muslim views, march 2016

Vol. 30 No. 3 JAMAD-UL-AKHIR 1437 l MARCH 2016

16 The future ofIslam is inIndonesia 17

Anti-RacismWeek:

re-committingto

non-racialism27 Refugees in

Europe 31Architectural

Caviar: The Blue

Mosque inIstanbul

32Keeping

traditionalmusic alive

in Gaza

4 Jakim expelsMJC

Halaal Trust 6Boycotts andthe question

of Halaal certification

8MV Motoringbehind the

wheel of thenew Hilux

14 MYMSAYouth

Conference 15Time to

switch toIslamicFinance

FARID SAYEDISLAMIC civilisation in SouthernAfrica has a rich heritage but itsgrowth depends on a concertedeffort to confront racism andxenophobia.

This formed part of the finaldeclaration of the Second Interna-tional Congress on Islamic Civili-sation in Southern Africa: Devel-opments and Future Prospectsthat was held in Durban fromMarch 4 to 6.

Organised by Awqaf SouthAfrica, in partnership with theResearch Centre for Islamic His-tory, Art and Culture (Ircica),University of KwaZulu-Natal andthe International Peace CollegeSouth Africa (Ipsa), the congressreceived presentations from acad-emics and professionals from anumber of Southern Africancountries, as well as India, Turkeyand the United States.

The keynote speaker, ProfessorSuleman Dangor of the University

of KwaZulu-Natal, set the tonefor robust discussion betweenpanellists and participants whenhe engaged with the very conceptof an ‘Islamic civilisation’.

He pointed out that Islamiccivilisation should not be seen inisolation as each community ofMuslims enriched and added lus-tre to the wider tapestry of Islam-ic civilisation.

Professor Jasser Auda, Al-Shat-ibi Chair of Maqasid Studies atthe International Peace CollegeSouth Africa (Ipsa) and the Exec-utive Director of the MaqasidInstitute, a global think tankbased in London, said the con-gress marked an important stagein the advancement of the ‘causeof justice and the integration ofMuslims in the wider society and,in particular, the contribution ofMuslim communities in thesouthern parts of Africa to therest of the ummah.’

The congress covered a num-ber of themes which tried to draw

out this contribution as well asthe role of institutions and indi-viduals in the struggle againstcolonialism and apartheid.

The panel on transnationalrelations examined the interac-tion between Islam and indige-nous culture.

This panel also looked at howMuslim minorities in SouthernAfrica faced up to the challengesof Islamophobia, extremism, inte-gration and identity.

Leadership and public partici-pation among young MuslimSouth Africans kicked off the ses-sion on politics and civic engage-ment. This was followed by a pre-sentation on rolling back xeno-phobia through dialogue betweenthe migrant communities andhost communities.

In the session on literature andbibliographies the need to restoreand preserve publications onissues of fiqh was stressed. Theseworks, which ranged from pam-phlets to books, contained both a

rich and controversial heritage ofthe development of this science inSouthern Africa.

The spotlight fell on the impactof colonialism on waqf during thesession on endowments and com-munity programmes.

The establishment of the firstMuslim community in SouthAfrica featured prominently inthe session on heritage sites.

One of the papers focussed onthe legal battle currently under-way to reclaim land in Macassar,near Cape Town, which belongedto communities that lived near theshrine of Shaikh Yusuf. Anothertraced the building of the shrineand the various contestations thattook place over the trusteeship ofthe site.

The final session, on social andcommunity media, reflected cur-rent developments in the field.

It traced how Muslims inSouth Africa had embraced socialmedia, having relied solely onnewspapers in the past.

This session closed off withtwo case studies on the survivaland sustainability of communitymedia and the critical role it playsin recording and shaping Islamiccivilisation. The one studyfocussed on Muslim Views, as theprint media model, and the otheron Voice of the Cape, the commu-nity radio station.

Dr Halit Eren, Director-Gener-al Ircica, expressed the hope thatfuture congresses would see moreparticipants from other countriesin the region.

He said the congress hadachieved a number of positiveresults.

‘Besides the academic research,we also have institutional out-comes. We have resolved to estab-lish a research centre under theumbrella of Awqaf SA which willstudy the history and civilisationand prospects for the Muslimcommunity in Southern Africa.We cannot develop if we do nothave research institutions.’

Islamic civilisation congress commits toconfront racism and xenophobia

Organising officials, panel chairpersons and presenters at the close of the Second International Congress on Islamic Civilisation in Southern Africa: Developments and Future Prospects that was held in Durban from March 4 to 6. From row, seated (from left): Dr Husein Bowa (Uganda), Fatima Tayob (South Africa), Dr Muhammed Haron (Botswana/ South Africa), Shaikh Ighsaan Taliep (South Africa), Zeinoul Abedien Cajee (South Africa), Dr Halit Eren (Turkey), Cengiz Tomar (Turkey), Professor Suleman Dangor (South Africa) and Ebrahim Rhoda (South Africa). Front, standing: Yousuf Cajee (South Africa), MishkaDaries (South Africa). Back row: Raghieb Najjaar (South Africa), Sedick Isaacs (South Africa), Nurudean Ssempa (South Africa), Edwin Salim Saidoo (Botswana), Dr Ghamiet Aysen (South Africa), MaulanaAshraf Docrat (South Africa), Dr Umar Ahmed Kasule (Uganda), Haroon Mahomed (South Africa), Anabelle Suitor (United States), Dr Lubna Nadvi (South Africa), Farid Sayed (South Africa), Professor YousufDadoo (South Africa), Haroon Aziz (South Africa), Silindiwe Zvingowanisei (Zimbabwe), Dr Selim Argun (Turkey), Ayesha Mall (South Africa), Hasanain Abdullah (South Africa), Mickaeel Collier (South Africa),Nazeem Braaf (South Africa), Dr Tahir Sitoto (South Africa). Photo SATISH DHUPELIA

Muslim Views

Muslim Views . March 20162

Muslim Views . March 2016 3

Muslim Views

Palestine solidarityneeds introspection

ISRAELI Apartheid Week is an annualinternational programme launched tenyears ago to build awareness about

the Israeli occupation of Palestine andto strengthen activism for the Palestinian cause.This forum offers a global platform for solidarity with resistance against Israel’smilitary occupation of Palestine.It also offers a platform for engaging in discourse to confront Zionism as the illegaland illegitimate political basis sustainingthe occupation.The international Palestine solidaritymovement is broadly united on this basicposition.While this consensus within the movementis both powerful and important, it is alsocharacterised by challenges with thepotential to undermine its efficacy.A case in point is the tension between theUS-based If Americans Knew, founded byactivist Alison Weir, and Jewish Voice forPeace.Both these organisations support the basicdemands such as an end to the occupation and the right of return forPalestinian refugees.Both support the Boycott Divestment andSanctions (BDS) movement.Yet the two are engaged in a bitter conflictin which the former accuses the latter of anti-Semitism.Similarly, there is dissent within the movement over a range of other issuesthat may impede its progress.The opposition of two major figures in thesolidarity movement, Noam Chomsky andNorman Finkelstein, to BDS is perplexingto many activists who view BDS as a legitimate, effective and peaceful means ofisolating Israel.These tensions and differences within themovement are a subject for deep

introspection and debate.This must be done with a view to resolvethem or, despite any differences, to adoptcreative strategies to advance the greaterstruggle without the risk of impairing itsprogress.There is acute awareness that it is in theinterests of Zionists and Israel to aid fragmentation within the solidarity movement.However, the more insidious threat is notfrom the clear enemy.Liberal Zionists have an agenda to beaccepted as equal comrades in the movement.The notion of a two-state-solution is popular among liberal Zionists. The factthat the basis for this solution is alreadydestroyed and is now mere fantasy isignored.Several organisations within the movement, notably the Electronic Intifada,recognise the tendency of the Zionist leftto hijack the discourse and impose abrand of moral righteousness. In this way,liberal Zionists seek agency to define theproblem and propose a solution as comrades.While some of the issues in the SouthAfrican Palestine solidarity movement arepeculiar to the local context, we shouldappreciate the relevance of the broaderissues.For example, the movement should becareful not to grant dominance to a party-political position, such as that ofHamas, although it is a democraticallyelected voice of the Palestinian people.Our own history of the silencing of alternative voices, such as the Pan Africanist Congress is adequatelyinstructive in this respect.Genuine solidarity is not exclusively afunction of mass demonstrations, such asthe one in Cape Town in August 2014.It is about sustained commitment to a programme, beyond mass demonstrations,that precipitate change.Solidarity cannot be reduced to charity orbeing mesmerised by the rhetoric ofspeakers on a public platform.It is about a moral commitment, individually and collectively, even if someform of personal sacrifice is involved.Israeli Apartheid Week is an opportunity todrive the momentum for change and toadvance the process of isolating Israel.This programme must stand as the abidingactivist imperative in the face of ongoingIsraeli human rights abuses, illegal settlement development and the humiliation of an indigenous Palestinianpopulation on Palestinian soil.Israel has stated publicly that it intends todestroy the BDS movement.It is our collective responsibility to protectthe integrity of this form of resistance, andto find creative means of addressing theinconsistencies within it.

Our editorial comment represents the composite viewpoint of the Editorial Team of Muslim Views,and is the institutional voice of the newspaper. Correspondence can be sent to [email protected]

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Please treat it with the respect it deserves.Either keep, circulate or recycle.

Please do not discard.

TERRY BELL

TUESDAY, March 8, wasInternational Women’sDay (IWD). It came at a

time of ongoing global economic crisis and when we,in South Africa, face furthermassive job losses, turmoil onuniversity campuses and inthe labour movement.

Perhaps, now, as neverbefore, the message of thefounders of IWD is more perti-nent – and more likely, at anofficial level, to be ignored. Itis also a message that thelabour movement and the pro-testors of today ignore at theirperil.

However, on March 8,when the day was celebratedaround the world, it was in amanner that would certainlyhave appalled the founders ofIWD. The focus of this day haslong been wrested from thelabour movement that found-ed it and it now provides a dis-torted image of the originalIWD intent.

On social media and in offi-cial circles, IWD is theprovince of affluent middleclass women who tend toenjoy the patronage of the stillmale-dominated corporateworld. Their aspirations arenot liberty and equality for allbut free competition againstmen; they want only to removethe ‘glass ceiling’ that preventsmany of them from becomingcorporate tycoons.

As a result, IWD is spon-sored internationally by thecorporate world exercising‘social responsibility’. Howev-er, this is seen by critics as justanother example of taxdeductible public relations,this year under the IWD slo-gan: Pledge for Parity.

As the late guru of the freemarket, Milton Friedman,once made plain: doing goodand the feel-good factorshould never interfere withprofits. He noted that anycompany director who priori-tised social responsibilityshould be sacked on the spot.

He was right. In the contextof our competitive, profit dri-ven system, the maintenanceand maximisation of profit hasto be the priority. This is whyjob losses are again mountingin the face of the ongoing glob-al economic crisis and the col-lapse in commodity prices.

Corporate concessions tosocial responsibility have to bemade but only in order toensure the degree of supportand stability necessary tomaintain, if not improve, prof-

itability. It’s a delicate balanc-ing act but one in which profitremains king.

This is the antithesis of theintention of the 100 womendelegates from 17 countrieswho, 106 years ago, laid thefoundations of what theyhoped would be a day thatwould highlight not just thecause of ‘women as house-wives and mothers’ but sup-port the abolition of ‘all privi-leges deriving from birth orwealth’. And, as a Russian del-egate to that 1910 conferencenoted: ‘It is a matter of indif-ference who is the ‘master’, aman or a woman.’

The conference was held inthe wake of the 1907 econom-ic upheaval in the UnitedStates and when memorieswere still quite fresh followingthe 20-year stagnation that fol-lowed the 1873 crisis. Womenwere then – as they remain as agroup today – on the bottomrungs of a ladder of exploita-tion.

But what the delegates of1910 realised was that com-mon cause had to be madebetween working women andmen of whatever ethnic, reli-gious or linguistic backgroundif progress was to be made.Only with clear goals coupledwith principled unity could lib-erty and truly equal opportuni-ty ever be achieved.

It is a lesson that appears tohave been lost, especiallyamong most of the youthfuluniversity protestors and alsowithin large sections of thetrade union movement that foryears have ignored the plightof many low paid workers.Significantly, among the uni-versity ‘outsourcing’ protests,the majority of the low paidworkers are, once again,women, many taking homeless than R2 500 a month.

But the minimum wage fordomestic workers, almostexclusively women, is now setat a top rate of R11,44 anhour or R2 230,80 a month.And that is the minimum rateuntil the end of this year, withfood price inflation risingsteadily.

It is at this level that theissue of gender equality shouldbe tackled.

But, at the same time, deep-seated prejudices must be con-fronted wherever and whenev-er they emerge. That, inessence, is the real message ofIWD.Terry Bell is a freelance journalist specialising inlabour issues. He blogs at: terrybellwrites.com

The real messageof InternationalWomen’s Day

It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah(SAW) said: The curse of Allah is upon the one who offers a bribeand the one who takes it. (Ibn-Majah and Al-Tirmidhi)

Muslim Views


MAHMOOD SANGLAYRECOGNITION of the MuslimJudicial Council Halaal Trust(MJCHT) by the Malaysian government’s religious Department of Islamic Development (Jakim) has beenwithdrawn with effect from February 15, 2016.

Jakim is the main agency man-aging Islamic affairs at govern-ment level and is tasked with leg-islation and standardisation ofIslamic law, Islamic educationand Islamic administration. Thelatter function includes the moni-toring of compliance in respect ofIslamic financial systems and theHalaal industry.

In essence, Jakim is a regulato-ry authority in Malaysia on vari-ous aspects of Muslim life, includ-ing the regulation of the Halaalindustry. Such regulation andmonitoring of this industry doesnot exist in South Africa.

In a letter to the MJCHT,Jakim states that, based on anaudit conducted from November6 to 10, 2015, the MJCHT hadfailed to comply with Jakim regu-lations in three key respects.

The first breach relates to an‘insufficient number of expertise’for a foreign Halaal certificationbody (FHCB), including a lack ofcompetent Muslim personnel. Itappears that the MJCHT lacksadequately qualified and trainedstaff to conduct Halaal inspec-tions.

The second breach is in respectof a weak Halaal certification sys-tem, specifically that the MJCHTconducts its own audits of plantsand premises without documenta-tion or inspection tools.

This may mean that anMJCHT Halaal inspector reliesexclusively on observation to con-duct an inspection.

No signatures are produced asproof of inspection, nor are anytools for measuring or testingcompliance used.

The third breach relates specif-ically to problems encounteredduring the Jakim site visit onNovember 9 to the County Fairplant in Epping Industria, CapeTown.

The Jakim inspection revealedthat the trachea of animals arenot completely severed duringslaughtering, that the relevantMuslim quality assurance person-nel are absent during the processand that chickens that do notcomply with requirements forHalaal slaughtering are not‘recorded accordingly’.

Shaikh Achmat Sedick, direc-tor of the MJCHT, told MuslimViews, that he accepts the deci-sion of Jakim.

When asked if the MJCHT willappeal the decision, ShaikhSedick said that it had ‘asked forclarity’ in this respect.

He added that the issues raisedby Jakim are of a ‘technicalnature’ and that of the three areasof concern raised by Jakim, onlyone has been raised previously.Shaikh Sedick said that Jakimadvised the MJCHT to ‘re-submittheir credentials’ for a review oftheir membership within a six-month period.

The withdrawal of recognitionby Jakim is likely to impact onSouth African businesses thatexport foods and other goodsbearing the MJCHT stamp andthat rely on Jakim approval forthe distribution and sale of theirproducts in the intended markets.The withdrawal of Jakim’s recog-nition means that these productsmay no longer be approved forthese markets.

Copies of the letter of Jakimwere also forwarded to theMalaysian Ambassador to SouthAfrica, Dato’ Badruddin Ab. Rah-man and the South AfricanAmbassador to Malaysia, Samke-lisiwe Isabel Mhlanga.

MJCHT recognition by Jakim withdrawn

This is a typical certificate issued bythe MJCHT. South African businessesthat export foods and other goodsbearing the MJCHT stamp and thatrely on Jakim approval for the distribution and sale of their productsin the intended markets may nolonger be approved for these markets. Photo SUPPLIED

Dato’ Haji Othman bin Mustapha, Director General of the Department of Islamic Development in Malaysia, authored the letter in which he advised the MJCHT that it is no longer recognised by Jakim. Photo SUPPLIED


Muslim Views

Muslim Views


PROFESSOR FARID ESACKTHIS two-part article deals

with the question of witholdingHalaal certification as a means ofpressuring a company which hasbeen identified by the Palestinesolidarity movement as a target tobe boycotted because it supportsIsreal or trades in Israeli products.

The debate around suchHalaal certification takes place ina wider context characterised by,among others, the following fac-tors: l The Halaal certification

process is an industry whichrequires and earns money.

l There are a number of contes-tations among various playersfor a bigger share of this mar-ket.

l Controversies around improp-er or inadequate supervision ofthese processes.Many who take a dim view of

how the Halaal certification bod-ies have or are conducting them-selves in these three areas bringtheir dissatisfaction to the forewhen considering the inability/reluctance of the certificationauthorities to come out clearly towithdraw the supervision of com-pany products targetted for aboycott.

This briefing paper acknowl-edges this context but does notdiscuss it. We confine ourselves tothe shariah question relating toHalaal certification of productsor companies targetted for boy-cotts, its socio-political contextand some questions about therelationship between the shariahissues and ethical ones.

Boycotts and BDSThe boycotting of all Israeli

products or by-products comingfrom the Isreali Occupied Pales-tine Territories (OPT) as definedunder international law hasbecome a growing weapon in thestruggle against Apartheid Israeland for justice and freedom forthe Palestinian people.

This call emerged from thelargest gathering of civil societyorganisations in Palestine in2005, and has been subsequenlyendorsed by all the major Pales-tinian political parties. Some,such as the Ramallah-based Boy-cott National Committee (BNC),Hamas and, more recently, Fatah,argue for the complete boycottingof all Isreali products, while oth-ers such as ‘soft Zionists’ and theSouth African government arguefor a limited boycott of productsfrom the OPT.

For BDS (Boycott. Divestment.Sanctions), the boycott is part ofa strategy to isolate Israel, to pres-surise it to end the occupation, liftthe siege of Gaza, return all occu-pied territories and end all of theapartheid laws affecting the Pales-tinians in Israel and the occupiedterritories.

Principles underpinning BDSBDS is guided by the principles

of solidarity and, especially inSouth Africa, internationalism.

The principle of solidarityimplies a close relationship withthe structures and organisationswhich represent the oppressed,and a willingness to be guided bythem in how we do our solidaritywork and even in the targets thatwe choose.

In the case of BDS-SA, forexample, we are guided by theRamallah-based BNC, whichleads the Palestinian boycott ini-

tiative.Internationalism is the idea

that the whole world, particularlythe poor and exploited and thecountries of the global South,need to forge much closer rela-tions with each other to collec-tively oppose imperialism.

Both these principles – solidar-ity and internationalism – werecrucial in the defeat of SouthAfrican apartheid.

Strategies and tacticsFor the BDS movement, the

boycott of Israel is a strategy tosupport the Palestinians andoppose the Israelis.

While BDS activists are usuallymoved by ethical and moral con-siderations and use argumentsbased on them, boycotting is notan ethical or eternal principle.

If, tomorrow, the conditions inPalestine change radically, BDSwill come to an end in the sameway that the international anti-apartheid movement came to anend with the emergence of ademocratic and non-racial SouthAfrica.

Within this strategy of boy-cotting, certain tactics areemployed – some of these areshort-term and others are long-term. Tactics are informed by cal-culating questions of effective-ness, chances of victory, advanc-ing the objectives of the move-ment, minimising our losses,going for the lowest hangingfruits etc.

Tactics may change frommonth to month, from companyto company or country to coun-try. While principled argumentsmay be invoked in going for aspecific target, the fundamentalimpulse behind the choice of aparticular target is not a principle.

Islam and boycottsBoycotting something as a

principle is a well-sustained prin-ciple in religion, in general,although here we shall confineourselves to broad Islamic princi-ples and prophetic precedent.

There are extensive Quranicreferences, ‘Do not incline to theoppressed’, do not take certaincategories of people as your allies,avoid the company of certaintypes of persons etc.

These texts or instructions arealso phrased as constant andunchanging principles or injunc-

tions. The incident of the Prophet(SAW) boycotting three of theCompanions in order to displayhis displeasure at their reluctance/inabilty to join the Tabuk cam-paign (630 AD) is one such exam-ple.

I am unaware of any precedentin early Islamic sources for theidea of boycotting someone or aproduct as a political strategy ortactic – although there very wellmay be.

The absence of a precedentdoes not neccesarily render itwrong though, particularly giventhe near universal ijma in supportof the boycott of Israeli goods ofreligious scholars who have spo-ken about it in public. Althoughnot formally articulated, one canspeak of universal ijma on thisquestion.

A problem that arises from theabsence of clear religious proofand precendent of boycott as atactic and strategy rather than aprinciple is that when religiousleaders are supportive of boycottsthen, in general, the only lan-guage that they have access toinvoke – and which their audi-ences hear – is the language ofprinciple, and, at times, of reli-gious law. Their audiences, inturn, hold them accountable tothe question of principle and reli-gious law.

This brings us to the questionof the Halaal certification ofproducts identified as targets tobe boycotted, which will be dis-cussed in the following edition.Professor Farid Esack is head ofthe Department of Religion Studies at University of Johannesburg (UJ) and Presidentof the International QuranicStudies Association.

Boycotts and the question of Halaal certification

176 Durban Road, Bellville

BDS is guided

by the principles of

solidarity and,

especially in

South Africa,

internationalism.

…Both these

principles … were

crucial in the

defeat of South

African

apartheid

Muslim Views


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Muslim Views


ASHREF ISMAILONE of the most anticipated carlaunches has eventually takenplace with the legendary Hiluxbeing unveiled to our car market.Since its introduction in 1969,the model has etched an enviablereputation for itself across theglobe, where its durability,strength and outright quality hasentrenched itself in the hearts ofits owners.

Nowhere is this truer than inSouth Africa, where the venerable

Hilux nameplate is regarded notmerely as a mode of transport butas a trusted member of the family.

Within the light commercialvehicle market (LCV), customersno longer only expect toughnessand durability from their bakkiebut are placing much greateremphasis on comfort, conve-nience and design. The bakkie oftoday needs to fulfil a multi-pur-

pose role – not merely as a ‘jackof all trades’ but, in fact, needs tobe a ‘master of all’.

Perhaps the most striking fea-ture of the new Hilux is theadvanced exterior design. Thedesign team concentrated on cre-ating a vehicle that would project

a tough stance while also exudinga sense of innovation and refine-ment in order to evoke a moreemotive connection between dri-ver and bakkie.

The interior design of theHilux sets new standards for alight commercial vehicle. The

same design ethos of tough andadvanced was used to create aninterior that combines ruggednessand practicality with innovationand design.

Long-awaited new, tougher and advanced Toyota Hilux arrives

The design team concentrated on creating a vehicle that would project a tough stance while also exuding a sense of innovation and refinement in order to evoke a more emotive connection between driver and bakkie. Photo GOOGLE

Ashref Ismail, who shares monthlymotoring news with Muslim Views’readers. Photo SUPPLIED

CONTINUED ON PAGE 9

Muslim Views


Flowing metallic trim whichruns across the dashboard createsa sense of style and refinement.

Taking centre stage in the inte-rior theatrics is the new, high-techtouch screen audio system, whichseems to ‘float’ from the centre ofthe dash. Featuring a flat-paneldesign, flick operation and capac-itive touch technology, theadvanced audio system is a mar-vel. When the unit is powered off,another party trick is revealed asall illumination is suspended, cre-ating a tablet-type look and feel.

All Hilux models are fittedwith tough and durable, pat-terned, black seat upholstery tai-lored to their usage. All threedesigns offer excellent durabilitywithout compromising on designand a sense of quality. Workhorsemodels focus more on robustnesswhile mid-grade and high-grademodels pursue a feeling of luxuryand modernity. Leather uphol-stery is available as an optionalextra on high-grade models.

The overall execution of theinterior is that of high quality,innovative design and user friend-liness. Comfort and conveniencewere strong influencers in theinterior design and, as such, theHilux is equipped with manystorage areas and features toimprove usability.

The new Hilux benefits fromincreased interior space andgreater seat comfort as well as ahost of practical storage compart-ments essential to a vehicle equal-ly at home in both business andleisure environments.

Double cab models employ a60:40 split ‘tip-up’ rear seat cush-ion for even greater flexibility,with a handy storage compart-ment recessed into the floor.

A cool feature (pardon thepun) is the Cool Box fitted tohigh-grade models.

Taking the form of a secondglove box, it cleverly uses the air-conditioner system to cool or heatitems placed inside.

A large centre console providesample storage space as well asdoubling up as an armrest.

A 12-volt power outlet is stan-

dard across the range, with a sec-ond outlet forming part of therange-topping model’s specifica-tion sheet.

Underpinning the new model isan all-new frame, which isdesigned to combine improvedhandling, ride comfort, NVH per-

formance and collision safetywith outstanding durability ineven the most extreme drivingenvironments.

A new rugged suspension package has been developed for the new Hilux, which addresses the need for both outstanding ride comfort and durability. The Hilux utilises a double-wishbone front suspension design and leaf-spring type suspension with twin shock absorbers in the rear. Photo GOOGLE

CONTINUED ON PAGE 10

CONTINUED FROM PAGE 8

Muslim Views



The same design ethosof tough and advancedwas used to create an interior that combinesruggedness and practicality with innovation and design.Flowing metallic trimruns across the dashboard, creating asense of style and refinement. The new,high-tech touch screenaudio system seems to‘float’ from the centre ofthe dash. Photo GOOGLE

CONTINUEDON PAGE 11

Muslim Views


Improvements include 30mmthicker side rails and cross mem-bers which deliver 20 per centgreater torsional rigidity whilealso increasing durability.

Contributing to the durabilityof the new model is a new, heavy-duty under-cover with additionalreinforcement and increased thick-ness. The angle of the front sectionhas been revised to contribute toan improved drag co-efficientvalue. The body makes use ofhigher tensile steel sheet (up to590MPa). This achieves greaterbody strength while reducingweight. The more rigid chassisframe and new body serve as thefoundation for the completelyrevised suspension, deliveringsuperb all-round performance.

A new rugged suspension pack-age has been developed, whichaddresses the need for both out-standing ride comfort and durabil-ity. The Hilux utilises a double-wishbone front suspension designand leaf-spring type suspensionwith twin shock absorbers in therear.

For buyers venturing off-road,the new Hilux is naturally avail-able in part-time four-wheel-drivederivatives, building on theacclaim of its forefathers. A high-light of the new system is the elec-tronic rotary 4WD switch housedwithin the dashboard, whichreplaces the previously employed‘second gear lever’, offeringgreater ease-of-use as well as con-tributing to a ‘cleaner’ interiordesign. Delivering on the promiseof Advanced, the new Hilux is fit-ted with a number of electronic

driver support systems to makelight work of any task. A highlightis the inclusion of Toyota’s reveredActive Traction Control system(A-TRC) found in the Land Cruis-er family of vehicles.

A-TRC uses a combination ofengine torque control and brakepressure modulation to providemaximum traction under all con-ditions. On detecting a loss oftraction, the system automaticallybrakes the relevant wheels andsimultaneously redistributes drivetorque to those which have grip.

Hill-start Assist Control (HAC)prevents the vehicle from rollingbackwards during an uphill startwhen the driver releases the brakepedal. The system temporarilymaintains braking pressure to allfour wheels for a maximum of twoseconds in order to hold the vehi-cle in place. Downhill Assist Con-trol (DAC) is exclusively fitted to4x4 derivatives and helps the dri-ver regulate vehicle speed on steep,slippery or bumpy downhill gradi-ents. Under circumstances whenengine braking alone is insufficientto control vehicle speed, the sys-tem automatically employs thebraking system to maintain a con-stant descent speed – with theaccelerator and brake pedals leftuntouched by the driver.

Powering the new Hilux will bea range of newly developedengines, which offer improvedpower output, efficiency andrefinement. The new ‘GlobalDiesel’ series was developed fromthe ground up, and feature a num-ber of advancements to provide asuperb driving experience both onand off road. The GD seriesengines are offered in 2.4 and 2.8litre guise, with both versions

placing strong emphasis on torqueoutput and low-speed tractability.Both variants make use of DOHC,16-valve, four-cylinder inlinearchitecture and utilise VariableNozzle Turbocharger (VNT) tech-nology, which delivers the com-pressed air through a new, front-mounted intercooler.

Forming the starting point ofthe diesel range is a 2393cc unitoffering 110 kW and 343 Nm,which is employed in the utility-focused models. A higher outputvariant of the 2.4 litre is also onoffer, delivering the same peakpower with a boost in torque to400 Nm, available between 1600and 2000 rpm.

Serving as the diesel flagship,the 2755cc GD engine offers buy-ers a stout 130 kW and effortless420Nm from 1600 to 2400 rpm inmanual guise – automatic trans-mission versions will receive aboost to 450Nm over the samerpm span.

The fuel efficiency of bothengines has been improved by 9%over the units they replace. Thehigh-output 2.4 litre GD enginedelivers class leading fuel efficien-cy, weighing in at a mere 7,3 litres/100 kilometres. The 2.8 litre GDengine strikes a formidable bal-ance between power and economy,returning an impressive 8,5 litres/100 kilometre figure. Three petrolengines are on offer, a 2-litre, 4cylinder unit employing VVT-iwith 100 kW and 182 Nm form-ing the starting point of the petrolrange. This is supplemented by arevised version of the familiar 2.7litre VVT-i engine, delivering 122kW and 245 Nm with a 10%improvement in fuel economy.

Completing the line-up is the

familiar 4.0 litre V6, delivering athroaty 175 kW and 376 Nm.

Forming the link between theadvanced new engines and the dri-ven wheels, are all-new, slick 5-and 6-speed transmissions. Work-horse models are equipped with arugged 5-speed manual transmis-sion with higher grade modelsreceiving an option of either a 6-speed manual or 6-speed automat-ic transmission. Fitting with theadvanced new design, the newHilux offers a comprehensive speclevel with some features being aworld-first for the segment. Astrong focus has been placed onsafety specifications, and, as such,the new Hilux features a host ofsafety features, including a driverairbag, ABS, Brake Assist and ananti-theft system as standardacross all grades.

The new Hilux is available infour grades, each tailored to thespecific requirements of the user’sapplication and usage. The entryWorkhorse grade, as the namesuggests, is aimed at utility usageand provides buyers with theessential specification items suchas power steering, remote centrallocking, electric windows and theaforementioned safety specifica-tion. The mid-grade SRX strikes abalance between function andform, adding items such as Tilt &Telescopic steering adjustment,multi-information display, a 12-volt power outlet, steering switch-es and USB + Auxiliary inputs.

Serving as the flagship acrossall three body-shapes is the Raidergrade. In this execution, the newHilux serves up a full complementof comfort, convenience and safe-ty features, giving buyers a bakkiewith SUV-like feel. Some of the

spec highlights include automaticclimate control, full colour multi-information display, touchscreen6-speaker audio system, Blue-tooth, USB, auto lights, daytimerunning lights (DRL), 17” alloywheels, metallic interior trim andelegant chrome exterior accents.

A new addition to the range isthe SR grade, which caters specifi-cally to mining customers. Thismodel derivative is based on theSRX grade and adds front, sideand curtain airbags as well asVehicle Stability Control to com-ply with a full 5-star ANCAP safe-ty specification level. It foregoesan audio system and side-steps dueto the utilitarian nature of thevehicle. Pricing of the new Hiluxremains very competitive, withsome models actually being pricedlower than the versions theyreplace, despite a significantupgrade in specification. A strongfocus has been placed on maximis-ing the value proposition of thenew range and offering customersexcellent value.Single cab: From R228 900 to R 435 900Xtra cab: From R333 900 toR470 900Double cab: From R 377 900 toR593 900

It’s going to be really interestingto see how the ‘Bakkie Wars’ aregoing to pan out, with the formi-dable arch rival, Ford Ranger, stilla significant player in the market,not to mention the new rivals thatare soon to join the fray in theform of the new Nissan Navaraand the Mitsubishi Triton that arebound to rattle the cages of thismajor vehicle sector.

Let the battle begin! Ultimately,the buyer will be the winner.


Muslim Views


THE M A Motala Islamic Centre, in Wyebank, near Pinetown, KwaZulu-Natal, hasamongst its programmes, theSenior Citizen Beading & SewingProject. This project consists often elderly citizens from surrounding areas, namelyZamokuhle, KwaDabeka, Wyebank and Clermont.

Most of the elderly participantsare guardians of orphan children.These children are given tuitionand meals, and home visits aredone daily by the SyabathandaOrphan Programme wing. Thesenior citizen project has grownfrom elderly gogos who were sit-ting at home to a group of elderlyfemales who can sew curtains,duvets, pillowcases and clothingwithin a short space of time.

The project began in March2014 with only five senior citi-zens. Skills acquired by senior cit-izens help them to sew at home,which earns them extra cash tocover household needs.

‘We are so grateful to the insti-tute for affording us an opportu-nity to learn, as old as we are,’said Mam Hadebe who isamongst the beneficiaries of thisprogramme.

For more information aboutthe Senior Citizen Beading andSewing Project, contact ShabierNhleko, the administrator at theM A Motala Islamic Centre, on082 066 6115.

Experiencethe flow ofRamadaanYou are invited to join theRamadaan spiritual retreat andbenefit from the following:l We commence with Jumuah at

the masjid in Simonstown, onFriday, May 6.

l We conclude with DhuhrSalaah, followed by TasbeeghSalaah on Sunday, May 8.

l Each lady booked will beasked to recite one or two juzof the Quran, depending onhow many we are. The recitalhas to be done before date ofdeparture, and you can askhelp from family members.Closing of the ghatam will takeplace over the weekend.

l We will be performing all thenawafil salaahs: Tahajjud,Ishraaq, Doha and Awwabeen.

l There will be recitation ofSurah Yaseen after Fajr Salaah.

l A heart walk along the ocean.l An exercise through which we

rid ourselves of negative ener-gy and take in positive energyby utilising the power of ArRahmaan and Ar Raheem.

l There will be three sessions ofa programme to enhance yourspiritual level.

l Accommodation is in sea-fac-ing, self-catering 4-sleeperchalets, which have fullyequipped kitchens, and bed-ding is provided. But, you needto bring your own towels.

l The accommodation is set inbeautiful landscaped groundswith mountain and oceanviews to instil a sense of peaceand spirituality.

The Ramadaan spiritual pro-gramme dates are Friday, May 6,to Sunday, May 8, 2016, and owntransport is required. It is possibleto get there by train for those whodo not have their own transportor you could get someone to dropyou off since it is so near. The firstday of Shabaan – a month before

Ramadaan and one of our sacredmonths – will fall over that week-end, which is perfect timing forwhat we hope to do, Insha Allah.

Each participant will get agoody bag with spiritual gifts.

Contact Jasmine Khan on 021 696 8068/ 082 678 2517/ [email protected]

Sewing programme provides skills, and extra cash

Senior citizens posing with their sewing products, with Project Coordinator Fatima Mnxulwa, on the far right. The duvetcovers and pillowcases will be supplied to the boarding house at M A Motala Islamic Centre. Photo SUPPLIED

Final voter registration weekendTHE Independent Electoral Commission urges all eligible voters whohave still not registered to ensure they do not miss the final registrationweekend which will take place on April 9 and 10, when all voting sta-tions will again be open from 8am to 5pm. Registration at IEC offices isongoing until the voters’ roll closes on the day elections are proclaimed.

Muslim Views

13Muslim Views . March 2016

MAHMOOD SANGLAYOASIS Group Holdings hosted aspecial function on March 4 towelcome its bursary recipientsfor the 2016 academic year at itshead office in Walmer Estate,Cape Town.

The programme has been run-ning for twelve years and thisevent was organised to introduceexisting and new bursary recipi-ents to each other, to Oasis and tothe media. The event was alsoattended by leading academics,educationists and investors.

The event was significant for39 students undertaking studies

in various disciplines. Of these,14 are new and 25 are existingbursary recipients of Oasis. Thisinvestment is for their entire pro-gramme of study to completetheir degrees or diplomas at theirrespective institutions.

The students were each provid-ed with gifts, namely a backpackand a tablet computer.

Adam Ebrahim, Chief Execu-tive Officer of Oasis Group Hold-ings, said that while we shouldhave a society that funds educa-tion, funding education shouldnot result in indebtedness.

He quoted the example of theUnited States where student debt

is US$1,3 trillion.He expressed his displeasure at

the developments on universitycampuses countrywide where stu-dents ‘who burn down buildingsset themselves up for failure’.

He added that, in hindsight,the strategy of ‘liberation beforeeducation’ of the 1980s ‘was theworst thing we could have done’.

The programme also featuredJimmy Nevis as a motivationalspeaker and singer who told hisstory of challenges and how heovercame them.

Nevis performed some of hispopular songs like ‘Elephantshoes’ and ‘Too young’.

Oasis welcomes its 2016 bursary recipients

Present at Oasis Group Holdings’ welcome to its bursary recipients of 2016 were, from left, 23-year-old Cynthia Khuboniwho is registered for her fourth year in B.Com Accounting (Hons) at University of Johannesburg, guest speaker, singer andsongwriter, Jimmy Nevis, 20-year-old Millicent Khosa, a fourth-year student in B.Com Finance (Hons) at University ofJohannesburg, and Adam Ebrahim, CEO of Oasis Group Holdings. Photo SUPPLIED

LAUREN KOLIATWO stalwarts of Islamic banking in South Africa haveretired from this country’s onlyfully-fledged Islamic bank after acombined 51 years of dedicatedservice as members of its boardof directors.

Durban-based Al Baraka Bankhas announced the retirement ofboard members AdvocateAboobaker Mahomed SC and DrMahmoud Youssef Baker, andbade them farewell at a specialfunction held in Durban.

Al Baraka Bank owes much tothe initiative and vision ofMahomed who was a foundingmember of the bank when it wasestablished 27 years ago, in 1989,while Baker was appointed to theboard of the bank some 24 yearsago, in 1992.

Paying tribute to the retiringdirectors, Chairman of Al BarakaBank in South Africa and Presi-dent and Chief Executive ofBahrain-based Al Baraka BankingGroup BSC, Adnan AhmedYousif, said: ‘It is a sad day forthe bank in bidding farewell totwo directors who have given somuch of their time, business expe-rience and expertise to the bank.

‘Their unswerving commit-ment to Islamic banking in SouthAfrica, generally, and the role ofAl Baraka Bank, specifically, hasbeen integral to the successes wehave achieved and the growth tra-jectory we currently enjoy.’

He stressed the importance ofthe role played by Mahomed, say-ing: ‘As a founding director,Advocate Mahomed played acritically important and instru-mental role in the attainment of a

banking licence ahead of the1989 establishment of our bankand its delivery of fully-fledgedshariah-compliant banking prod-ucts to communities in SouthAfrica.’ Yousif commendedMahomed’s ‘keen understanding’of Islamic finance and his ‘consid-erable business acumen’, andadded that his dedication to thebank’s growth and developmentand his contribution towards itsstrategic direction had provedinvaluable.

He said that while Baker’sappointment to the boardoccurred 24 years ago, in 1992,he had enjoyed a long associationwith Al Baraka internationally,dating back to 1983.

Born in Egypt, Baker wasworking for the DevelopmentIndustrial Bank in that country in1983 when he was recruited tojoin Dallah Albaraka, relocatingto Jeddah, where he became partof the then newly-formed Albara-ka Investment Company.

He first visited South Africa in1991 ahead of being invited tojoin Al Baraka Bank’s board inthis country.

‘With a background in eco-nomics and having keen businessinsights, Baker’s 24-year devotionto our bank has ensured a highdegree of consistency and sounddecision-making, attributeswhich have, in no small measure,assisted in giving effect to ourgrowth and record-breakingfinancial results,’ said Yousif.

‘There can be no doubt thatthe retirement of these two truestalwarts of Islamic banking inSouth Africa is a sad loss foreveryone associated with Al Bara-ka Bank,’ Yousif added.

Two stalwart directors retire from Al Baraka Bank

Muslim Views

14 Muslim Views . March 2016

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MARIAM GILLANTHE Al-Azhar Youth LeaderInstitute (AYLI) is the youthorganisation of the Al-AzharIslamic Foundation. They arebased at Al-Azhar Masjid, inJakarta, Indonesia. AYLI is themost prominent youth organisation in Indonesia, withtheir main focus being leadershiptraining.

They host two local leadershipcamps which involve youth exclu-sively from Indonesia.

They also host an annual inter-national camp dubbed theIndonesian International Leader-ship Camp (IILC).

These camps are specificallydesigned for youth in order tocritically assess the potential ofindividuals and to, at the veryleast, spark the inherent leaderwithin each of the individuals.

AYLI has a unique relationshipwith the Department of YouthDevelopment in the Indonesiangovernment which assists inencouraging young people to getinvolved with AYLI.

Since IILC’s inception, in 2009,youth from South Africa havebeen attending these camps in thehope of becoming leaders andcontributing to South Africansociety.

Under the guidance of PermaiPencak Silat, which is an Indone-sian martial arts group led bySouth Africans, a good relation-ship with South African youthand AYLI has been established.Permai is an important organisa-tion as they are the enablers of theactivities of the youth group oper-ating under them.

The newly formed MuslimYouth SA (MYSA), who are asso-ciated with the Permai Pencak

Silat SA group, desire to improvethe condition of the society welive in by going back to the teach-ings of Prophet Muhammad(SAW).

According to a spokespersonfor MYSA, ‘The Prophet was thebest example of a leader and it isthe responsibility of his people tofollow in his gracious footsteps inan attempt to make a change forthe better.

‘There are so many issues fac-ing our community, which makesit difficult to attack them all atonce.

‘Among the youth, issues ofsubstance abuse and a lack ofspiritual fulfilment are someissues that are affecting us in ourcommunity.

‘More often we find youngpeople straying from their faithand its teachings. Many wouldblame the older generation for

not doing their bit but the timefor that has passed.

The onus now falls on us to domore for ourselves.’

After having attended theIndonesian International Leader-ships Camps since their inceptionin Indonesia, the first SouthAfrican contingent saw the poten-tial to bring what they learnt toour country to enhance the livesof the youth around us.

For the past three years, thePermai Pencak Silat group hasallowed the youth group to run aweekend leadership trainingcourse.

The content of the coursecomes from the Al-Azhar YouthLeader Institute (AYLI) Indone-sia.

The programme includes aselected group of up to 30 stu-dents between the ages of 17 and23 and focuses on skills such ascommunication, leadership andmanagement.

The programme will be held inJohannesburg, from April 1 to 3,and, for the first time this year,

the Indonesian InternationalLeadership Programme will beheld in Cape Town from April 8to 10.

‘We encourage all young peo-ple to get involved in this greatopportunity,’ says MYSA.

Any sponsorship/ donations tothis very important leadershipprogramme for future leaders willbe highly appreciated.Please do not hesitate to contactthe following for more information: Shakeel Garda,Muslim Youth SA (MYSA) on078 404 4979, email: [email protected] orMariam Gillan, Permai PencakSilat SA on 083 231 8020, email: [email protected]

Indonesians to partner in youth leadershipprogramme in Johannesburg and Cape Town

(Left) The South African-based Permai Pencak Silat SA, a martial arts group fol-lowing the Indonesian style, will again partner with the Jakarta-based Al AzharYouth Leader Initiative to conduct a leadership camp in Johannesburg and CapeTown. At the programme held last year at Bosmont Muslim School, MuhammadAkbar Satrio (left) listened as Imraan Khan gave his report. The other panellistswere, seated from left, Shuraygh Abrahams, Niyaaz Moosa and Amaarah Garda.

Photo MARIAM GILLAN

Leading the discussion at the leadership camp held last year atBosmont Muslim School, under theauspices of Permai Pencak SilatSouth Africa, in partnership with theJakarta-based Al Azhar Youth LeaderInitiative, was Naeema Hussein ofMuslim Youth South Africa (MYSA).

Photo MARIAM GILLAN

Muslim Views

15Muslim Views . March 2016

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BASHEER MOOSAGIETHIS article will begin to introduce what Islamic financeis.

An Islamic financial institutionrefers to any institution that con-ducts Islamic transactions derivedfrom shariah. Therefore, anIslamic bank is an institution thatperforms banking services such aschecking accounts, savingsaccounts and loans.

It is worth clarifying thatalthough labelled Islamic finance,it is not confined to Muslims, noris the idea to be different for thesake of being different. Islamicfinance is an inclusive arena,regardless of faith.

The basis of Islamic finance isderived from Islamic law, Quranand Sunnah. In a way, Islamicfinance can be loosely defined asuniting faith-based ethics withfinance. The premise of Islamicfinance is to provide a means forsociety to conduct their financesin a manner that is ethical andsocially responsible.

Therefore, Islamic financeoperates without interest, primar-ily because money, in itself, is

considered not to hold any intrin-sic value. According to Islamiclaw, money is seen as a means ofexchange rather than store ofvalue. Since interest income isgenerated from money, it is seenas non-productive/ effortlessreturn. Islamic law dictates thatmoney should be used in a man-ner that cultivates productivity inorder to produce wealth.

What distinguishes Islamicfinance from mainstream/

conventional finance?Theoretically, the absence of

interest in Islamic finance is oneof the key differentiators betweenIslamic finance and mainstreamfinance. The notable differencesare in the activities in which busi-

nesses partake. These activitieshave to be scrutinised by shariahscholars to ensure adherence toIslamic laws.

Islamic finance enforces con-straint on both the purpose offinancing and the structure offinancing. To illustrate: it cannotbe used to build a brewerybecause alcohol (purpose) is pro-hibited in Islam. Similarly, it can-not be used to issue interest-bear-ing loans because lending moneyon interest (structure) is also pro-hibited in Islam.

Islamic finance is asset-backedin nature, which means that itwill not proceed with a transac-tion unless a tangible asset is

involved.Islamic law dictates that risk-

sharing is the primary principle inwhich profits and losses are dis-tributed. This concept, with equi-table distribution of wealth, is instark contrast to mainstreamfinance which favours society toaccept gross inequalities in wealthdistribution.

Islamic finance can be thoughtof as a morally conscientiousfinance that takes a benevolentview of things.

Discussions of mainstreamfinance are primarily aboutincreasing returns while reducingrisk, and about quantifying risk.Content on human welfare and

the natural environment in thesediscussions are rare.

In fact, reference to society andenvironment are hard to find inmainstream finance literature. Onthe other hand, Islamic financeliterature, like the sustainable andresponsible investing (SRI) litera-ture, does not disconnect withconcerns about human welfareand the environment. Parallelsbetween Islamic finance and SRIexist in trying to ‘avoid harm anddo good’.

Why should I consider Islamic finance? Is it really necessary to switch from my existing account?

The Quran makes it clear thatinterest is forbidden. Convention-al finance, which is interest based,is therefore not suitable for Mus-lims.

Some Muslim customers staywith conventional banks and sim-ply dispose of the interest thatthey earn. However, what theymay not know is that, indirectly,their deposits can provide fundingto other customers for activitiesthat are not permitted in Islam,including interest-based lending.

For example, a Muslim cus-tomer’s deposits may be partly, orfully, used to provide an interest-based loan to fund a casino orbrewery. This is not permittedaccording to shariah.

Islamic banking, therefore,provides the certainty to Muslimcustomers that their money,which is with the bank in a sav-ings, current or business bankingaccount, is not being used in away that is against shariah princi-ples.

Islamic finance: time to switchThis series will initiallytouch on key aspects ofIslamic finance as well asdiscuss contemporaryissues facing the industry.During the latter stages,the column will attempt todebunk some commonmyths around Islamicfinance, as well as compareIslamic finance with itsconventional counterpart.

Basheer Moosagie Photo SUPPLIED

Islamic finance enforces constraint

on both the purpose of financing and

the structure of financing. To illustrate:

it cannot be used to build a brewery

because alcohol (purpose) is prohibited

in Islam. Similarly, it cannot be used to

issue interest-bearing loans because

lending money on interest (structure)

is also prohibited in Islam

Muslim Views


MAHMOOD SANGLAYIN this third part of the series onIndonesia, the focus is on thereligious and educational institutions visited from December 16 to 31, 2015. TheBack to your Roots tour introduced by Suburban Traveland Tours offers a peculiar cultural, religious and educational experience ofIndonesia that is distinctly different from conventionalleisure tour itineraries.

Our visits to religious, culturaland historical centres helped us toappreciate Indonesian life andculture up close, by interactingwith key figures in these spheres.Of these are two of the most pow-erful Muslim organisations,Nahdlatul Ulama (NU) andMuhammadiyah, in Indonesia.

Scholar of Religion, RezaAslan, states that the future ofIslam is not in the Middle East. Itis, he says, in Indonesia,Malaysia, Turkey and Senegal.This narrative of the future Islam-ic world order is a function of theunfolding demographics, eco-nomics and politics in the Muslimworld over forthcoming decades.

And it is not accidental thatIndonesia is first on Aslan’s list. Itis the world’s most populousMuslim country, inhabited by 258million people, over 86 per centof whom are Muslim. However,Indonesia is not an Islamic state.Although it may be described as asecular democracy, its constitu-tion is founded on the belief in the‘one and only God’ and Islamicprinciples do influence politicaldecision-making.

On December 19, we visitedthe offices of NU and Muham-madiyah. NU, established in1926, is a traditionalist SunniIslam movement in Indonesia, ini-tially as a response to modernismand, later, to Wahabism.

Their claim to fame is that NUis the largest independent Islamicorganisation in the world withover 50 million members. NU isalso a charitable body that fundsschools, hospitals and supportsinitiatives to alleviate poverty.

Sufism is part of NU’s tradi-tional religious belief and prac-

tice. It has been described as aprogressive, liberal and pluralisticIslamic movement. Muham-madiyah rejects pre-IslamicJavanese traditions but NUembraces these.

During the Indonesian war ofindependence, the NU declaredthat the fight against the Dutchcolonial forces was a holy war,obligatory on all Muslims. TheNU is a political party and itsinfluence in the public sectorextends powerfully between gov-ernment and social organisations.

Muhammadiyah’s first claimto fame is that it is the oldestmajor Islamic organisation inIndonesia today. Established in1912, it is a reformist socio-reli-gious movement advocating ijti-had (the individual interpretationof the Quran and Sunnah), asopposed to taqleed (the accep-tance of traditional interpreta-tions of the ulama). However, inrecent years, the movement hasbeen influenced by Wahhabism,and it opposes the broader Sufimovement.

Muhammadiyah has 29 mil-lion members and although itsleaders and members are activelyinvolved in shaping the politics ofIndonesia, it is not a politicalparty and is devoted purely toeducational and social activities.

The movement operates 4 623kindergartens, 2 604 primaryschools, 1 772 junior highschools, 1 143 senior highschools, 172 universities/ collegesand 241 public health facilities,including 30 hospitals.

NU is especially activelyopposed to any brand of extrem-ism, particularly that of Daesh.Muhammadiyah is also engagedin a campaign to weaken extrem-ist influences in mosques andschools.

Islam Nusantara, crudelytranslated as Islam of the archi-pelago, incorporates the beliefand practice of Islam in Indone-sia, Malaysia, Brunei, Singapore,Thailand, the Philippines andTimore Leste.

It is widely seen as one of themost progressive and orthodoxIslamic movements in the world.It dates back more than 500 yearsand promotes a spiritual interpre-tation of Islam influenced by non-violence, inclusiveness and reli-gious pluralism.

The key elements of IslamNusantara is Shafi’i fiqh, Asharitetheology and the Sufi tradition,particularly that of Imam al-Ghazali.

The envisaged reach of IslamNusantara is global. It is a move-ment with the potential to rivalthe Wahabi-Salafi interpretationof Islam exported for decades bythe Saudi Kingdom.

At higher education level, it isnoteworthy that the InternationalJournal of Nusantara Islam, pub-lished since 2011, is dedicated tocontemporary issues across arange of disciplines in the Nusan-tara territories.

The Back to your Roots tourarranged a series of visits to sev-

eral higher education institutionsof which there are over 2 000.Indonesia is increasingly becom-ing a centre for international stu-dents.

Over 6 000 foreigners are reg-istered for study in the country.The most notable institutions vis-ited were Syarif HidayatullahState Islamic University, in Jakar-ta, and Bandung Islamic Universi-ty, in Bandung.

There was an interestingresponse to the question of theacademic boycott of Israel.

It appears both the above insti-tutions view the political decisionto boycott Israeli universities, forexample, as an impediment tolearning and access to knowledge.

They therefore do not supportsuch a political strategy.

Shaikh Ighsaan Taliep, onbehalf of the Muslim JudicialCouncil and International PeaceCollege South Africa, signed a

number of Memoranda of Under-standing with organisations likeNU and academic institutions forthe purpose of co-operation,resource sharing and studentexchange programmes.

There are growing opportuni-ties for bilateral co-operationbetween South Africa andIndonesia and the Back to yourRoots tour is a platform forexploring these opportunities.

On December 22, the Indone-sian Economic Consul to SouthAfrica, Riyadi Asirdin, ShaikhIghsaan Taliep and I visited theAsia-Africa Conference Museumin Bandung.

The historic Asia-Africa Con-ference held in Bandung in 1955was convened only ten years afterIndonesia announced its indepen-dence.

The conference was a platformfor the establishment of the Non-Aligned Movement and the adop-tion of the Bandung principleswhich assert, inter alia, humanrights, sovereignty, human equali-ty rights of self defence and therule of international law.

Twenty-nine African and Asiannations participated in the confer-ence. South Africa was in theprocess of being expelled from theUnited Nations and was thereforenot invited. However, two mem-bers of the African National Con-gress, Moses Kotane and MaulviCachalia, were invited asobservers.

It was by accident that I dis-covered an error in the record ofthis historical detail as displayedin the museum. The name of thefirst South African observer isspelled ‘Mosen’ Kotane andMaulvi Cachalia is referenced as aCentral African representative.

Tia Sundari, our tour guide,acknowledged this error andagreed to rectify it.‘Muslim Views’ was sponsoredby Suburban Travel and Tours tojoin the Back to your Roots tourto Indonesia. Suburban Tourswas launched in 2008. Thereports in this series are howeverwritten independently.

The future of Islam is in Indonesia

The media and researcher contingent of the Back to your Roots tour visited a number of educational and religious institutions. Pictured, on December 22, 2015, are, from left, Shaikh Ighsaan Taliep of International Peace College SouthAfrica receiving a gift from Dr Thaufiq Siddiq Boesoirie, Rector of Bandung Islamic University (Unisba) and Abdul Rachman Dudung, the Consul-General of Indonesia in South Africa. Photo MAHMOOD SANGLAY

(Below) This picture of a display at the historic Asia-Africa Conference Museum,in Bandung, taken on December 22, 2015, reflects the names of the delegatesaccorded observer status at the conference in 1955. However, this recordreflects two errors. The name of the first South African observer, Moses, isspelled ‘Mosen’ and Maulvi Cachalia is referenced as a Central African representative. The museum agreed to rectify these errors.

Photo MAHMOOD SANGLAY

(Left) A striking feature of Indonesiansocial life is the leading role playedby women in public institutions andorganisations. Women often exercisesignificant influence, particularly inpositions of leadership. Picturedhere, on December 19, 2015, at themedia group’s visit to NahdlatulUlama (NU), the world’s largest Muslim organisation, are Luluk NurHamidah, Secretary General of theNational Awakening Party (PKB)which is affiliated to NU, and OctavinDewi, of the Africa Desk of theIndonesian Ministry of ForeignAffairs, in Jakarta.

Photo MAHMOOD SANGLAY

Muslim Views


MANEO REFILOE MOHALELAST month, the Auwal Socio-Economic Research Institute (ASRI) – a domesticpublic policy institute that prototypes solutions and appliedresearch in education, healthcare,crime, nation-building and jobcreation, advocating for laws andpolicies in the pursuit of a justSouth African society – launchedits own bold and innovative contribution towards developingyouth leadership.

On February 11, the organisa-tion officially launched the ASRIFuture Leaders Fellowship Pro-gram, and thus opened its doorsto its Class of 2016.

As stated on the ASRI website,www.asri.org.za, the ASRI FutureLeaders Fellowship Program‘aims to inculcate in our fellows astrong sense of social justice andintegrity while also producing thekind of effective and innovativechange agents who can bringabout transformative change inSouth African society’.

Graduates of the programmeare anticipated to go on tobecome influential and prominentleaders in government and civilsociety, occupying in the years tocome as their careers progress, avariety of positions in non-profitorganisations, interest groups,policy institutes, media organisa-tions, government and so forth.

In trying to bring about suchan aim, the organisation selected30 bright, accomplished anddiverse young people, all passion-ate about community outreachand social development in theirown respective fields.

In describing ASRI’s intentionin creating the Future Leaders Fel-

lowship Program, Sumaya Hen-dricks, ASRI’s Programme Coor-dinator, explained that ‘there issubstantial support for peoplewanting to enter the corporatesector but not the equivalent forindividuals aspiring to make acontribution in civil society andgovernment.

‘Although there are internshipsavailable at some non-govern-mental organisations and govern-ment departments, these are notaimed at holistically developingthe individual and acceleratingtheir development.

‘Additionally, these internshipsare sometimes unpaid, whichmakes them inaccessible to manyyoung people.’

In order to make the FutureLeaders Fellowship Program asaccessible as possible, ASRI fel-lows receive a monthly stipendover the programme’s six-monthduration, and have an option toembark upon an additional three-month paid ‘externship’ with a

variety of civil society organisa-tions or in government, after theprogramme’s graduation ceremo-ny.

Prominent features of the pro-gramme include talks from gov-ernment and civil society leaders,professional development mod-ules and themed excursions – allaimed at developing the fellows’intellectual capacity, oratory andwriting skills and self-reflexivity.

Safia Khan, one of the 2016Future Leaders Fellows fromKwaZulu-Natal, expressed thatthe programme is unique for herbecause ‘it facilitates personal andprofessional development by cre-ating spaces for introspection andengagement with peers andbroader society. One’s potentialto make a meaningful contribu-tion in society is highlighted indifferent ways, and this knowl-edge generates a keen sense ofresponsibility to find creativesolutions to the challenges weface.’

So far, fellows have participat-ed in seminars with a variety ofspeakers from organisations suchas the Ethics Institute of SouthAfrica, Corruption Watch, theSocio-Economic Rights Instituteand the Independent ElectoralCommission. They are encour-aged to debate and discuss a mul-tiplicity of views with speakersand amongst themselves, in orderto challenge each other towardspersonal and societal growth.

As Munaka Phathutshedzo, anASRI Future Leaders Fellow fromLimpopo explains, ‘Every topicthat we have addressed does notonly involve ASRI Fellowshipmembers but the facilitation andinput of an experienced personwho has been working in thatparticular field. This allows forthorough understanding of thechallenges that different depart-ments or organisations face in try-ing to provide services to the pub-lic.’

However, coordinating speak-ers for the programme is notwithout its challenges. As SumayaHendricks reveals, ‘It is some-times challenging to get people toaccept speaker invitations if theydo not know you. As a result, wehave to try to use personal andorganisational networks to try tomake contact with prominentspeakers, as people are generallymore willing to accept invitationswhen you say you know a friendor colleague of theirs. This isquite time-intensive but we have agreat team of people committedto making the programme a suc-cess and doing what they can toget the best speakers in.’

This sense of teamwork hastransferred to the fellows them-selves, who have already devel-

oped a strong and vibrant groupdynamic in the first two weeks ofthe programme.

Kukhanya Ncube, an ASRIFellow from the Western Cape,states that, ‘The programme hasprovided me with the platform tomeet a diverse group of potentialleaders determined to make a pos-itive change in their respectivecommunities. It is surely an hon-our to mingle with such diversecharacters who have a sharedinterest to be moulded into greatleaders.’

There is certainly a sense oftimeliness around the ASRIFuture Leaders Program. Withina period where South Africa isseeing the youth play a prominentand powerful role on the socio-political stage, the programmepresents the possibility of produc-ing fellows who go on to makesignificant contributions to gov-ernment and civil society in theyears to come.

As Lebogang Shikwambane,an ASRI Fellow from Johannes-burg asserts, ‘The ASRI pro-gramme could not have com-menced at a more appropriatetime; when young people in thecountry are calling for the lan-guage, the policies and the knowl-edge that will bring forth achange in their society. I believethe ASRI Future Leaders Programis the driving force and theanswer to this call.’

For more information aboutASRI and to contact the ASRIFuture Leaders Program, listen inon podcasts from the programmeas well as read the biographies ofthe Class of 2016, visitwww.asri.org.za or follow@asrinstitute or #ASRI_FLP ontwitter.

Youth make waves in new fellowship programme

A FEW days ago, I was invitedto speak at a Gauteng schoolahead of Anti-Racism Week.

As I walked on stage, I couldnot help but marvel at what Isaw: a gathering of young peopleof all races, attending the sameschool, sitting next to each otheron the same floor, attentively lis-tening to talks about racism, dis-crimination and human rights.

For me, this was a snapshot ofwhat South African society iscapable of practically achievingthrough the bridging of racialdivides. I remarked that theseyoung people could teach theirparents a thing or two about non-racialism!

The visit to school formed partof activities for national Anti-Racism Week, from March 14 to21.

The campaign was launchedby the Anti-Racism NetworkSouth Africa (ARNSA), whichcomprises some 80 organisations,and is driven by the AhmedKathrada and Nelson MandelaFoundations.

Anti-Racism Week is some-thing new for South Africa, andcame at a time of heightenedracial tension in the country.

The initiative is not only need-ed but is long overdue.

I am inspired by the key mes-sage of this campaign, whichchallenges people to #TakeOn-Racism.

It calls on all sectors of society– sport, arts and culture, business,

schools and universities, govern-ment, civil society, professionals,faith-based institutes and media –to unite to challenge this scourge.

Very much like the UnitedDemocratic Front (UDF) of the1980s, ARNSA aims to mobilisethe broadest section of society toaddress a common cause.

Back then, it was about crip-pling the apartheid state.

Now, it is about tackling theracism that never really left after1994.

My wish is that every SouthAfrican supports Anti-RacismWeek and gets involved in, orhosts, activities aimed at address-ing the issue of race.

I want to see this campaignempowering individuals, organi-sations and communities to learnand talk about, and speak outand act against all forms ofracism – be it personal, institu-tional, structural or cyber-racism.

Combatting racism is not the

job of one organisation, a fewpeople or government alone. It isincumbent upon all individualsand institutions.

It is not only about securingone’s own rights but aboutentrenching the collective dignityof our people.

Racism squanders humanpotential. For us to prosper, weall have to deal with this problem,now.

Two years ago, I addressed aspecial sitting of the UnitedNations. In my speech, I called foran alternative vision to the globalresurgence of racism. At the time,I wondered about the possibilities

of the equivalent of a ‘Green-peace’ for anti-racism – a globalcivil society movement againstdiscrimination.

I added that ‘the ideal wouldbe to strive towards creating aglobal anti-racism network tofocus on anti-racism educationtraining in all schools across theworld. It is the youth that wemust educate to prevent themfrom repeating the foolishness oftheir parents.’

I believe that the formation ofARNSA and the Anti-RacismWeek initiative is a step in theright direction. It may not beinternational as yet, however, it

has the hallmarks of a campaignthat can be rooted locally but canalso take on global significance.

For me, this initiative is a vehi-cle that drives us ever closer to thehorizon of a truly non-racialfuture – a future where all chil-dren, of all races have the sameaccess to opportunities, andwhere the colour of their skin isnot a defining or dividing factorin their lives.

When we support Anti-RacismWeek, this is the vision that wecommit to.* For more information on Anti-Racism Week, visitwww.arnsa.org.za

Anti-Racism Week – recommitting to non-racialism

Matshidiso Motsoeneng addresses the fellows present at the Asri Future Leaders Fellowship programme on the subject of Poverty and Equality at theiroffices on March 9, in Auckland Park, Johannesburg.

Photo ASRI COMMUNICATIONS

Ahmed Kathrada sporting a ‘RacismIs Wrong’ T-shirt.

Photo ZAAKIRAH VADI

Ahmed Kathrada with students and fellow speakers at Crawford College, where he addressed the assembly ahead of Anti-Racism Week. Photo ZAAKIRAH VADI

Former Robben Island prisoner, AHMED KATHRADA, shares hisreflections on why SouthAfricans should supportAnti-Racism Week.

Muslim Views


NURENE JASSIEMFAITH, family and service to thecommunity – these are three ofthe main elements that drive theSouth African National ZakahFund’s (Sanzaf) new generalmanager in the Western Cape,Yasmina Francke.

An innate desire to make animpact on society, no matter howbig or small, is what drives thisseasoned professional. ‘I alwaysask myself: When I leave thisworld, will it be a better place?Did I help create change for thebetter, even if it was in a minisculeway?’ Francke holds a degree inpsychology and sociology as wellas qualifications in a number ofdisciplines, including marketing,

and has spent most of her careerin management roles in the mar-keting departments of blue-chipcompanies.

As a mother, wife, daughterand professional, she believesmaintaining a balance betweenone’s personal and professionallife is essential. ‘It is very impor-tant to maintain a good workethic and to go the extra milewhen needed but it is equallyimportant that one’s family buysin to your dreams and ambitions.No man is an island, and so weneed to be in tune with the needsof our family so we know whento tip that proverbial scale infavour of our personal lives.’

After officially taking office onFebruary 1, Francke hopes to play

a pivotal role in growing Sanzaf,both internally and externally.

‘Alghamdulilah, this organisa-tion is over 40-years-old, so it hasa solid foundation. I hope toinspire, motivate and guide thestaff to build on this foundationso that Sanzaf can remain theorganisation of choice when itcomes to zakaah,’ she said.

Francke also would like to seeSanzaf create greater awarenessabout the concept of zakaah inthe future.

‘I want Sanzaf to help Muslimsbecome more conscious of thisvery important ibadah so that theconcept of zakaah and the under-standing thereof can becomeingrained in the hearts and mindsof the ummah.’

Sanzaf appoints new provincial head

Skills development is a part of Sanzaf’s offering within the SanzafEducation, Empowerment and Development (SEED) Programme.

To this end, Sanzaf, in partnership with the Computers AccountingDevelopment (CAD) Training Centre, is currently facilitating the train-ing of 15 reverts from the Gugulethu area.

The assistance of these students comes after local ulama approachedSanzaf to assist in empowering these reverts after their familiesostracised them for becoming Muslim.

The students, who are all full-time students in Islamic Studies atGugulethu Islamic Centre, will be attending a six-month computeradministration course at CAD on Saturday mornings. Sanzaf hopesthat the training will assist the group to become self-sustainable, InshaAllah.

Yasmina Francke, Sanzaf’s new general manager, Western Cape.Photo SUPPLIED

SANZAF ALERTSl Sanzaf has adopted a dynamic online strategy to ensure that the community iskept up to date and informed about the organisation’s projects and programmes. Inaddition to Facebook, Twitter (@SANZAFSA) and our website (www.sanzaf.org.za),Sanzaf is now also available on WhatsApp. Add our WhatsApp number (072 733 1727) as a contact on your device and send us a message with your name,surname and area to receive regular updates on Sanzaf’s projects and programmes.

l Sanzaf Western Cape will be hosting the Sanzaf Expo at Belgravia High Schoolon May 7 and 8, 2016, Insha Allah. There are a limited number of stalls available forthis exciting event. Interested parties may contact Isghaak or Farahnaaz on 021 638 0965 or email [email protected] or [email protected] for moreinformation.

Empoweringnew Muslims

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Muslim Views


HISHAM DAFTERDARONE of the important issuesconcerning awqaf is the assignment of an administrator(nazir or mutawalli) to managethe waqf. Shariah provides principles-based criteria to theappointment of the nazir and tohis responsibilities and duties.

The selection principles of thenazir are piety, integrity, honesty,compassion and professionalcompetence. These principles arenot independent of each otherand provide a coherent frame-work of the character makeup ofthe nazir. What is important isthat these principles must bereflected in the nazir’s exercise ofhis duties and responsibilities.

The donor (waqif), throughthe waqf deed, determines theobjectives of the waqf and desig-nates the nazir and his successors.In many cases, especially in fami-ly awqaf, the nazir is the waqifhimself or his eldest son, then tobe succeeded by other descen-dants.

The nazir holds the title of thewaqf property, exercises legalcontrol and is bound by fiduciaryresponsibility and moral obliga-tion to protect and administer thewaqf for the benefit of the benefi-ciaries in accordance with theterms of the waqf deed. Nazirsare expected to comply with boththe letter and spirit of the waqfcondition.

The importance of the condi-tions of the waqif is indicated by

the frequently quoted maxim:‘The conditions of the waqif havethe same legal force as the edictsof the legislator.’ However, nazirshave some ‘wiggle room’ as aresult of the differences amongthe shariah schools of jurispru-dence.

The Hanafi school, for exam-ple, allows changing the condi-tions of the waqif if there is anoverriding public benefit (masla-ha a’amma) or if the beneficiariesor the purpose of the waqf cometo an end.

The authority of the nazir toact and make decisions on behalfof the waqf carries an immenseresponsibility, and the taskrequires a multi-disciplinaryapproach, combining an under-standing of shariah, awqaf, soci-ology and finance.

Nazirs are expected to have acertain level of business skills andinvestment knowledge to support

their role in monitoring the safetyand performance of assets undertheir control. The nazir should beable to communicate and interactwith different groups and beready and able to reconcile andbalance when he has differentinterests and mindsets colliding.

Many awqaf beneficiaries arenot very clear about the waqfthey are beneficiaries of. Unlikeother consumers, unsatisfied ben-eficiaries can’t just take back tothe nazir a benefit they get from awaqf and exchange it for another.

Nazirs should recognise thatbeneficiaries are different frombeing customers, and their satis-faction cannot just be assumed.The concerns of non-beneficiarystakeholders should also formpart of the nazir’s responsibilitiesand, as such, nazirs should havethe duty to act in the interest ofthe entire community.

To a large extent, in Muslimmajority countries, the task of thenazir has become formalistic andritualised. Because of the natureof awqaf, its religious messageand social application, it seemslogical that those who are entrust-ed with the custody and manage-ment of awqaf properties aremore religiously conscious andtherefore employ their faith wheninvesting.

Nazirs however, have theresponsibility to safeguard andgrow assets in their custody andproduce returns rendering it hard-er to act solely on their beliefs.Investment knowledge and devel-

opment should be a basic require-ment for the nazir and not just anoptional add-on.

The perpetuity of the waqf cre-ates issues of trusteeship (nazara)succession, and highlights theneed for the corporate nazir. Awaqf foundation, as an incorpo-rated entity, has obvious advan-tages. It has an indefinite life anda legal personality independent ofits members.

The corporate nazir can bringin new blood and ideas which arebeneficial to the waqf withoutinterrupting the nazara function.Nazara succession becomes aprocess and not an event, toensure harmony and continuity ofthe waqf through to subsequentgenerations.

A foundation has a board ofdirectors, and allows the segrega-tion of duties and distribution ofresponsibilities according to areasof specialisation. It can adopt agovernance structure that ensurestransparency, accountability andreporting, and sets a code ofethics and boundaries of behav-iour.

A board of directors oversee-ing the waqf would be able toenhance the welfare of the targetgroups. The corporate structureunderlines the need for licensingregulations where nazirs or waqfadministrators need to be certi-fied and licensed.

The certification of nazirs setsa process of prescribed academicqualification, work experienceand character references to ensure

that awqaf nazirs possess thehighest level of professionalism.

Just as company law stipulatesthat public companies appoint anauditor, awqaf governance lawsshould also make it mandatoryfor nazirs and administrators tobe audited. A perceived conflictbetween the nazir’s obligations tothe waqf and his self-interestsshould lead to revoking of thenazir’s licence and the applicationof penalties where an unregisteredor deregistered nazir providestrust services.

Awqaf is an ethical businesssector. It acts in the best interestsof all stakeholders and the nazir isat the forefront and in the mostnoticeable position. Every time anawqaf nazir speaks at an eventcovered by the media, the entireawqaf sector is on the line.

Nazirs are not only required toact in good faith for the best out-comes for the waqf but shouldalso ensure others see them actingdiligently and building trustamong those they deal with. Theyshould act as models of behaviourto change the traditional image aspersons who are insular, ignorantand sceptical, rarely listen, andhardly interact.

Nazirs are empowered andtrusted because stakeholdersbelieve that they will make a dif-ference, create change andimprove lives by acting profes-sionally, honestly and compas-sionately.Hisham Dafterdar is Chairmanof Awkaf Australia Ltd

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Muslim Views


‘Keep your eyeson the prize’YOUR editorial (February 2016issue) ‘Our leaders are dangerous’ warrants comment.

The much anticipated budgetspeech has come and gone. Relieffor the poor is non-existent.

South Africa is running out oftime to timeously solve criticalissues affecting the entire nation.The SONA was a rambling com-mentary of yesterday’s woes. Ithad no strategic vision, no in-depth perception of the monu-mental task ahead. It resembled a‘Tom and Jerry’ cartoon script.

Powerful state institutions arelocked in a battle for supremacywhile our leaders remain in apolitical comatose position. Thisturf war continues unabated. Themasses are unable to contain theirforbearance in a static environ-ment.

The chasm between rich andpoor has become unbridgeable asconflict looms ahead. Povertyremains South Africa’s monumen-tal nightmare, if left unchecked itwill decimate the country beyondrecognition.

The macabre political dancedisplayed by the ANC is not thedream of the masses who foughtfor the enthronement of democra-cy in our country. The ANCshould search their conscience tosee if posterity will judge themright and if history will be ontheir side.

Twenty years ago, whendemocracy was born, we attained

freedom with such an enlightenedleadership across the board, frompolitics, business and academia toreligion and sport.

History teaches us that theroad to serfdom is always pavedwith good intentions. Sadly, theprestige and power of the govern-ment has grown, and liberty hascontracted. The attacks on lead-ers who sustain the economy is afrightening political spectacle,which harks back to the days ofthe nationalist oppression.

Politics is a nasty game inwhich God is played by men whothink they know it all.

People often accuse doctors ofplaying God but they are at theheight of modesty compared withour politicians who want to con-trol every human action, and seeit as an affront and an act ofheresy if anyone demurs andquestions their divine right ofintervention into the minutiae ofpeople’s everyday lives.

Many South Africans (justifi-ably) were persuaded that rightswon and enshrined in law weresecure. To the profound disap-pointment of many, that belief isnow a myth. Enter the new para-digm of 2016 where the govern-ment wants total control; itbreeds fear for those who haveopposing views.

During the liberation struggle,the mantra was remain vigilantand ‘keep your eyes on the prize’.That profound statement is asvalid today as it was 20 years ago.Much is at stake.

Farouk AraieJohannesburg

Information inAuwal Mosquearticle disputedIT is rather unfortunate toobserve the lack of correspondence with the descendants of Tuan Guru in the narration of his history and legacy.

With reference to the article, ‘Ashort history of the 222-year-oldAuwal Mosque’, which appearedin the February 2016 MuslimViews we, the oldest branch ofthe descendants of Tuan Guru,aka Imam Abdullah Bin QadiAbdussalaam, would like to dis-pute some of the informationwhich was disseminated by yourcorrespondent.

Having been fortunate to re-establish relations with the familyof Tuan Guru in Indonesia duringthe 1970s, we would probably bein the best position to commenton his history and legacy.

In 1993, our late father,Almarhum Al Haj Nurel ErefaanRakiep (the son of Imam AbdulMuain, the son of Imam Abdur-rakiep, the son of Imam Abdur-raouf, the son of Tuan Guru), wasthe first of the South Africandescendants to be inaugurated asa true son of the soil of the islandof Tidore, in the NorthernMoluccas, Indonesia. Conse-quently, many new and interest-ing facts came to light.

An error, which occurred dur-ing the research of the late DrAchmat Davids was when helinked Tuan Guru to the Sultan of

Morocco. This was due to theerroneous reading of the familytree of Tuan Guru that wasrecorded in Arabic Malay.

Although born on the island ofTidore, Tuan Guru’s origin wasfrom the Sultanate in Java, Cire-bon. This is also borne out byarchival resources. His grandfa-ther, Habib Umar Rahmat, leftthe royal house in Cirebon to fur-ther propagate Islam to the east-ern side of Indonesia until he set-tled in Tidore where his grave canstill be observed.

Furthermore, it is establishedthat Tuan Guru’s lineage can betraced to one of the walis (WaliSongo) who brought Islam toIndonesia namely, Sunan GunungJati or Sayed Syarif Hidayatullah.

The history of Sunan GunungJati suggests descendance fromthe Prophet (SAW) through Zain-ul Abidin, the son of SayyidinaHussain (RA). Thus the lineage ofTuan Guru can be directly linkedto the Prophet (SAW).

Apart from being an imam anda hafidhul Quran, Tuan Guru andhis family were also deeplyentrenched in the government ofthe Sultan of Tidore where theyserved as advisors and ministersto the sultan. This is the role thatbrought him in direct conflictwith the Dutch.

According to the history ofTidore, most of the family ofTuan Guru were already removedfrom the island by the Dutch dur-ing the 1770s either being killedor banished.

Tuan Guru has definitely leftan indelible mark on SouthAfrican society, one that needsfurther investigation in order toappreciate the contribution thathe has made to this society and, inparticular, the Muslim commu-nity.

In conclusion, we pray in thewords of Tuan Guru: Semoga

Allah SWT kasih masjid yang ituberdiri selamanya hidupan bera-da di dunya Insya-Allah. (MayAllah SWT grant that the mosquestands as long as there is life onthis dunya, Insha Allah.)

Syukur Dofu DofuShaikh Muttaqin Rakiep

Rylands Estate, Cape Town

Dr Eshaam Palmer responds:The history of any person or

event is often a disputed terrain,not unlike the differences in fiqhinterpretation by the four greatimams (estimated to be about 25per cent amongst the four schoolsof Islamic jurisprudence).

All the information I acquiredwas sourced from the works ofDr Achmad Davids and ProfYusuf da Costa and thus I cannotdispute, challenge or agree withwhat is contained in the learnedshaikh’s letter.

History is not an exact scienceand there will always be differ-ences in interpretation, preciselybecause historians were not therewhen it happened.

Be that as it may, comments onarticles of any nature are general-ly productive as it stimulatesdebate on critical issues.

Shukran to Shaikh M Rakiepfor his erudite comments.

Young Muslim,first time voterAS a young Muslim, I am proudly South African. As a firsttime voter, I am highly optimisticabout the future of our country.Although the upcoming electionis municipal and not national, Iam still extremely excited aboutthe outcome.

LETTERS TO THE EDITORLETTERS TO THE EDITOR

CONTINUED ON PAGE 21

Muslim Views


Just as any youth, I am stillstruggling to find my place insociety, especially as a Muslimyouth living in a non-Muslimsociety. In general, Muslims donot seem to have found their rolein society or the new South Africafor that matter, even though,Muslims in South Africa boastover 300 years of rich heritage.

While elections are coming up,I am baffled, not knowing whichway to go or who to vote for.When looking for a political partyto vote for, ensure that the partyaccommodates Islamic ideals andthat the party can stand up forMuslim rights.

Our constitution has manyIslamic value systems opposed toEuropean countries. Our consti-tution has equal rights, the rightto religion and the right to educa-tion whereas the French have ahijab ban in schools.

One astonishing Muslim idealthat our government supports isthe Palestinian plight. Our gov-ernment openly criticises theapartheid state of Israel whereasMuslim countries like the Egypt-ian government choose to closeoff its Egypt-Gaza border, leavingmany Palestinian citizens in thelurch. Not to mention the Gulfstates having so much wealth butyet they are morally blind.

From oppressive governments(Syria), to terrorist militia groups(Isis), to a monarchy that beheadscitizens for using freedom ofexpression (Saudi Arabia), look-ing at these various Muslim coun-tries and seeing the disaster theircitizens face, it is better to live inSouth Africa than any other Mus-lim or European country. InSouth Africa, as Muslims, we areallowed freedom of speech. We

can also practise our religionfreely.

Islamaphobia is a rotten cancerthat has spread throughout theworld.

Muslims in South Africashould be more grateful for thegovernment we have. It is report-ed that the Angolan governmenthas ‘banned Islam’ although theseallegations are denied. What is aknown fact is that the Angolangovernment does not recogniseany Muslim organisations.

How fortunate are we that ourgovernment recognises organisa-tions like the MJC (Muslim Judi-cial Council) and Ipsa (Interna-tional Peace College SouthAfrica), South Africa’s first Mus-lim accredited college.

I feel that we have become anungrateful nation, criticising thegovernment for everything butfailing to see our success as anation. The end of apartheid, ourLabour Relations Act that pro-tects workers’ rights, and ournon-discriminatory constitutionis, by far, one of the best in theworld.

In conclusion, when choosingyour political party, make surethe party is just and that it standsup for Muslim ideals and willsupport Muslim rights. Whetherit is the ANC or the DA or theEFF you are voting for, make sureyou make your mark come elec-tion time. The future of this coun-try lies in your hands.

Zubair DevajeeMorgens VillageMitchells Plain

Muslims are thebiggest losers inthe AmericanelectionsI COPIED an extract from anarticle by Neve Gordon, authorof Israel’s Occupation (2008),and Mark LeVine, professor ofhistory at University of California, Irvine and Distinguished Visiting Professorat Lund University’s Center forMiddle Eastern Studies, in Sweden.

The article, published February24, 2016, is titled ‘Who’s reallythe Better Friend to Israel, Hillaryor Bernie?’

‘It was perhaps a sign ofmomentary desperation after her22-point defeat in New Hamp-shire, but right before HillaryClinton left the Granite State, theFriend of Israel card was pulledout. One of her surrogates, for-mer congressman Paul Hodes,declared that “Hillary Clintonhas been a very strong friend ofIsrael and that is something thatshould not be lost on the Ameri-can Jewish community.”’

No one gets elected to higheroffice in the United States withoutbeing a certified friend of the Jew-ish State. But can Hillary Clintonreally hope to shore up her oncesolid Jewish base by claiming tobe better for the Jews than thefirst serious Jewish presidentialcontender?

Clinton has certainly doneeverything possible to curryfavour with the pro-Israel crowd,going so far as declaring thatshe’d invite her ‘friend’ PrimeMinister Benjamin Netanyahu tothe White House in her firstmonth in office.

She’s also spoken of her

‘enduring emotional connection’with the country, promised torebuild the ‘unbreakable bond’ (aclear slight to the approach of herformer boss, President Obama,toward Israel), take ties ‘to thenext level’ and ‘do everything Ican to enhance our strategic part-nership and strengthen America’ssecurity commitment to Israel’.

With the Republican nomineebeing as radical as DonaldTrump, who intends to ban Mus-lims and deport almost anyonewho is not a white American,ruthless war is on the horizon.Muslims must brace for relentlesswar as Israel will not be giving aninch, not after Israel secured thefactual destruction of Syria.

Most Muslims do not knowthat Israel was begging the USAfor war against Syria more thanten years ago. Syria backsHezbollah and other forces thatIsrael fear. With Muslims boggeddown in what seems like a perpet-ual, self-inflicted war of igno-rance, Israel is free to murder at

leisure while Hamas, Hezbollahand others are distracted.

Muhammad (SAW), theProphet of Islam, warned Mus-lims that our enemies will feed onour weaknesses, disunity and stu-pidity. It seems that we are unableto learn. Thus we must die as thewars on Muslims will not stop asall three leading American presi-dential candidates love war andhate Muslims.

Ironically, in Cape Town, forsome, the main concern is ifMoulood is an innovation or not.Another issue is when Eid is.Those amongst us who deliber-ately spend energies dividingMuslims must know that theirtime is up. Muslims do not havetime for useless theological fightswhen our ummah is being killedby the millions.

We need social, religious andpolitical leaders who can solveour problems not create moreproblems.

Cllr Yagyah AdamsCape Muslim Congress

Calling all parents!DO you have high school children struggling to cope with theincreased pressure and workload of the modern curriculum?

Do you want to give them the very best opportunity to succeedat school and create opportunities for a brighter future?

Jasmine Khan’s comprehensive workshops will teach provenways to study not just harder but smarter. Students will learn howto create a detailed study plan, maximise the time spent studying,take meaningful notes, and save time when preparing for exams –all while keeping stress levels low and grades high.

The workshops include many useful techniques to help cope withthe pressure to achieve academic success and promote a healthy lifebalance.

Now is the time to invest in their future because there is nogreater joy for a parent than seeing their children’s dreams becomeattainable, Insha Allah.

For more information, please contact Jasmine Khan on082 678 2517/ 021 696 8068 or email: [email protected]

CONTINUED FROM PAGE 20 Write to: [email protected]: 086 516 4772

Kindly include full name and address.Letters must not exceed 500 words.

Muslim Views


Cases of typhoid fever haverecently been reported inSouth Africa, and is suspected to have beenimported by returning Zimbabweans. DoctorRIEZAAH ABRAHAMS, aspecialist microbiologist,shares some information.

TYPHOID fever, also calledenteric fever, is caused by a bacte-rial infection with Salmonellatyphi.

The impact of the diseaseWorldwide, an estimated 21

million typhoid fever cases,resulting in 200 000 deaths, occureach year. The incidence is highestin developing countries withinAsia (South-central Asia andSouth-east) and parts of Africa.

In South Africa, typhoid feveris a notifiable disease becauseeach case requires a public healthresponse and has epidemic (out-break) potential. However, thelocal burden of disease in SouthAfrica is unknown as many casesdo not get notified to the healthauthorities or are not laboratoryconfirmed. This makes it difficultto accurately determine its trueimpact.

Who is at risk of developing typhoid fever?

Within endemic settings (most-ly, developing countries), typhoidfever is closely associated withpoor food hygiene and inade-quate water and sanitation infra-structures. In these settings,school-aged children (5-15 years)

are most frequently affected.In more industrialised coun-

tries with lower transmissionrates, travellers make up a largeproportion of cases; hence, thedisease is more frequentlyobserved in older age groups.

South Africa experiences amixed pattern of endemic disease(with continued potential forlarge-scale epidemics) and occa-sional cases in more industrialisedareas of the country.

Travellers (local and interna-tional) returning from areas withendemic transmission mayaccount for a large proportion ofcases in South Africa.

People such as those workingwith food and those who care forpatients, children or the elderlyare seen as being high-risk groupsbecause of their risk of spreadinginfection. Therefore, they requirespecific attention when there is apublic health response to identi-fied cases. They should berestricted from their duties untilinvestigations have been complet-ed.

What are the common signs and symptoms of typhoid fever?

Few clinical features reliablydistinguish typhoid fever fromother causes of febrile illness (ill-nesses that come with a fever).Infection that has not been treat-ed manifests after an averageincubation period of 10 to 14days (range 5-21 days) as a multi-stage febrile illness.

The signs and symptoms oftyphoid fever can be very non-

specific and it is important to doappropriate laboratory tests toconfirm the diagnosis.

Nonspecific symptoms, such aschills, diaphoresis, anorexia,cough, weakness, sore throat,dizziness and muscle pains arecommon before the onset of fever.Patients will almost always have afever. Others may have moresevere disease.

Complicated typhoid feveroccurs in up to 10 per cent ofpatients. If left untreated, 12 to30 per cent of all infections mayresult in death. However, withappropriate treatment, mortalityrates may be reduced to less thanone per cent within developingnations. Up to 32 per cent ofseverely ill or complicatedtyphoid cases may be fatal,depending on the country whereit occurs.

When a patient has travelled toa high risk area or lives in atyphoid endemic area, the clini-cian should check for typhoidfever if the patient has an unex-plained fever.

How is it diagnosed?The definitive diagnosis of

typhoid fever requires the isola-tion (growth/culture) of Salmo-nella typhi from blood, bone mar-row, stool and urine.

Stool cultures may only be pos-itive after the first week of illnessand a positive stool culture canoccur in persons who are carriers(persons who have the bacteriabut do not get ill) as well as per-sons with the illness. Ideally, botha blood culture and a stool cul-

ture should be taken when apatient first displays any symp-toms.

TreatmentThe illness is easily treatable

with appropriate antibiotics andnot all patients need hospitalisa-tion. In complicated cases,surgery may be required.

Prevention and controlTyphoid fever is spread via the

stool and mouth routes. The mosteffective method of prevention isthe availability of safe water andadequate sanitation. Strict handwashing with soap and waterafter using the toilet and beforehandling food is essential.

Patients with typhoid fevershould pay strict attention tohand hygiene and they shouldalso avoid cooking for the familyif possible until they are free ofthe infection.

Contaminated food is also asource of typhoid fever. Individu-als should eat well-cooked foodthat is still hot, and avoiduncooked shellfish and ice inareas where contamination mayhave occurred.

Health promotion and educa-tion is paramount to making thepublic aware about these prac-tices and bringing about behav-iour change in a community. Thisawareness is especially importantfor each and every known caseand the people with whom thepatient is in contact.

Vaccines against typhoid feverare available in South Africa,however, these are only recom-

mended for laboratory staff whoregularly work with the bug, andmay also be considered for peoplewho will be travelling to highlyendemic areas.Dr Riezaah Abrahams is a lecturer and Infection Preventionand Control consultant in theFaculty of Medicine and HealthSciences at University of Stellenbosch and Tygerberg Hospital.

Typhoid fever: a case of hygieneHealth File

Typhoid fever is

spread via the stool

and mouth routes.

The most effective

method of prevention

is the availability

of safe water and

adequate sanitation.

Strict hand washing

with soap and water

after using the toilet

and before handling

food is essential.

Muslim Views


MELOMED GATESVILLENEPHROLOGISTSDr Arendse Tel: 021 637 7276Emergency Tel: 083 234 5964Dr Naidoo Tel: 021 637 8100Emergency Tel: 076 981 0734

Melomed Renal Care runs a fully modernised and all encompassing mobile acute dialysis service. Our ul-tra comfortable and modern dialysis units provide a full range of renal care services and are manned by our highly trained, specialised and dedicated nursing staff. The acute dialysis programs range of services including continuous, ongoing therapies of differing types can be provided for chronic and acute kidney failure patients. For any further information on the services offered by Melomed Renal Care Mitchells Plain please contact the unit at 021 392 3543 or Melomed Renal Care Gatesville unit at 021 637 1702.

[email protected]

Melomed Gatesville: 021 637 8100Melomed Bellville: 021 948 8131

Melomed Mitchells Plain: 021 392 3126Melomed Claremont Private Clinic: 021 683 0540

Melomed Tokai: 021 764 7500

Quality Private Medical care is the cornerstone of our business. Quality healthcare is the foundation of total disease management of all renal dialysis patients. At Melomed Renal Care, quality is assured through meticulous adherence to strict national and international protocols. We maintain our high standards through the measurement of dialysis effi ciency, hepatitis screening, water quality testing and through data collection and customer satisfaction surveys. We have developed and we maintain a national patient database of all renal malfunctioning.

Our ultra comfortable modern dialysis units offer renal dialysis services to patients suffering from kidney failure. Our Melomed Gatesville renal care unit uniquely offers a 24hr chronic haemodialysis service for our patients’ convenience. Our units are housed in the multidisciplinary Melomed Gatesville, Melomed Mitchells Plain and our new, soon to open, Melomed Tokai Private Hospital, boasting the latest advances in technology and equipment. Both Continuous Ambulatory Peritoneal Dialysis (CAPD) and Automated Peritoneal Dialysis (APD) are offered in our all-inclusive Renal Care programs. A complete home visit and delivery service is provided for. All of our Dialysis units offer bicarbonate dialysis, amongst other services. Melomed Renal Care also offer patient education on treatment and prevention and support groups for both patients and their families.

OFFERED AT MELOMED PRIVATE HOSPITALSRENAL CARE CENTRES

SPECIALISED

Renal care centres are offered at Melomed Gatesville, Mitchells Plain and will soon be available at our new state of the art Melomed Tokai Private Hospital.

DR JASHIRA NAIDOO

What is chronic kidney disease?Chronic kidney disease is when

the kidneys stop working as wellas they should.

When they are working nor-mally, the kidneys filter the bloodand remove waste and excess saltand water.

In people with chronic kidneydisease, the kidneys slowly losethe ability to filter the blood. Intime, the kidneys can stop work-ing completely.

That is why it is so importantto keep chronic kidney diseasefrom getting worse.

The three most importantcauses of kidney disease currentlyare diabetes, uncontrolled bloodpressure and HIV.

What are the symptoms of chronic kidney disease? At first, chronic kidney disease

causes no symptoms.As the disease gets worse, it

can:l �make your feet, ankles or legs

swell (doctors call this‘edema’);

l �give you high blood pressure;l �make you very tired;l �damage your bones.

Is there anything I can do to keep my kidneys from getting worse if I

have chronic kidney disease?

You can protect your kidneysby:l taking blood pressure and

other medicines every day, ifyour doctor or nurse prescribesthem to you;

l keeping your blood sugar in a

healthy range, if you have dia-betes;

l changing your diet, if yourdoctor or nurse says youshould;

l avoiding medicines known as‘nonsteroidal anti-inflammato-ry drugs’ or NSAIDs. Thesemedicines include Ibuprofenand Voltaren.Check with your doctor, nurse

or kidney specialist beforestarting any new medicines –even over-the-counter ones.

What are the treatments forchronic kidney disease?

People in the early stages ofchronic kidney disease can takemedicines to keep the diseasefrom getting worse.

For example, many peoplewith chronic kidney diseaseshould take medicines known as‘ACE inhibitors’ or ‘angiotensinreceptor blockers’.

If your doctor or nurse pre-scribes these medicines, it is veryimportant that you take themevery day as directed.

If they cause side-effects orcost too much, speak to your doc-tor or nurse about it.

He or she might have solutionsto offer.

What happens if my kidneysstop working completely?

If your kidneys stop workingcompletely, you can choosebetween three different treat-ments to take over the job of yourkidneys.

Your choices are describedbelow.l You can have kidney trans-

plant surgery. In that way, thenew kidney can do the job ofyour own kidneys. If you havea kidney transplant, you willneed to take medicines for therest of your life to keep yourbody from reacting badly tothe new kidney. (You only needone kidney to live.)

l You can have your blood fil-tered by a machine. This treat-ment is called ‘hemodialysis’but many people just call it

‘dialysis’. If you choose thisapproach, you will need to behooked up to the machine atleast three times a week for afew hours for the rest of yourlife.Before you start, you will alsoneed to have surgery to pre-pare a blood vessel for attach-ment to the machine.

l You can learn to use a specialfluid that has to be piped inand out of your belly everyday.This treatment is called ‘peri-toneal dialysis’. If you choosethis type of dialysis, you willneed surgery to have a tubeimplanted in your belly. Thenyou will have to learn how topipe the fluid in and outthrough that tube.

How do I choose between thedifferent treatment options?

You and your doctor will needto work together to find a treat-ment that’s right for you.

Kidney transplant surgery isusually the best option for mostpeople but, often, there are nokidneys available for transplant.

Ask your doctor to explain allthe options and how they mightwork for you.

Then talk openly with him orher about how you feel about theoptions.

You might even decide thatyou do not want any treatment.That is your choice.Dr Jashira Naidoo is a nephrologist [FCP (SA) CertNeph] at Melomed Gatesville.

Chronic kidney disease and treatment

The illustration identifies kidney disease symptoms and ways to prevent kidneydisease. In the event of chronic kidney disease, the patient will have to go onmedication and, when the kidneys stop functioning, the patient would have togo for dialysis or have a kidney transplant. Illustration HEALTHDETAILS.SITE

Dr Jashira Naidoo. Photo SUPPLIED

Muslim Views


COMING SOON

NASEEMA MALLFOR just over a year now, South Africaand much of Southern and East Africahave been battling intense drought, due tothe El Nino phenomenon and rapid climate change, according to meteorolo-gists.

In South Africa, there are ongoingefforts to alleviate the impact of drought byNGOs and ordinary people; massive watercollection drives have been taking place,and water delivered to hard hit areas wheremost water supplies have dried up.

The severity of the drought and watershortage is not unique to South Africa. Asimilar situation is being faced in Tanzania,prompting the organisation ‘Wheels forWells’ to set up a cycling challenge to raisemoney for water wells. With six Canadi-ans, author Nahida Esmail was the onlyTanzanian to join the challenge. Cyclingaround Mount Kilimanjaro is no easy feat;a gruelling five days in intense mid-summerheat took its toll on the cyclists but,according to Esmail, the 377km distancewas worth it.

‘Poor communities have difficulty inaccessing clean water. The goal was to raiseawareness, create discussion and raisefunds to provide communities with safedrinking water. We started at Moshi, at thefoothills of Mount Kilimanjaro, and fin-ished at the gate of Ngorongoro Crater.The added bonus was absorbing the spec-

tacular scenery and seeing the wildlifealong the route,’ said Esmail.

Intense preparation was required to suc-cessfully complete the challenge. Esmailexplained: ‘I started a few months beforethe challenge. I tried to cycle further every weekend but the most I reached was 50kilometres. I walked, cycled, swam andworked out a lot at the gym.

‘However, when I joined the team andmet some elite cyclists in the group, Irealised I was ill-prepared compared tothem. But completing a challenge is notonly physical strength, it is very much men-tal strength as well, which is what pushedme to complete the challenge.’

Although Tanzania experiences its mon-soon season, lower rainfall last year anddrought in the northern part of the countryin the latter part of 2015 meant hydro-elec-tric power stations had to be temporarilyshut down. Riverbeds had dried up in someparts, exacerbating an already existingwater shortage. But raising the money forthe cause was not that easy either. ‘It wasquite a challenge to raise the money as,often, people are sceptical and they want tofirst see the effort being made. An accountwas set up on my behalf for family, friendsand supporters to donate. I had to raise$4275 CAD. I am still short of a few hun-dred dollars but, as a team, we managed toraise $33 000 CAD. The money will behanded over to the organisation for thewells,’ said Esmail.

Pedalling forwater assistance indrought-hit Africa

With severe drought gripping Southern and East Africa, Nahida Esmail joined Wheels for Wells toraise money for boreholes. Photo SUPPLIED

Muslim Views


Muslim Views


THIS month, we are discussingthe highlights from the budgetspeech in which Minister PravinGhordan outlined the budget forthe 2016/ 2017 year.

It is interesting to note that therand slipped almost 3% as aresult of the budget speech asMinister Ghordan cut his 2016growth forecast to 0,9% – downfrom a previous forecast of 1,7%.

The proposals are as follows:

Individual taxThe following proposals were

made:l Taxable income up to

R188 000 will be subjected tothe lowest rate of tax at 18 per-cent;

l The maximum marginal rateremains unchanged at 41% ontaxable income aboveR701 300;

l Rebates:m65 years and older: R20 907;m75 years and older: R23 373;

l Interest exemption:m65 years and older: R23 800;m75 years and older: R34 500;

l Medical tax credits:mR3 432 per person for the

first two members;

mR2 304 per person for eachadditional member.

Companies and trustsl Tax rate for companies

remains unchanged at 28%;l Tax rate for trusts remains

unchanged at 41%.

Transfer dutyNew – For properties bought onor after March 1, 2016, the ratesthat will apply are shown in thetable in the next column on thispage.

VATTax rate remains unchanged at

14% for now, however, a VATincrease is on the cards in themedium term, where the treasuryhopes to raise an additional R15billion.

Donations taxRemains unchanged:

l Exempt up to R100 000 perannum

l Donations tax payable at 20%by donor.

Capital Gains TaxCGT inclusion rates increased

as follows:l For individuals, now 40%

(previously 33,3%);l Companies and trusts, now

80% (previously 66,6%).Exclusions for individuals

increased:l Annual exclusion: R40 000

(up from R30 000);l Exclusion on death: R300 000

(unchanged);l Primary residence: R2 million

(unchanged);l Small business exclusion

(assets up to R10 million):R1,8 million (unchanged).These increases will raise the

maximum effective capital gainstax for individuals from 13,7% to16,4%, and for companies from18,6% to 22,4%.

Dividend taxTax rate remains unchanged at

15%

Retirement funds

l Contributions are deductible –limited to the greater of 27,5%of taxable income orR350 000.

l A two-year postponement onthe annuitisation requirementfor provident funds and tax-free transfers from pension toprovident funds was proposed.

OtherThe government will raise an

extra R18-billion in tax revenuethrough these alternative me-thods:l Fuel is increased by 30 cents

per litre (from April 6, 2016);l Introducing a tyre levy of

R2,30 per kilogram of tyre(from October 1, 2016);

l Increasing the incandescent

globe tax from R4 to R6 perglobe;

l Increasing the plastic bag levyfrom six cents to eight centsper bag;

l Increasing the motor emissionstax rate from R90 to R100 forevery gram of emissions/kmabove a certain rate for passen-ger vehicles, and from R125 toR140 for double cabs;

l Increasing excise duties ontobacco and alcohol (rates willvary depending on the productimported);

l Taxing sugar-sweetened bever-ages: this is proposed as a wayof helping to stem SouthAfrica’s grave obesity and dia-betes levels. The proposedintroduction date is April 1,2017, but an amount has notyet been stipulated.

Government expenditureConsolidated government

expenditure is expected to growby 7,1% over the medium term,reaching R1,69-trillion in 2018.

Over the next three years, gov-ernment will spend:l R457,5-billion on social

grants;l R93,1-billion on transfers to

universities, while the NationalStudent Financial Aid Schemereceives R41,2-billion;

l R707,4-billion on basic educa-tion, including R45,9-billionfor school subsidies, R38,3-bil-lion for infrastructure andR14,9-billion for learner andteacher support materials;

l R108,3-billion for public

housing;l R102-billion on water

resources and bulk infrastruc-ture;

l R171,3-billion on transfers ofthe local government equitableshare to support the expansionof access of poor households tofree basic services;

l R30,3-billion to strengthenand improve the national non-toll road network;

l R13,5-billion to Metrorail andShosholoza Meyl to subsidisepassenger trips and long dis-tance passengers;

l R10,2-billion for manufactur-ing development incentives;

l R4,5-billion for NHI pilot dis-tricts.Efforts will be made to lower

the expenditure ceiling by R10-billion in 2017/18 and R15-bil-lion in the year after. Governmentexpenditure will go from 33,3%to 32,8% during this time.

Over the next three years, thegovernment’s borrowing require-ment will go from R221,6-billionthis year to a projected R201,6-billion in 2018/19, which is downfrom 5,1% of GDP to 3,9% ofGDP over the period.

Special voluntary disclosure programme

The minister has provided fora six-month window periodwhere non-complying taxpayerscan disclose offshore assets andincome without facing penaltiesor criminal prosecution.If you would like a specific topicfeatured in the upcoming issues,kindly send your suggestions [email protected] article is intended for information purposes only andshould not be considered as alegal document. Please note thatwhile every effort is made toensure accuracy, Nexia SAB&Tdoes not accept responsibility forany inaccuracies or errors contained herein. If you are indoubt about any information inthis article or require any adviceon the topical matter, please donot hesitate to contact any NexiaSAB&T office nationally.

Budget highlights 2016/2017

Focus on FinanceIn light of the recent budget speech presented in parliament, HASSEN KAJIE, CA (SA), adirector of NEXIA SAB&T, based in the Cape Town office, and AYSHA OSMAN, CA (SA),National Technical Manager for Nexia SAB&T in the Centurion office, explain how thisaffects our pockets.

Hassen Kajie Aysha Osman

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The new tax tables and rebates for Indivdiual Tax are shown in the three tablesabove.

The table above shows the rates for transfer duties for properties bought on orbefore March 1, 2016.

Muslim Views


THE arrival of refugees inEurope has sparked great debatewithin and outside Europe.

According to the UnitedNations refugee agency, morethan one million migrantsreached Europe in 2015, most ofthem refugees fleeing war andviolence in Afghanistan, Iraq andSyria. Over 100 000 migrantshave entered Europe this yearalready. This is understandablegiven the escalation of the war inSyria.

The number of people fleeingthe war in Syria increases everyday, and European countries aredivided on how to respond. Gov-ernments find themselves in aCatch-22 situation: should theyhonour genuine requests for asy-lum and thereby incur the wrathof their people or should theylimit the flood of refugees toacceptable levels?

The pressure is mounting ongovernments to accept fewerrefugees or, in some cases, norefugees at all.

The refugees face a seriousdilemma. Most European coun-tries are reluctant to accept them.And they are not likely to want toreturn home, given the volatilesituation in their own countries.

The Dublin Rule requires that

the EU nationin which anasylum-seekerfirst sets foothas to processthe application but many coun-tries are not prepared to imple-ment this rule. Furthermore, mostrefugees do not want to stay inthe countries in which they landbut prefer to use these as transitpoints from which to gain entryinto other countries like Germanyand France.

Denmark wants to amend the1951 Refugee Convention whichwill make it impossible for peoplefleeing Syria to spend time in therelative safety of Turkish orLebanese refugee camps and thenclaim asylum in the EU. Theproblem is that Lebanon alreadyhas 1,3 million Syrian refugeeswhile Turkey is host to more thantwo million Syrian refugees. Nei-ther country will agree to thechange in the convention.

Meanwhile, anti-immigrantsentiments and protests are rapid-ly spreading throughout Europe.Far-right parties in Europe havebeen complaining that Muslimimmigrants are an economicdrain. And many Europeans arealso concerned, given budgetaryconstraints, about whether they

can afford to let in more immi-grants. Once immigrants arrive,they are often entitled to exten-sive social benefits. However,there is also concern about radi-calism and integration.

Germany’s move to welcomerefugees has ignited a far-rightbacklash in the form of a streetprotest group called PEGIDA, orPatriotic Europeans Against theIslamisation of the West, whichattracts tens of thousands of peo-ple to their weekly Monday night

rallies. The leader, Lutz Bach-mann, told Nightline he believesMuslim refugees do not belong inEurope.

‘This is the culture we have inEurope – an old Christian, Jewishculture. We don’t havean Islam culture here,’ Bachmannsaid. ‘Islam is no religion. It’s anideology. A fascistic ideology.’One protester at a rally in Dres-den declared, ‘It’s not good forour people, not for our culture,not for our life.’

But Germany isn’t the onlyEuropean country up in armsover the refugees.

Czech president, Milos Zeman,has spoken out against the surgeof migrant and refugee arrivals inEurope. He claimed that it was‘practically impossible’ to inte-grate the Muslim community intoEuropean society and that theemergence of ghettos in WesternEurope shows that the integrationof the Muslim community is prac-tically impossible. ‘Let them havetheir culture in their countries andnot take it to Europe…’

Zeman called the surge inrefugee numbers ‘an organisedinvasion’, and incredulouslyclaimed that the influx of refugeeswas masterminded by Egypt’sMuslim Brotherhood, claimingthat it was using money from sev-eral states to finance it in a bid to‘gradually control Europe’.

The Sweden Democrats, whowant to stop all immigration,released a video targeted atrefugees planning to journey toSweden, showing crowdedrefugee centres with the warnings‘No Jobs’ and ‘No Welfare’.

Markus Weichel, a Swedishparliament member, said Muslimsshould have places to pray, justnot ‘full scale mosques, like yousee in the Middle East’. Mosquesare, according to him, ‘a symbolof a multicultural society that I

don’t want.’Critics blame the rhetoric of

the Sweden Democrats for inspir-ing violence against refugees andMuslims. As with PEGIDA inGermany, there are several anti-refugee groups in Sweden. Onesuch group is called the NordicYouth, who believe that Swedenshould stay white. ‘We have toshow them that people don’twant them here. We want to stopthe invasion,’ Nordic Youthspokesman Fredrik Hagberg said.

The Hungarian prime ministerdeclared: ‘Those arriving havebeen raised in another religion,and represent a radically differentculture. Most of them are notChristians but Muslims. That isan important question becauseEurope and European culturehave Christian roots. Or is it notalready and in itself alarming thatEurope’s Christian culture is bare-ly in a position to upholdEurope’s own Christian values?There is no alternative, and wehave no option but to defend ourborders.’

The British public is among theleast welcoming of Europeancountries to Muslim refugees.Britain’s tabloid press hasdescribed the refugees as ‘cock-roaches’ who are ‘swarming’Europe! It is evident from theabove that the flow of refugeesinto Europe has fuelled Islampho-bia, resulting in hate speech andattacks on refugees. This alsobrings into question the doctrineof multiculturalism which Euro-peans believed would integrateimmigrant communities intoEuropean society.

The hatred displayed by the‘right wing’ or Islamophobes inEurope might, in fact, result intotally marginalising Muslimcommunities – a recipe for the riseof extremism among disaffectedyouth.

DISCUSSIONS WITH DANGORDISCUSSIONS WITH DANGOR

Far-right parties in Europe have beencomplaining that Muslim immigrants arean economic drain, writes Emeritus Professor SULEMAN DANGOR.

Refugees in Europe: a cultural invasionEuropeans are

also concerned, given

budgetary constraints,

about whether they

can afford to let in

more immigrants.

Once immigrants

arrive, they are often

entitled to extensive

social benefits.

However, there is

also concern about

radicalism and

integration

Muslim Views


IBRAHIM OKSAS and NAZEEMA AHMED

WE live in challenging times, andour certainty about the state ofour imaan, our relation with ourCreator and Sustainer, the quality of our interactions withour fellow human beings and therest of creation, should cause usto reflect.

In the midst of the currentuncertainty and turmoil, what isour recourse? Bediuzzaman SaidNursi, in his contemporaryQuranic tafsir, Risale-i Nur,draws our attention to a well-known ayah in Surah Ali alImran, ‘Allah is enough for usand the Best of Guardians’.

In Rays Collection, one of thebooks in the Risale-i Nur tafsircollection, Bediuzzaman invitesus to note the ‘us’ in Allah isenough for us, and he asks: whois saying this together with you,verbally and through the ‘tongueof disposition’ (the innate, essen-tial nature of beings that do nothave the capacity for speech)?

Bediuzzaman, in his tafsir ofthis ayah, confirms that innumer-able birds and flying creatures,countless animals and small livingcreatures, uncountable plants,infinite numbers of trees andbushes, like us, are recitingthrough their ‘tongue of disposi-tion’ the meaning of ‘Allah isenough for us and the Best ofGuardians’.

The One who has disposalover them and guarantees all the

necessities of their lives is suchthat He creates, in the spring, inabundance and with ease andspeed and extensiveness, withouterror or defect, from eggs,droplets of fluid, seeds and grainswhich resemble one another andwhose matter is the same, theadorned, balanced and regularone hundred thousand species ofbirds, the one hundred thousandsorts of animals, the one hundredthousand varieties of plants, andthe one hundred thousand kindsof trees, which, all with their dis-tinguishing characteristics, aredifferent to one another.

Bediuzzaman reminds us thatwith all this resemblance andcloseness, Allah Almighty demon-strates His Unity (Wahidiyya) andOneness (Ahadiyya) within theimmensity and majesty of Hispower. From this we can under-stand that it is not possible forinterference or partnership inAllah Almighty’s disposal of cre-ative power, which displays suchinnumerable miracles.

Bediuzzaman then says that ifwe say ‘us’, it means that the ‘I’included in Allah is enough forus, and each person should there-fore consider him or herself.When each of us considers our-selves in this way, we will say:‘Among the animals, AllahAlmighty has created me miracu-lously from my origin, a drop offluid, He has opened my ear,attached my eye, and has placedin my head a brain, and in mybreast a heart, and in my mouth a

tongue containing hundreds ofscales and measures with which Imight weigh up and know all thegifts of that Most Merciful Onestored up in the treasuries ofmercy.

‘He has included in my bodywith perfect order the numeroussensitive feelings and senses, andsubtle, non-physical faculties andinner senses. Furthermore, AllahAlmighty has created with perfectart all the systems and membersand faculties necessary for humanlife so that He might allow me toexperience and understand all thevarieties of His nimah, and makeknown to me the countless differ-ent manifestations of His names.

‘Like the bodies of all believ-ers, Allah has made this poorbody of mine, which appears soinsignificant, a fine calendar anddiary of the universe; a miniaturesample of the world; a clear mira-cle of His handicraft; a desirousseeker after every sort of Hisnimah, and the means of enjoyingthem; and a list and index, like amodel garden, of the gifts andflowers of mercy; and the under-standing recipient of His divinepronouncements.

‘He has also given me life, toexpand and increase in my exis-tence, which is the greatest nimahfor, through life, the nimah of myexistence may expand to theextent of the seen world.’

Allah has also bestowedhumanity on us through whichthe nimah of existence mayunfold in the physical and spiritu-

al realms, opening up the way tobenefitting —through the sensesparticular to man— from thosebroad spreads of nimah.

Allah has also bestowed Islamon us, through which the nimahof existence may expand to theextent of the seen world andworld of the unseen.

He has given us ‘certain, veri-fied’ imaan (imaan i tahkiki)through which the nimah of exis-tence may encompass this worldand the akhirah.

Allah has also given us knowl-edge and love of Him withinimaan. Through this, Hebestowed a rank through thenimah of existence at which wemay stretch out our hands to reapbenefits, through endless hamd,at all the levels to the realm ofAllah’s Most Beautiful DivineNames.

Allah has also given us knowl-edge of the Quran and the wis-dom of imaan, and through thisnimah of imaan, He has bestowedon us superiority over many crea-tures.

Allah has given us comprehen-sive abilities whereby we may bea complete mirror to His Onenessand what Allah wants from us, isthat we respond with completeibadah to Him.

As stated by ayahs of theQuran, for example, in Surah AtTawba, ‘Verily, Allah has pur-chased from the believers theirpersons and their property thatJannah might be theirs’, and asconfirmed by all the revealed

scriptures, Allah has revealed, bymeans of the ambiyah, that Hebuys from us our existence, lifeand self, which are gifts and are intrust with Him, so that they willnot be lost.

Allah Almighty has repeatedlypromised that He will preservethese gifts in order to return themto us, and that He will give useternal happiness and Jannah.Bediuzzaman emphasises that weshould understand and believethis with utter conviction.

Furthermore, he says that theayah, ‘Allah is enough for us’teaches us that our Rabb ‘opensup’, through His name of Opener(Al Fattah), the forms of the hun-dreds of thousands of varieties ofanimals and plants from limited,similar droplets and seeds, withthe utmost ease, speed and perfec-tion, and gives man this astonish-ing importance; so, too, AllahAlmighty will create the resurrec-tion of the dead and Jannah andwill bestow eternal happiness aseasily as He will create nextspring.

Bediuzzaman concludes bysaying that, had it been possible,he would have declared throughthe tongues of all creatures Allahis enough for us.

However, since to do so wasnot possible, he declared byniyyah and through thought andimagination: ‘Allah is enough forus and the Best of Guardians!’

Insha Allah, may we all repeatthis through all eternity.

Ameen.

Light from the Qur’an

Allah is enough for us

Muslim Views


JASMINE KHAN‘I DO not believe that having ablood connection is sufficientreason for a relationship.’ Theseare the words of a young mantalking to his father. Before yougo ballistic, which I admit wasmy initial reaction, let us exam-ine the statement.

He is saying that a blood tie isnot sufficient basis for a relation-ship; he is not saying that it is nota reason. If we are completelyhonest, we will admit that there issome truth in the remark. In myarticle last month, I spoke of therights of children and the respon-sibilities of parents.

We know that, in Islam, hon-ouring parents is second only toworshipping Allah. The status ofparents, particularly the mother,is rated extremely high in Islam.However, with every right comesa responsibility.

Parents are not supposed toshout at their children, insultthem or humiliate them. Theirony is that the very person quot-ed belongs to the last generationof offspring who will be able tosay, ‘My parents did the best theycould with the knowledge theyhad.’

Parents of yesteryear did nothave the resources availabletoday. There is absolutely noexcuse today to pretend igno-rance because parenting skills areavailable wherever we turn.Alhamdulillah, there are manyparents of this generation who goout to seek the knowledge, and

try to raise their children accord-ing to the example of our belovedRasul (SAW).

This is commendable but whenit comes to dealing with their ownparents, many fall woefully short.There are many parents who can-not understand why their grownchildren do not visit them. Someof them pine in silence, there arethose who whine and complain toall who will listen and commiser-ate.

Another sad spin-off of this sit-uation is that, in many cases, thegrandchildren are also kept away.Instead of bewailing the situation,we need to find out why this ishappening.

We live in a society whereMuslims are in the minority.Before we get too hung up on thatas an excuse, remember that inSouth Africa we are more fortu-nate than Muslims in many othercountries. We are free to live ourdeen, and no one looks down onus or condemns us for doing so.

The reality is that, to a largeextent, we have fallen into com-placency and we have uncon-sciously become influenced bywhat goes on around us. Themedia’s portrayal of how to live isa key factor, whether we want toacknowledge it or not. Read anovel, watch a television series orgo to the cinema to see a film, inthe majority of these, we have thescenario of grown children nothaving any kind of relationshipwith their parents.

For whatever reason, neglect,downright cruelty, drugs or alco-

hol abuse, most of the storiesfocus on unresolved issuesbetween parents and children thathave lasted for years. Then thefocus shifts to the deathbed scenewhere the father or mother whis-pers with great difficulty, ‘Oh myson (or daughter), I have failedyou.’

Said son/ daughter will thenmagnanimously and tearfully say,‘It’s okay, I forgive you.’ Cue themusic and all ends well.

This does not change the factthat the parents spent their lastyears very unhappy, and that thegrandchildren were deprived ofhaving a loving relationship withthe grandparents.

Perhaps we are unaware thatthis is what we are doing but wereally need to do some reflection.It is also good to take cognisanceof two salient facts. Whether weimitate the West consciously orunconsciously, the reality is that,in this case, what they are doing iswrong. Honouring parents is not

confined to Islam; it is a com-mand in all of the major faiths.

The Bible says: ‘The churchshould care for any widow whohas no one else to care for her. Butif she has children or grandchil-dren, their first responsibility is toshow godliness at home andrepay their parents by taking careof them. This is something thatpleases God very much... Butthose who won’t care for theirown relatives, especially those liv-ing in the same household, havedenied what we believe. Such peo-ple are worse than unbelievers.’(First Timothy 5:3-4, 8)

Further it says: ‘Honour yourfather and mother’ – which is thefirst commandment with apromise – ‘that it may go wellwith you and that you may enjoylong life on the earth.’ (Ephesians6:2-3)

In Judaism, respect for parentsis a religious principle, and thefact that the Torah declares theproper child-to-parent relation-ship to be a divine precept lends ita new character. ‘Honour yourfather and your mother as theLord your God has commandedyou.’ (Deuteronomy 5:16)

‘To honour’ and ‘to revere’parents are mitzvoth (command-ments) of the Torah and impressupon these precepts a stamp ofabsoluteness. Indeed, the Torah’sabsolute precepts remain in forceeven in relation to parents whomay have forsaken the Torah.(Hilchot Mamrim 5:12ff. and6:11; Shulchan Aruch, 240:18)

The next time we allow our-

selves to be influenced by what is‘the norm’ according to the soci-ety we live in, it should be remem-bered that what we are followingcould be wrong for all God-fear-ing people.

The second pertinent fact isthat Islam is a deen of mercy,kindness and forgiveness. TheQuran, our constitution, was sentas a mercy, our Rasul (SAW) wassent as a mercy, and when webelieve in Allah and that Muham-mad (SAW) is our example, wehave to find a way to forgive.

As for the aged parents, who,for whatever reason or circum-stance, made mistakes, they, too,should make amends. Instead ofwondering why there is a lack ofa relationship, they also need toreflect.

When mistakes have beenmade, it is necessary to say toyour child, whether he is a grownman or not: ‘I am sincerely sorryfor the hurt I caused you, for theneglect... (or whatever it is thatyou are guilty of). I sincerelyapologise and ask for your for-giveness.’

Some parents feel it is not nec-essary to do this because of theiregoes. However, your child willrespect you more for owning upto your mistakes, and endlessheartache will be averted.

Remember, you are the rolemodel for your children, and, oneday, you will be the parent of agrown man or woman, and youdo not want your child to say thata blood connection is not suffi-cient reason for a relationship.

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From Consciousness to Contentment

Human rights: the rights of parentsAs for the aged

parents, who, for whatever reason or circumstance, mademistakes, they, too,

should make amends.Instead of wondering

why there is a lack of arelationship, they also

need to reflect.

Muslim Views


FOUZIA RYKLIEFTHIS month, I will focus onchapter 7 of the book Parent-child relations: a guide to raising children. I wish to stressthat some of the points are myown. It is hard to resist throwingin my own penny’s worth. I thinkthis is good because it illustratesthat the book gets one thinking.

Chapter 7 of the book is titled‘When things go wrong’. Chal-lenges covered in the chapter are:rebelliousness, tantrums, bully-ing, anger in ourselves and in ourteenagers, as well as a few princi-ples of good communication. Iwill deal mainly with anger inteenagers and tips on effectivecommunication.

At the heart of all of the aboveare feelings of low self-esteem,hurt and disappointment.

The authors regard open com-munication as a tool to overcomethese challenges.

They emphasise that the foun-dation of relationships is commu-nication. They also advise posi-tive discipline from which chil-dren learn.

When things go wrong, par-ents often blame themselves, andso do others. While the authorsstate that we shouldn’t spend toomuch time looking back butrather look to the future, theyalso stress that some looking backis important. This recognises thefact that there are often underly-ing factors that affect behaviour,such as the developmental stagethe child is in and life experience.

Teenagers and angerThe authors state that the

teenage years are a time whenchildren should be given adultresponsibilities to help themachieve maturity.

‘Be aware that they are in need

of guidance and experience, butbe equally aware that they needrespect, responsibility and men-torship. Encourage them to takeon as much responsibility as pos-sible. Give them some financialresponsibility, too; a Saturdayjob, perhaps, where they becomeaccustomed to the world of workand earning an income.’

Anger in our teenagersand ourselves

The authors say that anger is afeeling not a behaviour.

When feeling anger, someteenagers will withdraw whileothers will go so far as destroyingproperty. Teenagers becomeangry when they don’t get what

they want and things are notgoing the way they want them togo.

It often occurs when they feelthat they are not in control.

This feeling can be healthy orharmful.

It is harmful when there arenegative manifestations, such asphysical and verbal violence,addiction, withdrawal anddestruction of relationships.

It is healthy because it tells usthat there is a problem.

Anger is a secondary emotionbrought on by other feelings. Inother words, anger is the tip ofthe iceberg.

Other feelings may be those ofhurt, disappointment, resentment– especially resentment when weconstantly interrogate them(where have you been; why don’tyou… etc.)

It can bring up anger in our-selves when we are really frustrat-ed by what we see as the teenag-er’s defiant behaviour – pushingthe boundaries; choosing friendswe do not approve of (part oftheir development – making owndecisions) or power struggles.

We can only help them if we donot react with anger.

When we allow our feelings tocome into the situation, creativityand problem-solving fly out thewindow.

A healthier way to deal withthe child’s anger is to respondrather than to react.

Responding involves listening,focusing on feelings and on themoment.

It is important to not drag upthe past by starting your sen-tences with ‘you always’ or ‘younever’. Stay with the currentissue. Aim for a solution whereeveryone wins.

On page 130 of the book, thereis an exercise that is very helpful.

It starts with helping the parentsexamine their own anger –whether their expectations arereasonable, for example.

It also refers to a situationwhen Nabi Muhammad (SAW)helped a young man who wasstruggling with his sexuality.Instead of scolding and preachingto him, the Prophet appealed tohis innate dignity and conscience.He used a psychologicalapproach.

The following principles ofgood communication are out-lined:l Wait till you have cooled off.

Sometimes talking can wait.l Do not interrupt, even if the

children say something you donot like, such as ‘I hate school’or ‘I can’t stand my teacher’.

l Avoid blaming and accusingthe child. This can make thechild angrier and close thedoor on further communica-tion.

l Do not put children down bysaying things like, ‘That’s a stu-pid idea.’ Give considerationto what the child has to say.

l Seek help from a professionalwhen there is violence, depres-sion or a risk of suicide.I conclude with the following

quote from the book: ‘We accuseothers of “talking too much”, butdo we ever accuse them of “lis-tening too much?”

‘Listening is caring. The louderwe talk, the quicker our childrenswitch off.’‘Parent-child relations: a guide toraising children’ is authored byDr Hisham Yahya Altalib, Dr Abdul Hamid Ahmad AbuSulayman and Dr Omar HishamAltalib.Fouzia Ryklief is a social workerregistered with the South AfricanCouncil for Social Service Professions (SACSSP)

Positive and Effective Parenting

Teenage anger and effective communication

Muslim Views


THEBlueMosque

of Istanbul isa world her-itage gemenshrined withbeauty andhistoricintrigue.Savour itscaviar slowly.

Turkey has over 82 thousandmosques. ‘That’s too many,’ ourtour guide snidely commented.

Turkey is a secular state. Thefour hundred-year-old OttomanEmpire came to a sudden end in1924 when Sultan Mehmed VIwas deposed and the caliphatewas abolished by GeneralMustapha Kemal Attaturk andhis cohorts.

Attaturk’s rigid secular statequashed the power of the reli-gionists and their shariah laws,and totally westernised the coun-try – with emphasis on scienceand technology. Gender equalitywas introduced. The Arabic scriptwas outlawed and, within threemonths, Turkey adopted a modi-fied Latin script. Dress wasforcibly westernised. (A Hat lawdictated that males wear westernhats, not turbans or fezzes).

Recently, Turkey has becomemore democratic with freedom ofreligion tolerated, and personalchoice accepted. The majority ofTurks are Sunni Muslims. Pencil-thin minarets are omnipresent inevery village and town. Theminarets’ call to prayers resonatesthrough Istanbul five times a day.

Except for Makkah and Madi-nah, the ethereally beautiful Sul-tan Ahmed Mosque – BlueMosque – of Istanbul is probablythe most famous mosque in theworld. Orientalists suffuse it withcharm and romance.

Of carnal romance, on my pre-vious visit, a disrespectful Frenchcouple smooched in the mosqueand were summarily ejected. Butmystique and intrigue the BlueMosque has aplenty. Its builder,Sultan Ahmed I, and its architect,Mehmet Aga, certainly had event-ful lives.

Sultan Ahmed ascended thethrone aged 14 years as the four-teenth Ottoman sultan. Hereigned for 14 years and died oftyphus at 28 years (2x14yrs). Theyoung sultan was a poet of note,a brilliant rider and fencer, andpolitically astute. He re-codifiedmany administrative laws.

A multi-linguist, he spokeTurkish, Arabic and Persian flu-ently. More conservative thansome of his forbears, he tried toenforce the prohibition of alco-hol, the regular attendance ofmosques on Friday and the pay-ing of zakaah (compulsory Islam-ic charity) to the poor.

Despite this, his short reign,from 1603 to 1617, saw thesteady decline of the OttomanEmpire. He is best rememberedfor the construction of the SultanAhmed-Blue Mosque but wasreviled for using the fiscus tofinance the extravagant construc-tion of this sultanic architecturalgem. Previous imperial mosqueswere financed from the booty ofconquests but military-weak Sul-tan Ahmed lost lucrative parts ofthe Ottoman Empire.

The architect of the BlueMosque, Sedefkar Mehmet Aghawas born in 1540 CE, in Albania,then part of the Ottoman realm.Like many of the ‘great ones ofdistinction’, he ran through apanoply (dazzling array) of differ-ent fields before he landed up inarchitecture.

In 1563, he migrated to Istan-bul and joined the JanissaryCorps (Protectors of the Sultan).Six years later, he studied music.His next 20 years vocation was asa specialist mother-of-pearl inlayartist (a Sedefkr).

A commissioned walnut-woodthrone, inlaid with tortoise-shelland nacre (mother-of-pearl), forSultan Ahmed I, can still be seenin the Topkapi Museum.

A brilliant foray into architec-ture under the tutelage of thegreatest Ottoman architect,Mimar Sinan, brought him firstassistantship in charge of Sinan’soffice.

A gift of a Koran box to SultanMurad III smoothed his appoint-ment to the prestigious title ofKapici (The Sultan’s Gatekeeper).

In 1586, he was appointed tocomplete the Muradiye Mosque,in Manisa, that the infirm MimarSinan had started. Sinan died in1588, at the age of 91 years, and,to Mehmet’s disgust, the grandvizier (prime minister) appointedDavut Aga, the Master of Water-ways, as the Sultan’s Architect.(Sounds familiar to us in SouthAfrica?)

When Mehmet gave the sultana richly decorated quiver, he wasappointed as bailiff. (It seems thatnothing still works as well asgreasing palms.)

In 1599, Chief Architect DavutAga was executed (evidently itwas dangerous times to be an

incompetent architect). Again,another architect, Dalgic AhmetAga, was appointed Chief Archi-tect.

Only in 1606, did MehmetAgha become chief architect andspent most of his time, from 1609to 1616, on the erection of theBlue Mosque of the young SultanAhmed I, who commissioned theBlue Mosque when he was only19-years-old.

Sultan Ahmed I sometimesphysically helped in the construc-tion of the Blue Mosque. Both heand his architect, Mehmet, diedshortly after the completion of theBlue Mosque.

Before his death in 1617,architect Mehmet had a bookghost-written by his biographer,Cafer Efendi, on current architec-tural theories, architectural train-ing and his methods of construc-tion of mosques.

The daily construction-progress, changes in architectur-al-elements, as well as costs, wasnotated in eight volumes, whichare still extant in the TopkapiPalace library.

Thanks to Mehmet’s foresight,the erection of this masterpiece ofOttoman architecture is very welldocumented, unlike so manyother heritage mosques and mon-uments all over the world.

The original building hadmosque and madrasah sections, ahospital, a market-place, a prima-ry school and the burial place ofthe founder sultan and his family.These were destroyed in the 19thcentury.

The Blue Mosque had six pen-cil-minarets which, according toapocryphal stories, outraged theclergy, for the Holy Mosque inMakkah also had six minarets,which could not be superseded.

The mistake came as a result ofa misinterpretation of the sultan’sdecree for the minarets to havegold (altin) ornamentation, notsix (alti) minarets. To placate theclergy, another minaret wasadded to the Makkan HaramMosque.

The Blue-Mosque has a quietdelicacy of décor that is unique.Its striking blue Iznik tiles glow;the product of a lost secret of clayand quartz mixture that makes itunmatchable.

Over the years, some of itseponymous blue ceramic tileshave been prised off and stolen;each of them irreplaceable for tilecolours cannot be matched frombatch to batch. The intricate dec-oration and use of specific colourpigments and length of firing in ared-hot kiln will always differ.Replacements will stand out anddisrupt the beauty of the wholetile-face.

The Sultan Ahmed Mosquehas over 20 000 blue tiles, deco-rated with flowers, fruits andcypress trees to remind the wor-shipper of heaven. It is from thesetiles that the mosque derived itsname: The Blue Mosque.

The 260 windows that piercethe dome’s drum and the wallsoriginally held stained Venetianglass. The outside walls are notblue but grey. The exterior fluted,large, central dome and the arrayof semi-domes provide a symmet-rical cascade of roofing that isvery pleasing. Its six pencil-thinminarets frame the building toperfection.

The central dome and semi-domes rest on gigantic fluted pil-lars that give the space character,and yet an intimacy. There is araised marble platform for thesultan and his family.

The tall mimbar is for formallectures, such as Friday khutbahs(sermons). An ornate woodenkursi (chair) stands to one side,specifically for the imam to deliv-er lectures to small groups.

The breathtaking beauty ofSultan Ahmed’s Blue Mosqueshould be savoured slowly; it isarchitectural caviar. It matchesthe nearby superlative Byzantinechurch, Hagia Sophia, built in the5th century; and then it has itsown charisma; a magic charmright out of the tales of divinesplendour. It will not disappoint.

Pencil-thin minarets are omnipresent in every village andtown. The minarets’ call to prayers resonates through Istanbulfive times a day, writes Doctor M C D’ARCY.

FOR ALLFOR ALLThe Blue Mosque of SultanAhmed I is architectural caviar

The Blue Mosque’s cupola decorations. The dome has many semi-domes allexquisitely painted and decorated with motifs that imbue the mosque with a‘light’ ethereal ambiance. Photo M C D’ARCY

View of the six-minaret Blue Mosque of Sultan Ahmed and his architect, MehmetAgha. Photo MUHTAR DHARSEY

Exquisite blue Iznik tiles similar to those of the Blue Mosque and the Dome ofthe Rock in Jerusalem. Note the tulip flowers. Photo M C D’ARCY

A man at prayer in the Blue Mosque. Note the huge fluted pillars that support the dome, the blue-green tiles and stainedglass windows. To the left is a wooden kursi (chair) for preaching; to the right is a marble elevated platform for the sultanand his family. Photo M C D’ARCY

Muslim Views


RAMI ALMEGHARITHEY come from different backgrounds and have vastly different musical experience butthe 13 members of Dawaween, anewly formed band that had itsfourth concert in Gaza on March10, are united around one aim:the preservation and popularisation of traditionalPalestinian music.

‘Our music is pretty lively,’said Abdelraouf al-Bilbeisi, theband’s 30-year-old oud player,who spent the previous nine yearsperforming with a wedding bandaround the Gaza Strip. ‘Itdeserves to be played on stage.’

The oud, the fretless MiddleEastern cousin of the Europeanlute, is an inseparable componentof this effort, and al-Bilbeisi isrediscovering his love for theinstrument after so long on thewedding circuit.

‘I stopped enjoying playing,’ hesaid, while practising the tradi-tional tune ‘Ya mahairati’ (Mybeloved horse) on stage at theMishal Cultural Centre in GazaCity. ‘Then I joined Dawaween.Those traditional tunes bring outsome beautiful sounds from myoud.’

Al-Bilbeisi is also one of theband’s three main singers. Anoth-er is Riwan Okasha, 24, a finan-cial management graduate anddaughter of locally renownedmusician, Atef Okasha. Okashahas sung since the age of three –she had little choice, she said, in a

musical family – but never con-templated performing in public. ‘Iwas reluctant to join [Dawaween]at first. Gaza is a conservativesociety, and it is not common forwomen to perform on stage,’ shesaid.

With her father and two musi-cian brothers’ encouragement,however, she overcame her reluc-tance. Still, she conceded, her firsttime on stage was nerve-wrack-ing.

‘At first, the audience seemedconfused,’ she recalled. ‘Thenthey cheered and encouraged me,clapping loudly. It was reallyamazing and that’s why I am con-tinuing.’

But Okasha has also foundherself inspired by the traditionalsongs the band is playing. Beforeher interview with The ElectronicIntifada, she had been practising‘Ya raitak min nasibi’ (I wish youwere my destiny) a traditionalromantic song.

But whether romantic or revo-lutionary – much folkloric Pales-tinian music was written duringthe Mandate period and concernsresistance against the British – itmust be told, Okasha said. ‘Wehave a powerful message in ourmusical heritage about our cul-ture, identity and history.’

Rhythms of the pastAlong with the oud, tradition-

al music is characterised by itsrhythm. The drums here do notsimply set a beat or hold the timelike in modern music, said SaidShaheen, 22, one of the band’spercussionists, rather, ‘the drumimpresses the listener’.

Like al-Bilbeisi, Shaheen hascome to reconnect with his instru-ment after joining Dawaween.Having played since he was five,he is now thinking more andmore about how traditionalrhythms can appeal to moderntastes.

‘Today’s music has been largelyinfluenced by western music,’ saidShaheen. ‘It’s a challenge for us totake the traditional music andmake it appeal to modern audi-ences.’

Indeed, like the others in theband, Shaheen is keen to reach aslarge an audience as possible, anidea that was foremost in themind of band founder, AdelAbdelrahman.

The 35-year-old Egyptian-Palestinian is also a leading mem-ber of the Egyptian community inGaza, and the very idea ofDawaween was inspired by therenowned Cairene cultural cen-tre, Saqiyat al-Sawi, which hostseverything from poetry readingsto puppet theatre. Theword ‘dawaween’ translatesroughly as ‘volumes’ or ‘collec-tions’ and is used to refer to bod-ies of literature, poetry or prose.

‘When I had the idea for aband,’ Abdelrahman told TheElectronic Intifada, ‘I wanted toconvey the notion that our Pales-tinian cultural life is a collectionof many things, including music.And, as music is the language ofpeace, I also wanted to send amessage of love and peace fromGaza.’

The band, which started inearly 2015, rapidly grew fromfour initial members to 13. Theyrehearse 20 hours a week. Prac-tice takes place at the Mishal cen-tre, the same venue Dawaweennow performs at every month.

The band has to rely on thecentre to offer rehearsal space freeof charge, as well as the Office ofthe Egyptian Community, a non-governmental organisation, fordonations to publicise concerts.Such donations also enabled theband to secure the necessaryinstruments at the outset.

A little light in a dark placeBand members make little

money. Their concerts are ticket-

ed but prices are minimal. ‘Wehave been offered sponsorship bylocal bodies in Gaza, includingpolitical organisations,’ saidAbdelrahman. ‘But we’vedeclined. Our mission is only amessage of peace and love, a mes-sage that shows the world that wePalestinians have a musical cul-tural identity.’

But their concerts also offer alittle escape from a dire situation.Consecutive Israeli wars on theoccupied coastal territory and adraconian siege approaching itstenth year that blocks all but theminimum of necessities fromreaching Palestinians in Gazahave left material and economicdevastation and is causing wide-spread psychological distress.

Unemployment in Gaza isbelieved to be the world’s highestat 45 per cent, according toa 2015 World Bank estimate,with youth unemployment run-ning as high as 60 per cent.

In this climate, there has beena rise in rates of depression andaccompanying drug abuse, as wellas an increase in the number ofsuicides, some of them of a highlypublic nature, like the recent caseof a man who burnt himself todeath on the streets of Khan You-nis.

Jamal Abu Al Qumsan is there-fore looking forward to the per-formance. But it represents somuch more than simply anevening out.

‘We are eager to see somethingthat can inject some joy into oursouls. We have been torn apart byconsecutive Israeli wars and eco-nomic hardships,’ the Gaza Citytheatre director said.

‘I believe that such concertscan help the people of Gaza havesome hope amidst the despair.’Rami Almeghari is a journalistand university lecturer based inthe Gaza Strip.This article was first publishedon electronicintifada.net

Keeping traditional music alive in Gaza

(Above) The Dawaween ensemble is united in preserving and popularising traditional Palestinian music.

Photo SHADI ALQARRA, courtesy Electronic Intifada(Left) Riwan Okasha, 24, a financial management graduate and daughter oflocally renowned musician, Atef Okasha, is one of Dawaween’s three mainsingers. Photo WISSAM NASSAR, courtesy myinforms.com

The Dawaween ensemble performs at the Mishal Cultural Centre in Gaza City.Photo SHADI ALQARRA, courtesy Electronic Intifada

Riwan Okasha, one of Dawaween’s three main singers, doing some fine-tuningbefore going on stage. Photo WISSAM NASSAR, courtesy myinforms.com

muslim views, march 2016

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