I will surely give them whatthey want. On this night whoso-ever is asking anything fromAllah surely Allah will grant themwhat they want except for theones who are committing adul-tery or kufr and munafiqin.’

Ramadaan has been selectedfor the purpose of fasting becausethe Glorious Quran was revealedin this month and the revelationof the Quran was repeated to theProphet (SAW) every year in thismonth.

Fasting is not a new institutionprescribed by Islam. It is to befound in all religions. The Quransays: ‘O you who believe, fastingis prescribed to you as it was pre-scribed to those before you, sothat you may become righteous.’

(2:183)The Islamic details differ from

the details prescribed by otherbelief systems. While in otherbelief systems one is required toabstain from eating particularkinds of food, a Muslim, whilefasting, may not eat or drink any-thing from dawn till after sunset.

Besides abstaining from foodand drink, a Muslim is underobligation to strive for elevatedvalues and purity. The phrase ‘sothat you may become righteous’explains the deep philosophyunderlying the injunctions relat-ing to fasting in Islam.

Fasting is a ‘religious duty’ forMuslims to subdue their lust andkeep their appetites within rea-sonable limits so that they do notlose control of themselves.

Fasting not only serves as anexpiation of sins and makes a per-son fit and able to endure difficul-ty, it also makes him or her realisethe affliction of their fellowhuman beings in stress.

It should be understood thatfasting was not prescribed as apunishment or saddling upon usan unbearable burden, as is clear

from the following verse of theQuran: ‘Allah does not burdenany human being with more thanhe is well able to bear.’ (2:286)

The institution of fasting hasan enormous impact on society.All Muslims, irrespective of theirstatus, must observe fast duringthe same month.

This brings about the essentialequality of man, also creating inthem sentiments of love andbrotherhood.

During this month, evil isremoved, righteousness isbrought to the fore and theatmosphere is filled with faithful-ness and purity.

The physical benefits of fastingare expounded by Dr Shelton inhis book Superior Nutrition:‘During the fasting period, thevital tissues are nourishedthrough the self-dissolving (selfdigesting) of the body’s own pro-teins, fats and carbohydrates.

‘The process is called antolysisand is the disintegration of tissuesof the body’s own enzymes.Antolysis is a normal part ofphysiology but is accelerated andenhanced by fasting.’

The practice of discipline dur-ing Ramadaan inculcates andstrengthens in us the conscious-ness of responsibility and spirit ofsabr.

It brings about the realities oflife, and helps us make the rest ofthe year a life of true subservienceto Allah’s Will.

The most important object offasting is to seek Divine pleasure.The Prophet (SAW) said, ‘Fastingis a shield so the one who fastsshould not indulge in foulspeech… And surely the breath ofa fasting man is more pleasant toAllah than the odour of musk;(Allah says) he refrains from foodand drink and other desires toseek My pleasure; fasting is forMe only.’

At the end of Ramadaan, Mus-lims celebrate Eid-ul-Fitr, in a fes-tive manner, in thanksgiving forhaving accomplished learning tocontrol themselves as required byAllah.Dr Ebrahim is Head of Researchand lecturer in Sirah, Historyand Religious Studies at International Peace CollegeSouth Africa (IPSA).

Fasting in Ramadaan a religious dutyDuring this month, evil is removed, righteousnessis brought to the fore and the atmosphere is filled

with faithfulness and purity


ISLAM revolves around constantreminders.

Daily, we are reminded of ourCreator and our Beloved Messen-ger when we perform our fivedaily prayers, and, weekly, theJumuah prayer rekindles oursense of community.

For a whole month, duringRamadaan, we are reminded ofhow privileged we are when weexperience the hunger pangs ofthe simultaneously impoverishedyet dignified.

Once a year, our social obliga-tion is taxed by the payment ofzakaah. Finally, once in a lifetime,the call of Nabi Ibrahim (AS) isanswered when we accept theinvitation to perform Hajj.

Enthusiasm and commitmentalso need to be periodically rein-forced, and Ramadaan is one ofthe ideal times to take stock ofour health and use all the associ-ated benefits of the month to pavethe way forward to combat dis-eases of lifestyles.

Ramadaan is not simply a timeto abstain from food and water asa form of dieting – its benefits aremuch, much more than that.

The restraint that is learnt, thediscipline that is required and theawareness to attempt to adhere tothe Quranic guidance of healthyand wholesome food can helpfasting persons make small yetlong-lasting changes to their diet.

This will aid in combating dis-eases of lifestyles such as diabetes,hypertension, respiratory prob-lems due to smoking, heart dis-ease and obesity. These modernafflictions kill more of the popu-lation than infectious diseases andaccidents combined.

Despite the unquestionableadvantages of fasting, the infinitemercy of Allah recognises thatsome should not fast.

The Quran eloquently states:‘O you who believe, fasting is pre-scribed to you as it was pre-scribed to those before you, thatyou may (learn) self-restraint.’[2:183] ‘Fasting for a fixed num-ber of days but if any of you is illor on a journey, the prescribednumber (should be made up) withdays later.

‘For those who can do it (withhardship), is a ransom, the feed-ing of one who is indigent. But hethat will give more of his own freewill, it is better for him. And it isbetter for you that you fast, if youonly knew.’ [2:184]

The exemptions should beviewed as mercies for the sick, notas an excuse not to fast.

An overweight diabetic on nomedication who has been advisedto lose weight should useRamadaan as a springboard to ahealthier lifestyle as well as todevelop an appreciation thatfuture catastrophes such as heartattacks and strokes can be avert-ed.

A smoker, fully aware thatsmoking invalidates the fast, canuse the month to commence adetoxification of the addiction.

More and more, the physiolog-ical soundness is becoming evi-dent; the human body was notdesigned to have multiple smallmeals leading to a perpetual senseof satiety.

Two well-balanced meals perday seem to be beneficial, andstudies in diabetics have shownthat diabetic control was better in

such cases.There are those, however, who

should not fast.Pregnant and breastfeeding

ladies are advised to postponetheir fast until a more appropriatetime in order to deliver maximumnourishment to their foetuses andbabies.

Those with severe medical ill-nesses are also advised not to fast,especially if they have to takemedication during the day.

If the disease is of a long-stand-ing nature, their fasting needs notbe paid in, rather fidyah (alms tothe poor) can be paid.

The elderly living alone andwho have multiple medical prob-lems should also not fast. Diabet-ics on insulin, as well as thosewho are poorly controlled, shouldnot fast.

Despite this advice, many ofour elderly, due to their unwaver-ing faith and being well versed ofthe immense pleasures that fast-

ing brings to them, insist on fast-ing. Here the role of co-habitantsand family are important, andknowledge of how to use a glu-cometer and what to do if thereadings are abnormally low orhigh, is important.

Children should be gentlyintroduced into the spirit ofRamadaan, always encouragedbut never forced. Presently, theSouth African Ramadaan is inwinter, with short and cold days,so it is an ideal time to introducechildren to its benefits.

The sugar levels of fasting chil-dren can drop to half the levels ofadults during the course of theday and they can easily get sick.Rather err on the side of cautionif a child is unwell and let thechild break her fast.

Those with any medical issuesshould preferably consult theirdoctors. An asthmatic patientneeds to be well controlled as cer-tain jurists believe that inhalersinvalidate the fast, while othershave contrary views.

The Islamic Medical Associa-tion (IMA) believes a collabora-tive approach, where the wishesof the patient, the religiousknowledge of an alim and theunderstanding of disease process-es by a doctor, is the best way forall to benefit from Ramadaan.

Basic guidelinesDrink as much water, sports

drinks or fruit juices as possiblebetween iftaar and bedtime sothat your body may adjust fluidlevels for the next day.Avoid the following:l Fried and fatty foods, which

are unhealthy and cause indi-

gestion, heartburn and weightproblems;

l spicy foods and sauces;l foods containing too much

sugar and refined carbohy-drates;

l over-eating at suhur and iftaar;l caffeine-containing drinks like

tea, coffee, colas etc. Teamakes you pass more urinetaking with it valuable mineralsalts that your body wouldneed during the long day offasting. Also, avoid smoking.

Include the following in yourdiet:l Complex carbohydrates at

suhur so that your food willlast longer, making you lesshungry (muesli, bran-contain-ing cereals, whole meal orbrown bread, lentils, etc);

l haleem, a soup made from bar-ley and wheat, is an excellentsource of slow burning foodand protein;

l dates, which are an excellentsource of sugar, fibre, carbohy-drates, potassium and magne-sium, as are bananas

l almonds, which are rich inprotein and fibre with less fat.

l oven-grilled samoosas ratherthan fried samoosas.

This health advice for Ramadaanwas submitted by the IslamicMedical Association of SouthAfrica (IMA). Its book on thesubject, Health Guidelines forRamadaan, is available from theIMA office.Please contact Tougheeda on021 762 1414The Islamic Medical Associationof South Africa wishes you wellover the blessed month ofRamadaan.

YOUR HEALTH IN RAMADAAN

Fasting is much more than feasting or dietingThe restraint that is

learnt, the discipline

that is required and the

awareness to attempt to

adhere to the Quranic

guidance of healthy and

wholesome food can help

fasting persons make

small yet long-lasting

changes to their diet.

Muslim Views


Muslim Views


Muslim Views


Muslim Views


Muslim Views


Muslim Views


MUSLIMS for Eco-Justice is apilot project of Claremont MainRoad Mosque in partnershipwith the Southern African FaithCommunities’ Environment Institute and WWF NedbankGreen Trust.

The project aims to build lead-ership capacity around environ-mental justice in faith communi-ties, and develop environmentaleducation resources for children,youth, community leaders andimams.

One of the programmes ofMuslims for Eco-Justice is to cre-ate awareness of the environmentin the context of Ramadaan, andhas issued a 9-point plan for agreener Ramadaan:

1. The month of Ramadaan is atime to detox the mind, bodyand soul. Consider addingmore natural foods to yourdiet, size down your portionsand avoid foods with a highsugar or sodium content.

2. Support your local and organicfood market. Buying food thatis produced closer to homereduces your carbon footprint,is more nutritious and pre-serves the agricultural land-scape.

3. Start a car pool for Tarawihprayers with your neighboursand friends. In this way youavoid unnecessary driving andreduce parking congestion.

4. Make your own compost heap by adding your fruit and veg-

etable peels, crushed eggshellsand tea bags as nutrients toyour garden soil.

5. Make the best of leftovers. Forexample, they could be frozento enjoy on another day. Fast-ing makes us feel compassionand empathy towards thoseless fortunate, and we shouldbe reminded not to waste.

6. Use your free time duringRamadaan to do some garden-ing or plant a tree, and teachyour children how to care forit. Nabi Muhammad (SAW) isreported to have said: ‘Mus-lims will always earn thereward of charity for sowing aseed, planting a tree and thenbirds, humans and animals eat

from it.’7. Replace bottled water with tap

water. It takes thrice as muchwater to make a plastic bottlethan it does to fill it; and 450to 1 000 years to decompose.

8. The Prophet Muhammad(SAW) used only two-thirds ofa litre of water when perform-ing wudu. Try to use the mini-mum amount of water whenperforming your wudu.

9. Ramadaan is the month of theQuran. Switch off excess tech-nology and spend more timereading the Quran.

For more information about theprojects of Muslims for Eco-Jus-tice, call 071 506 0943 or e-mail:[email protected]

Tips for a greener Ramadaan

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Muslim Views


Muslim Views


SALIM PARKER

THE Jewish tribe of BanuQuraizah were besieged bythe Muslims who were

euphoric after their victoryagainst the Confederates. Ka’b,the chief of the Jews, realisedtheir dire situation, especiallyafter Abu Lubabah had indicatedthat a terrible fate awaited them.

He offered his tribesmen threechoices. The first was to convertto Islam, which would guaranteetheir safety, freedom and posses-sions. He reminded them thatsuch an option would not be con-trary to their religion as the com-ing of Prophet Muhammad(SAW) was foretold in their scrip-tures.

The second was to fight untileither the Muslims were defeated(very unlikely) or they themselveswere all killed.

The third option was to launcha surprise attack on the Muslimson a Saturday, a day on which itwas forbidden for Jews to fightand hence when the Muslimswould least expect it.

The tribesmen were not happywith any of the options, causingtheir chief to exclaim, ‘You peo-ple have never been decisive indecision-making since the dayyou were born!’

There were three young men ofthe Hadl clan in the fortress whowere very aware of the words ofIbn al-Hayyaban, an old SyrianJew who had gone to liveamongst them and who hadprophesised about the imminentcoming of the Prophet.

They repeated his words: ‘Hishour is close upon you. Be youthe first to reach him, O Jews, forhe will be sent to shed blood andtake captive the women and chil-dren of those who oppose him.Let that not hold you back fromhim.’

However, the vast majority ofJews refused to heed, pledging toonly use their Torah as their truescripture. The three youths madetheir way to the Muslim campduring the night and acceptedIslam.

Only two others followed theirexample. One was Amr Ibn Su’dawho had been vehementlyopposed to the Bani Quraizahbreaking the pact of peacebetween them and the Muslimsduring the Battle of the Trench.

He suggested that if the Jewswould not accept Islam, theycould offer to pay a tax to theMuslims but he was not certainthat the Muslims would beamenable to it. His idea wasrejected, and Amr passed theguards now as a Muslim andmade his way to the Prophet’sMosque in Madinah.

He was never seen again, andNabi Muhammad (SAW) said ofhim: ‘This is a man that Allahsaved for his faithfulness.’

The other man was Rifah, whoeluded the guards initially andaccepted Islam in the house ofSalma bint Qays, the maternalaunt of the Prophet (SAW).

The Bani Quraizah had plenty

of food and water and their fortswere heavily fortified so theycould have resisted the Muslimsfor a long period.

The Muslims, on the otherhand, had just returned from amonth-long battle with the Con-federates at the Battle of theTrench. There, they had beenexposed to the elements and hadhad very little food resources.Some of them were also extreme-ly tired after all the physical hard-ships they had been through.

The Muslims had the numeri-cal advantage, though, and soonit became evident that this was tobe a battle of nerves. Jibreel hadpreviously indicated that Allahwould cast fear in the hearts ofthe Jews. Their morale was dissi-pating and they were also awareof the unwavering bravery anddetermination of the Muslims.

This was personified in thewords and actions of Ali and Az-Zubair, the former exclaimingthat he would not stop until hehad either stormed the enemyforts or he was martyred like hisillustrious uncle, Hamzah.

The day after Abu Lubabahmet the Jews and had indicated tothem that their future was indeedgrave, the Bani Quraizah surren-dered. This was about 25 daysinto the siege. All the men wereled to a camp on one side of theirfortresses with their hands tiedbehind their backs.

The women and children wereassembled on another side, withAbd Allah ibn Sallam, the formerchief rabbi of the Bani Qainuqaput in charge of them. All thevaluables were collected from thefortresses and stored in one place.The alcohol that was found wasdiscarded.

Some of the Muslim Ansar,especially some of the Aws, usedto be quite close to the Jews. TheAws asked the Prophet (SAW) toshow the same leniency to theBani Quraizah that he had shownto the Bani Qainuqa, anotherJewish tribe that used to be closeto the Khazraj clan of the Ansar.

In response, Nabi Muhammad(SAW) asked: ‘Will it satisfy you,men of Aws, if one of you pro-

nounced judgement on them?’They readily agreed to that.

The Prophet (SAW) sent for thechief of the Aws, Sa’d ibn Mu’ath.He had been injured during theBattle of the Trench and hiswound was healing poorly. Hisfellow Muslims let him rest in atent in the Prophet’s Mosque.This tent was close to the abodeof Muhammad (SAW) and he vis-ited Sa’d frequently.

Some of the Aws went to fetchSa’d at the Prophet’s Mosque andmounted him on a donkey. Theythen transported him to the campwhere the prisoners were beingheld. On the way, some of theAws asked him to be lenient onaccount of their former friendshipwith the Jews.

Some of the Jews that they metas they travelled also asked himto remember the former alliancebetween the Aws and the BaniQuraizah. Sa’d was mostly silentbut, on one occasion, replied:‘The time has come for Sa’d, inthe cause of Allah, not to beafraid of the blame of theblamers.’ This decisive attitudescared some of Jews, and theyrealised that the worst fate couldbe expected.

When the heavily injured Sa’darrived at the camp where thehostages were kept, he had to beassisted off his donkey by some ofthe Companions of the Prophet(SAW). He was informed that theJews had decided to accept hisverdict about their fate.

This made him wonderwhether his judgement would beacceptable to all the Muslimsaround him, especially NabiMuhammad (SAW). He also con-sidered that his own clansmen,the Aws, would always blame himif he gave a harsh judgement.

But Sa’d had a severe wound,and he was convinced that he wasdying. He was committed to giv-ing the best and correct judge-ment, irrespective of the senti-ments of others. Sa’d turned hisface away from his Prophet. Hewas ready to give his verdict.Stories from the Hijaz is sponsored by Al-Anwar Umrahand Hajj.

Muslim Views


The Fate of Banu Quraizah

Because the Banu Quraizah had broken their pact with the Muslims, and supported the Confederates, they were to be punished. However, as the Ansar feared thatthe Prophet (SAW) would not show mercy, they were relieved to hear that he (SAW) had asked the chief of the Aws, Sa’d ibn Mu’ath, to decide the fate of the BanuQuraizah. They fetched him from his sick bed to pronounce their fate. Illustration SAAID RAHBEENI

The Muslims had the

numerical advantage,

though, and soon it

became evident that this

was to be a battle of nerves

Muslim Views


ISMAIL DAWOOD FAKEEWINTER is upon us again!

For many of us, winter is atime for hot meals, winter fash-ions and style conscious (only thelatest colours will do!) to keep uswarm when we brave the coldoutside.

In our insulated homes, theheaters are out and woolly blan-kets, too, to keep us warm whilewe watch our favourite pro-grammes in the comfort of ourhomes. Our comfortable lifestylescontinue unchanged …we enjoythe winters as much as we enjoythe summers!

In stark contrast, for millionsof South Africans, winter is a timeof extreme hardship. The tinshacks and dilapidated buildingsthat provided basic shelter in thesummer are no protection for theravages of winter.

The rain easily seeps throughunsealed roof joints …time to getthe buckets out to catch the rainbefore it turns the floor into amuddy patch!

And what of the cold winds?They cut right through thedwellings as if one were in anopen field. Everyone huddles tightto keep the heat escaping fromundernourished, frail bodies.

The reality of winter is anopportunity for us all to make adifference in the lives of the poorand needy. Muslim Hands ProjectUbushushu is an annual cam-paign to distribute much neededfood, blankets and clothing to thedestitute.

The need is far greater than the

resources but, Alhamdulillah,Muslim Hands has been active inmany new areas, such as ValhallaPark, Factreton, Cape Flats,Mitchells Plain, Khayelitsha,Heinz Park … the list goes onand there is no shortage of hun-gry mouths to feed.

This year, we plan to assistalmost 2 000 families with foodparcels, containing essential fooditems to last a family of six for awhile (that’s 12 000 mouths fed).

In addition, Muslim Handsruns the one blanket campaign,which seeks to engage the generalpublic to donate spare blanketsfor the needy and vulnerablestreet dwellers who try to keepwarm on concrete floors!

Through the ‘Hoot 2 warm’campaign, Muslim Hands staff isout braving the cold, wintermornings, conveniently locatingthemselves at busy robot intersec-tions during rush hour traffic to

receive your donations.Please bring along your spare

blankets and clothing and place inthe clearly marked, large bins.You can also drop off items at ouroffices in Carnie Road, Rylands.This year, we would like todonate more than 4 000 warmblankets.

A particularly pleasing aspectof our work is the willingness andenthusiasm of our school childrento get involved.

Muslim Hands ‘Learn 2 warm’initiative partners with manyschools to make the childrenaware of the plight of the needy,and develop a caring attitude,amongst our future leaders.

Alhamdulillah, schools haveenthusiastically supported thewinter campaign with blankets,items of clothing and toys.

A UK-based relief organisationcalled NPAC (National PoliceAids Convoy), involved inhumanitarian work international-ly, has partnered with MuslimHands as their charity organisa-tion of choice, and sent a contain-er-load of school equipment, sta-tionery, medical aid and blankets,amongst other items.

Muslim Hands was given theresponsibility of distributing theseitems to the impoverished com-munities in and around CapeTown. Alhamdulillah, we reachedmany deserving recipients.

NPAC, being quite impressedwith the professional and noblework MH does, has, once again,chosen MH to distribute theircontribution of winter items,which is due to arrive soon.

This year, you too can make adifference…. and warm a heartthis winter. Call Muslim Hands today on:021 6336413 or visit: muslimhands.org.zafacebook:muslimhandsSATwitter: muslimhandsSA

- ADVERTISEMENT FEATURE -

Muslim Hands Project Ubushushu 2014A Muslim Hands worker distributing awinter pack, which includes blankets,food and clothing, during the organisation’s Project Ubushushucampaign.Photo AMEER SAMSODIEN

Muslim Views


Muslim Views


‘WHEN am I greetingmy Prophet?’ I couldbarely hear the

determined yet young voice asking the question. It was thebottle of medicine that wasstanding next to his wheelchairthat had first attracted the doctor in me as it was one of themost potent painkillers, reservedfor the terminally ill sufferingfrom intractable pain.

I was seated directly behind thewheelchair and noticed the frail,

wasted ten-year-old boy weaklyspeaking to his father.

‘I want to greet my Prophetplease.’ The voice was nowsounding pleading and had atinge of desperation to it.

‘We will greet him soon, I

promise,’ his father replied, gentlystroking his son’s forehead beforeplanting an even gentler kissthere. The father asked for a littlebit of time, time that his son didnot have much of.

We were in Madinah, the Cityof the Prophet (SAW) and theEsha prayers had just concluded.After every prayer that I attendedfor the few days that I was there,prayers for the deceased were per-formed. Except after this particu-lar prayer.

I was struck by the fact that noone had passed away in the Cityof Peace during the last fewhours; normally, everyone waitedfor these prayers to be performedbefore leaving the masjid.

The boy was clearly terminallyill, and was not going to grace uswith his presence on earth formuch longer. We were seatedright at the back of the Prophet’sMosque, and the crowds werestreaming out by now.

Manoeuvring a wheelchairagainst the flow of the worship-pers streaming out was going tobe difficult. The kabr – grave – ofour Prophet (SAW) is right at thefront of the masjid.

The father and probably theboy’s brother softly started recit-ing the Quran, and the boy joinedthem. He evidently knew the vers-es, his melodious recital punctuat-ed with long periods of silence ashe gasped for life-sustaining air.

I remained seated on the carpetbehind this group. At times, I feltlike jumping up and pushing theboy in the wheelchair to the frontof the masjid as soon as possible.‘Let him have his wish, his desire,fulfilled as soon as possible!’ Ithought to myself.

Yet, now, as the three of themwere reciting, patiently waitingfor the crowds to clear, the boywas clearly connecting with hisCreator. ‘Allah will ensure thathis wish comes true,’ I thought tomyself.

The crowd thinned out and thethree started to make their way tothe front of the masjid. They wereclueless about the layout of themasjid but they did not have toworry.

I initially jumped up, wantingto offer my assistance, any assis-tance. But I was not alone; quite a

few others were observing thefamily and two men literally jos-tled to push the wheelchair.

‘Are we going to meet myProphet now?’ the boy asked.

‘Yes,’ his father replied.‘Will I be buried here or next

to him if I die?’ was the next,innocent question.

Many poems and songs glori-fying the virtues of dying in theCity of the Prophet came stream-ing through my mind. Tears wereevident everywhere; why were mycheeks moist?

‘You are not going to die,’ thefather reprimanded him.

‘I am sick, Daddy,’ he said. Hewas clearly aware of his conditionand, evidently, did not fear death.

I followed them to the front ofthe masjid. Their bags had thetags of a foreign airline, and theyhad likely flown into the City ofLight a few hours earlier.

I wondered what the boy’s doc-tor had advised them about trav-elling in such a state. The traveldoctor in me would have advisedthem not to; the traveller in mewould have urged them to. Hewas so young but well-versed inhis religion and had wanted to setout on the ultimate journey.

The Rhoudatul Jannah, thearea between the House of theProphet and his pulpit, and whichis a part of Paradise, wasabsolutely packed. It was going totake a while for mere mortals toget in there; it was going to takemuch longer for the weak and thefrail, especially someone in awheelchair, to enter.

There were some security offi-cials rudely chasing away thosewho were trying to enter theRhoudatul Jannah, and I fearedthat they might do the same to thefamily. Amazingly, they immedi-ately cleared a path for the fatherto push the wheelchair through.Of course, everyone around thenclaimed to be family and tried toaccompany them into that part ofParadise! The guards had theirhands full trying to contain thesudden additional influx. Theywere inside, and were escorted tothe far end, right next to the kabrof the Prophet (SAW). The cus-tom is to greet from outside the

Rhouda, walking down the pas-sageway in front of the kabr. I didnot manage to enter the part ofParadise and went to join thethousands of others who per-formed the routine greeting fromthe outside. I could see themthrough the railings; the wheel-chair was in the Rhoudatul Jan-nah, right next to the wall of thegrave of his Prophet.

I could not hear what he wassaying but he was in deep prayeror conversation. ‘You are greetingyour Prophet,’ I thought.

I could not observe them forlong as the security guards has-tened me along. They were justdoing their job, ensuring a con-stant flow of people and, also,that everyone gets to join thatyoung boy in greeting theirProphet. As I left the masjid, Inoticed quite a number of verysick and seemingly terminally illpilgrims, all making a finalattempt to get to the kabr.

One old man heaved a sigh ofcontentment and accomplishmentas he finally reached the entranceto the masjid, another was halfdelirious, and one other seemedcompletely unaware of his sur-roundings. Visiting Madinah isnot part of Hajj; visiting Madinahis part of life.

The next morning, after themorning prayers, there was a callfor the prayer for the deceased.Included amongst them was onefor a young boy. I had no ideawhat had happened to the youngboy in the wheelchair I hadencountered the previous day, andwhether he was still alive.

My instinctive reaction was topray that he was well and thatAllah would grant him recoveryand a long life on this earth. Thenit struck me: what if it were hewho was included in the Prayerfor the Deceased?

He had so wished to greet hisProphet, and he had asked aboutbeing buried close to his Prophet.Maybe, just maybe, his wish hadbeen granted; maybe anotherflame had stopped flickering inthe City of Light. Allah knowsbest.Comments to:[email protected]

I felt like jumping up andpushing the boy in thewheelchair to the front ofthe masjid, writes DoctorSALIM PARKER.

Greeting my Prophet

We never know what shadows willcause the light of our young ones tofade. Photo SALIM PARKER

Let us hold the hands of our young ones before life causes them to slip away.Photo SALIM PARKER

Muslim Views


Muslim Views


Muslim Views


FondlyrememberedRabia Waglay passed away on October 30, 2013, at the age of 61.She is fondly remembered by her family and many in the community ofCravenby. She was known for alwaysanswering calls for assistance with asmile, and she regularly volunteeredher services to Husami Masjid. Bothshe and her husband worked for amotor dealer and received manyawards for good service. After twelveyears of service, she opened her owntuckshop. Rabia is survived by herhusband Hoosain, their sons Ighsaanand Nabeal, and their daughter,Benazir. Photo SUPPLIED

CLAREMONT Main Road Masjid (CMRM) extends its deepest condolences on the sad demise of Cape Town culinary expert andcommunity leader, Faldela Williams.

She was a pioneer in sharing the riches and legacy of Cape Malaycooking. She will be sorely missed but, through her publications, shehas made sure that the unique Cape Malay culinary legacy has beenpreserved.

Faldela loved her family and community dearly and she was anaccessible and warm personality.

Claremont Main Road Masjid is privileged to have been one themasajid which Faldela and her family frequented. On Lailatul Mirajour congregation read a special duah for Faldela, asking Allah, theMost Compassionate, to pardon her, have mercy on her and grant hera place in Jannah, insha Allah.

Our hearts also go out in prayer to her husband, Ebrahim, and theirchildren. May they find strength in their memories and in the warmembrace of family and friends. From Allah we come and to Allah is ourreturn.

Claremont Main Road Mosqueextends condolences on thepassing of Faldela Williams

Muslim Views


Muslim Views


Muslim Views


SANZAF marks 40thanniversaryTHE Muslim community in the country reached a milestone in 2014as the South African National Zakah Fund (SANZAF), one of theoldest institutions of its kind, commemorated its 40th anniversary inservice to the community, at the Islamia College Hall, in Lansdowne,on Friday, May 16.

SANZAF was established in 1974 and is a national faith-based non-profit and public benefit organisation with 28 offices in operationacross South Africa.

According to SANZAF National Chairperson Sajid Dawray, despitethe work currently being done by SANZAF, there is still a lot to bedone internationally. ‘Let us ponder on the problems we still have onour backs. Worldwide, a billion people go to bed hungry.

‘It is no longer about those who have and don’t have. It is now thehave-a-lots and have-nots,’ Dawray added.

SANZAF would like to thank our corporate sponsor One Up Cash’n Carry and our media partners Radio 786, Muslim Views and iTV formaking this event possible. And we express a special thanks to themembers of the public for all their support.

Muslim Views


THE objective of OperationFitrah is to ensure that everyMuslim man, woman and childis free from want on the auspicious day of Eid.

Through our Ramadaan cam-paign in 2014, SANZAF will allo-cate more than R5 million inOperation Fitrah, which providesnutritious groceries, fresh pro-duce and canned foods to up to22 000 families across the coun-try on the day of Eid.

The success of OperationFitrah lies in meticulous planning,research and the co-operation ofmasajid across the peninsula,Boland and surrounding areas.

The programme, which is car-ried out over a three-month peri-od, includes individual assess-ments of families and home visitsto verify the eligibility of recipi-ents.

SANZAF also considers refer-rals from other agencies. With thecurrent high unemployment rateand the spiraling cost of living inSouth Africa, these cases oftenrun into thousands.

Historically, SANZAF hasbeen involved in various forms ofpartnerships to improve the qual-ity and impact of its services andprogrammes.

The success of this operation islargely based on an interactiveapproach, which includes plan-ning and networking with indi-viduals and groups. This enables

organisations to accomplish goalsthat neither could achieve alone.

The benefits of such collabora-tive partnerships for zakatul-fitrare:l Each masjid and community

centre operates within ademarcated area.

l Duplications are eliminated i.e.applicants do not receive morethan one fitrah parcel.

l More poor and needy familiesare reached.

l Professional beggars who takeadvantage of the occasion areidentified and rooted out.

Networking through Operation Fitrah

In keeping with the establishedsunnah of the Prophet Muham-mad (SAW) and the overall objec-tives of SANZAF, the fund estab-lished Operation Fitrah in 1974as a vehicle to encourage Muslimsto pay their zakatul-fitr.

Today, this operation involvesthe collection, co-ordination anddistribution of zakatul-fitr, and isone of the most important annualrelief projects undertaken bySANZAF that has shown signifi-cant growth, both in magnitudeand effectiveness.

Advantages of organised collection and

distribution of fitrah

Throughout the years, SAN-ZAF has recorded phenomenal

success both in terms of its plan-ning and approach in co-ordinat-ing Operation Fitrah.

It has been adequately demon-strated that through organisedcollection and distribution offitrah – and by extension partner-ship in other community pro-grammes – the scarce resources ofthe ummah will be shared moreappropriately. SANZAF andmasjid committees are able tocombine knowledge, experienceand resources resulting in aneffective and efficient fitrah distri-bution campaign each year.

Ongoing lobbying with thevarious masjid committees takesplace throughout the year toincrease the participation of moremasajid with the emphasis ofencouraging the value of institu-tionalised giving with the ulti-mate mandate of fulfilling ourobligation to those in need.

SANZAF will be hosting itsannual dhikr to usher in the aus-picious month of Ramadaan onThursday, June 26, 2014, atMasjied Mieftaagh, Corner AZBerman and Marguerite Way,Mitchells Plain. For further infor-mation contact the BridgetownOffice on 021 638 51 08.Would you like to participate inpacking fitrah parcels during theschool holidays? Visit www.sanzaf.org.za and find outmore about the fitrah packingvenues and dates in your region!

- ADVERTISEMENT FEATURE -SANZAF begins nationalOperation Fitrah programme

From left to right Rageema Jacobs, SANZAF National Coordinator and NationalDiary Coordinator, Sajid Dawray, SANZAF National Chairperson, and MoulanaHassiem Cassiem, SANZAF Western Cape Chairperson. Photo JODY FORTUIN

Muslim Views


Muslim Views


MAJDI RYKLIEFALLAH, the Almighty, in Hisinfinite mercy and benevolence,has granted us in South Africa,along with hundreds of millionsthe world over, the chance towitness this blessed month ofRamadaan once again.

Such is His mercy that He hasafforded us more golden opportu-nities to gain His favour throughabstinence from those acts thatare generally lawful in other timesbut forbidden in this period, toseek his pleasure through supple-mentary prayers (nawafil), engagein recitation of the Holy Quran,by extending a helping handthrough alms-giving (zakaah andsadaqah) and supplication, andthrough the observance of thenight that is equivalent to a thou-sand months (the Night of Poweror Al Qadr).

As the oft-repeated verse inSurah Ar-Rahmaan eloquentlypoints out, Allah has bestowed onus countless bounties so, ‘Whichof the favours of your Lordwould you deny?’

May we be given the strengthand wisdom to make the most ofthe Month of Quran by not deny-ing Allah’s favours, ameen.

Many family and friends whowere amongst us last year have,sadly, passed on. Some of themhad intentions to finally maketheir life-long dream of Hajj areality, others wanted to executemore random acts of kindness,perform more ibaadah or be ofbenefit to the community butAllah knows best.

It is our fervent duah that the

Almighty’s rahmah (mercy) andmahfirah (forgiveness) are show-ered upon them and they begranted the highest stations inJannah, ameen.

Making a waqf on behalf of the deceasedThe concept of ‘esaale

thawaab’ means to transfer ordedicate the thawaab (or reward)of particular good actions orcharitable deeds to another per-son, whether alive or deceased.

For centuries, rich and poor,believing males and females havegiven gifts, donations, endow-ments and bequests in the nameof a deceased family member,solely for the sake of Allah andfor the benefit of the wider com-munity.

It was narrated by Ibn Abbasthat the mother of Sa’d ibnUbadah had died in his absence.He approached the Prophet(SAW) and asked, ‘O Allah’sApostle! My mother died in myabsence. Will it be of any benefitfor her if I give sadaqah on herbehalf?’

The Prophet (SAW) replied,‘Yes,’ to which Sa’ad said, ‘I makeyou a witness that I gave my gar-den called Al Mikhraf (it wascalled that because it bore somany dates) in charity on herbehalf.’

On closer reading of thishadith, Sa’d (may Allah bepleased with him) did not justgive any form of sadaqah jariyahor ongoing charity. He gave anendowment or waqf in the formof a garden for which the benefitextended to the whole communi-

ty. People, regardless of economicstatus, found some form of suste-nance from the dates produced inthe garden.

Abu Huraira (RA), in anotherauthentic prophetic traditionfound in the compilations ofSahih Muslim, reported thatAllah’s Messenger (SAW) said: ‘Ifa person dies then the good deedsstop except for three: a sadaqajariah (continuous charity), bene-ficial knowledge and a righteouschild who prays.’

Although making duah for for-giveness and mercy for thedeceased is a necessity, why notsupplement their good deeds byestablishing an endowment orcharity in their name that wouldcontinually reap rewards for yourloved one even when you havepassed on.

Make an esaale thawaab waqf todayAs part of your personal social

responsibility investment, Awqaf-

SA provides you with the oppor-tunity to establish a waqf, a per-manent legacy or charitable gift,for the sole pleasure of theAlmighty, of which the thawaabis conferred to a loved one,whether it be a parent, a sibling, aspouse, a friend, a teacher, aleader or even the most noble ofall servants, the Prophet Muham-mad (SAW).

‘The waqf is a fountain ofthawaab al jariyah, with continu-ous or perpetual reward, both forthe giver and the beneficiary ofthe esaale sawaab,’ the AwqafSAwebsite explains.

Any amount of money – or anyother asset for that matter – maybe donated to AwqafSA, with thename of the deceased expresslyindicated. The entire endowment– 100% that is – will then beinvested in income-producingassets. Proceeds from the invest-ments are then ploughed into var-ious community projects, whetherpoverty alleviation in nature orsustainable community develop-ment initiatives, either of thedonor’s choice or where a needarises, as determined by Awqaf-SA’s Council of Mutawalis.

Be assured that your donationin the name of a deceased is ingood hands.

Allah’s Apostle (SAW) isreported to have said, ‘When car-ried to his grave, a dead person isfollowed by three, two of whichreturn (after his burial) and oneremains with him: his relatives,his property and his deeds follow

him. His relatives and his proper-ty go back while his deeds remainwith him.’

Your departed loved ones havemade a lasting impact on the lifeyou live: whether it is the knowl-edge and wisdom they haveinstilled in you, the love, guidanceand affection that they shared orthe mercy they bestowed uponyou in your times of need so whynot make a contribution in theirname?

Show your appreciation andgratitude to them this Ramadaanby making an esaale thawaabwaqf with the assistance ofAwqafSA. Along with praying fortheir forgiveness, it will be theultimate step in repaying them foreverything they have done foryou. We wish you RamadaanKareem, and Allah, as always,knows best.

For more details on this formof waqf, for any other informa-tion or if you want to establish awaqf today, visit us online atawqafsa.org.za or contact ourAwqafSA Western Cape Branchon (021) 697 3556 or Awqaf SAGauteng at (011) 837 8669. Anycontribution will be accepted.Majdi Ryklief is a member ofAwqafSA.SOURCESSurah Ar Rahmaan (verse 37onwards); Sahih Bukhari, Vol. 8,Book 76. Hadith 521; SahihBukhari, Book 51, Hadith 19;Sahih Muslim, Book 13, Hadith4005; AwqafSA Website.www.awqafsa.org.za

Esaale thawaab: transferring the rewards to the deceasedAWQAF - promoting self-reliance and sustainability

‘When a man dies, his actions cease but three: a recurring charity, knowledgeby which people derive benefit, and a pious son who prays for him.’ – ProphetMuhammad (SAW) Photo MAJDI RYKLIEF

Muslim Views


Muslim Views


MUSLIM extremist groupshave been involved innumerous acts of violence

and massacre, including the 9/11attacks in New York and Washington in the USA; the London train bombings in the UK;the Madrid train bombings inSpain and the attack on the Westgate Shopping Mall in Nairobi, Kenya.

There have been attacks on theUS Embassy in Nairobi, Kenya; thebombing of the economic hub inMumbai, India; the attacks on theMarriott Hotel and AustralianEmbassy in Jakarta, Indonesia; theBoston Marathon bombings in theUSA; the beheading of hostages inBasilan, Indonesia and the Beslanschool massacre in Russia.

These attacks cannot, under anycircumstances, be regarded as jihaddespite what the perpetrators mayclaim.

Not only are these acts com-pletely unjustified, they also rein-force the stereotype of Muslims asbeing predisposed to violence.

A conservative Christian in theUS recently claimed that 10% ofMuslims are terrorists. Consideringthe world Muslim population to bearound 1,6 billion, this would putthe figure of ‘Muslim terrorists’ at160 million!

There are several reasons whythese unwarranted attacks on civil-ians, civilian facilities such asschools, and government buildingssuch as police stations occur.

Unlike in Shia Iran, which has asupreme religious leader, there is nosingle religious leader, whether atlocal, national or internationallevel, who is revered and followedby Sunni Muslims.

This gap in leadership is filled bylocal religious leaders, includingthose with extremist views. It is thelatter who inspire their followers tocommit atrocities in the mistakenbelief that they are committingjihad.

Many of these misguided leadersdo not have a sound understandingof Islam; they read Qur’anic pas-sages out of context.

Though the grievances of citi-zens of Muslim countries are pri-marily political and socio-economic

in nature (oppression by dictators,lack of freedom of expression, fail-ure by the state to provide basicneeds), these leaders use the con-cept of jihad as a mobilising tool.

Their so-called jihad translatesinto mindless violence with norespect for civilians, even their fel-low citizens.

The followers of these extremistsare often uneducated or unem-ployed youth, former prisoners andex-criminals who are easily recruit-ed to the ‘cause’.

They are made to feel importantand worthy of respect for their sup-posedly noble undertaking and areguaranteed martyrdom.

The Boko Haram, which is alsoknown as the Congregation of theAhl al-Sunnah for the Propagationof Islam and Jihad, was founded inNigeria in 2002 by MohammedYusuf, and is committed not only toestablishing an Islamic state in thenorth east of the country but also toeradicate ‘Western’ education,which it considers to be forbidden(haraam) to Muslims because itcontains non-Islamic traditions andcolonialism.

In the latter respect, it is similarto the Pakistan Taliban who shotMalala Yousafzai for campaigningfor girls’ education.

Mohammed Yusuf was succeed-ed by Abu Bakr Shekau.

In Boko Haram’s view, interac-tion with the West is forbidden andit is opposed to Muslim authorities

and leaders in the majority Muslimstates in Nigeria as well as to theNigerian government.

Other characteristics of thegroup are: an emphasis on‘Hakimiyyah’ (sovereignty to God’slaw), a belief that they are the‘Saved Sect’ mentioned in theHadith, and refusal to work in anygovernmental institution or civilservice.

Its ideologues include IbnTaymiyyah, Muhammad ibn AbdulWahhab and Shaikh al-Albani.

The group is said to be motivat-ed by inter-ethnic disputes; itbelieves that the governor of thePlateau State is dedicated to the eth-nic cleansing of Fulani and Hausa.

Chris Kwaja, a Nigerian univer-sity lecturer and researcher, assertsthat ‘religious dimensions of theconflict have been misconstrued asthe primary driver of violencewhen, in fact, disenfranchisementand inequality are the root causes’.

It is also said to have beenincensed by the death of over 700of its members, including its leader,in clashes with security forces.

Boko Haram, which has attract-ed adherents from Chad and Nigerhas attacked Christians, Muslimsand government targets, andbombed churches, mosques,schools and police stations, kid-napped western tourists and assas-sinated Muslim leaders who criti-cised the group.

The group has killed over10 000 Nigerians between 2002and 2013 and displaced about90 000 people. Now Boko Haramhas kidnapped more than 250schoolgirls.

Muslim religious leaders inNigeria have unequivocally con-demned the actions of Boko Haramas unacceptable and as tarnishingthe image of Islam.

Many have begun teaching Mus-lims about the true nature of Islamand the need for peaceful co-exis-tence. Several Nigerian Muslimleaders have condemned the groupand its ideology.

Dr Mu’azu Babangida Aliyu, theNiger State governor said, ‘Islam isknown to be a religion of peace anddoes not accept violence and crimein any form’ and that Boko Haramdoes not represent Islam.

The Sultan of Sokoto, Sa’aduAbubakar, a spiritual leader ofNigerian Muslims, has called thesect ‘anti-Islamic’ and ‘an embar-rassment to Islam’. The Coalitionof Muslim Clerics in Nigeria(CMCN) has called on BokoHaram to disarm and embracepeace.

The international Muslim com-munity has also been vocal in itscriticism of the group kidnappingschoolgirls and threatening to sellthem into slavery, marrying the girlsoff forcibly and converting Christ-ian girls to Islam.

The Islamic Circle of NorthAmerica, the Islamic SupremeCouncil of Canada, the MuslimCouncil of Britain, the Organisa-tion of Islamic Cooperation and theCouncil on American Islamic Rela-tions have all condemned thegroup’s actions.

In South Africa, the Council ofMuslim Theologians has issued apress statement condemning theactions of Boko Haram.

Extremist groups like BokoHaram cannot be allowed to pursuetheir reprehensible conduct. Theyare a blight on Islam which has tobe dealt with decisively.

It is not sufficient to condemn orcriticise the group. Religious leaderstogether with political and civicleaders must combine their effortsto find a solution to fringe groupssuch as Boko Haram.

The solution should not be limit-ed to arresting their members andcharging them with murder andviolence.

It should include re-educating itsmembers, in particular young peo-ple who are the main targets ofthese misguided jihadists.

Let us hope and pray that thegirls are returned safely to theirfamilies.

DISCUSSIONS WITH DANGORDISCUSSIONS WITH DANGOR

BokoHaram,which hasattractedadherentsfrom Chadand Niger,hasattackedChristians,

Muslims and governmenttargets, writes EmeritusProfessor SULEMANDANGOR.

Muslim extremism:The case of Boko Haram

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Muslim Views


IBRAHIM OKSAS and NAZEEMA AHMED

AS we approach Ramadaan,and as we prepare toengage ourselves ever more

keenly in reciting the Quran, letus reflect on the reasons that theQuran, as the Word of AllahAlmighty, is so superlativeamong the revealed scriptures.

Bediuzzaman says that amongthe key features that render theQuran miraculous are its elo-quence and its comprehensive-ness, both in meaning and in thescope of what it addresses.

The eloquence of the Quran isa result of the beauty of its wordorder; the perfection of its con-ciseness; the marvels of its style;its singularity and pleasantness;the excellence of its expression; itssuperiority and clarity; the powerand truth of its meanings; and thepurity and fluency of its language.

We will share Bediuzzaman’sthoughts on the extraordinarycomprehensiveness of the wordsof the Quran, which he says bearstestimony to its miraculousness.In his treatise called ‘The Words’in Risale-i Nur, one of the fiveaspects of the Quran’s compre-hensiveness that he discusses isthe comprehensiveness in thewords of the Qur’an.

In this regard, Bediuzzamancites the hadith: ‘Each ayah hasan outer meaning, an inner mean-ing, a limit and an aim; and eachhas roots and boughs and branch-es’ to show that the words of the

Qur’an have been positioned sothat all its phrases, words, lettersand even sometimes omissions,have many aspects.

He says that from this hadith itis clear that the Quran gives to allthose peoples that it addressestheir particular understanding ofits meaning.

Bediuzzaman cites the ayah‘And the mountains its pegs’,from Sura An-Naba, to illustratehow different people will under-stand the ayahs.

He says that the ayah makesapparent the statement, ‘I madethe mountains as stakes andmasts for that earth of yours.’

An ordinary person’s interpre-tation of this would be: he seesthe mountains as stakes driveninto the ground, thinks of thebenefits and bounties in them,and offers thanks to his AlmightyCreator.

A poet would imagine theearth as the ground on which ispitched, in a sweeping arc, thedome of the heavens like a mightytent adorned with lamps, and hesees the mountains skirting thebase of the heavens to be the pegsof the tent.

He thus worships the All-Glo-rious Maker in amazement.

A sociologist and philosophercould think something like this:the earth is a house, and the sup-porting post of the life of thathouse is animal life while the sup-porting post of animal life arewater, air and earth, which arethe conditions of life.

And the supporting post ofwater, air and earth are the moun-tains for the mountains are thereservoirs for water, the combsfor the air: they precipitate thenoxious gases and purify them;they are the earth’s preserver sincethey preserve it from theencroachment of the sea.

In reverence, he praises andthanks the Maker of Glory andKindness who made these greatmountains as posts for the earth –the house of our life – and whoappointed them as the keepers ofthe treasuries of our livelihood.

A scholar of natural sciencewould think of the earthquakesand tremors which occur as theresult of upheavals and fusions inthe heart of the earth beingcalmed with the upthrust ofmountains; that the emergence ofmountains is the cause of theearth’s stable rotation on its axisand in its orbit, and it’s not devi-ating in its annual rotation as aresult of the convulsions of earth-quakes. He would come to believecompletely, and would exclaim:“All wisdom is Allah’s!”

Bediuzzaman cites anotherexample from the following ayahin Sura Al-Anbiya: ‘The heavensand the earth were joined togeth-er before We clove them asunder.’

He explains that a scholaruntainted by the study of philoso-phy would interpret the words‘joined together’ as: while theskies were shining and cloudless,and the earth dry and without lifeand incapable of giving birth, the

skies were opened up with rainand the earth opened with vegeta-tion, and all living beings werecreated through a sort of mar-riage and impregnation.

To do this was the work of oneso powerful and glorious that theface of the earth is merely a smallgarden of His, while the cloudsveiling the face of the skies,sponges for watering it. Thescholar understands this andprostrates before the tremendous-ness of His power.

A modern philosopher wouldexplain the words thus: at first,our globe and the other planetswhich form the solar system werefused together in the form of anundifferentiated dough.

Then the All-Powerful andSelf-Subsistent One rolled out thedough, and placed each of theplanets in its position, leaving thesun where it was and bringing theearth here.

He spread earth over the globeof the earth and sprinkled it withrain from the skies, scattered lightover it from the sun, and inhabit-ed it by placing us on it.

The philosopher would pull hishead out of the swamp of nature,and declare: ‘I believe in Allah,the One, the Unique!’

Bediuzzaman says that theQur’an includes and intendsnumerous meanings according tothese varying understandings, andwill make allusions to what itintends.

The wisdom inherent in this isthe fact that unlike other revealed

scriptures, the Qur’an is locatedabove and beyond the centuries,which, layer upon layer, are alldifferent, and it addresses andinstructs all of humankind withinthe different centuries.

According to the consensus ofthose qualified to interpret theSharia, and the Qur’anic com-mentators and scholars of theolo-gy and jurisprudence, and accord-ing to the testimony of their dif-ferences, on condition they areconsidered correct by the sciencesof Arabic and the principles ofreligion, all the aspects and mean-ings which are found acceptableby the science of semantics, andappropriate by the science ofrhetoric, and desirable by the sci-ence of eloquence, may be consid-ered among the meanings of theQur’an.

In conclusion, it is evidentfrom Bediuzzaman’s discussionthat he considers it necessary notonly to recite the Quran but alsoreflect upon its meaning.

The examples cited aboveshow that different people gaintheir respective understandingfrom the meanings of the Quranwhich, according to Bediuzza-man, are either literal or significa-tive.

Insha Allah, duringRamadaan, may we recite theQuran and accompany suchrecitation with our seriousendeavour to reflect upon andgain an understanding of themeanings of our Quranic recita-tions.

Light from the Qur’an

The comprehensiveness of the Quran’s words

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Muslim Views


Every believer is a dormantvolcano. Allow your spirituallava to erupt and flowtowards the divine throne,urges Shaikh ABDURAGMAAN ALEXANDER.

WE glorify and extol thepraises of AlmightyAllah for blessing us

with the glorious month ofRamadaan, in which wasrevealed the noble Quran.

Ahlan wa sahlan ya ShahraRamadaan, ya Shahral-Quran, yaShahral-Ghufraan.

Welcome O month ofRamadaan, Month of the Quran,Month of Divine Forgiveness.

Nafi narrated from Ibn Umar(RA) that our beloved ProphetMuhammad (SAW) said:

‘When the crescent ofRamadaan appears, the DivineThrone calls out, “Glad tidings tothe ummah of Nabi Muhammad(SAW),” and all creation are com-manded to make duah of forgive-ness for this ummah, includingthe birds in the sky and the fish inthe ocean.

‘When the morning dawns, itshowers the entire ummah withdivine forgiveness and Allahinstructs all the angels, “O mymalaikah, dedicate your fastingand tasbeeh to the ummah in thisblessed month of Ramadaan.”’

In a sacred Hadith Qudsi,Almighty Allah says: ‘Fasting isfor me and I will reward it.’

O servants of Allah,Ramadaan brings us in close

proximity and connects us to ourbeloved Creator, who is closer tous than our life-vein.

Every believer is a dormantvolcano. Allow your spiritual lavato erupt and flow towards thedivine throne. How wonderful toknow Allah, and feel His everdivine presence?

The great Turkish Sufi master,Shaikh Muzaffer Ozak Al-Jerrahiasks: ‘How does one explain tothe blind the beauty of colours orthe majestic sunrise and spectacu-lar sunset?

‘How will the deaf ever appre-ciate the joyful chirping of themorning birds and the melodioussongs of the nightingales? Howdoes one describe the fragrance ofthe scent of roses to those whohave no sense of smell?’

O believers, don the garb ofGod-consciousness and dive intothe ocean of spirituality byimmersing yourselves in the over-flowing rahmah and blessings ofthe holy month of Ramadaan.

Spend time in worship andseclusion with your Lord and fol-low in the footsteps of the greatand worthy auliya (saints ofAllah) then the obstructing veilswill be lifted from your eyes.

Soon you will see the beautifulcolours, acquire the spiritualsense of smell, and the ears ofyour spiritual heart will open andyou will delight in the recitationof Al-Quran.

Beneath the songs of thenightingales and the gurgling ofthe waters, you will hear thesweet sound of the affirmation of

the divine unity.O Muslims, one of the most

profound lessons we learnthrough fasting is compassion forthe poor and needy. Throughoutthe day, we leave our stoves andfires unlit so that we may experi-ence the condition of those whohave no heat in their homes.

Maybe we should try walkingbarefooted in the cold so that wecan experience what those needyones go through who can’t affordshoes. Maybe we should go aboutwithout a warm jersey or coat onsome cold winter’s day so that wecan understand what the less priv-ileged go through.

For as long as we are only con-cerned about ourselves wearingthick clothes and warm coats, wewill have no idea of the situationof those who are forced to gounclad and barefooted because ofpoverty. For as long as our stom-achs are full, we will never knowthe condition of the starvingmasses who, many times, surviveon the crumbs and morsels fromour refuse bins. Offer food at thetime of iftaar (breaking fast) andgive joy to the believing poor. Theangels pray for your forgivenessand prosperity.

O Muslims, be diligent andmake the most of this blessedmonth of Ramadaan. It comes soquicky and will leave us as rapid-ly. Many are those who were aliveamong us last Ramadaan havegone forth to their eternal restingplace.

Very soon we will also leavethis temporary abode.

Ramadaan is the month inwhich Allah opens the doors ofParadise and shuts the doors ofHell. The Shaytans are in chainsas not to pester and hinder us inour spiritual advancement.

Do not be complacent but dili-gently take up the challenge andfast for the sake of Allah, whopromises us great spiritual, moral,physical and medical benefits. Donot be gloomy nor considerRamadaan a burden.

Nabi Esa [Jesus Christ (AS)]said: ‘When you fast, do not fastlike the hypocrites but wash yourfaces, comb your hair and meetpeople with a happy counte-nance.’

Fasting in Ramadaan is adivine injunction as stated inSurah 2, verses 183-184: ‘O

believers, fasting has been pre-scribed for you as it was pre-scribed for those before you, thatyou may attain taqwah….’

In conclusion, I urge you togreatly appreciate the blessings oflife and to make the most ofRamadaan. Don’t say Ramadaanwill come again. ManyRamadaans have come and gonebut this Ramadaan may be yourlast.

We pray for all the sick athome and in the hospitals, thatAllah grants them shifaa. We askthat Allah grants all our deceasedJannatal Firdous. May Allah blessus and accept our fast, and mayAllah bring healing to this ailingworld, ameen.

Jumuah mubarak andRamadaan kareem!

Muslim Views


Photo OSMAN KHAN

FROM THE MIMBARFROM THE MIMBARRamadaan: the month of the Qur’an

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Muslim Views


JASMINE KHAN

CHILDREN like to carrytales, and take great pleasure in telling on

siblings or friends.I remember as a child in prima-

ry school my classmates wouldcome to me to tell me what some-one else had said about me. Ofcourse, they did that with all ofus, and some of the girls wouldactually challenge the one whohad spread the story to a fightbehind the school during break.

Those were the days of child-hood but, as we grew older, westopped such childish behaviour.However, there are many who didnot do so; in fact, right up to thepresent, there is still a tendency tocarry tales. This is a very bad sit-uation because untold damage isdone with gossip. Sadly, there arecases where discord is sownbetween married people, friend-ships are broken and families splitbecause someone could not keephis or her mouth shut.

When it happens in families,the very fabric of the relationshipis shattered beyond repair. Let’slook at a conversation betweentwo friends: A shares somethingof her personal life with B but itconcerns another person called D.

Having been said in confidencebetween two friends, that iswhere it should remain. However,years later, B is talking to C, whodoes not really know A very well

but she repeats what she had beentold.

Here is where it gets very dan-gerous because C knows D andsees the necessity to tell D whatwas said about her. In defence,she says ‘it just slipped out’.

The result is that the good rela-tions between A and D are bro-ken, the friendship between A andB will never be the same; the onlyunaffected person is C who hasno idea what harm has beencaused.

As Muslims, we should knowbetter. Islam is a deen of love,peace and compassion. Backbit-ing, slander and gossip are notonly alien to Islam, it is expresslyforbidden. In fact, we are taughtto try to stop it, and speak outagainst it when we hear someonetalking about another person.

‘And why, when you heard it,did you not say, “It is not for usto speak of this, this is a greatslander.”’ (Quran 24:16)

Furthermore, Rasul (SAW)defined backbiting as ‘If what yousay about another person is truethen you have backbitten him butif it is not true then you have slan-dered him.’ It is obvious that weshould not speak ill of another,whether it is true or not. Yet, intoday’s society, gossip is verymuch alive and it seems almostlike second nature to comment onthe comings and doings of neigh-bours, friends and even familymembers.

Allah says in the Quran: ‘Oyou who believe! Avoid muchnegative assumption. Indeed,some assumption is sin. And donot spy and backbite each other.Would one of you like to eat theflesh of his brother when dead?You would detest it. And fearAllah, indeed Allah is accepting ofrepentance, and Merciful.’(49:12)

Reflecting on this verse aloneshould keep us from talkingabout others. Rasul (SAW) wasonce asked who the best Muslimis. His reply was: ‘He is the onefrom whom Muslims are safefrom the evil of his tongue andhands.’ (Muslim)

It is alarming that slander andbackbiting has become so rife inour society that no one even rais-es an eyebrow any longer. It hap-pens between friends, partners,even in organisations when meet-ings are held. One even hears oftales being carried about thedeceased.

There are many who holdgrudges against their parents forreal or imagined slights, and theytake great delight in talking aboutit. This is particularly unaccept-able when tales are carried aboutsomeone who is deceased.

Also, Sayyidina Abdullah ibnUmar (RA) has said that the Mes-senger of Allah (SAW) said:‘Speak of the good things of thoseof you who have died and refrainfrom speaking ill of the dead.’

Backbiting the living is forbid-den but to backbite the dead isforbidden twice over. When onebackbites the living, it is possibleto apologise and be forgiven, thuserasing the sin. However, onecannot seek forgiveness of thedead.

Another reason why a deadman must not be criticised is thathe has gone to Allah and, possi-bly, Allah may have forgiven him.If we talk about his faults then itcould appear as if we are tellingAllah, ‘You may have forgivenhim but I will not pardon him.’

There are times when it isallowed to backbite the living; forexample, if you need to warnsomeone about someone whocould cheat or harm him it isallowed to caution a person. Adead man cannot harm or cheatanyone so to talk badly of him isprohibited.

Another result of speaking illof the dead is mentioned by Rasul(SAW) himself. Sayidina Mughirabin Shabiah (RA) has quoted theMessenger of Allah SWA as say-ing: ‘Do not call those who havedied as bad people because tospeak ill of the dead will hurt theliving.’ It is widely supposed thata deceased person cannot beharmed by backbiting, however, itcan cause damage to the living.People who have departed thedunya have left family behind – awife, children, sometimes even aparent.

To speak ill of the dead is notonly disrespectful, it is downrighthurtful to the family. When theperpetrator is a child of thedeceased, the sin is multipliedmanifold. We know the punish-ment for disrespect of parents,and this is worse when the parentis gone. No matter what yourparent did or did not do, we haveto let go, we have to pardon.How can we expect to be par-doned if we do not pardon thosewho have wronged us or hurt us?

When we make a consciouseffort to not only let go of thepast but to let it be, when weplace a hand on our heart and sin-cerely ask Allah to remove all ill-feelings from our hearts, Allahwill surely grant our pleas.

No one can undo the past. Allwe can do is to learn from it; let itbe.

As we enter Ramadaan, let usremember that fasting is not onlyabout staying without food anddrink. Let us resolve to steer clearof idle talk, as well as food anddrink. The greatest thing thatRasul (SAW) feared for hisummah was the tongue. He said:‘When man wakes up in themorning each day, all his bodyparts warn his tongue, saying:Fear Allah with regards to us forwe are under your mercy; if youare upright, we will be upright,and if you are crooked, we will becrooked.’ (Tirmidhi)

Ramadaan kareem!

From Consciousness to Contentment

Fasting of the tongue

Muslim Views

52 Muslim Views . June 2014

Muslim Views


FOUZIA RYKLIEFTHERE are two concerns that Ihave when it comes to childrenand fasting. One is the age atwhich some parents expect theirchildren to fast and the other isthe practice of rewarding themwith material goods.

Ramadaan is significant formany reasons which I will not gointo except to say that it is a timewhen we re-commit to our values,and that it provides us with anideal opportunity to teach ourchildren these values.

One of the benefits of fasting isthat it helps us to strengthen ourself-control over our physicaldesires and it enhances ourawareness of the plight of thosewho go hungry as a result ofpoverty.

We know of families whostruggle to put bread on the table;they are on our doorstep. We areencouraged during this month togive to the needy. This is the back-drop against which we mustintroduce our children to the sig-nificance of fasting.

When should children start fasting?

Fasting is not obligatory foryoung children, until they reachthe age of adolescence because theProphet (peace and blessings ofAllah be upon him) said: ‘Thepens have been lifted from three:from one who has lost his minduntil he comes back to his senses,from one who is sleeping until hewakes up, and from a child untilhe reaches the age of adoles-

cence.’ (Narrated by AbuDawood, 4399; classed as saheehby al-Albaani in Saheeh AbiDawood.)

I remember clearly the firsttime I fasted; I was nine-years-old. My late mother said that Ishould fast until I get home fromschool and then I could break myfast. She explained that we shouldstart practising so that we can getused to it.

Our Nabi Muhammad (SAW)said that a child must be encour-aged to perform salaah from theage of seven years, and that thisimportant pillar of Islam mustfirst be introduced gently andgradually.

By the age of ten, a child mustbe made to perform salaah. Thesame can be applied to fasting. Aswith any duties that children haveto perform, a gradual processmust be started at a young age.

There is a reason why sevenyears is the starting point. I readsomewhere that for the first sevenyears of a child’s life, we must

play with him; for the next sevenyears we should teach him and,thereafter, we should befriendhim.

It also makes a great deal ofsense to start at this age, consid-ering that, these days, girls reachpuberty at a much younger age –as young as nine-years-old.

A child is physically, emotion-ally and intellectually ready bythe age of seven to begin to enterthe world of adults. This corre-lates with psychologist Erik Erik-son’s stage ‘Industry vs. Inferiori-ty’ which covers the period six totwelve years.

This is the stage during whicha child needs to be able to feelthat he can be industrious, dothings and master them.

Encouragement, which meansfocusing on how the child pro-gresses, is important for the childto become successful. Therefore,if we put pressure on young chil-dren to do things for which theyare not ready and they fail then afeeling of inferiority sets in.

This is exacerbated when otherchildren tease or mock those whoare not yet fasting. When weintroduce fasting to our children,we must also teach them that it isnot acceptable to mock or teaseother children who are not yetfasting.

Why rewarding them withmaterial items is not advisableA practice that must be avoid-

ed is that of rewarding childrenwith material goods for fasting.When we discipline or train chil-dren, the objective must be toinstil self-discipline. Childrenmust not learn that they will berewarded materially for beinggood. This sets a precedent.

We do not want our childrento become dependent on extrinsicrewards; we want our children tobe internally motivated to help,work and make the right choices.They need to learn that doing theright thing is an end in itself.

We want our children tobehave properly, conform to rules

and expectations and do wellbecause it is the right thing to do.Parents must explain the reasonsfor fasting and what the benefitsare for those who fast.

Two alternatives to materialrewards are:l Words of affirmation and

encouragement are what chil-dren need. Simply saying, ‘Welldone, you fasted half a day ora whole day!’ is enough incen-tive for the child to try again.We must be careful not to let achild feel ashamed when shehas not managed to fast for theperiod decided upon. Compar-isons with other children whoare doing better must be avoid-ed. This is not a competition tosee who fasts the longest andfor the most days.

l A special calendar or chart thatthe child made herself and onwhich each day she fasts ismarked with a star. A realisticgoal could be to fast three half-days during the first week,then five days during the sec-ond week, and so on. The childsets the goals herself and learnsto reward herself with ‘I did it!’She learns to praise herself.Childhood is the training

ground for responsible adulthoodin all aspects of our lives.

It is important that we startearly.

But, as mentioned earlier, theprocess must be a gradual onewith realistic expectations,depending on the child’s age.Fouzia Ryklief is a departmentalmanager at the Parent Centre, inWynberg, Cape Town.

Positive and Effective Parenting

Children during the month of RamadaanWe know of families who struggle to put bread

on the table; they are on our doorstep. We are

encouraged during this month to give to the needy.

This is the backdrop against which we must

introduce our children to the significance of fasting.

Muslim Views

54 Muslim Views . June 2014

Muslim Views


Muslim Views

56

IT’S Ramadaan’s fasting-time.Kitchens of the faithful areabuzz, noisier than lazy

‘take-away’ mealtimes. Dates andcookies, samoosas and pies, koesiesters and treacly sweetmeatsgrace many hungry tables.

On cold days, soup plates areawash with spice-laden, thickpotages of halim made from a vari-ety of dhals or, perhaps, vegetablesoups enriched with slow-cookedchicken or meaty soup bones.

Sweet falooda, delicately per-fumed with rose water, flow by thelitre down thirsty throats. Spice-shop sales are chilli-hot.

This is the paradoxical scene ofwhat Ramadaan ethic is all about.Often, thoughts of the poor and thehungry are all but lost in kitchensmoke.

Appreciation for those who slavein the fields and the factories toproduce the iftar/ boeka delicaciesare scant, if at all.

Where do the spices and condi-ments come from? What are theirhistories? Whose sweat and toiltickle our tongues and palates? Let’sruminate a little on some of the fas-cinating stories of aromatics andspices.

Black peppercorns were found inthe nostrils of the mummy ofPharaoh Ramses II, the Great, ofancient Egypt (1303BC-1213BC).Lucky for him they were not insert-ed in his lifetime otherwise hewould have had some nastysneezes.

This find attests that pepper wastraded via the spice route betweensouthern India, where the vine orig-inated, and ancient Egypt, somethree thousand years ago.

The vine was also cultivated inJava, grown on the raised banks offlooded rice paddies.

Pepper’s name ‘pippali’ comesfrom Sanskrit. In ancient andmedieval times, pepper, togetherwith cloves, were traded throughVenice and Rome, and prized inEurope more than gold.

Today, pepper is the most widelyused spice in the world. Togetherwith salt, ground pepper is firmly

placed on millions of tables inhomes and restaurants.

Black pepper comes from dried,almost-ripe berries. Less potent,white pepper comes from dryingripe peppercorns and dehusking theouter black layer. Freshly groundpepper is best in cooked foods.

From Colloquies on the Simplesand Drugs of India by Dr Garcia deOrtz (Pub. India 1673), ‘The scentof the clove is said to be the mostfragrant in the world. I experiencedthis coming from Cochin to Goa,with the wind from the shore, andat night it was calm when we werea league from land.

‘The scent was so strong anddelicious that I thought there mustbe a forest of flowers. On enquir-ing, I found that we were near aship coming from Maluco withcloves. And then I understood thetruth.

‘Afterwards, men from Malucotold me that when the clove is dry itgives out a strong scent extendingfar from where it is.’ (The SpiceCook-Book, A. Day and L. Stuck-ey)

This is exactly what the old peo-ple told us when they came fromMakkah by boat and passed nearZanzibar Island, blessed with itsfive million clove trees. They couldsmell the sweet clove aroma wellout to sea.

This I also experienced in Java,where the beautiful clove treesgrow high on the misty hills.

In ancient times, most, and thebest, cloves came from Indonesian’sMoluccas islands, particularly onTidore, Ternate, Bacan and Motiislands.

Arab traders introduced clovesto Europe around the fourth centu-ry but kept their sources secret.

During the Dutch East IndiaCompany era, the Dutch in the sev-enteenth century destroyed all theclove trees on the islands exceptAmboina to enforce the spice’sscarcity, keeping prices high.

As a result, cloves were worthmore than their weight in gold.

With this act, the Dutch instilledhatred and rebellion among theislanders.

Locally venerated, Tuan Guru(In his will: Imam Abdullah ibnKadi Abdus Salaam Prins of Tidorein the Ternate Islands), was chargedby the Dutch of conspiring with theEnglish, and banished to the Capeof Good Hope.

On arrival here (April 17, 1780),he was imprisoned on RobbenIsland where he wrote the Quranfrom memory as well as severalother books on mysticism andIslamic law.

He is associated with the firstmadrassahs (Islamic schools) at theCape and the construction ofAuwal Masjid, in Dorp Street, CapeTown, the first specifically erectedmasjid in South Africa.

Today, cloves are ubiquitous instews, curries, pies etc. and its oil isstill used to allay pain in toothache.

Nutmeg, and its outer lacy cov-ering, mace, originated on Ambonand Banda islands in Indonesia.

‘Banda, the town, was built incolonial days when it was animportant Dutch stronghold of reli-gion and trade. It was rebuilt, infact, after the Dutch first destroyedthe existing town, and exterminatedall the inhabitants – in the name ofGod – for not accepting the Dutchmonopoly of nutmegs.

‘The massacre of the people ofBanda was a result of a series ofinfamous bongi raids, ordered bythe Dutch in the 17th and 18th cen-turies, against any Molucanislanders who continued to growtheir own spices without speciallicence from Holland.’ (Ambon,Island of Spices by S. Deane)

Grated nutmeg is wonderful infish and vegetable dishes, especiallycabbage, zucchini, marrows, andwonderful in meatballs(frikkedelle). Nutmeg in excess ismedically dangerous.

In minute quantities, potentmace is brilliant in creamed mush-room soup. I’ve seen nutmegsstrung around the neck of severalpatients, purportedly for medicaluse.

Fennel seeds, related to parsley,are used primarily in some curriesbut it was also used as a rejuvena-tor, an aphrodisiac (what isn’t?) andan aid to ‘slenderness’. Its taste issimilar to anise.

Aniseed is a pungent, somewhatacrid, spice that overpowers all del-icately spiced food and confec-tionery. I only list this to deprecateits use in that familiar favourite ofSunday mornings, the traditionalkoesiester (not the Afrikaner’s

syrup-soaked plaited koeksister).Hilda Gerber’s koeksister recipe

no. 239 in Cape Cookery, old andnew (1950) is similar to the oldtime delectable koesiesters of Dis-trict Six, which my aunt sold tolong queues on Sunday mornings.

In 1953, she and my grandmoth-er went to Hajj on the profit of hersales.

My aunt’s koesiesters were deli-cately spiced with finely stampednaartjie peel (Clementine-equiva-lent), fine ginger and cinnamon etc.

Old time koesiesters were some-times enriched with kaings fromlamb stertvet (renderings from thelarge fatty tails of indigenoussheep). Mashed potatoes were oftenadded to make the koesiestersfluffier.

An extravagant version of thekoesiester contained a centre blobof fine cooked coconut. Koesiesterswere dunked in a hot syrup ofsugar, fine coconut and a piece ofcinnamon.

Coarsely grated coconut wasused as a decoration. Incidentally,citrus such as lemons and naartjiesoriginate from Southern China.Oranges were introduced to Europeby the Moors in Spain.

Allspice originated in the WestIndies. Imbued with a melange ofspice flavours, allspice is used incurries, cakes and mixed spicepreparations. Caribbean piratesused allspice to preserve their meat.

Cumin, essential in Indian cur-ries, originated in Egypt. Inmedieval Germany, the bride andgroom carried cumin in their pock-ets to prevent the husband fromstraying. Modern husbands seem tobe immune to cumin’s magneticpower.

Cinnamon and its relative, cas-sia, are often mistaken. The bestcinnamon comes from Sri Lanka.Trees are planted when a child isborn. At six to ten years, the treesare cut down to knee height, thebark is stripped from the trunk anddried.

Clove trees sprout easily and canbe recut four years later. Cinnamonrolls are brittle, blessed with anintense sweet aroma. It has manyculinary uses but is also used medi-cinally.

Cassia is the poor man’s cinna-mon. The bark of the cassia tree isthick and difficult to break, itsaroma less intense than cinnamon.It is the most common ‘cinnamon’used locally, particularly in curriesand syrups.

Powdered real cinnamon is usedin confectionery, particularly seenlocally drizzled on pampoenkoekies(pumpkin fritters) and milk tarts.

Beware of excessive fenugreek; itcomes out in your sweat just as gar-lic does – no-no’s in up close andpersonal situations. Fenugreek,methi, is a small, elongated seed,excellent in fish and prawn curries.Methi leaves are tasty curried withminced meat.

Turmeric, a ginger-like rhizome,is used in curries, and colours riceand other dishes bright yellow. Ithas a slightly bitter taste, so use it insmall quantities.

My hands turned bright yellowwhen I cleaned some fresh turmeric;I found it difficult to remove.

It is extensively used in India inpreparing fish dishes. Turmeric wasthe bane of doctors in the old days.Bleeding wounds were smearedthickly with turmeric paste; it is amild antiseptic. Borrie is the poorman’s adulterated turmeric.

District Six’s yester-year citizensbought an olap (penny) kerrie andan olap borrie for the Sunday tradi-tional curry lunch of kerrie en rys(Mutton curry and sweet yellow-rice with raisins).

Chicken, then, was for the rich,and reserved for Eid days when youhad to buy the live chicken at theSir Lowry Road farmers market,slaughter the chicken, defeather anddegut the poor creature after themoon-sighting the evening beforeEid. Few had fridges.

Cartwright’s Curry Powdercame in a yellow box for mild, anda red box for strong curries.

This English concoction hadsecret ingredients (probably fenu-greek) and was adulterated withmaize-meal to give it thick gravy. Itproduces a flavourful sweet-sourcurry ‘Slamse Kerrie’ when vinegarand sugar are added.

My family licks the pot when Imake it. It’s divine in South Africa’snational dish, bobotie.

Imagine Indian chutney, Malayblatchang, Mexican salsa andAmerican Tabasco without chillies.They are essential in curries.

Contrary to popular belief, chill-ies did not originate in India. Chill-ies, in many varieties, are natives ofMexico, and are relatives of toma-toes, potatoes, brinjal-eggplantsand tobacco.

Their potency, measured in Scov-ille Heat Units, depends on theircapsaicin content.

Mexican Jalapenos rate 1 000units, Indian Tabiche 90 000 andTrinidad Moruga Scorpions twomillion.

‘Psychologist, Jason Goldman,contends that hot pepper consump-tion has a positive effect on yourhealth.

‘The endorphins released by thecapsaicin produces a natural“high” that resembles a “runner’shigh”. Also, people who eat lots ofhot chillies become psychologicallyaddicted to the chilli-pepper’sburn.’ (Chiles’ Global Warming byDeana Sidney, Saudi AramcoWorld, March 2014 – very interest-ing article)

Hungarian, Albert Szent-Gyor-gyi received a Nobel Prize in 1937for isolating Vitamin C from chill-ies. Chillies are rich in Vitamin C,highly beneficial to the diet of thepoor.

Green and red Bell-peppers arerelated to chillies but they have nocapsaicin and are therefore sweet.Hungarian red paprikas are in thesame boat.

So, when you go on a ‘high’from your spice-laced fare, do thinkof those who bend their backs foryou to enjoy your meals. And, inyour cooking, remember, a hint ofspice is nice.

FOR ALLFOR ALL

Pepper,togetherwith cloves,were tradedthroughVenice andRome, andprized inEurope

more than gold, writesDoctor M C D’ARCY.

A little bit of spice is nice‘Chilli-boy from my garden’ – a D’arcypainting Photo M C D’ARCY


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Muslim Views, June 2014