Muslim Views, September 2014

Vol. 28 No. 9 DHUL-HIJJAH 1435 l SEPTEMBER 2014

KILLED IN DETENTION

(Left) University of the Western Cape(UWC) announced that during its Spring Graduation ceremony, it would award aposthumous Honorary Doctorate to thelate Imam Abdullah Haron of StegmannRoad Masjid, in Claremont, Cape Town.Imam Abdullah Haron had a well-grounded understanding that freedom, justice and mutual respect were intrinsic toall human beings and, consequentially, allSouth Africans.As a devout Muslim, his interpretation ofsocial justice extended beyond the realmsof mere prayers and faith.He explicitly understood that the humanitywithin a human being was a fundamentalpart of an interconnected values system,irrespective of culture, religion or creed.Noting his dedication and commitment ingiving purpose to these ideals, ImamAbdullah Haron joins the esteemed ranksof all those who never feared nor falteredin the quest of a South Africa based onpeace, justice and as a consequence, forpeople to respect their humanity first,before anything else.Imam Abdullah Haron regarded his callingto be that of an advocate for social justiceand, in opposing the legislated apartheidgovernment, after enduring 133 days oftorture by the South African ApartheidSecurity Special Branch, and detention insolitary confinement, it was a quest forwhich he paid the ultimate price – martyrdom. Photo ARCHIVE

(Top) The Ahmed Kathrada Foundationcommemorated the 50th anniversary of thedeath of Suliman ‘Babla’ Saloojee on September 9.The Foundation joined a group of familyand friends at Newclare Cemetery, wherethe anti-apartheid stalwart, who was killedin detention, is buried. A short prayer wasrendered, followed by a wreath-laying ceremony. Fellow comrades spoke aboutSaloojee’s dedication to the struggle, hissimplicity and ‘fearlessness’. Saloojee wasthe fourth person to be killed followingarrest under the 90 Day Detention Act, thefirst being Looksmart Ngudle. He was amember of the Transvaal Indian Congress,was part of the Picasso Club – famous forpainting anti-apartheid slogans aroundJohannesburg – and frequently helpedexiles flee the country. On July 6, 1964, hewas arrested with several others anddetained at Rosebank Police Station. Hewas severely tortured by the apartheidsecurity police, leading to his death on Sep-tember 9, 1964. As with other deaths indetention at the time, the security policerefused to acknowledge their role in hismurder, stating that he had fallen from theseventh floor of their headquarters, Gray’sBuilding. Pictured above are Essop Pahadand Issi Dinat laying a wreath at the grave.Also paying their respects are (from left)Mosie Moolla, Djamilla Cajee, RashidKayat, Harlene Jassat (partially obscured)and Prema Naidoo. Photo SUPPLIED

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Our heroes’ legaciesmust be sustainedIN September, this space is traditionally dedicated to the memory of Imam Abdullah Haronand Steve Biko. It is our commitment to sustain a memorythat may otherwise be lost to thepresent and future generations.However, in this month of heritage,celebrating our diversity, we are alsoreminded of three other human rightsactivists whose struggles, in uniqueways, contribute to an understandingof the diverse positions from whichhuman beings commit themselves tothe universal struggle for social justice.These three activists are Nat Nakasa,Suliman ‘Babla’ Saloojee and Salvador Allende. The contribution ofeach has some relevance this month.While commemorating the martyrdomof Imam Haron, a model of anti-apartheid activism murdered by theapartheid police on September 27,1969, we should be inspired to support the marginalised in contemporary South Africa.Imam Haron’s legacy is one thatoffers a seething critique of all thecontemporary neo-liberal trappings inour society.Similarly, the enduring intellectualspirit of resistance embodied by SteveBiko, killed in police custody on September 12, 1977, should inspireus to a commitment to redress theiniquities in the prevailing powers’ failure to deliver to the marginalised.Biko’s powerful resistance philosophy,that the mind of the oppressed is the

most powerful tool in the hands of theoppressor, resonates with all committed to the struggle for freedomand justice.Nat Nakasa’s remains were repatriated from New York last monthand reburied with full honours on September 13, in Heroes Acre inChesterville, Durban.He is regarded as a courageous journalist who was denied the right tofree expression in his homeland.Nakasa was also denied the right tofreedom of movement by theapartheid government when his trip tothe USA was endorsed with an exitpermit. His writings as well as his conduct as a journalist in exile are relevant till this day because his‘unflinching ability to speak theuncomfortable truths’ is essential forleaders and ordinary citizens in SouthAfrica.Babla Saloojee died on September 9,1964, after two months in detention.Like Imam Haron and Steve Biko, hewas brutally tortured and murdered byapartheid police.As a member of the Transvaal IndianCongress, Saloojee, with otheractivists like Ahmed Kathrada, MosieMoolla, Abdulhay Jassat and FaridAdam campaigned against apartheidby joining the Defiance Campaign andby smuggling endangered activists outof the country.Salvador Allende, former president ofChile, led his country’s democraticrule for 41 years till 1973 when thesavage dictator Augusto Pinochetended the democratic dispensationwith military force. Allende died onSeptember 11, 1973, after a CIA-sponsored coup d’état. For 17years, the people of Chile were subjected to ruthless persecution of dissidents in which thousands ofAllende’s supporters were murdered.The above heroes of freedom and justice are but a few examples ofthousands of people in the worldtoday whose sacrifices are worthy ofmemorialising, lest those who enjoythe fruits of these sacrifices take theirhistory for granted.In particular, it is vital that the youth ofcontemporary democratic dispensations are adequately educated and presented with appropriate tools in the form of heritage repositories to sustain thelegacy of our heroes.

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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IMAM Abdullah Haron’s spiritof activism in pursuit of socialjustice was shaped by a

number of factors. In this extractfrom a biography by his son,Muhammed Haron, we look atsome of those factors:

Abdullah Haron was born onFebruary 8, 1924. During his earlyyears he schooled at Talfalah Pri-mary School (est.1912), and fortwo years pursued Islamic studiesin Makkah, where he was tutoredby the famous Shaikh Abdurah-man al-Alawi al-Maliki (d.1986).

Upon his return, he continuedhis studies under Shaikh AbdullahTaha Gamieldien (d.1946) andShaikh Ismail Ganief (d.1958).These three shaikhs had an indeli-ble impact upon the Imam’s ideasand activities. The Imam was,moreover, also influenced by otherinternal and external factors.

Internally, while doing his part-time studies, he befriended indi-viduals who frequented the intel-lectual gatherings of the Teacher’sLeague of South Africa and theNon-European Unity Movement,and they, in turn, shared theseideas with him. The Imam wasthus attracted to their views, and,in the process, became moreaware of his community’s socio-political circumstances. External-ly, he was influenced by the ideasof the Egyptian Muslim Brother-hood and other Arab-Indianmovements. He purchased theirbooks and extracted relevant arti-

cles for circulation purposes.When, in 1955, he was official-

ly appointed as Imam of Al-JamiaMasjid, in Stegman Road, (Clare-mont) many of his ideas wereimplemented. At Al-Jamia he cre-ated discussion groups and initiat-ed adult – male and female – class-es. He, along with his close circleof friends, established the progres-sive Claremont Muslim YouthAssociation in 1958; the CMYAwent on to publish a monthly bul-letin, the Islamic Mirror, in 1959.

During the early 1960s, theImam and the CMYA invited var-ious prominent individuals ofdiverse backgrounds to addressthem on various topics.

These ideas gave the Imam andCMYA members clearer perspec-tives of how others think, andhow they need to respond to thecontemporary developments.

And since these exchangeshelped them to formulate theirown ideas about Islam and society,it prompted them to circulate thewell-known Call of Islam anti-apartheid pamphlet, in 1961.

In addition to listening to thevarious viewpoints, they alsomaintained close contact with anumber of activists such as Alex leGuma, Albie Sachs (CPSA mem-bers), Prof. Hoffenberg (formerUCT Music Professor) and RobertSobukwe (PAC leader).Courtesy:http://www.iahet.com/biography.php

Thousands attended the janazah of Imam Abdullah Haron on Monday, September 29, 1969, two days after he was killed in detention by the securitypolice of the apartheid regime. Photo ARCHIVE

Imam Abdullah Haron with hisson, Muhammed, whose biography and various researchpapers and articles about hisfather have done much to sustainthe legacy of Imam Haron.

Photo ARCHIVE

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TAHIRAH JAYESTHE UK-based human rightsorganisation CAGE launched itsAfrica chapter in Johannesburg,casting its net ever wider in thefight to counter the effects of theWar on Terror on the lives ofMuslims in Africa, and onactivists fighting for a continentfree of corruption and injustice.

CAGE is an independenthuman rights organisation found-ed in the UK but whose reach isextending globally.

It exposes and reports aboutarrests, kidnappings and deten-tions that have become part of theWar on Terror (which CAGE callsthe War of Terror) – and it hasalso exposed cases of renditionand torture in the over 100 so-called ‘black sites’ – secret deten-tion centres – located around theworld.

CAGE Africa has beenlaunched in response to the everwidening ‘war on terror’ and itsimminent effects here.

‘The US militaristic and impe-rialist presence is beginning togrow on the African continent,’said CAGE Africa board memberYusuf Dockrat.

‘AFRICOM, which pursues theinterests of America on this conti-nent, is very much a partner ofAfrican governments. There’s talkof bases being started in ourneighbouring countries, and so,very soon, we will be feeling first-hand the practical effects of ren-ditions and black sites.’

The United States embarks onat least one military action everyday in Africa. Dockrat said thatthe forces of American and Britishimperialism were allied not onlyagainst Muslims seeking an alter-

native system but any group seek-ing another solution to the hierar-chy they seek to impose.

‘It’s CAGE Africa’s role towake people up, to make peopleaware of how the so-called “waron terror” is, in fact, a war onhuman rights,’ he said.

The launch, which took placeat the Apartheid Museum, fea-tured special CAGE patronsYvonne Ridley, who was arrestedand held by the Taliban in 2001but who converted to Islam twoyears later, and ex-GuantanamoBay detainee and founding mem-ber of the Taliban, Shaikh AbdulSalaam Zaeef.

‘More than 13 years ago, I wasone of thousands of journalistssitting at a press conference inIslamabad where Shaikh Zaeefwas delivering a message asspokesperson for the Taliban,’said Ridley. ‘I would never thinkthat, 13 years later, I would besharing a platform, and I wouldbe looking at him as my brotherin Islam.’

Ridley said that it was notwithout a dark sense of irony thatthe launch for the CAGE Africachapter was taking place at therenowned Apartheid Museum.

‘Walking through the museumnot only showed me how farSouth Africa has progressed but italso showed me how far Britainand other parts of the world havegone backwards.’

Ridley gave examples of how

Britain – under its ever-tightening‘anti-terrorism’ legislation – ismoving into an era where therights to citizenship, freedom ofmovement and association werefast disappearing for many Mus-lims, and detentions without trialwere becoming a reality.

CAGE UK has also had itsaccounts shut down and some ofits funders investigated eventhough the Treasury departmentin the UK has assured CAGE thatthe organisation’s activities arenot illegal.

Despite this, CAGE UK hashad some incredible successes. Itis the first organisation that manyMuslims call on, from all cornersof the world, when family mem-bers disappear or are abused inconnection with the War of Ter-ror.

Their website documents theabuse of due process and the ero-sion of the rule of law in connec-tion with this seemingly never-ending ‘war’, and it provides avoice to the voiceless, especiallythose who continue to be lockedup without trial in the network ofover 100 detention centresaround the world, not least of allGuantanamo Bay, which stillholds 155 detainees, the vastmajority of whom have not beencharged and have been cleared forrelease.

It is into this climate thatCAGE Africa takes root in SouthAfrica.

CAGE Africa director, YusufDockrat, said that the Africachapter will also fight for the free-dom of prisoners-of-war but thatthe local branch will also be pick-ing up the lead to change the nar-rative that has been conjured inorder to further the inherentinjustice of the War on Terror.

‘The Western world imposes asystem, and it is very importantthat they get shown a mirror ofthe inherent injustice of the sys-tem they promote,’ Dockrat said.

‘The idea with CAGE is tohighlight not only due processrights that are being infringed butto also focus upon the unjust sub-stantive laws which are applied topeople who are not even in themilitary and who are not beinggiven the rights that are given to acivilian accused,’ says CAGEAfrica spokesperson Feroze Boda.

‘We are focusing both onwhether the lack of due processand the criminalisation of legiti-mate resistance against oppres-sion is moral or just in itself.’

The ‘war’ narrative fermentedand built in the mainstreammedia is a metaphorical hoodover the heads of all Muslims –and it is something that CAGEAfrica will work hard to tear off.

‘When they seek to silence,they provide you and me with anarrative of why Muslims havebeen imprisoned,’ Dockrat said.

‘They want to provide a singlestory about you and your beliefs.

But we at CAGE Africa want toprovide the other story, the truestory about who we are and whyyou have imprisoned us.’

Dockrat quoted Surah Ash-Shu’ara, 26:29: Firoun (Pharaoh)said, ‘If you choose an ilah (god)other than me, I will certainly putyou among the prisoners.’

‘Even in those times, therewere forces that, through theirarrogance, sought your submis-sion, and if you didn’t submit,they would put you in prison,’Dockrat said.

‘How different is an Obama toFiroun, how different is theBritish government to a Firoun?

‘This is the question that wehave to keep asking ourselves: arewe going to submit to them or arewe the people who have alreadysubmitted to Allah – to truth, toGod?

‘Are we going to submit tosubjugation or are we going tosubmit to our obligation to bejust and to fight for justice?’

Dockrat said it was importantthat the true nature of Islam berevealed within this context.

‘The tradition has always beenfor the forces of evil to imprisonthe forces of good.

‘Yusuf (AS) was in prison.Musa (AS) was threatened withprison.’

The laws guarding and facili-tating the War on Terror are easi-ly extended to civil society, andare able to facilitate oppressionand injustice on a global scale;this makes it all the more impor-tant that the light of Islam shinesthrough.

‘We need to ensure that theworld understands the fundamen-tal call of Islam, which is a fightfor humanity,’ Dockrat said.

CAGE Africa to challenge ‘War on Terror’ narrative‘The Western world imposes a system, and it is very important that they get shown a mirror of

the inherent injustice of the system they promote’


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MAHMOOD SANGLAYMEMBERS of Al Quds International Institution (QII)from Beirut visited South Africaat the invitation of Al QudsFoundation in South Africa fromSeptember 5 to 12.

The delegation of five was ledby the founder of QII Dr SaudAbu Mahfuz, who is also thechief editor of Asabeel, a newspa-per in Jordan.

He is also QII’s chairman ofthe Mobilisation and Communi-cation Committee.

Also part of the delegation wasYasin Hammoud, director-generalof QII and chairman of its Pro-jects and Holy Sites ProtectionCommittee.

The South African chapter ofQII, Al Quds Foundation, headedby Moulana Ihsaan Hendricks,hosted the delegation andarranged a number of private andpublic engagements with them.This included a fundraiser ban-quet in support of the Gaza WaterProject and a visit to the con-struction site of the PalestineMuseum.

On September 10, the delega-tion visited the Muslim Viewsoffices to meet the board of thenewspaper.

Hammoud told Muslim Viewsthat their visit is an opportunityto extend the awareness cam-paign of the cause of the Palestin-ian people, and to thank SouthAfricans for their exemplary sup-port in this respect.

He noted that South Africansare regarded as among the mostloyal supporters of the campaignto liberate Palestine.

He particularly commendedSouth Africans for demonstratingtheir support in one of the biggestmarches by international stan-dards on August 9, in CapeTown.

He also said that they hadhoped to meet with PresidentZuma in order to petition him toprioritise the campaign on theagenda of the African Union.

Dr Mahfuz said that they arecommitted to the freedom of allPalestinians, irrespective of faith,and that, despite Israeli savagery,they remain committed to digni-

fied resistance.The people of Gaza sustained

over 1 000 Israeli airstrikes in 50days, targeting mostly civilians,while Palestinian rockets targetedonly military installations.

‘We don’t believe in Arabregimes,’ he added.

Dr Mahfuz expressed hisdenunciation of the betrayal of

the Palestinians by most Arabcountries.

An amount of US $2 billion isbudgeted by Israel per annum togain control of Al Quds, while theentire Muslim world providesonly US $70 million to defend AlQuds. Dr Mahfuz says only US$500 million per annum will suf-fice to liberate Palestine.

South Africans commended as leadingglobal campaign to liberate Palestine

The Al Quds International Institution (QII) delegation with members of the Al Quds Foundation (AQF), who hosted them in South Africa, at the site of the PalestineMuseum and Human Rights Centre, in Cape Town, being established by the Kaaf Trust. From left: Yoonis Allie (AQF executive member), Dr Saud Abu Mahfouz (chairman of the Mobilisation and Communication Committee, QII), Moulana Ihsaan Hendricks (Director of AQF), Yasin Hammoud (Director-General of QII), AnwahNagia (Kaaf Trust), Assaad Harmouch (QII executive member), Hasan Freigeh (QII head of external relations), Ali Yunus (QII member) and Shaikh Ishaaq Taliep (AQFexecutive member). Photo MOEGSIEN SALIE

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Doctor MOGAMAT HOOSAIN EBRAHIM

IT is an honour and privilege to write atribute to Sulaiman Ebrahim Allie or(Boeta) Solly as he was known to his contemporaries.

I knew the family from District Six andwas in contact with him for more than 35years in Primrose Park.

After a short illness, he was taken fromPrimrose Park to his son’s residence inCrawford. Boeta Solly died on Friday, July11, 2014 (Ramadan 13, 1435), at GrooteSchuur Hospital and was buried at Mow-bray Maqbarah the following day.

The Salaatul Janazah was performed atZinatul Islam Masjid in Muir Street, Dis-trict Six.

This decision was made by his familybecause of their grandfather’s (EbrahimAllie) involvement with the masjid.

The salaah and burial was officiated bythe long-standing imam of Primrose ParkMasjid, Shaikh Moosa Titus.

Boeta Solly was born on September 16,1928, in District Six.

He was the fourth eldest of 18 children.His parents were Ebrahim and Fatima.

He attended Trafalgar High School, andthe late Shaikh Salie Abadie taught BoetaSolly and the family Islamic Studies pri-vately at their home.

On October 10, 1957, Boeta Solly mar-ried Nuruniesha Allie.

As a young man, he had an intense inter-est in the fruit business.

During school holidays, his wife andchildren would accompany him to AnnaLouw and Rathfelder farms, in Constantia,which he enjoyed thoroughly.

He used to deliver grapes to Salt RiverMarket and to the Grand Parade.

Sulaiman Ebrahim Allie (September 16, 1928 – July 11, 2014)

Dedicated to the masjidand the community

CONTINUED ON PAGE 13

Doctor MUJEEB HOOSENGHULAAM Hussain Hoosen, son ofMohammed and Amina Hoosen, wasborn in Simon’s Town on April 7, 1951.He was the eldest son of twelve children,and affectionately known to his peers as‘Bhaila’.

Hussain grew up in a humble, conserva-tive home where the family unit and reli-gious values were highly respected.

In his tender years, he was groomed toserve and nurture his siblings while assist-ing his mother with kitchen duties, whichcontributed to his exceptional cookingskills.

As the first male child, he was expectedto share the financial burdens of the familyat a young age.

He worked weekends selling newspa-pers and fulfilling errands for the moreaffluent families in Simon’s Town.

Growing up, Hussain displayed a verylikable, cheerful personality in all his socialcircles. He took a keen interest in bothfamily and recreational activities, whichnurtured his leadership skills, a quality thatplayed a valuable role throughout his life.

A few of the influential roles that Hus-sain fulfilled included that of scouts masterand as forerunner in various communityyouth projects.

He understood the importance of educa-tion at a tender age, however, due to finan-cial constraints, he was forced to leaveschool while in standard 8 to provide forhis family.

He always expressed his disappointmentthat circumstances prevented him fromcompleting high school, and made it hislifetime mission to instil the importance ofeducation in the lives of his children and allyouth.

Ghulaam Hussain Hoosen (April 7, 1951 – July 28, 2014)

A ‘loving father andfriend of the community’

CONTINUED ON PAGE 15

Sulaiman Ebrahim Allie Photo SUPPLIED Ghulaam Hussain Hoosen Photo SUPPLIED

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YASMIN DESAI-CHILWANTHOERRIA Najjar Philander, astudent of calligraphy teacherNazmie Paulsen, collaboratedwith a group of local Muslimartists in a fundraising event thattook place on Sunday, August17, 2014, at The Venue, in ImamHaron Road, Lansdowne.

Amongst the artists that exhib-ited were Adenaan Esmael,Sameer Sirkhoth and ReyhanaHoorzook of Samrey Art Studios,and Nurunisa Gaibie-Harneker,Shaheen Soni, Tasneem Chilwan-Soni and well-known calligrapherAchmat Soni of Soni Art Studio.

Nazmie Paulsen, who hasijaazah (certification and permis-sion to teach) in the Maghribi,Diwaani and Jali Diwaani scripts,carries the knowledge of the fun-

damental values and principles ofthis sacred art form.

Arabic calligraphy began anddeveloped as a means by whichthe Divine Word of Allah isrecorded. It was perfected in the3rd Century AH, by Ibn Muqla.He developed the theory of pro-portional script in calligraphy.

Ibn Muqla laid down the prin-ciples that changed Arabic scriptto a structured art form. Itbecame known as the Alif mod-ule. This module consists of therhombic dot, the circle and thealif.

These three elements are usedto attain symmetry, harmony andpattern. Its influence was signifi-cant in the development of Islam-

ic art and architecture, and is stilla valuable source of reference andknowledge amongst scholars allover the world today.

Paulsen continues to embodythe visual dhikr to reflect Allah’sWord, using his cut reed pens toexecute the formal strokes, curvesand dots of written Arabicaccording to Ibn Muqla’s princi-ples.

His intention is to write andpublish The Holy Quran in theNaskh style of calligraphy and tocontinue to share his knowledgeby teaching as many people aspossible.

His passion for teaching callig-raphy is evident when you speakto Nazmie and his students.

He yearns to further his studiesin the presence of his Moroccanteacher, Master CalligrapherShaikh Hamidi Belaid who teach-es in Egypt. His aim is to attainijaazah in the Thuluth, Naskhand Ta’liq scripts.

Funds from this function willassist Nazmie in his noble questto further his studies.

For more information NazmiePaulsen may be contacted at:[email protected] or 071 716 0057.

Calligrapher’s passion brings artists together

Group photograph of some of the participating artists, from left: TasneemChilwan-Soni, Nurunisa Gaibie-Harneker, Reyhana Hoorzook, Sameer Sirkhoth,Adenaan Esmael, Shaheen Soni and Nazmie Paulsen. Photo SUPPLIED

Nazmie Paulsen casts a critical eye over one of his works. Photo SUPPLIED

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13Muslim Views . September 2014

He later went into the bananabusiness at Epping Market.

He served (Jam-iya-tus-sabr)Primrose Park Masjid andmadrassah as a dedicated treasur-er and then as a trustee, since1975.

Boeta Solly made invaluablecontributions to Jam-iya-tus-sabr’s annual bazaars and otherfund-raising efforts. He collectedand was responsible for the veg-etable and fruit stalls, whichbrought in the most income at thebazaars.

He took charge of finances atall fund-raising efforts. BoetaSolly also took charge of themasjid’s weekly donations andmonthly collections, which hecounted and deposited.

He ensured that there wasalways soap in the ablution blockand that the towels were clean.He had the towels washed at AllieParker’s laundry in College Street,Surrey Estate.

He used to accompany ShaikhGamiet Gabier (first imam ofPrimrose Park Masjid) doinghouse calls in Manenberg.

He served on the Hajj Selection

Committee for Radio 786 andwas also involved with Mus-tadafeen Foundation.

He spent the best years of hislife dedicated to the maintenanceof the masjid and madrassah. Hehardly missed a Jumuah. One

would always see Boeta Sollywith the keys of the masjid in onehand and his handkerchief in theother, taking a tour in the masjidto inspect if everything was inorder.

According to Nuruniesha, whowas married to Boeta Solly for 56years, ‘He was a faithful husbandand father who lived a life of sin-

cerity, dignity and, above every-thing else, was conscious of hisduties as a Muslim.’

The children added that theirfather ‘was a man of a few wordsyet he touched on so many heartsand lives of people. He was a pil-lar of strength and will remain inour hearts forever. He will also beremembered for his generosity,

kindness, humility and sense ofhumour.’

Our condolences go to hiswife, Nuruniesha, childrenSoraya, Ferozah, Nazeem andReyaaz, his grandchildren and therest of the family members.

May the Almighty Allah granthim Jannatul Firdous and granthis family sabr, ameen.

CONTINUED FROM PAGE 9 He served on the Hajj Selection Committee for

Radio 786 and was also involved with Mustadafeen

Foundation. He spent the best years of his life dedicated

to the maintenance of the masjid and madrassah. He

hardly missed a Jumuah. One would always see Boeta

Solly with the keys of the masjid in one hand and his

handkerchief in the other, taking a tour in the

masjid to inspect if everything was in order.

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Subsequently, Hussain pursueda career in plumbing, at a timewhen the Group Areas Act wasimplemented.

During his apprentice years, hewas highly valued by his employ-ers for his skilled workmanshipand dedication.

He started Hoosen Bros.Plumbing Works, which became asuccessful business and a house-hold name in the Fish Hoek andSimons Town areas.

In the early 1980s, a communi-ty newspaper featured an articlenoting Hussain as an outstandingentrepreneur, where he was quot-ed to have said, ‘The colour of myskin may have been a drawbackbut it was worth the struggle tothe top.’

Throughout his life, Hussainmeasured his success through hisservice to his family, whichincluded sending his parents forHajj and to India early in hiscareer.

At the age of 25, Hussain mar-ried Hajera Desai, from Port Eliz-abeth, and his focus shifted frombusinessman to family man.

He then searched for a home

close to a school and a masjid forthe benefit of his children’s educa-tion. His duah was accepted asthe first house he enquired aboutin Retreat was situated next to amasjid (Masjid Munowar) andopposite a primary school.

He served the Square HillIslamic Educational Society/Masjid Munowar for 30 yearsuntil he passed on.

He was an active musallee andcommittee member, fulfilling sev-eral roles, including that of trea-surer, chairman, chef, caretaker,maintenance worker, fundraiserand community spokesman.

Hajera Hoosen and his chil-dren supported him as manyweekends and weekday eveningswould be spent fulfilling his pas-sion.

Hussain regarded service to themasjid and the community as hisgreatest blessing.

He was a loving, generousfather who participated in allschool activities, fundraisers and

family functions.Our childhood years were

filled with laughter as he alwaysfocused on life’s lighter momentswhile steering us towards our reli-gious obligations in a wise man-ner.

Today, all three of his children,Sharmia, Aneesa and I (Mujeeb)hold professional positions,which we attribute to our father’ssacrifice, duahs and guidancethrough life.

He was a religious, uprightrole model who placed impor-tance on honest living and com-munity service.

He socialised with all peopleregardless of race, age and belief,which displayed his true SouthAfrican spirit.

He led by example and had thesoftest of hearts that would meltby looking in the eyes of a dis-tressed stranger. He taught us tocare, serve and worship.

Ghulaam Hussain Hoosenpassed away on Eid day, July 28,2014 (1 Shawwal 1435).

It was an honour to lead hisJanaazah Salaah, supported by apacked masjid filled with family,friends and his jamaah who weredressed in their best attire andpurified by Ramadaan, all suppli-cating for him.

He will be sorely missed andremembered for his jovial natureand the intense love he displayedfor humanity.

May his legacy continue withinall near and dear to him.

CONTINUED FROM PAGE 9 He served the Square Hill Islamic Educational Society/

Masjid Munowar for 30 years until he passed on. He was

an active musallee and committee member, fulfilling several

roles, including that of treasurer, chairman, chef, caretaker,

maintenance worker, fundraiser and community spokesman.

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THE Natural Health LadiesWorkshop (NHLW) is a groupof ladies in Crawford, CapeTown, committed to healthawareness, healthy lifestylesand assisting needy organisations with similarinterests. On May 27, NHLWdonated R100 000 to RedCross Children’s Hospitalfrom proceeds of a high teaheld on May 17 at Dulcie September Civic Centre, inAthlone. Pictured left, isShanaaz Parker, the CEO ofNHLW showing a garment toa customer at a bric & bracsales stall on March 22, inJordaan Street, Manenberg.The stall is part of thefundraising activities undertaken by NHLW. Thenext project of NHLW is theCuppa for Cansa, which is ahigh tea for ladies on November 22, at OaklandsHigh School, Lansdowne. Thegroup was founded in 2001and currently has 100 mem-bers.

Photo KULSOEM CASSIEM

Muslim Views


QURBANI is derived from theroot word ‘qurban’, which means‘nearness’ or ‘closeness’.

In fiqh, the term ‘udhiyya means‘to sacrifice’. Therefore, the festivalof sacrifice in Islam is termed Eid-ul-Adha. Sacrifice has a literal andfigurative meaning in that the phys-ical action is a practical demonstra-tion of the inner values of an indi-vidual.

Sacrifice is symbolic of the fol-lowing: Imam al-Ghazali elabo-rates that isar (sacrifice for othersor self-sacrifice) is the highest formof generosity because generosity isthe conduct of the ProphetMuhammad (SAW), which is the

real root to salvation.According to a hadith, the

Prophet Muhammad (SAW) enun-ciates: Generosity and good con-duct increase its grandeur so hon-our Islam by these two qualities.(Bukhari/ Muslim)

The Prophet Muhammad (SAW)stated: He who has the means butdoes not render the qurbani shouldnot come to the place of Eid Salaah(Targeeb). This hadith issues agrave warning to those who neglectthis great act of ibadah.

Therefore, it is essential forwomen and children to participatein the sacrificing of animals soAllah-consciousness can be incul-

cated in the entire family.SANZAF believes in the concept

of al-ihsan (benevolence) asencouraged by the ProphetMuhammad (SAW), and aims atmaintaining peace, prosperity, jus-tice and a healthy social and educa-tional welfare. Since SANZAFbelongs to the ummah, an appeal ismade to all for their sincere sup-port in the SANZAF OperationQurbani 2014. Render your servicethis Eid-ul-Adha and experiencethe real spirit of sacrifice.

Operation Qurbani is an annualproject of SANZAF across thecountry, believing that sacrifice is anatural expression of homage,

gratitude and willing submission toAllah SWT.

The noble act of qurbani mustbe perpetuated for future genera-tions. SANZAF will be takingOperation Qurbani back to thecommunity by engaging withHanover Park residents on Sunday,October 5, at Summit Road Pri -mary School in this outreach anddawah initiative. Members of thepublic are invited to view the sacri-fice at Seratoga Farm on Eid dayand the three days of Tashreeq.

SANZAF appeals to the ummahfor their support which will be dis-tributed to the increasing numberof those in need. We have storage

facilities where some of the meatwill be stored and used in thepreparation of hot meals that willfeed the unemployed, refugees andhomeless children on a daily basis.

Our pricing structure in theWestern Cape for local qurbani isR1 450 per sheep and R395 forinternational qurbani, R10 of eachqurbani is allocated to the SAN-ZAF Masjid Waqf Fund formasajid renovations. Your contri-bution can make a big difference inthe lives of those in need.For more information, contact ouroffice in Athlone on 021 638 0965or visit our website on www.sanzaf.org.za

- ADVERTISEMENT FEATURE -SANZAF Operation Qurbani 2014

Muslim Views


Muslim Views


Muslim Views


Muslim Views


SALIM PARKER

THE modern MasjidNabawi is renowned forthe number of pillars

found throughout the majesticcomplex. However, in the vicinity of the Roudah there area few pillars that have historico-religious significance.

1. Ustuwaanah Hannanah (theWeeping Pillar)

The Weeping Pillar is alsocalled the Ustuwaanah Mukhal-laq. It is considered the mostblessed of the pillars as it used tobe the place where, at times, theProphet (SAW) would perform hisprayers. It is adjacent to theMihrab Nabawi.

A date palm tree used to be sit-uated there and Nabi Muham-mad (SAW) used to lean against itwhen he delivered his khutbahs(sermons).

When a mimbar (pulpit) wasbuilt slightly to the right of thetree, the place for delivering thekhutbah shifted there.

When the Prophet (SAW) start-ed using the new mimbar, the oldtree yearned for him, like a camelmissing its calf. The tree thenstarted emitting a sound thatechoed throughout the masjid,causing those present to startweeping.

The Prophet (SAW) hugged thetrunk until it calmed down andsaid: ‘The tree cries because thedhikr of Allah was near it, andnow that the mimbar is built ithas been deprived of the dhikr inits immediate vicinity. If I did notplace my hand on it, it wouldhave cried thus till the day ofQiyamat.’ The tree was assuredthat it would accompany theProphet (SAW) in Jannah.

Afterwards, the tree dried upand Nabi Muhammad (SAW)ordered that a ditch be dug andthe trunk be buried in it.

2. Ustuwaanah Sareer‘Sareer’ means ‘place of sleep-

ing’. It is reported that theProphet (SAW) used to makeitikaaf here also, and used tosleep here while in itikaaf. Awooden platform used to be puthere for him to sleep on.

3. Ustuwaanah ToubahThis pillar is also known as

Ustuwaanah Abu Lubabah. AbuLubabah (RA) was one of thefamous Companions. BeforeIslam, he had many dealings withthe Jews of Banu Quraizah, andthey asked him to intervene aftertheir treachery at the Battle of theTrench became evident (see Mus-lim Views, May 2014). When heindicated to them that they wouldbe killed, he immediately regret-ted his indiscretion and became soaggrieved that he tied himself to adate tree in Masjid Nabawi. Herefused to untie himself until his

repentance was accepted. Whenthe Prophet (SAW) heard this hesaid, ‘If he had come to me, Iwould have begged forgiveness onhis behalf. Now that he has actedon his own initiative, I cannotuntie him until his repentance hasbeen accepted.’

He stayed tied there except toanswer the call of nature.Throughout that time, he barelyate and drank, which resulted inhis sight and hearing being affect-ed.

After a few days, while theProphet (SAW) was performingTahajjud Salaah in the house ofUmm Salamah, he received thegood news that Abu Lubabah’stawbah had been accepted.

The Sahabah conveyed thenews to him, and wanted to untiehim but he refused, saying, ‘Aslong as the Prophet (SAW) doesnot untie me with his blessed

hands, I will not allow anyoneelse to do so.’ When the Prophet(SAW) entered for Fajr Salaah heuntied him.

4. Ustuwaanah AyeshaThe Prophet (SAW) used to say

his prayers here and afterwardsmoved to the place atUstuwaanah Hannanah. It is alsocalled the Ustuwaanah Qurah.

Nabi Muhammad (SAW) isreported to have said: ‘In thismasjid is a place that if peopleknew the true blessed naturethereof, they would flock towardsit in such a manner to pray therethat they would have to cast lots.’

He didn’t ever identify the spotand Sayyida Ayesha, when initial-ly asked, refused to do so. Later,on the persistence of Abdullah binZubair (RA) she pointed to thisspot. It is thus called UstuwaanahAyesha because the hadith wasreported by her and the spot was

identified by her. It is reportedthat Abu Bakr (RA) and Umar(RA) frequently prayed here.

5. Ustuwaanah Mah’rasThis pillar is also known as

Ustuwaanah Ali or Hars. ‘Hars’means to watch or protect. Thiswas the place where some of theSahabah used to sit when keepingwatch or acting as gatekeepers.

Sayyidina Ali (RA) used to bethe one who mostly kept watch,thus it is often called UstuwaanahAli. When the Prophet (SAW)entered the masjid from the doorof Sayyida Ayesha’s (RA) room,he passed this spot.

6. Ustuwaanah Wufood‘Wufood’ means delegations.

Whenever deputations arrived tomeet the Prophet (SAW) on behalfof their tribes, they would be seat-ed here and here he used to meetthem, converse with them andteach them Islam.

7. Ustuwaanah JibreelThis was the usual place of

entry for Angel Jibreel when hevisited the Prophet (SAW). It isnot presently visible to visitors toMasjid Nabawi as it is situatedinside the sacred chamber thathouses the kabrs (graves) of theProphet (SAW) and his two Com-panions Abu Bakr (RA) andUmar (RA).

8. Ustuwaanah TahajjudAccording to reports, this was

the spot where a mat was spreadlate at night for the Prophet(SAW) to perform TahajjudSalaah. He used to perform theselate-night prayers after all themusallees had left the masjid.Stories from the Hijaz is sponsored by Al-Anwar Hajj andUmrah.

The eight significant pillars in Masjid NabawiSignificant pillars in Masjid Nabawi:The numbers 1 to 8 identify the locations of the pillars in the masjidthat are of historico-religious importance. The numbers coincidewith those used in the numbering ofthe notes in the article.

Illustration SAAID RAHBEENI

(Right) The pillar forming part of theMihrab Nabawi is called Mukhallaq,

the Weeping Pillar, which is where thetree against which the Prophet would

lean while addressing the Sahabah,was situated.

ScreengrabVirtual Tour in al-Masjid al-Nabawi

(Left) In this picture one can againsee the pillars Wufood, Ma’ras andSareer, with Mihrab Nabawi on theright.Screengrab Virtual Tour in al-Masjidal-Nabawi

(Left) In the background, forming partof the side wall of the burial chamber,are the three pillars named (from leftto right) Wufood, Ma’ras and Sareer.The pillar in the front is calledAyesha.Screengrab Virtual Tour in al-Masjidal-Nabawi

(Right) From this perspective one canclearly see the pillars named Sareer,

Tawbah and Ayesha. Pillar Sareerforms part of the boundary wall of the

burial chamber while the other twopillars are located in the Roudah.

ScreengrabVirtual Tour in al-Masjid al-Nabawi

Muslim Views


‘HE is such a pain!’ theHajj agent exclaimed. Icould sympathise with

him, as I was also subjected tothe wrath of this particular first-time pilgrim. He found faultwith virtually everything, andmade sure that everyone wasaware of his grievances.

He was problematic from thetime he approached the agent inCape Town.

He wanted a written guaranteeof all aspects of his journey, andscrutinised every aspect of thecontract.

I always encourage people tobe well-versed with what agentsoffer and what they do, not butinsisting that his bags be carriedfor him and be monitored at theairport luggage carousel was tak-ing it too far.

In Madinah, he realised thathis bathroom window could notopen and demanded that it be rec-tified immediately.

Not an unreasonable request itmight be argued except that hethrew his tantrum after nearly aweek in that hotel room, and justafter midnight.

After the commotion, he wasinformed that none of the win-dows open due to security rea-sons, and that the air condition-ing system in the hotel was worldclass to compensate for it.

In Makkah, he, on one occa-sion, complained of a piece ofpaper under his bed. Again, thiswould not appear unreasonableexcept that the paper was lodgedunder one of the legs of the baseof the bed and he had to lift thebed to see that piece of paper.

The first time he consulted mein Makkah, I did a detailed med-ical history, as is customary withevery patient. Yes, he had highblood pressure; no, he did nothave diabetes. He indicated thathe had a bit of a cough, and I dulytook his blood pressure and did aformal directed examination ofhis respiratory system.

‘I paid a lot of money, whydon’t you check my sugar andurine?’ he loudly demanded.There were about ten patients inthe waiting area, and everyonecould hear his loud and abrasivedemeanour because the examina-tion area was separated from thewaiting area by thin partitioning.

This clearly irritated some ofthe waiting patients. ‘Check hisprostate Doc,’ someone mocking-

ly suggested, loud enough for himto hear.

He stormed out and castigatedall of those waiting. ‘The agentsare ripping you off, and you arebeing short-changed by all andsundry!’ he screamed, before tak-ing the medicines I had dispensedand storming off.

His wife consulted me a fewdays later. We chatted a bit aboutthis and that and then she apolo-gised for her husband’s behaviourtowards me.

She must have heard about theincident and indicated that shewas aware that we were a prima-ry care service and cannot do fullmedical examinations on everypatient.

I replied that I had experiencedmuch worse incidents and thatshe should not worry about it.

‘He was not always like that;he just had bad experiences withbusiness partners and people thathe trusted who betrayed him. Hehas become very cynical andanticipates that the world outthere is planning to con him insome way or the other.

‘I wanted us to come for Hajj,to show him that somewhere onArafah there is a space for himthat is pure, and only there forhim to receive the mercy of ourCreator,’ she said.

I was struck by her earnest-ness. ‘Allah hears all our duahs,and I am sure yours will beanswered,’ I replied.

We moved from Makkah toAzizyah a week later. Hajj wasabout seven days away and wehad to deal with the initial diffi-culties of pilgrims moving fromlavish five-star hotels to relatively‘no star’ apartments.

He was extremely difficult toreason with, and was at hisobnoxious worst when attemptswere made to deal with his multi-tude of complaints.

And then it rained. It was tor-rential but it was welcome as thedays were extremely hot.

Many of us stood outside andwelcomed the rahmah, the mercyand blessing that so seldom wel-come us in the scorching desert ofMakkah.

I had had a busy day till thenbut, suddenly, there was no one tosee as virtually all were outsideexcitedly drenching themselves. Ijoined them, and a few of us liter-ally slid in the streams.

It must have been a strangesight: a few middle-aged SouthAfricans giggling like teenagerssplashing in the Atlantic surf forthe first time.

The sombre and solemn moodof many was simply washed awayby the rain.

We had left our phones on thedesk in the building’s foyer.

There were a few very expen-sive phones, as well as top-of-the-range cameras and computersthat some of our pilgrims had leftthere before stepping outside.

He looked at the table with allthe electronic equipment on it.‘Are you people crazy to leave ithere?’ he mumbled.

Ali, a friend of mine, heard hisexpression of disgust, andresponded, ‘Why must we beworried if you are here protectingour goods?’

This irritated the pilgrim tosuch an extent that he startedshouting at Ali.

‘Calm down,’ Ali said. ‘Look,there is happiness and cama-raderie out there.

‘Your wife is having the time ofher life with some of the ladiesoutside.

‘You are the only one beingsuspicious and miserable and feel-ing sorry for yourself. We are inMakkah. Our beloved Prophetspread love, mercy, compassion,and smiled on occasion,’ Aliadded.

It was a stark conversation; thecold and icy words of a cynic ver-sus that of the warm and embrac-ing Ali. He stormed away andpitied us poor unwary and

gullible souls who only he knewwere, unknowingly, being ruth-lessly exploited by all and sundry.

The momentous days of Hajjarrived. We all went to Mina onthe first day, and the excitementwas building up to a crescendo.

He came to look up Ali andexplained to him how hard hislife had been.

‘I had a similar experience butI am smiling,’ Ali replied.

‘I lost everything I had at onestage,’ the cynic said.

‘Me too,’ Ali replied. ‘But see, Iam on Hajj, I am here and I amecstatic. Tomorrow is going to beour turn to be one with eachother and with our Creator. Bepart of us, be one of us whowants to be happy and fulfilled,no matter what life threw at usand will continue to throw at us.Allah wills and Allah knows best.’

The cynic was gone. Insteadthere was a contented man. No,he did not suddenly, joyfully, bub-ble love and peace but he had arelaxed, peaceful mood. He greet-ed and, I am pretty certain, smiledon one occasion.

We left for Arafah the next dayand, at the time of standing, thetime of Wuquf, I saw him and hiswife earnestly praying.

He went to Ali, burst out cry-ing and thanked him profusely.

‘I am glad I could open a doorfor you,’ Ali said.

‘You didn’t just open a door,you completely broke it down. Iam in the open and exposed asbeing just one amongst the mil-lions here.

‘I am at one with all and, Ihope, in the infinite mercy ofAllah,’ was the reply.

He held his hands out-stretched and reached skywards.His caged insecurities werereleased and he was a true affir-mation that, on Hajj, nothing isbeyond the realm of possibility.‘Labaik! I am here!’Comments [email protected]

Triumph of Hajj

He was problematic fromthe time he approached theagent in Cape Town; hewanted a written guaranteeof all aspects of his journey, writes Dr SALIM PARKER.

In the scorching heat of Makkah, the rain brings welcome relief as with it comes a cooler temperature. Here, Hajj Storieswriter, Dr Salim Parker, enjoys one such cooling rain shower. Photo SUPPLIED

Jabal Rahmah, on Arafah: On 9 Dhil-Hijja, this mount and the plain of Arafah is crowded by millions of hujjaaj all dressedin ihraam to beg Allah’s mercy. The hujjaaj remain there until sunset when they make their way to Musdalifah where theywill gather little stones with which to pelt the jamaraat symbolising their rejection of all that is evil. Photo M T NAKIDIEN

Muslim Views


THE Palestinian Campaign forthe Academic and Cultural Boycott of Israel (PACBI) salutesthe growing number of academicassociations, professional organisations, scholars, artists,political leaders and movementsthat have joined the Boycott,Divestment and Sanctions (BDS)movement since Israel’s genocidalonslaught against the 1,8 millionPalestinians in the occupied andbesieged Gaza Strip began onJuly 8, 2014.

The outpouring of principledsolidarity has been tremendous.

People of conscience aroundthe world have shown they willnot stand by idly or remain silentas the Israeli regime of occupa-tion, settler colonialism andapartheid commits massacres andother grave violations of interna-tional law.

Israel has annihilated entirefamilies in their homes as its war-planes targeted and bombedhouse after house.

Over 16 000 homes weredestroyed or severely damaged inthese criminal attacks.

Families were sought out andmurdered in the UN schoolswhere they had taken shelter,often after Israel had been repeat-edly given the exact coordinatesof the schools – revealing a delib-erate intent to kill and terrorisecivilians.

Close to half-a-million Pales-tinians have been displaced as theIsraeli regime expanded its so-called buffer zone to encompass45% of Gaza’s already small ter-ritory, literally ‘pushing Palestini-ans into the sea’.

Israel waged this brutal cam-paign with the support of manywestern states, and the full back-

ing of the United States, whichsent Israel ammunitions and rein-forced its military arsenal, armingwhat has been described by Savethe Children as a ‘war on chil-dren’.

As we take stock of theseIsraeli crimes, we extend ourdeepest respect to all the consci-entious individuals, organisationsand movements who have coura-geously spoken out against theIsraeli massacres in Gaza and indefence of freedom, justice andthe sanctity of human life, oftenat a high personal price.

Silence is complicity!Furthermore, PACBI warmly

salutes all the organisations andindividuals throughout the worldthat have recently adopted BDS,including the academic and cul-tural boycott of Israel.

On the academic front, a num-ber of leading academic associa-tions and renowned scholars fromacross the world have come out insupport of the academic boycott:over 500 African scholars andindividuals have signed theAfrican Solidarity with Palestine’sendorsement of the academicboycott; 1 200 Spanish universityprofessors and researchers havedemanded an immediate sever-ance of ties with all Israeli acade-mic institutions; over 400 MiddleEastern Studies scholars andlibrarians, including some leadingnames in the field, have declaredtheir support for the academicboycott; the African LiteratureAssociation and the Critical Eth-nic Studies Association have alsoendorsed the academic boycott ofIsrael.

In addition to the academicfront, prominent South Americanpoliticians, including Bolivian

president Evo Morales, and for-mer Cuban president Fidel Cas-tro, along with leading LatinAmerican intellectuals, havesigned a statement endorsingBDS, under the banner of theNetwork in Defence of Humanity.

On the cultural scene, 100 highprofile Spanish artists, includingOscar winners Penelope Cruz,Javier Bardem and Pedro Almod-ovar, as well as US writer NaomiWolf have condemned Israel’sgenocide in Gaza.

The Irish singer Sinead O’Con-nor and the US rapper TalebKweli both cancelled scheduledperformances in apartheid Israel.

Jewish survivors of the Nazigenocide have also denouncedIsrael’s massacres. [see:http://www.pacbi.org/etemplate.php?id=2541]

Reflecting global rage overIsrael’s massacres in Gaza, Nobellaureates, prominent artists andcelebrities have issued a call foran arms embargo on Israel thathas received over 45 000 signato-ries.

These latest developments arenot only taking BDS into themainstream but they are makinginternational sanctions againstIsrael’s racist regime a realisableobjective.

This massive outburst of inter-national solidarity is inspiring. Itis an overwhelming vindication ofpeople’s power.

As the Israeli onslaught onGaza continues, we must capi-talise on this momentum and takethe movement forward.

Now is the time to intensifyour efforts to boycott Israel,including all its academic and cul-tural institutions, divest from itand impose sanctions on it.

The latest Israeli massacres inGaza have reconfirmed thatIsraeli academic institutions aredeeply involved in planning,implementing and justifyingIsrael’s racist colonial policiesagainst the Palestinian people.

As Israeli elected officials havebeen promoting a dehumanisingracist frenzy in the lead up to theonslaught on Gaza and urging thestate to ‘concentrate and extermi-nate’ Palestinians, Israel’s acade-mia has come out in full supportof the massacres. [see: http://elec-tronicint i fada.net /blogs/al i -abunimah/israeli-universities-lend-support-gaza-massacre]

On Israeli campuses, a chillingclimate of intimidation and sup-pression of academic freedom hasreached new lows.

Cheering the massacres, Israeliuniversities have joined the Israeliintelligence apparatuses inrepressing dissent as Palestinianstudents, in particular, havebecome the targets of a witch-hunt.

Israeli academic institutions,which have always been a pillarof Israel’s regime of oppressionagainst the Palestinian people,have been further exposed to theworld as veritable partners inIsrael’s current crimes in Gaza.

It is Tel Aviv University’s Insti-tute for National Security Studies(INSS), after all, which developedthe ‘Dahiya Doctrine’ or doctrineof disproportionate force, whichwas adopted by the Israeli armyand calls for ‘the destruction ofthe national [civilian] infrastruc-ture, and intense suffering amongthe [civilian] population’, in orderto crush an undefeatable resis-tance movement.

This doctrine, which under-

writes and informs Israel’s warcrimes and crimes against human-ity in Gaza, directly implicates TelAviv University.

Fanning what a leading Israeliintellectual has depicted as a bur-geoning ‘fascist’ environment,prominent Israeli Middle Easternscholar Mordechai Kedar, of Bar-Ilan University, has recently calledfor ‘raping’ Palestinian mothersand sisters of militants to deterPalestinian resistance, citingPalestinian ‘culture’ to explain theeffectiveness of this ‘deterrence’strategy.

Kedar’s comments, which havenot warranted any reprimand ordisciplinary measures from hisuniversity, reflect a deeply dis-turbing misogynist and racistcolonial culture that regardswomen’s bodies as a terrain inwhich to violate and subjugatePalestinians through the use ofsexual violence.

His remarks reveal the organicpartnership between Israeli acad-emia and the state in developingand promoting Zionism’s racist,sexist, settler colonial ideology.

Now, more than ever, it is clearthat Israeli universities are partand parcel of Israel’s settler colo-nial system of oppression.

The Palestinian struggleagainst occupation, apartheid andcolonialism is mainly nourishedfrom within, from the Palestiniancollective will to resist against allodds but we cannot do it alone.

People around the world con-tinue to inspire us.

They continue to show us weare not alone, and that we are notscreaming in the dark.

The academic boycott of Israelis now more urgent than ever.Courtesy: http://www.pacbi.org

THE ACADEMIC BOYCOTT OF ISRAEL

PACBI salutes all people of conscience who have adopted BDS

Muslim Views


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Muslim Views


Muslim Views


Sobukwe family atImam Haron commemorationTHE family of Robert Sobukwe, thefounder and president of the PAC, willbe among the guests of honour at theAnnual Martyr’s Day Commemorationof the Islamic Unity Convention to markthe 45th anniversary of the death indetention of Imam Abdullah Haron.

They will be joined as guests by thefamilies of the victims of the TrojanHorse massacre, which took place inThornton Road, Athlone, on October 15,1985.

The commemoration event will beheld on Saturday, September 27, 2014, atthe Ned Doman High School Hall in StAthans Road, Athlone, starting at 3pm.

For further details please contact thePRO of the IUC, Nizaam Toefy, on072 960 7669 or Rashida Survé on021 696 9838.

Manuel to deliverannual Imam HaronMemorial LectureFORMER cabinet minister TrevorManuel will deliver the seventh annualImam Haron Memorial Lecture at theAuditorium, Cape Peninsula Universityof Technology (CPUT), Bellville Campus, Symphony Way, at 7.30pm onMonday, September 29, 2014.

Mr Manuel has titled his lecture‘Active Citizenry’.

The Imam Haron Memorial Lecture isorganised by the Imam Abdullah HaronEducation Trust (IAHET) in honour ofthe late Imam Abdullah Haron. He wasthe imam at Al-Jamia Masjid in StegmanRoad, Claremont, at the time of his arrestand was killed in police detention on Sep-tember 27, 1969.

For more information on the Memori-al Lecture, please contact FatiemaHaron-Masoet on: 083 367 8176

Opportunityfor higherIslamic studiesat UWCPROSPECTIVE Honoursand Masters students mayapply for Islamic Studies inthe Department of Theologyat University of the WesternCape.All graduates from anyIslamic institute of learningin South Africa may apply.For inquiries please contactShaikh Dr Muhammad Rid-waan Gallant:[email protected] or Ms Heather Griffiths:[email protected] Abdullah Haron addressing a meeting at the City Hall in

Cape Town in 1961 which was called to protest against theGroup Areas Act. Photo: ARCHIVE

Muslim Views


The Walking Qur’an: IslamicEducation, Embodied Knowledge, and History in WestAfrica. Author: Rudolph T. Ware III (2014).

THE Walking Qur’an: Islamic Education, Embodied Knowledge, and

History in Africa is a deconstructive historical andanthropological study of ‘the roleof Islamic knowledge in the historiography of Africa’ framedand impelled by several concernsand themes.

Amidst the inevitable discursiveflurry attendant upon such anexercise, two salient motifs organ-ise the élan of the text. As theauthor avers, these are:

1) ‘Embodiment as a paradigmto understand Islamic scholar-ship’, particularly as epitomised inthe teaching traditions (1000 –1800 CE) of West ‘African Muslimsocieties’. (Ware, 4-5)

2) ‘Islamic and African studiesneed to take African Muslims seri-ously as bearers and interpretersof forms of Islamic knowledge andembodied practice with powerfulclaims to scriptural authority andprophetic precedent.’ (ibid. 14)

According to Ware, a numberof racial and cultural predilectionsjaundiced earlier historiographiesof West African Islam and itsIslamic pedagogies.

In this catalogue of Cartesiandichotomies laid atop each other,Islam is the realm of the mind(masculine, rational and Arabic)while spirit possession is the realm

of the body (feminine, emotionaland African). This dichotomy wasaligned to another problematiccategorisation.

The author’s findings suggestthat studies of Islam turn on ‘bina-ry oppositions of syncretism andorthodoxy’. The former consists ofa complex including Sufism, div-ination, spirit possession and talis-manic uses of the Quran.

Ware contends that thoughcontroversial to some observers,all these practices ‘are ancient inIslam and present in every Muslimsociety in the world’.

The latter, orthodoxy or Islamin Africa, conversely, is often syn-onymous ‘with Salafi, Wahabbiand Islamist influences’.

It consists of ‘reform’, whichentails ‘the promotion of mod-ernised schooling, literalistapproaches to the text, Arab cul-tural mores and the distrust of allforms of Esoterism’.

According to Ware, westernscholars and many modern Mus-lims often uncritically accord tex-tual legitimacy and Islamic ortho-doxy to these ‘reformists’, who,paradoxically, given their rever-ence for scripture, have oftenopposed traditional Quran school-ing.

Since the 19th century, theauthor proclaims that increasingnumbers of Muslims and non-Muslims have come to portray theQuran school and its epistemologyas backward.

Using his anthropological train-ing, the author explains that

exploring the dynamics of‘Africanisation’ and ‘Islamisation’is still a discussion of syncretismand assimilation, framings whichcontain subtle spatial and norma-tive assumptions hidden withinthem.

He further contends when thesecategories are applied to Islam,they ‘tend to carry the implicit (orexplicit) notion that the Center’sclaims on normative authority arespatially and structurallyimmutable. In other words, ArabMuslims are in positions of per-petual tutelage over non-Arabs’.

Hence, from within a frame-work of syncretism and assimila-tion, it is difficult for the peripheryto provide meaningful insights onthe centre. ‘Such a discourseallows little room for placesbeyond the so-called Islamic heart-lands to contribute much toIslam.’ Furthermore, within thismeta-narrative, ‘it is very difficultif not impossible to claim that ahistory of Muslim religious culturein West Africa (a main goal of thisbook) could provide revealinginsights about the history ofknowledge in Islam’. While Ware’sproject is guided and shaped bythe two motifs of epistemologyand anthropology, he carefullycautions us that, in this study, bothact in service of reconstituting andrewriting African Islamic historyin a manner more appreciative anddiscerning of the intrinsic valuesand sensibilities of its peoples andtheir sapiential (characterised bywisdom) traditions.

In unfolding and defending hisview of the ‘corporeal knowledgepractices of transmission’ associat-ed with the Quranic schools(daaras), he challenges the impres-sion, encouraged by NGOs suchas HRW (Human Rights Watch,2010), that the methods of theseQuranic schools are ‘pedagogical-ly backward…at best retrogradeand at worst sites of child endan-germent and abuse.’

Here, Ware’s approach, whilenot shying away from the ideolog-ical polemic, is markedly episte-mological. In addition to the fla-grant, and now amply exposed,Eurocentric proclivities of manyscholars, he also draws attentionto meaning-making in contempo-rary Salafism, Wahhabism, andIslamism.

Their views, he argues, ‘owe asmuch to Enlightenment rational-ism as to the scholarly tradition inIslam’.

While they vociferously pro-claim ‘Islamic purity’, the authorsuggests that ‘…their understand-ings of what knowledge is areplainly hybrid constructs, born ofcolonial encounter…where West-ern rationalisms and positivismsare inscribed at every level of theirapproaches to knowledge’.

Adopting an approach of ‘epis-temological embodiment’, whichquestions the conceptual dividebetween ‘textual Islam’ and ‘cor-poreal spiritism’, the human bodyis posited as a locus of multi-modal cognition and transforma-tion incorporating memorisation,textuality, mimesis, service anddifferent sensibilities towardsreading and listening.

While cautious not to romanti-cise the excesses and aberrationsof African history, Ware asks thereader to pause and ponder alter-native emic readings of what liber-al ideology sees as a barbaricaffront to human sovereignty anddignity.

Where their ethic studies sug-gest abuse, he maintains, ‘In theQuran School, people learn tomake and live in a community.’ Healso asserts that this kind of com-munal responsibility is underassault from individualistic mate-rialism.

Continuing, he notes, ‘Whilethe consumer culture of late capi-talism has certainly amplified thisselfishness, from an Islamic per-spective, this kind of proud ego-centric ambition is a sickness ofthe heart as old as the children ofAdam.’

So, while modern society val-orises and celebrates this endlesspursuit of individualistic con-sumption, the Quran speaksdirectly to such excess, which ‘waslikely first heard by the Qurayshas a piercing social critique.’

Ware weaves a complex narra-tive which is, at times, polemicalwhile on other occasions academi-cally rigorous.

The book challenges the intel-lectual complacencies and culturalbiases associated with Europeanmodernity under which so muchscholarship, even some purported-ly critical of the Eurocentric intel-lectual hegemony, woefully floun-ders.

The central thrust of the book(which requires a lot moreresearch and dialogue), it wouldseem, is the manner in which itunfurls the implications of anembodied epistemology, as foundin the Quran schools of Senegam-bia, in respect of African culturalhistoriography and a holistic ped-agogy which affords contempo-rary scholarship a wider and rich-er horizon of sensibilities fromwhich to rescue and reconfigure amore germane present day Islamicdiscourse.Review by JAMEEL ASANIJameel Asani is a Masters candidate in The Study of Islamat University of Johannesburg.

BOOK-REVIEWBOOK-REVIEWThe Study of Islam @ UJ Book Review

Muslim Views


DR GAATHIER MAHED,WAZEER ESSOP

and ACHMAD BASSIERAMID growing internationalcalls to limit our carbon footprint and to commit our-selves to save the environment, itis only fitting that we examinethe Islamic perspective on greening and its relationship towaqf.

Recently, a Green Deen initia-tive was introduced by a localMuslim students’ organisation inwhich awareness is raised withregard to how environmentallyfriendly we as Muslims are (orought to be).

A perfect example can be seenin the Prophet (SAW) where he isreported to have said, ‘Do notwaste water even if you are along-side a stream.’

These words indicate that themost exalted amongst humanshad the environment at heartsome 1 400 years ago, as heunderstood the need for its con-servation for the generations tofollow.

The relationship between theconcept of waqf (charitableendowments) and the environ-ment is well documented in theannuls of history.

A classic example of this inter-linking is the Well of Rumah,which Sayyidinah Uthmanbought from a local businessman.The well was then donated to thecommunity and served the inhab-itants of Madinah with sweetdrinking water for many decades.

This charitable endowment,and others like it, has been shownto be key in terms of interactingthe religious with the economicspheres of early Muslims(Decobert, 1984).

It was also the vehicle of choicefor financing gardens, waterwells, fountains and other com-munal services (Benthall and Bel-lion-Jourdan, 2009). These small-er awqaf were the ones that stoodthe test of time, especially in partsof Istanbul (Baer, 1984).

It has been shown in recenttimes that drilling water wellsacross Africa and the impover-ished world has exponentiallyincreased.

Multiple aid organisationshave sunk well points and bore-holes in mainly arid regions theworld over where groundwater isof the utmost importance due tolimited (or no) surface water sup-plies.

The work completed by theseorganisations has to be com-mended as this aid relief is criticalfor water supply. In most cases,these activities are funded bywaqf and the rewards stemmingfrom these awqaf will continue tobenefit the donor as long as thewell supplies water.

It is important that the land-scape is not turned into a Swisscheese but, instead, effectivegroundwater management shouldbe practised in order to sustain-ably utilise the subsurface watersupply (Mahed and Xu, 2009).

In line with this, AWQAFSAhas also embarked on a green

masjid initiative. The pilot, whichhas been introduced at Kalksteen-fontein Masjid, in associationwith Youth Engineering theFuture, has been a roaring suc-cess. This is evident from the mul-tiple awards and acknowledge-ments this project has won.

Recent research has shownthat the principle of the GreenMasjid is simple in its application(Mahed et al, 2013). Ablution(wudu) water undergoes a filtra-tion process and is then chan-nelled into a garden in order for itto be used for irrigating crops.

In certain cases, the water sup-ply could be augmented with har-vested rainwater. The agriculturalgoods are sold and the profits areused in the maintenance of themasjid. Alternatively, the agricul-tural goods are used in a soupkitchen in order to feed the poor.

Visionary projects, like theKalksteenfontein one, create jobs,feed the community and make themasjid self-sufficient.

History has shown that 75 pecent of the agricultural landat the time of the OttomanEmpire was waqf property(Singer, 2009) and this aided infood security, the lowering ofprices and the feeding of theimpoverished.

The Kalksteenfontein Project istruly a modern application ofwaqf and sustainable develop-ment at a grass-roots level.

As this entire pilot project isfunded by waqf endowments,similar initiatives have been intro-duced at various other masajidthroughout the Western Cape.

It is envisaged that all masajidin the future should utilise rain-water harvesting and water re-usein order to contribute to ‘green-ing’ buildings (Mahed et al.,2013).

Future applications where themasjid acts as the central collec-tion point could include the re-useof fish oil for ethanol production,as well as metal, glass and news-paper recycling.

Recycle bins should find theirrightful places on masjid grounds,and the use of solar power for theheating of water should beencouraged.

Architects and masjid commit-tees should adopt green designs inorder to maximise sunlight forbuilding heating and lighting.

The possibilities of greeningprojects are endless if we apply

our minds correctly and investwaqf funds effectively.

Ideas of this nature could easi-ly be transferred to apply to Cor-porate Social Investment (CSI)that companies undertake, there-by making them even more‘green’ than before.

It is envisaged that waqf couldalso aid in a ‘mixed economy ofcharity’ as stated by Singer(2009). This means that the statewould be aided by returns fromthe charitable endowment fundsin order for it to function effec-tively and deliver services to itspeople.

The link between waqf and theenvironment is clearly evident.Waqf is able to act as a financingtool in order to accelerate thegrowth of sustainable develop-ment. This is critical in the timewe find ourselves due to dwin-dling resources, stricter environ-ment legislation, increasingunemployment rates and an ever-growing population.

Thus, the judicious manage-ment of our resources and, inturn, care for the environment, isimportant. Projects that look atsustainability and benefit thecommunity through job creationare of the utmost importance.

Awqaf South Africa calls forproposals for more sustainableprojects so that you can help usserve humankind and the envi-ronment better.Dr. Gaathier Mahed, WazeerEssop and Achmad Bassier arevolunteers of the Awqaf Foundation of South Africa.

A green deen through sustainable investingAWQAF - promoting self-reliance and sustainability

Waqf is able to

act as a financing

tool in order to

accelerate the

growth of

sustainable

development.

Muslim Views


ON June 29, 2014, theestablishment of a newcaliphate – the ‘Islamic

State’ – was announced by theIslamic State of Iraq and the Levant (ISIL), with Abu Bakr al-Baghdadi as caliph. He is nowcalled Caliph Ibrahim.

The ‘Islamic State’ views as itsjurisdiction Iraq, Syria and theLevant, which includes Jordan,Israel, Palestine, Lebanon, Cyprusand part of southern Turkey.

ISIL has called on al-Qaeda(from which it seceded) and othermilitant Sunni factions in theregion to pledge their allegiance.

Al-Baghdadi has also issued adirective that Muslims shouldpledge their allegiance to the‘Islamic State’ and join him injihad against those who havecommitted wrongs against Islam.

ISIL’s followers believe thatonly they are true Muslims and

that those who criticise ISIL orrefuse to join them are infidelsand apostates, and deserve to bekilled.

It is claimed that the ‘IslamicState’ has given Christians in Iraqtwo options: convert to Islam orpay the jizyah, else be killed.

ISIL has killed Shias, Sunnisand Yazidis, compelling theremainder of the Yazidis to flee tothe mountains.

The group is said to have killedover 1 000 civilians and Iraqi andSyrian soldiers. It has also threat-ened to take Yazidi women asslaves. ISIS is guilty of kidnap-ping, torture, executions andrape.

ISIL has been branded a for-eign terrorist organisation by theUnited States, the United King-dom, Australia, Canada, Indone-sia and Saudi Arabia.

The US has launched air strikesagainst it in a bid to halt itsadvance.

ISIL has used several differentnames since its formation in early2004 as ‘The Organisation ofMonotheism and Jihad’. Itsfounder, Abu Musab al-Zarqawi,changed its name to ‘The Organi-sation of Jihad’s Base in theCountry of the Two Rivers’though it came to be commonlyknown as ‘Al-Qa’ida in Iraq’.

In 2006, it merged with severalsmaller Iraqi insurgent groupsunder an umbrella organisationcalled the ‘Mujahideen ShuraCouncil’.

In the same year, the counciljoined with four more insurgentfactions and the representatives ofa number of Iraqi tribes. Partici-pants swore to free Iraq’s Sunnisof what they described as Shiaand foreign oppression, and torestore Islam to its former glory.

In October 2006, following thekilling of al-Zarqawi in anairstrike by the US, the establish-ment of the Dawlat al-�Iraq al-Islamiyah’, Islamic State of Iraq’(ISI) was announced.

It claimed authority over sevenprovinces.

A cabinet was formed and AbuAbdullah al-Rashid al-Baghdadibecame ISI’s figurehead amir, thereal power residing with theEgyptian Abu Ayyub al-Masri.

Al-Baghdadi and al-Masriwere both killed in a US and Iraqioperation in April, 2010.

Despite this, by 2012, ISI haddoubled its membership to about2 500. Abu Bakr al-Baghdadithen became leader of the group.

In April 2013, having expand-ed into Syria, the group adoptedthe name ‘Islamic State of Iraqand the Levant (ISIL), though it isalso known as Islamic State ofIraq and al-Shams (ISIS).

It now claims authority over16 provinces – the seven in Iraqand nine in Syria.

Since 2013, ISIL has grownrapidly in strength and influencein Iraq and Syria. In June 2014, itwas reported that ISIL may haveup to 6 000 fighters in Iraq and

3 000 to 5 000 in Syria, includingup to 3 000 foreigners.

Nearly 1 000 are reported tohail from Chechnya and 500 fromFrance, Britain and elsewhere inEurope.

Some analysts believe that thegroup has about 15 000 followersperforming secondary roles. Oth-ers put the number of its follow-ers at as much as 100 000.

The popularity of ISIL amongsectors of the populations in Iraqand Syria may be attributed toseveral factors, inter alia, the pro-vision of essential social services,and performing civil tasks such asrepairing roads and maintainingthe electricity supply.

In early 2014, ISIL establishedthe Al Hayat Media Center,which targets a Western audience,and produces material in Englishand German, and the AjnadMedia Foundation, which releas-es jihadist audio chants.

ISIL makes effective use ofsocial media, in particular Twit-ter, to distribute its message byorganising hashtag campaigns,encouraging tweets on popularhashtags, and utilising softwareapplications that enable ISIS pro-paganda to be distributed to itssupporters’ accounts.

Most of ISIL’s finances areraised in Iraq. It is alleged thatISIS routinely practises extortionby demanding money from truckdrivers and threatening to blowup businesses, by robbing banksand gold shops.

The group is believed to bereceiving considerable funds fromits operations in Eastern Syria,where it has commandeered oilfields, and engages in smugglingout raw materials and archaeo-logical artefacts.

ISIL also generates revenuefrom producing crude oil and sell-ing electric power in northernSyria.

It is also claimed that ISILreceives funding from privatedonors and from Saudi Arabiaand Qatar.

Several armed oppositiongroups in Syria and Iraq areopposed to ISIL. Hostility to ISILgrew steadily in Syria as thegroup regularly attacked fellowopposition groups and abusedcivilian supporters of the Syrianopposition.

In January this year, resistancefighters from both Western-backed and Islamist groupslaunched an offensive againstISIL, seeking to drive its predom-inantly foreign fighters out ofSyria. Thousands of people arereported to have been killed in theinfighting.

Iraq’s Association of MuslimScholars, which was formed torepresent minority Sunnis, said ina statement: ‘Any group thatannounces a state or an Islamicemirate... under these conditionsis not in the interest of Iraq andits unity.’

Sunni opposition groups inSyria are unlikely to support theso-called caliphate declared byISIL. Likewise, the overwhelmingmajority of Muslims will neitherrecognise the so-called caliphatenor pledge allegiance to it.

In fact, while traditionalistscholars believe that a caliphatewill be established sometime inthe future, most modern scholarsno longer consider it viable giventhe fact that there is no unityamong the more than 50 Muslimmajority states which are charac-terised by nationalism, sectarian-ism and authoritarianism (with afew exceptions).

Throughout the history ofIslam, extremist groups such asISIL have never survived. It can beassumed that the group willimplode or be defeated in the nearfuture.

DISCUSSIONS WITH DANGORDISCUSSIONS WITH DANGOR

It is claimedthat the‘IslamicState’ hasgivenChristiansin Iraq twooptions:convert toIslam or

pay the jizyah, else bekilled, writes EmeritusProfessor SULEMANDANGOR.

The Islamic Khilafat

Muslim Views


Doctor M E DOCRATNORMALLY, articles on eczemaare written from the clinical perspective. In view of the factthat there are numerous sucharticles, I have changed the format of this one.

Medical colleagues could copyand use this patient informationsheet when educating patientsabout eczema. This will alsoimprove compliance and preventacute flare-up of eczema.

What is atopic eczema?Atopic eczema (also called

atopic dermatitis) is an itchy skinrash which occurs in patients witha personal or family history ofeczema, asthma or hay fever.

It is a very common skin dis-ease affecting ten percent of allchildren. Atopic eczema usuallybegins after the third month oflife, presenting as a weeping rashon the face, which makes thechild irritable. If the disease con-tinues beyond infancy, the skinbecomes dry, scaly and thickened.

In older children, the eczemaoccurs on the elbows and kneefolds. Although these are com-mon sites, other body areas canalso be affected.

It is common for atopic eczemato gradually get better as the childgets older. Sometimes, it disap-pears altogether but it can persistinto adult life.

Atopic eczema is not conta-gious. Because eczema patientshave a dry, itchy skin, they tend toscratch causing the skin tobecome sore and inflamed, lead-ing to crusting and infection.

Thus atopic eczema is called ‘theitch that rashes’.

How is eczema treated?Although eczema cannot be

cured, it can be kept under con-trol so that it does not causesevere discomfort and distress.You and your doctor (with thehelp of the pharmacist) will needto work together to find the treat-ment that works best for you.The first defence in controllingitching:

Keep the skin moisturised bybathing in lukewarm water usinga mild, non-scented moisturisingsoap (Cetaphil bar, Oilatum,Dove, Aquabar), bath oil (Oila-tum emollient, Hydration Aqua)or soap substitutes such as emul-sifying base, aqueous cream orCetaphil cleansing solution.

Thereafter, pat the skin with atowel. While the skin is stilldamp, apply a thin layer ofsteroid ointment or cream only tothe areas that have the rash. (Askyour doctor or pharmacist how todo this.) Then apply moisturiser

all over to reduce the dryness.When used correctly and under

supervision of your doctor andpharmacist, topical steroids canbe used safely to treat eczema.

Topical steroids are applied tothe skin to reduce inflammationand are not the dangerous‘steroids’ weightlifters use.

Make bathing and applyingmoisturisers and medications partof a daily, family routine to keepeczema under control. Encouragethe child to do what he/ she canon his/ her own.

Remember to moisturise theskin as often as possible tohydrate it. It is a good idea to useointment at night, and cream(which is less greasy) during theday.

Antihistamine taken by mouthmay be prescribed to help controlsevere itching and allow the childto sleep. If eczema becomesinfected (yellow crusts or pus con-taining bumps), antibiotics will beprescribed to be taken orally. Besure to complete the course.

General steps to control triggerfactors that cause itching

l Keep fingernails short; babiesshould wear mittens to preventthem from scratching.

l Avoid woollen clothing andblankets. Wear 100% cottonclothing.

l Aim to keep the skin at a cool,even temperature.

l Wash clothing with non-bio-logical washing powder andrinse thoroughly.

l Control house dust mites byregular vacuuming, includingthe mattresses.

l Avoid cats and dogs.

Food allergyAllergic reaction to food

occurs only in small proportionsof children with eczema; themajority will be able to tolerate anormal diet.

Some children with atopiceczema seem to respond badly tocow’s milk, soya, eggs, fish andpeanuts. If this is the case, seekadvice from your doctor. Do not

put your child on a diet withoutseeking your doctor’s advice.

Future careersPatients with atopic eczema

should avoid jobs that exposethem to irritant chemicals, andshould avoid nursing, hairdress-ing, catering, building and motormechanics. It is better to choose‘clean’, indoor office work.

If hand eczema is a problem,protective gloves with cotton lin-ing are helpful.

Support groupsAsk your doctor or pharmacist

about the Eczema Society ofSouth Africa, which runs supportgroups. There you can talk toother parents whose childrenhave similar problems.

Recognise emotional stress andreduce it. By working togetherwith your doctor or pharmacistyou could lead a normal life.Remember, help is available.Dr M E Docrat [MB ChB,Natal; MMed (Derm), UCT] is aconsultant dermatologist basedin Cape Town.

Coping with eczema: patient information sheetHealth File

Acute eczema Photo SUPPLIED Impetiginised eczema and eczemaherpeticium Photo SUPPLIED

Chronic lichenified eczemaPhoto SUPPLIED

Atopic eczema in twinsPhoto SUPPLIED

Muslim Views


The killing of Yazidis, Christians and innocent people is totally un-Islamic,barbaric and inhuman, saysShaikh ABDURAGMAANALEXANDER.

ALL praise, glory andmajesty belong to AlmightyAllah, the source of peace,

who sent His Messenger, NabiMuhammad (SAW) with the message of peace to establishworld justice and peace.

The world today is bleedingand in utter turmoil; conflict andbloodshed are prevailing globally.The unfolding events in Gaza,Syria and Iraq, are the epitome ofshame and an indelible blight onhumanity while the world sits andwatches.

O Muslims, it is with the sameintense condemnation of the Zion-ist Israeli apartheid state’s atroci-ties against the people of Gazathat we likewise condemn thekilling and brutality of Isis in Iraqand Syria.

The killing of Yazidis, Chris-tians and innocent people is total-ly un-Islamic, barbaric and inhu-man.

‘Accept Islam or die is an age-old accusation that Islam wasspread at the point of the sword. Ifit is true that Isis is using thismethodology of ‘accept Islam ordie’ then we say to the world thatthis can never be done in the nameof Islam or Muslims.

The Glorious Quran statesemphatically in Surah 2 verse 256:

‘There is no compulsion in Islam.Truth is clearly distinct from false-hood…’

In this sacred hour of Jumuah,I read to you almost the wholearticle, as it was published on theInternet in December 2009 by Dr Muqtader Khan, Director ofIslamic Studies at University ofDelaware and a Fellow of theInstitute for Social Policy andUnderstanding. [I have inserted(SAW) where necessary]:

Muslims and Christians togeth-er constitute over 50 percent of theworld. If they lived in peace, wewould be halfway to world peace.One small step we can taketowards fostering Muslim-Christ-ian harmony is to tell and retellpositive stories and abstain frommutual demonisation.

In this article I propose toremind both Muslims and Chris-tians about a promise that Prophet

Muhammad (SAW) made toChristians. The knowledge of thispromise can have enormousimpact on mutual conducttowards Christians.

Muslims generally respect theprecedent of their Prophet, and tryto practise it in their lives.

In 628 AD, a delegation from StCatherine’s Monastery came toProphet Muhammad (SAW) andrequested his protection. Heresponded by granting them acharter of rights, which I repro-duce below in its entirety.

St Catherine’s Monastery islocated at the foot of Mt Sinai andis the world’s oldest monastery. Itpossesses a huge collection ofChristian manuscripts, secondonly to the Vatican, and is a worldheritage site. It also boasts the old-est collection of Christian icons. Itis a treasure house of Christianhistory that has remained safe for1 400 years under Muslim protec-tion.

The Promise to St Catherine

‘This is a message fromMuhammad ibn Abdullah as acovenant to those who adoptChristianity, near and far, we arewith them.

‘Verily I, the servants, thehelpers and my followers defendthem because Christians are mycitizens; and by Allah! I hold outagainst anything that displeasesthem.

‘No compulsion is to be onthem. Neither are their judges tobe removed from their jobs nor

their monks from their monaster-ies.

‘No one is to destroy a house oftheir religion, to damage it or tocarry anything from it to the Mus-lims’ houses.

‘Should anyone take any ofthese, he would spoil God’scovenant and disobey His Prophet.Verily, they are my allies and havemy secure charter against all thatthey hate.

‘No one is to force them totravel or to oblige them to fight.The Muslims are to fight for them.

‘If a female Christian is marriedto a Muslim, it is not to take placewithout her approval. She is not tobe prevented from visiting herchurch to pray.

‘Their churches are to berespected. They are neither to beprevented from repairing them northe sacredness of their covenants.

‘No one of the nation (Mus-lims) is to disobey the covenant tillthe Last Day (end of the world).’

The first and the final sentencesof the charter are critical.

They make the promise eternaland universal.

Nabi Muhammad (SAW)asserts that Muslims are withChristians near and far, straightaway rejecting any future attemptsto limit the promise to St Cather-ine alone.

By ordering Muslims to obey ituntil the Day of Judgment thecharter again undermines anyfuture attempts to revoke theseprivileges.

These rights are inalienable.

Nabi Muhammad (SAW)declared Christians, all of them, ashis allies and he equated ill treat-ment of Christians with violatingAllah’s covenant.

A remarkable aspect of thecharter is that it imposes no condi-tions on Christians for enjoying itsprivileges. It is enough that theyare Christians.

They are not required to altertheir beliefs, they do not have tomake any payments and they donot have any obligations. This is acharter of rights without anyduties!

The document is not a modernhuman rights treaty but eventhough it was penned in 628 AD,it clearly protects the right toproperty, freedom of religion, free-dom of work, and security of theperson.

I know most readers must bethinking, ‘So what?’

Well, the answer is simple.Those who seek to foster discordamong Muslims and Christians,focus on issues that divide andemphasise areas of conflict. Butwhen resources such as NabiMuhammad’s (SAW) promise toChristians is invoked and high-lighted, it builds bridges. Itinspires Muslims to rise abovecommunal intolerance and engen-ders goodwill in Christians whomight be nursing fear of Islam orMuslims.

When I look at Islamic sourcesI find in them unprecedentedexamples of religious toleranceand inclusiveness. They make mewant to become a better person.

I think the capacity to seekgood and do good inheres in all ofus.

When we subdue this predispo-sition towards the good, we denyour fundamental humanity.(www.patheos.com/prophet_muhammads_promise_to_christians/)Jumuah mubarak and Eidmubarak.

FROM THE MIMBARFROM THE MIMBARThe Prophet’s (SAW) pact with Christians

Muslim Views


THASNEEM BUCKUSESTABLISHED in 1993, MuslimHands is an international aidagency and an NGO, working inover 50 countries worldwide tohelp those affected by naturaldisasters, conflict and poverty.

Muslim Hands strives to be atthe forefront in delivering relieffrom poverty, sickness and theprovision of education world-wide.

This year, Muslim Hands willagain be providing qurbani ser-vice at the affordable price ofonly R1 100 in South Africa.

We offer our local donors theopportunity to witness their qur-bani.

Our qurbani service includesslaughtering and skinning of theanimal.

We will also distribute themeat to the needy on your behalf.

For nearly two decades, Mus-lim Hands has been offering thisqurbani service to our valueddonors and to the needy commu-nities in over 50 countries. Lastyear, over a million peoplereceived fresh meat on the days ofEid-ul-Adha.

This year, help us to ensurethat even more people are reachedand provided for during the daysof Eid-ul-Adha by fulfilling yourqurbani obligation and giving anextra qurbani in accordance withthe Prophetic tradition.

Extend the blessings of thissacred occasion by helping to pro-vide even more impoverishedfamilies around the world withfresh meat on the days of Eid.

The advantages of doing yourqurbani through Muslim Handsis that all our animals are sourcedlocally, helping sustain local farm-ers, reducing transport costs andcutting carbon emissions.

All the sacrifices will be per-formed within the days of Eid-ul-Adha, in accordance with the sun-nah of our beloved ProphetMuhammad (SAW).

All the meat is cut and distrib-uted immediately, while the meatis still fresh.

With qurbani prices startingfrom as little as R395 (in India)we hope you will choose to offeryour own qurbani and an extraProphetic Qurbani through Mus-lim Hands.

Our teams on the groundalways provide quality service,

therefore, we can assure you thatwe select only the healthiest ani-mals, ensuring the best meat forthose whose diets lack vital nutri-ents.

Last year, Muslim Handslaunched the Prophetic QurbaniCampaign so that we may revivethe beautiful sunnah of sacrificingan extra qurbani animal on behalfof the poor amongst our ummah.

This enabled us to serve evenmore people during the days ofEid-ul-Adha.

Alhamdulillah, we saw a largeincrease in the number ofProphetic Qurbanis given.

Muslim Hands donors helpedprovide more than a millionneedy people with a nutritiousmeal for the blessed days of Eid-ul-Adha; for many of them eatingmeat is a rare and special occa-sion.

Insha Allah, this year, yourgenerosity will once again help usto spread the blessings of Eid andreach even more needy people.

For those who can afford it,this is the best opportunity topractically follow the beautifulsunnah of our beloved Prophet(SAW) by offering the qurbani ontheir own behalf or on behalf ofthose beloved who are deceased.

Abu Talha (RA) narrated thatthe Prophet (SAW) sacrificed forthe one who could not sacrificefrom his ummah, ‘one who borewitness to Oneness of Allah andmy Prophethood’. (Hadith)

When our Prophet (SAW) car-ried out his qurbani/ udhiyah, hewould sacrifice an extra ram forthose brothers and sisters in ourummah who could not afford tocarry out their qurbani.

Let’s revive this beautiful prac-tice of our beloved Prophet (SAW)and carry out an extra qurbanithis year on behalf of the needy ofour ummah in the name of ourbeloved Prophet (SAW).Contact Muslim Hands on021 699 8090 or log onto muslimhands.org.za.

- ADVERTISEMENT FEATURE -Muslim Hands Qurbani 2014

Muslim Hands Qurbani Service Worldwide Photo SUPPLIED

Muslim Views


IBRAHIM OKSAS and NAZEEMA AHMED

THE aspects of the All-WiseQuran’s miraculousnessdiscussed in this article are

the extraordinary comprehensiveness in its mean-ings and knowledge, as well asthe innumerable subjects contained in the All-Wise Quran,as explained by BediuzzamanSaid Nursi in his exemplaryQuranic tafsir, Risale-i Nur (TheTreatise of Light).

Bediuzzaman says that the All-Wise Quran bestows meanings todifferent groups of people.

This means that the All-WiseQuran is the source for all theinterpreters of the shariah; theilluminations of all those seekingknowledge of Allah (Marifatul-lah); the ways of all those seekingunion with Allah; the paths of allthe perfected from amonghumankind, and the schools of allthe scholars.

Thus, the Quran has, at alltimes, been the guide of all ofthem and directed them in theirprogress, and it is verified unani-mously by all of them that it hasilluminated their ways from itstreasuries.

Furthermore, according toBediuzzaman, the All-Wise Quranhas caused to flow forth from theoceans of its own knowledge, thenumerous and various sciences ofthe shariah, the diverse sciences ofreality (haqiqat), and the innu-

merable different sciences ofsufism (tariqat).

Similarly, it has caused to flowforth in abundance and goodorder the true wisdom of thesphere of this world as well as theenigmatic knowledge of thesphere of the hereafter.

Bediuzzaman next discussesthe extraordinary comprehensive-ness of the subjects mentioned inthe All-Wise Quran.

He says that the Quran bringstogether the extensive subjects ofman and his duties; the universeand the Creator of the universe;the heavens and the earth; thisworld and the hereafter; the pastand the future; and pre-eternityand post-eternity.

Furthermore, the Quranexplains all the essential andimportant topics from man’s cre-ation from seminal fluid till whenhe enters the grave; from the cor-rect conduct of eating and sleep-ing to the matters of Divinedecree and determining; from thecreation of the world in six daysto the duties of the wind blowing.

This is indicated by the oathsin Surah Adh-Dhariyat, ‘By the[winds] that scatter’, and, inSurah Al-Mursalat ‘By the[winds] sent forth’; from Hisintervention in man’s heart andwill, indicated in Surah Al-Anfal,‘comes between a man and hisheart’, and, in Surah Al-Insan,‘But you will not except as AllahWills’, to Sura Az-Zumar, ‘Andthe heavens rolled up in His right

hand’ that is, to His holding allthe heavens within His grip; fromthe flowers and grapes, and datesof the earth described in SurahYasin, ‘And We produce thereingardens of date-palms and vines’,to the strange truth expressed inSurah Az-Zilzal, ‘When the earthis shaken to its utmost convul-sion’; from the state of the skies inSurah Fussilat, ‘Then He directed[His will] towards the skies andthey were smoke’, to their beingrent with smoke and the starsfalling and being scattered in infi-nite space; from the world’s beingopened for test and examination,to its closing; from the grave, thefirst dwelling of the hereafter, andthen from the IntermediateRealm, the resurrection, and theBridge, to eternal happiness; fromthe events of the past, and the cre-ation of the body of Nabi Adam(AS) and the dispute of his twosons, to the Flood, and thedrowning of the people ofPharaoh, and the major events ofmost of the Ambiya; and from thepre-eternal circumstance alludedto in Surah Al-Araf, ‘Am I notyour Sustainer?’ to the post-eter-nal occurrence expressed in SurahAl-Qiyama, ‘Some faces that daywill beam in brightness * lookingtowards their Sustainer.’

Bediuzzaman expresses that allthese fundamental, importantsubjects are explained in a waybefitting the All-Glorious OneWho administers the whole uni-verse as though it were a palace,

and opens and closes this worldand the hereafter like two rooms,and regulates the earth as if itwere a garden, and the heavens asthough they were a roof adornedwith lamps.

Just as a master builder speaksof two houses he has constructedand arranged, and makes out theprogramme and lists and index ofthe matters involved so the Quranis fitting for the One Who makesthe universe and Who arranges it.

With all its purity, all its sin-cerity, the Quran’s pure, shining,brilliant exposition declares: ‘I amthe word and exposition of theCreator of the world’, just as thelight of day declares, ‘I came fromthe sun.’

Bediuzzaman then raises thefollowing questions – apart fromthe Maker Who adorns this worldwith antique arts and fills it withdelicious bounties and scattersbountifully over the face of theworld together with these won-ders of His art so many valuablegifts, apart from this Bestower ofBounties, who else could theQuran of Miraculous Expositionbe fitting for – the Quran whichfills the world with this clamourof salutation and acclaim, thisresounding praise and thanks,and transforms the earth into aplace for the recitation of Allah’snames, a masjid, and place forgazing on the Divine works ofart?

Whose speech could it be apartfrom His? Who can claim owner-

ship of it apart from AllahAlmighty?

Bediuzzaman further invites usto reflect on the following: whohas the ability to produce some-thing like the All-Wise Quran oreven to imitate it?

In truth, it is impossible for theArtist Who adorns this worldwith His arts not to speak withman who appreciates His art.Since Allah Almighty makes andknows, He surely speaks. Andsince He speaks, it is surely theQuran that is appropriate to Hisspeech.

In addressing the comprehen-siveness of the ayahs of theQuran, Bediuzzaman says thatthey manifest their comprehen-siveness through their denotingand indicating in the Quran allthe categories of speech and trueknowledge and human needs, likecommand and prohibition,promise and threat, encourage-ment and deterring, restraint andguidance, stories and compar-isons, the Divine ordinances andteachings, the sciences related tothe universe, and the laws andconditions of personal life, sociallife, the life of the heart, spirituallife, and the life of the hereafter.

Bediuzzaman concludes bysaying that there is such a com-prehensiveness in the ayahs of theQuran that they may be the curefor every ill and the sustenancefor every need. This is so becausethe miraculous nature of the All-Wise Quran requires it to be thus.

Light from the Qur’anThe Miraculousness of the QuranThe comprehensiveness in its meaning and knowledge

Muslim Views


Muslim Views


FOUZIA RYKLIEF

WHY use the term ‘blendedfamilies’ when we talkabout step-families?

I prefer the term ‘blended fami-lies’ because ‘step’ conjures upimages of the wicked step-motherin stories like Cinderella.

The word ‘blended’ brings uppositive images such as mixingingredients when making a cake ormatching colours when creating awork of art.

Creating a new family whenparents re-marry requires theblending of several individualsfrom different families who havetheir own history, traditions andrituals.

Some challenges in blended families

Blended families come in differ-ent sizes and ages.

When a single person marriessomeone who was married and isnow divorced or widowed, the dis-advantage is that this parent lacksexperience in raising children butone can learn.

The advantage in this instance isthat s/he comes with no precon-ceived ideas and no loyalty issuesregarding own children.

Where step-parents both havechildren from previous unions, theadvantage is that the spouses haveexperience in raising children.

The challenge is dealing withtwo sets of children in differentstages of development, with differ-ent temperaments and different lifeexperiences.

Advice to those who are thinking of starting out

The most important issue for amerging family is to find a way tobecome a new whole family. Mem-bers of a blended family must learnto accept each other the way theyare; children must learn to acceptthe ‘new’ parent.

Learn to say old goodbyesbefore you can say new hellos. Theperson who holds on to sadness(death), anger and/ or bitterness(divorce) is adding a ‘separating’ingredient to the new family. Achild who persists in the fantasythat Mom and Dad will get togeth-er again can make it difficult forthe family to become cohesive.

News involving the change inthe child’s life is best told by theparent. Adequate preparation isimportant for all children involved;there should be no surprises!

Children experience change asstressful and traumatic so avoidtoo much of it. When deciding onmatters such as where the familywill live, ensure that the childrenare well-prepared for any changesin this regard.

Essential ingredients for a healthy, happy blended familyDon’t expect the children to

immediately accept the step-parent.This is probably the third familyformation the children find them-selves in: the first when father waspart of the family, the second withmother alone, and the third whenmother or father re-marries.

Allowing ‘mourning’ of the loss

of the first two family formations iscrucial before the child can moveon and develop a relationship withthe step-parent.

The child will miss the intimacywith that one parent. Furthermore,re-marriage opens up old feelingsof loss that had apparently beenforgotten so don’t be surprised ifchildren suddenly act out afteryears of being okay.

Remarriage also triggers loyaltyto the other biological parent. Themother/ father remarrying shouldtake time to help the child dealwith this, making time to talkabout the past and the other par-ent.

Don’t expect instant love. Step-parents often feel pressurised bythe biological parent to love thechildren straight away and viceversa. If it doesn’t happen, the bio-logical parent is disappointed andthe step-parent feels guilty; tensionand conflict soon develop.

Love takes time to develop; beyourself, get to know the child, befriendly.

Each child is unique and his/ herstage of development influencestheir reactions and responses tonew situations.

Support the children’s relation-ship with the other biological par-ent, even if that parent is said to beunfit, as long as contact is notharmful to the child. Don’t everbadmouth the other parent in thechild’s presence.

Deal with children’s negativefeelings, behaviour and attitudesappropriately. Sometimes, childrengo out of their way to be difficult

as a means of showing their unhap-piness with the situation. Step-par-ents must try not to take this per-sonally. They must not give up themarriage because of the children’sbehaviour or attitude. They shouldseek support and guidance. Bedetermined to make this workbecause it can!

It will be helpful to keep the following in mind

One of the tasks of the parent isto have realistic expectations ofchildren; know what is appropri-ate for a child at a particular stage.

Do not interfere in one another’shandling of the children. When youdisagree, let the children see thatyou respect each other’s views.Express your feelings openly andrespectfully.

Discipline when appropriate –don’t refer to the biological parentwhen the issue is between you andthe child or the child has flouted ahouse rule.

Create a safe space for express-ing feelings. This is what childrencome with into the new family. Astep-parent comes into the child’slife uninvited and, sometimes,unwanted. The step-parent mayonly be seen as a figure that dis-penses discipline, infringes on thechild’s space, and takes the atten-tion of the child’s parent awayfrom him/ her.

Step-children do not need to bespoilt for you to ‘prove’ that youaccept them. Treating them differ-ently says to them that they are dif-ferent, and spoiling has never bene-fitted any child.

Fairness and justice to all thechildren are important for chil-dren’s healthy development. Thebetter the step-parent does his/ herjob, the less likely it will be that thechild will resent the situation.

You as an individual and as a couple

Strengthen your bond with yourpartner. When parents re-marry,there is often no honeymoon; findtime to spend with each other,without the children.

Have realistic expectations ofeach other, giving time for theparental relationships to develop.This also applies to the children’srelationships with each other. Thekey to a healthy family system isthe mutual love, respect and under-standing that partners share.

Don’t ignore your worth as anindividual and become overlyfocused on your role as a step-par-ent. Make time for yourself everyday, and don’t forget your ownambitions, dreams, feelings andinterests.

Seek the support of other step-parents. It is important to knowyou are not alone.

Finally, the logistics of running ahome with two sets of children ofvarying ages can be a nightmare. Agreat deal of patience, sensitivity,flexibility and openness is needed.

There are many examples ofsuccessfully blended families. If youare new to it, seek out these fami-lies and learn from them.Fouzia Ryklief is a departmentalmanager at the Parent Centre inWynberg, Cape Town.

Positive and Effective ParentingHow to build and maintain strong family bonds

Step-parenting: aim for a blended family

Muslim Views


JASMINE KHAN

ONCE upon a time, parentssat with their children atbedtime and told them

stories. Whether the stories werereal or imagined, they captivatedthe children and sent them tosleep, secure in the knowledge ofthe love of their parents.

Later, libraries were raided forpicture books and these wereread, also at bedtime.

Sadly, today, most children getup from watching television, and,with minds over-stimulated by abarrage of images, go to bed.

This assault of televisionimages, mostly violent, can affectthe mental development of chil-dren.

These images are transitoryand, most of the time, the actualstory, if there was one, is soonforgotten.

The child has just beenindulging in eye candy, with nonutritional value for the brain.

As we celebrate Heritage Day,let us bear in mind what heritagereally is.

Heritage is the passing on ofinformation from one generationto the next in order that it maybenefit future generations, thatculture and traditions may be pre-served and, even if they cease tobe followed, we will know howour ancestors lived.

Heritage is the way of life of apeople, society or community,and most of the world cultureshave a heritage which has sur-vived because of oral tradition.

This heritage has largely shapedthem, and been shaped by them.

As Muslims, particularly hereat the Cape, we are a communityrich in customs and anecdotes.Unfortunately, most of thisknowledge is in danger of disap-pearing because, more and more,we are being taken in by technol-ogy.

Using the excuse that our chil-dren will not be interested in the‘old days’ is not valid. It isbecause of the way they are influ-enced by the media that core val-ues and principles fall away.

We underestimate our chil-dren; children naturally crave sto-ries, and before the advent ofcanned entertainment, they eveninvented their own stories.

Nowadays, they do not have todo so, in fact, they do not everexercise imagination.

If we make a concerted effortto revive the oral tradition ofstory-telling there will be severalbenefits.

At a recent book launch,Shaikh Sadullah Khan remindedus that in order to know whereyou are going you have to deter-mine where you are; and in orderto know where you are it is vitalthat you know where you camefrom.

The spirit in which Islam wasfounded at the Cape, the peoplewho contributed to it and the wayit grew should be preserved forfuture generations.

It is a legacy that should bepreserved as an organic part ofthe future generations, or theywill be poorer for the lack ofknowledge.

Apart from this, story-tellinghas several added benefits. Chil-dren will be mentally stimulatedas they listen and try to form pic-tures of what they hear.

It serves as a learning activityas they will ask questions aboutsomething they do not under-stand or a word they do notknow.

Giving explanations in thecontext of the story will enablethem to remember far more effec-tively than by just memorising dryfacts.

Their capacity for thinking forthemselves is boosted and, inaddition, as they engage in theaction their emotions areinvolved.

Story-telling also promotes lis-tening skills. This is an invaluabletool for life. In pre-school, it isparticularly effective as veryyoung children like to talk a lot.Listening to a story trains them to

be quiet and listen so that theywill find it easier to adapt to thestructure of classroom behaviour.

Story-telling is a very usefulteaching aid; a well told story toillustrate facts will provoke inter-est, create mental images and getthem thinking.

Stories have the ability to givethe learner a depth that goesmuch further than just the dryfacts. Learners will engage, eagerto learn what happens next.

With storytelling, complicatedideas are shared holistically andnot laboriously.

It can convey profound truthsand, instead of having a volley offacts aimed at the child, we invitehim to follow the story together.

Nowadays, the best motiva-tional speakers illustrate theirtalks with the telling of a story,mostly humorous. They havelearnt the value of capturing anaudience.

Many parents complain ofbeing unable to ‘get through’ to achild or teenager; using your sto-rytelling skills will work.

Sharing an experience you hadat the same age will break downbarriers and the child will seethings in a new light.

We believe that because ourchildren were born in the age of

technology they will not be inter-ested in how we or their grand-parents lived.

On the contrary, they findthese stories fascinating, even ifthey do often make fun of certainthings.

At the very least, if it providesthem with a laugh, barriers maybe broken. We have to rememberthat conditions may change buthuman nature is still humannature, even in a home where val-ues alien to us are being pouredfrom television screens.

As we celebrate Heritage Daythis year, let us gather our chil-dren, be they tiny, teenage oradult, and have a storytelling ses-sion.

In days of yore it took placearound the fireside but, perhaps,it can now happen around thebraai fire.

That can actually work sinceHeritage Day has now been cou-pled with South African Braaiday.

It does not have to be at bed-time either, as long as we make aserious effort to revive the art ofstorytelling and, in this way, pre-serve our heritage for future gen-erations.November’s article will deal withsome of our customs and traditions that have disappeared.Readers are invited to submitexamples of how things weredone 30-50 years ago, and areno longer done today. Pleaseemail to [email protected] October 20, Insha Allah, tomeet deadline.

From Consciousness to Contentment

“Tell me a story” is part of heritageListening to a story trains them to be quiet and listen so

that they will find it easier to adapt to the

structure of classroom behaviour

Muslim Views


GOURMET banquets for theflesh often satisfy for themoment; feasts for the mind

and spirit can delight forever.And, what a delectable feast I

enjoyed recently, savouring theexquisite fare of George Hallett’sphotographic lifework in theNational Iziko Art Museum, inCape Town.

People’s photographer and sonof District Six, Cape Town, GeorgeHallet’s retrospective of the life andhistory of South Africa’s past,essayed the tragic history of disad-vantaged people being trodden inthe mud by racial bigotry.

But counterpoint, it also sang ofmusic and triumph in the course ofstruggle for freedom of body andsoul. His travels across the globedelicately flavoured the exhibitionwith nuanced photos of forgottenex-pats, academics, artisans andartists who fled apartheid’s yoke.

His rendering of foreign climes,particularly of the French andBritish countrysides, added moodymelanges to the photographic dia-logue. Photographers are artiststhat play and shout with light andshadow, shape and composition,colour and darkness. They graphi-cally record the searing, violentaspects of life, and deftly paint thetranquillity of soft mystic scenes.

Some are sloggers of themediocre, producing forever thesame clothed in varied dross; othershave genius etched in their genesand are born to see what others areblind to.

‘I try to capture the essence ofthe scene; that is the guiding light ofmy work,’ said George Hallett. Andthat is what photographic brillianceis all about.

George Hallett was born onDecember 30, 1942, in District Six.A victim of family discord, he spentmuch of his youth in Hout Bay, lov-ingly raised by his grandparents.

‘South Peninsula High School’sEnglish teacher, the famed writer,Richard Rive, taught me to read.He said, ‘All those who readbecome somebodies.”’

Rive introduced him to artistsand writers of the Afrikaner Sestigecreative era of the 1960s.

He mixed with South Africanluminaries such as Jan Rabie, UysKrige and the late poet, writer andartist of Simonstown and OceanView, Peter Clark.

Clark entertained him with aMozart concerto on flute andtopped it with succulent fare,reminding him that ‘the Clarksdon’t cook, they create dishes’.

George’s exhibition-photographof one half of Peter Clark’s facewith a cow-bell dangling next to itis surreally brilliant.

I wrote a column in Arts for Allon Peter Clark last year. Sadly, herecently died just as his paintingsbegan to fetch high prices on auc-tion.

Poet and former writer for Mus-lim News during the 1960s and’70s, James Mathews, became alife-long friend and mentor. Inmany ways he had a great influenceon George’s life.

George’s stunning photograph ofJames Mathews rising from darkmurky waters into the sunshine,much like King Neptune eruptingfrom the deep-blue sea, echoes thatbond.

When the apartheid destructionof District Six was imminent, Jamesurged George: ‘Go and record whatis left of District Six; it is a vital partof our history.’

George did just that, capturingthe essence of the subject like noother. Why? Simply because he wasof District Six’s unique life-earthand infectious humour.

Notwithstanding his sharp witand frivolity, George is deeply spir-itual. He says: ‘As a child I sawdead people.’ In the 1960s he wasstabbed twice in the chest and savedfrom death by the business cards inhis breast pocket.

Genius never starts at the top;ten thousand hours of practice isthe secret to its flourishing.

During the mid-sixties, Georgedid his stint as a street photograph-er in Darling Street, Cape Town,photographing movie-snap picturesof Cape Town’s denizens scurryingalong the pavements to the city cen-tre.

The quick photographing tech-nique played a significant part inshaping George’s later career.

Photographer, Kariem Haliem,of Palm Street Studios in upperDarling Street, District Six, also hada paternal hand on George as abudding photographer.

Studio work, wedding picturesand sundry slogging at diverse

meetings and festive gatheringsended in developing and printing arich fare of evocative black andwhite photographs.

George delighted in the studio’sdarkroom-lab magic; it was therethat one could see one’s work com-ing to life in the developing andprinting trays, crucial training ofthe eye for field-work.

As an aside, Cape Town wasonce the home of Sir John Herschel,the famous astronomer and discov-erer of the planet Uranus.

He was a philosopher, botanist,astronomer, polymath as well asone of the many ‘discoverers’ of thescience of photography.

In 1819, he had discovered howto fix images on plates using sodi-um thiosulphate (hypo).

This was a crucial step, and isstill used in black and white pho-tography.

He coined the terms photogra-phy, photographic emulsion, posi-tives and negatives.

He came to Cape Town in 1834to study the 1835 appearance ofHalley’s Comet with a small tele-scope in his garden sited in the cur-rent Claremont area.

Interestingly, he met CharlesDarwin, of Natural Selection inEvolution fame, at the Cape whenDarwin docked here on his circum-navigation with the ship, Beagle.

Herschel School is named afterJohn Herschel. Like his illustriouspredecessor, George Hallett cur-rently lives in the Claremont area.

George’s photography is unique.He worked, and still works, withone camera and one lens. The cam-era is often hidden by his jacket sothat he can flip it open, take a can-did shot, and the camera vanishesbefore the subject realises that aphotograph has been taken.

He still works with 35mm film.‘It is still the best for high definitionpictures.’

In this way he is up there withthe great French candid-photogra-pher, Cartier-Bresson, famed for thespontaneous pictures of everydaylife.

His portraits are in the league ofthe Canadian-Lebanese YusufKarsh and his brilliant portrait-essays.

In 1970, George left for Londonand worked for the prestigiousTimes Higher Education Supple-ment. The iconic Times only settledfor the very best. They said: ‘Welove your work because of how yousee the world.’

This led to him being awardedthe prestigious Hasselblad Awardfor good photography.

In Britain, he photographedmany of the political exiles andartists who later played key roles inshaping the new South Africa. 1994saw him busy in France.

In 1981, he travelled extensively,lensing in Zimbabwe (where he wasbeaten up by the police in front ofMoleketsi Mbeki during a photo-journalist shoot), USA, Amsterdam,Japan and the Cameroons in Cen-tral Africa.

After 1990 he returned to SouthAfrica to photograph and teach.

George was closely associatedwith the pictures of President Man-dela’s release and recording of hisearly years as president.

His archives bristle with some‘staged-candid’ pictures of Madibain which he directed the icon howto pose without evidently posing.His picture of Mandela meeting oneof his daughters for the first time isbrilliant.

George Hallett also recordedsome of the most searing momentsof the Truth and ReconciliationCommittee’s (TRC) unravelling ofSouth Africa’s heinous past.

On the night of January 8, 1978,a muffled sound came through thewindow of philosopher and anti-apartheid activist Dr Rick Turner’sDurban home. He fell dead in thearms of his young daughter, Jann.

George Hallett’s picture of Jannlooking down at the icy Eugene deKock (known as Prime Evil) takenduring the TRC will forever lingerin my mind.

The University of the Third Age(U3A) is a group of senior citizensof all racial groups and with no par-

ticular educational level that cometogether to make the life of seniorcitizens meaningful, educationaland entertaining.

On a cold afternoon, a smallnumber of Athlone’s U3A metGeorge Hallett on the steps of theIziko National Art Gallery for ashort dialogue with the photogra-pher to take us through the exhibi-tion. George entertained us royallywith consummate insouciance, rol-licking humour, punctuated withdelicious spicy stories. The diversegroup could relate to many of thepeople and places in the photos.Laughter rang through the halls.

The session lasted more thantwo hours of fun, humour andappreciation for the work of theartist as he took us through theexhibition.

I met George Hallett many yearsago at the residence of Mrs Abdeade Costa of Bokaap. She was mostinterested in establishing a centre inBokaap to preserve and house thehistoric documents of the disadvan-taged communities of Cape Town.

It was at that tea that Georgetook an iconic picture of her hus-band, Hajji Sulaiman de Costa,reading the Quran; it was truly sub-lime.

I remember his collection ofstriking pictures of Bokaap andparticularly of a flock of pigeons inflight, a statement reminiscent ofthe flight of Cape Town’s disadvan-taged from the apartheid cleansedgroup areas.

I shall remember forever his col-lection of pictures exhibited recent-ly in the Iziko National Art gallery.It was a defined tribute to a greatartist that captured history in lightand shadows.

FOR ALLFOR ALLPhotographers are artists that play and shout with light andshadow, shape and composition, colour and darkness, writesDoctor M C D’ARCY.

George Hallett, photographer

George Hallett pictured atone of his iconic Madibaphotographs when he honoured a group of U3Amembers with a guidedtour through his exhibition.The photograph featuredon the cover of his bookImages of Change.

Photo M C D’ARCY

Muslim Views


DR ALI SHARIATI

YOU escaped the viciouscycle of your individuallife. You came on time to

miqat; you listened to the revelation; you took off yourclothing and put on the whitekafan.

You left your home and home-land and came as a guest to theHouse of Allah and the land ofjihad.

You entered the tawaaf circleand were lost amongst the peopleof Taif. You denied self- centered-ness.

You purified yourself. Youtried your best to search for‘water’ on top of the mountains.Then you descended to Arafahfrom Makkah and from stageafter stage you returned to Allah(returned to Makkah).

You gained ‘consciousness’ inthe sunshine of Arafah.

You collected your arms in thedarkness of Mashar. Simultane-ously, with others you passed theborder of Mina.

Satan was defeated by yourfirst attack. You became free andsaved the land of faith and love.You held the position of Ibrahimand ascended to the peak of hon-our – the stage beyond Shahadah.

Finally, you sacrificed a sheepat the end of this effort!

Where do you arrive at the endof this greatest holy trip and high-est degree of human ascensionafter going through the most dan-gerous and fearful passages ofcreation – Tawhid (unity), Ithar,Jihad (struggle), Shahadah (mar-

tyrdom), fighting with Iblis(Satan) and conquering the landof love?

What do you do?Sacrifice: kill a ‘lamb’! Why?

What is its philosophy?What is the mystery? What

does killing a lamb at the end ofHajj mean? I cannot say!

Let Allah answer this question.‘Eat thereof and feed the beggarand the suppliant.’ (Quran 22:36)

Allah repeats: ‘Then eat there-of and feed therewith the unfortu-nate poor.’ (That is, fight poverty.At the end of this trip, give a pieceof what you eat to relieve a hun-gry person. That’s all!) (Quran28: 28)

O Haji, where are you goingnow? Back home to your life andto your world?

Are you returning from Hajjthe same way you came?

Never! Never! You played the‘role of Ibrahim’ in this symbolicshow!

You played the role of Ibrahim,not just to play but to worshipand to love.

Do not return to play your roleafter playing the role of Ibrahim!Do not replace your ihraam withyour previous clothing.

You are like Ibrahim who, inthe history of mankind, was agreat fighter against idolatry.

He was a rebellious leaderwhose soul was suffering, whoseheart was loving, whose thoughtswere enlightening.

Faith was raised in the heartsof the unbelievers and monothe-ism flourished in the midst of

polytheism.Ibrahim, the fighter of idolatry,

came out of the house of Azar, theidol-maker of his tribe.

He broke the idols; he brokeNimrood. He fought againstignorance, oppression and pas-siveness.

He rebelled against the tran-quillity of suffering and the secu-rity established by persecution.

You are like Ibrahim! Fight thefire, the fire of oppression andignorance so that you may saveyour people.

The fire is in the fate of everyresponsible individual; it is yourduty to guide and save.

But ... Allah makes the fire-place of Nimrood and his follow-ers a rose garden for Ibrahim andhis followers.

You will not burn or turn intoashes. This teaches you to beready to jump into the fire forjihad (struggle)!

You are like Ibrahim! Sacrificeyour Ismail. Put the knife to histhroat with your hands… Savethe throat of the people frombeing cut.

The people are always sacri-ficed at the doors of palaces ofpower, and temples of torture.

Put the blade at your son’sthroat so that you may take theblade from the executioner’shand! But Allah will pay the ran-som of your Ismail.

You do not kill and do not loseyour Ismail.

This is to teach you that youshould be ready to sacrifice yourIsmail (love) in your own handsfor the sake of your faith!

And now, O Haji who arereturning from circumambulatinglove, you are in the position ofIbrahim. You have reached thepoint that he reached.

Ibrahim’s life was filled withstruggle when he reached thispoint: breaking the idols, fightingwith Nimrood, tolerating his fire,struggling with Iblis, sacrificinghis Ismail, migration, homeless-ness, loneliness, torture, passagefrom the stage of prophecy to thestage of leadership (imamat),going from ‘individuality to ‘col-lectivity’ and being from ‘thehouse of Azar’ to being ‘thebuilder of the house of unity’(Kaabah)!

At the end of his life, grey-haired and old, Ibrahim built thehouse of Allah and laid down theblack stone.

His helper, Ismail, carried therocks and handed them to hisfather.

How wonderful! Ibrahim andIsmail built the Kaabah.

Ibrahim and Ismail, one wassaved from the fire and one savedfrom being sacrificed. Both wererepresentatives of Allah and wereresponsible to the people.

They were the architects of theoldest temple of ‘unity’ on thisearth, and the first house of thepeople.

The ‘free house’, the house oflove and worship (Haram), is asymbol of ‘heavenly privacy’.

You, the builder of Kaabah,the architect of the ‘house of free-dom’, the founder of unity, theenemy of idolatry, the fighteragainst oppression, ignorance and

disbelief, now you build a house,not for yourself, not even a shel-ter for your son, not a house for‘the people’.

It is a shelter for those home-less people who are wounded,tortured or victims of oppressionand have no place to go.

The Haram becomes a torch inthe middle of this dark night anda cry amidst this damned oppres-sion!

It is secure, clean and free formankind, the family of Allah.Everywhere else is insecure andshameful.

The earth has become a hugepolluted house of prostitution.

It is a slaughterhouse whereeverything but aggression and dis-crimination are forbidden.

Now that you are standing inIbrahim’s position and are goingto play his role, live like him, bethe architect of the Kaabah ofyour faith.

Rescue your people from thelagoon of their life. Re-breathelife into their bodies that arenumb and dead from the sufferingof oppression and the darkness ofignorance.

Encourage them to stand ontheir feet and give them direction.Call upon them to come to Hajj,to tawaaf (circumambulating).

After entering tawaaf, denyingselfishness and purifying yourselfto adopt the characteristics ofIbrahim, you have promisedAllah to follow his path. Allah isyour witness.An extract from Hajj(The Pilgrimage) by Dr AliShariati.

A message to the hujjaaj

Documents

Muslim Views, September 2014