During Ramadan 2010 CMRM undertook to make a modest contribution to alleviating poverty within our country. I presumptuously called it a jihad against poverty and argued that poverty alleviation is not the sole responsibility of economists or public officials, but rather it is an integral part of what it means to be an engaged Muslim.

One year later it might be useful to briefly evaluate how we have been engaging this struggle. I am delighted to report that the past year has been an exciting one for the mushrooming of CMRM’S social justice projects. One of our major achievements has undoubtedly been our steady support of the Emasithandane orphanage in Nyanga. Through generous support from our congregants CMRM has not only been able to provide regular donations in kind and upgrading of the infrastructure but more importantly we arranged for a number of activities for interaction between ourselves and the Emasi children. We recall the exciting Wynberg Park outing in October 2010 and the Christmas Dinner in 2010 at the masjid. These interactions provided small, but significant, opportunities for breaking down the stubborn racial and class divisions within the city of Cape Town.

Even more significantly a few of our congregants were inspired to set up a weekend tutorial programme at Emasi thereby also nourishing the educational needs of these orphans. From an Islamic perspective, those who are empowered with knowledge are more likely to live up to their full human potential. All of these activities are consonant with the Islamic perspective which holds that acts

of generosity should not only encompass monetary gifts of alms and charity but should also emcompass every act of kindness and sharing of ones time, knowledge and skills to assist and empower others.

CMRM has also through my participation in the Western Cape Religious Leaders Forum (WCRLF) been active in campaigning for improved sanitation conditions for informal settlements in Khayelitsha. Because of the national significance of this issue the May 2011 Municipal Elections was unceremoniously dubbed the “toilet elections.”

In the post election period WCRLF has stepped up its campaign for improved sanitation conditions and jointly convene a sanitation summit in the next few weeks. I urge congregants to support us in this vital struggle by participating in the sanitation summit. We need to constantly remind ourselves that poverty is not limited to a lack of food or drink. Poverty encompasses the lack of all basic human needs, such as clean water, nutrition, sanitation, health care, education, clothing and shelter.

During the past year we have also been following up on a longstanding suggestion of twinning our masjid with the Sayyidina Bilal Masjid in Khayelitsha. In this regard I would like to commend those congregants who accompanied me in delivering the first and last khutbahs of Ramadan 2011 in Khayeltisha. Imam Ismaaeel Ngqoyiyana also delivered the 2010 Heritage Day khutbah at Claremont and it is our hope that he will follow this up with many more in the forthcoming year.

Our involvement with the Blikkiesdorp masjid has been our weakest point. In 2010 we organized a memorable `Id al-Fitr programme in Blikkiesdorp which was by far the best supported programme event of 2010. However, for a number of reasons, we have lost the momentum on this project. We hope that after our distribution of fitra parcels in Blikkiesdorp this Ramadan, we will be able to revitalize our involvement with the Blikkiesdorp community.

On the whole CMRM congregants have responded wonderfully to the jihad against

Editorial This is the inaugural newsletter of the Claremont Main Road Masjid. Al-Mizan has a two-fold aim. It aims to provide a glimpse of the activities of Claremont Main Road Mosque through reports on social responsibility programmes, interfaith initiatives, khutab topics and madrassa events and through its feature articles, it aims to give voice to a balanced vision of Islam that reflects the ethos of CMRM. This is an ethos that is inclusive and compassionate, and that encourages critical engagement with both social and theological issues.

We would like to encourage congregants to submit any comments or suggestions on content that you would like to be covered in this newsletter. Also feel welcome to submit contributions to the editorial committee for consideration in future publications. We plan to have four issues per year. Submissions may be e-mailed to info@cmrm.co.za or handed in at the masjid office.

“...those who are empowered with knowledge are more likely to live up to their full human potential...”

poverty campaign but we need to find creative ways of sustaining this interest throughout the year. We give thanks to the congregants of the Claremont Main Road Masjid for their commitment to a socially responsive vision of Islam. We pray that the wonderful spirit of solidarity that has been nurtured through this past year will continue to gather momentum during the rest of the year, insha-Allah.

Newsletter of the Claremont Main Road Mosque · Id-ul-Fitr Edition · August 2011/1432 · Vol.1 No.1

Engaging the Jihad against PovertyImam Dr. A. Rashied Omar

40-42 Main Road, Claremont, 7765 • 021 638 8384 • www.cmrm.co.za

Chairperson’s MessageYusuf (Jowa) AbrahamsIt is indeed an honour for me to write my first Eid message as the new-ly elected chairperson of the Board at the masjid . It is with a sense of deep emotion and gratitude that we pay homage and remember the efforts and sacrifices of the founding fathers and mothers of the mas-jid .May they be given a high place in Janna’t Insha Allah. We want to express our sincerest gratitude to all past Chairpersons and board members for their outstanding contributions and the strong foundations they laid in ensuring that the masjid was well maintained and administered over the many years. The masjid and the madrassa continue to play an important role in the community . All mosques such as ours with a non resident community has its own unique challenges. We are therefore extremely grateful to all mem-bers of the congregation , the many individuals and families for their contributions so that we could manage the affairs of the masjid over the years.The efforts of the congregation have also resulted in the excellent out-reach programmes at the mosque and allow us to share and care for others in the broader community. May you be rewarded for your no-ble efforts Insha Allah. The large Muslim workforce in the Claremont area and the regular congregants causes the mosque to be filled to capacity at all Jumuas and often for the daily prayers. It does pose a problem on Fridays when some have to pray outside. Perhaps con-sideration should be given to acquire the building next to the masjid which was up for sale. It would provide accommodation for all at all times. The renovations of the ablution blocks are almost complete and we express our thanks to the past chairperson and the board for their efforts in overseeing this and other projects. The mosque has a unique ethos and our gratitude to Imam Rashied Omar for his leadership and the work that he does together with Imam Shaheed Gamieldien, Imam Nur Salie and others. The Rama-dan programme was indeed a spiritually uplifting one and our thanks to Sheikh Sa’dulla for his enlightening talks, and all the Ghuffaath for their beautiful renditions of the Quran.My thanks to my colleagues on the Board for their work thus far .We still have a long road ahead of us. Once again Shukran to all and we sincerely trust that we can depend on your continued support in en-suring that the masjid and madrassa continue to play an important function in serving the needs of the community.

On behalf of Board of Governors of the mosque, we want to wish you and your families Eid Mubarak. May you enjoy good health and may the year ahead be filled with peace and prosperity Insha Allah.

Imam’s MessageImam Dr. A. Rashied OmarGEMS OF DIVINE GUIDANCEUndoubtedly, one of the most abiding features of Ramadan 2011 at CMRM was the inspirational post-tarawih talks given by Shaykh Sa`dullah Khan. Each night Shaykh Sa`dullah chose one verse from the corresponding juz of the Qur’an for reflection. By the end of Ramadan we had all been enriched by having studied 30 selected verses from each of the 30 sections of the Glorious Qur’an.Shaykh Sa`dullah’s remarks were spiced with inspirational quotations from the ahadith and Muslim luminaries. His practical applications of the meanings of Quranic verses to our daily lives were brilliant. He made the messages of the Qur’an come alive and we could vividly see the abiding values that Allah was trying to inculcate in us; love, compassion, a forgiving and generous spirit and recognition of our own frailty. All of this coupled with his witty humour and pithyness made these nightly Qur’anic reflections truly gems of divine guidance. Ramadan 2011 at CMRM was truly a celebration of not only the melodious recitations of the Qur’an but also profound yet practical reflections on the beautiful meanings of the Qur’an. We make du’a that Allah will assist us to be able to implement into our daily lives the abiding principles of the Qur’an during the forthcoming year, insha-Allah. It is our sincere hope that Shaykh Sa`dullah shall in the forthcoming year publish the Qur’anic reflections in point form in a small booklet. Insha-Allah, it is our plan to continue with this exciting format in the years to come. Next year we shall choose 30 new verses for reflection. Hopefully, we will be blessed to have Shaykh Sa’dullah associated with CMRM imamat for a long time to come, insha-Allah. For me, personally it has been a déjà vu experience. In 1986, exactly twenty five years ago, Shaykh Sadullah ably assisted me during my very first Ramadan at CMRM as Imam. I shall always be grateful for his support and guidance. May Allah grant him good health and bless him and his family abundantly. .

CMRM BOARD MEMBERS 2011 Yusuf Abrahams (Chairperson)

Shahieda Jacobs (Vice-Chairperson)Wasiela Agherdien (Treasurer)

Jaamia Galant (Secretary)Rashied Omar (Imam)

Shafiek Abrahams (Madrasa Principal)Mariam Baderoon

Ekram OmerAleem Saban

Dimensions of Zuhd[In the light of reflections on Qura’nic verses 2:152 – 2:153]by Shaykh Sadullah Khan

Allah says: Remember Me and I will remember you, be thankful to me and do not be ungrateful. O you who believe! Seek assistance through patience and prayer, surely Allah is with those who are patient. [Qur’an 1:152-154]

Towards a definition Zuhd entails abandoning whatever of this world that does not bring about benefit in the Hereafter. Zuhd …• resides in the heart, and is practiced by ridding the heart of enslavement from the unwarranted desire and the over-attentiveness to things that are temporary•entails your being more certain in what Allah has in store for you, than your are about what you have in your hand

The Prophet’s saying uzhud fid dunya / “make zuhd from the dunya” [Ibn Majah] does not imply a total disregard for this world, but rather an awareness of the transient nature of the worldly material things which are insignificant in relation to the permanence of what Allah promises … All that is with you is bound to come to an end, whereas that which is with God is everlasting. And most certainly shall We grant unto those who are patient in adversity their reward in accordance with the best that they ever did. [Q16:96].

Elements for ZuhdAmong the necessary elements for zuhd to manifest in our lives are …- constant consciousness of the Divine (dhikr)- gratitude for the blessings we have (shukr)- consistent connectedness to the Creator (salaah)- capacity for patient perseverance through the trials and tribulations of life (sabr)

DHIKR / RemembranceThe Qur’an emphasizes the need for dhikr: O Believers! Remember Allah with much remembrance and glorify Him early and late [Q23:41]. The Qur’an itself is referred to as al-Dhikr (The Remembrance) in [Q15:9]. There are over 150 references in the Qur’an to words from the root dh-k-r - to remember, to mention, to invoke. To pronounce words reflecting the attributes or glory of Allah is dhikr by tongue. To under-stand and reflect on Allah’s Majesty is dhikr by heart. Both these desirable modes of remembrance reinforce each other; so conscious oral repetition engraves the words in the heart while understanding and reflection gives meaning and life to the spoken word.

Together they assist us in focusing on our ultimate destination while journeying through life in this world. All forms of dhikr help us develop and reinforce our relationship with the Divine. All Believers ought to be constantly conscious of Allah and it is this kind of consciousness that is the essence of excellence as is evident in the Islamic definition of ihsaan (goodness) alluded to in the Prophetic tradition that … Ih-saan is worshipping Allah as though you witness him, for though you do not see Him He is ever observing you [Muslim]. Forgiveness and reward from Allah are promised to ... men who remember Allah much, and women who remember Allah much - for such has Allah prepared forgiveness and immense reward.[Q 33:36]

SHUKR / Thankfulness As one journeys through life, we find ourselves in basically one of two situations; moments of ease for which we ought to be thankful, and moments of trials and tribulations through which we ought to patiently persevere. Prophet Muhammad (pbuh) said: “How wonderful is the case of a Believer; there is benefit in every situation. If something good happens, he expresses gratitude; that is good for him - If adversity befalls him, he is patient and that too is good for him.” [Muslim]

So, when Allah says: “Remember Me, I remember you; be thankful and not ungrateful.” [Qur’an 2: 152]; there is an emphasis on God-consciousness and on gratitude in this divine injunction. True thankfulness to Allah means that we sincerely thank Him for His innumerable blessings Gratitude is indeed the spiritual activity of the sanctified heart of a humble person. Prophet Muhammad (pbuh) was asked, “Who are the best of people?” He replied: “Those who are cheerful when they do good, who are repentant when they do wrong, who are grateful when they receive, who show patience when in difficulty and who pardon when they are angered.” [al-Tabrani]

SALAAH / PrayerIn the Qur’an we are commanded strictly to guard the institution of salaah [Q2: 238], for the guarding of prayer is not simply the observance of the exterior physical form; it is both the form and the spirit to which attention is drawn; both the outer and the inner dimensions. In that very same verse we are commanded to stand up in true obedience to Allah. This aims at generating the spirit of humility in relation to the Divine.

continued on pg.6

Orphans at the heart of God Mariam Ismail-Baderoon

A little child whose father and mother had died was taken into another family. The first night she asked if she could pray as she used to do. They said “Yes.” So she prayed as her mother taught her; and when that ended she added a little prayer of her own: “Dear God, please make these people as kind to me as father and mother were.” Then she paused and looked up, as if expecting the answer right away, and added: “Of course He will.” How sweetly simple was her faith; she expected God to “do,” and of course, she got her request.

SUCH is the love of God for orphans.

Over the past year, through our work on the Claremont Main Road Mosque’s social responsibility projects, I’ve learned so much about orphan life and how orphaned children can easily become negatively affected by feelings of abandonment & hopelessness. The experience has given new meaning to the nefarious words of Miss Hannigan, a character from the movie Annie, when she says: “Why any kid would want to be an orphan is beyond me!”

Islam, with its deep-rooted compassion & empathy for the orphan, has developed many protective measures to safeguard or-phaned children from negativity, abuse and exploitation. The welfare of orphans & the needy is a recurring theme in the Qur’an – which very clearly, and in many a verse, sets the tone for the treatment of those without protective affiliation - as we see in verse 9 of Surah Duha 93, “Treat not the orphan with harshness” Qur’an Surah Duha 93: Verse 9

Those bereft of parents also have a very special place in Islam because they share an affinity with Prophet Muhammad pbuh - who lost both his parents by the age of six. In the hadith, the relationship between the orphan and the Prophet pbuh is expressed with great clarity.

It is reported that the Prophet Muhammad (pbuh) said:

“I and the person who treats an orphan with goodness will be like this in heaven” (And he put his index & middle finger together) ~ Bukhari

Not only are those who assist orphans promised the companionship of the Prophet in Paradise, but orphans may also bring spiri-tual, material & emotional blessings to whoever cares for them. The story of Halima Sa’diyya illustrates this perfectly. Halima & her husband took baby Muhammad into the desert to raise him despite suffering great poverty, despite them not being able to feed their own child properly, despite their camel not being able to produce milk. By Allah’s blessings, after unselfishly taking Muham-mad into her care, she started pouring milk – and so did their camel – and suddenly there was more than enough for everyone.

The Prophets wife, Khadija, was also known for the kindness she displayed towards orphans. She would sit with them at meal time, eat with them & feed them. She would place her hands around their faces, caress and kiss them, saying: “My dear children! Don’t feel like orphans. (I am your mother).”

Throughout the Qur’an, we are reminded & encouraged to do righteous deeds - caring for orphans & the needy are amongst the most important. The Qur’an, in Surah Al-Insan Verse 8, says:

‘And they feed, for love of God, the poor, the orphan, and the prisoner’ Surah Al-Insan 76 - Verse 8

This verse stresses the importance of taking care of orphans, the poor & the destitute - but that we do so lovingly, with an open heart & purely for the sake of Allah. It is this kind of righteous deed & conscious effort that is described by the Prophet as ‘a struggle in the way of God.’ So I think we can consider the act of giving with respect & reverence to those in need, to be a spiritual value & a spiritual practise – and it should be an integral part of our lives as not only does it increase our spiritual strength – it also exposes us to God’s blessings.

Orphaned children are the victims of circumstance. They are deprived of functional parental guidance & may not have what is their birthright: a good education, access to basic healthcare and an opportunity to have dreams that lead to success and hap-piness.By the Grace of Allah & the generosity of our congregation, the masjid has been able to run a number of successful programs & activities for the orphans of the Emasithandane Children’s Home. These include the delivery of ‘Id al-fitr needs boxes, a first aid kit, monthly grocery parcels, a picnic at Wynberg Park, the launch of a tutelage program & a wonderful Christmas dinner. We have also managed to complete two building projects – the erection of a pergola to provide shelter & prevent flooding, and the In a bid to extend the spirit of care & compassion, we plan to continue working towards filling their lives with smiles, wholeness & hope. We thank you for your continued support, free-giving spirit & goodness of heart.

MASJID PROJECTS - EMASITHANDANE ORPHANAGE

Masifunde project at the Zolani centre, NyangaIn October 2009, Mariam Ismail Baderoon initiated the Sunshine Project. As part of the broader project to empower ourselves by connecting with disparate communities; distanced by differing economic realities, Masifunde was born.

Masifunde means “Let’s learn”, it is a tutelage programme which involves a group of dedicated volunteers who teach a group of the Emasithandane children English, Maths and Lifeskills on a weekly basis. The programme is run on a Satur-day from 3pm-5pm at the Zolani centre opposite the orphanage in Nyanga. From August 2011, the project is also to in-clude Physical Science and History. The children are aged 6-17 and usually constitute a group of approximately 30. Over the past year we have also hosted two events, one where the children were taken for movies and pizza at Cavendish Square and the other which was a pirate themed birthday party (pictures shown below). The first hour is dedicated to the younger children (grouped by grade) and the second hour to the older children. The aim of the project is to foster a forum of trust and support between the children and the tutors, to aide academic as well as social and holistic develop-ment.

The experience has been about so much more than ‘giving back’. The tutors involved in the project have developed rela-tionships with these children, where often they are teaching us life lessons rather than the other way around. Crucially, the experience drums home the fact that there is no difference between ‘us’ and ‘them’. God has given every human being opportunities and burdens to bear and it is our responsibility to ensure that we remember we are no more than a product of our circumstance and in doing so, we are reminded that we are equally responsible for ensuring social justice for all.

If you would like to be part of the programme, please contact Mariam Baderoon.

MASJID PROJECTS - EMASITHANDANE ORPHANAGE

Principal’s MessageShafiek AbrahamsAs we bid farewell to the month of Ramadan, allow me to wish each andeveryone an Id mubarak, and may the coming year be filled with goodness andpeace, insha-Allah.

During this Ramadan we daily witnessed on our televisions and in thenewspapers the pictures coming out of Somalia of starving children, theirmothers and the elderly. With our super-consciousness of what it is like togo without food for half the day, many Muslims and our fellow countrymenresponded to appeals for assistance for the famine stricken Somalia. Let ustake this lesson of generosity into the next year and continue to supportthese noble causes, but let us also look around our neighbourhoods andcommunities and let us continue to assist those in dire need of ourgenerosity.

Ramadan was also a month in which we learnt self-discipline. To our studentsthis is an important lesson to take forward. We need them to be disciplined,focused and diligent in their school work, especially our matriculants whowill be writing their final examinations soon. I implore parents to bepatient and supportive of our young students as they aim for excellence intheir educational pursuits.

Id mubarak

Forthcoming Madrasa Events

17 September 2011 - Teacher training educational psychology examination

15 Ocotber 2011 - Matric farewell

12 November 2011 - Re-registration of current learners

26 November 2011 - External hifz examination

3 December 2011 - Closing date for new applications (2012)

10 December 2011 - Presentation ceremony

continued from pg.3The believers are here directed to seek Allah’s help through prayer: “O you who believe. Seek help with patience, perseverance and prayer; for God is with those who patiently persevere.” [Q 2: 153] Prayer, on every performance, strengthens one’s will power and reaffirms one’s trust in Allah, while developing the individual emotionally, spiritually and mentally.Prayer develops qualities of patience, endurance and contentment; qualities which are essential in the service of justice, equity and goodness and serve as a source of strength in the face of inevitable trials and tribulations of life.

SABR/PatiencePatience is an obligatory virtue and is intimately tied to the practice of our faith. Allah commands: “O you who believe! Be patient, mutually manifest patience and strengthen yourselves by your mutual bond…” [Qur’an 3:200]. In the verses that follow [Q2:157]; reference is made to the tests of life … death (with a reminder of the selflessness of the martyrs who manifest their zuhd by sacrificing their lives itself for a cause greater than themselves and are thus neither “dead” but ever-alive in the hearts and memories of those who benefit from their courage) fear, hunger, loss of wealth, loss of fruits of labor, loss of lives … all these require a heightened level of consciousness for any one to remain emotionally and spiritually intact.

In the Qur’an and the statements and example of the Prophets (peace be upon all of them) Sabr denotes patience, perseverance, strength of will, constancy despite surrounding changes, enduring trials and tribulations, forbearance, preparedness to sacrifice, being steadfast amid hostilities, determination in the face of opposition and courage in the face of oppression.

The Prophet (pbuh) said; unique is the state of a Believer; there is benefit in any situation; if some tribulation is experienced, he is patient and that is good for him; and if some good happens he is grateful and that is good for him. [Muslim]

Foundation of ZuhdBeing cognizant that “from Allah we come and to Allah is our ultimate return”, is the very foundation of zuhd. “Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter there is a consequence for the evildoers , and there is Forgiveness of Allah and His Good Pleasure for the doers of good; whereas the life of this world is only a deceptively fleeting enjoyment.” [Q 57:20]

SATURDAY MORNING MADRASSA

The life of Achmad Sadick Saban spanned more than eighty-six years. During his life he played his role as a loyal son, a responsible brother, a loving husband, a supportive father, an endearing grand-father and a huggable great-grandfather. He was a skilled carpenter, a caring employer, a wise mentor, a trusting friend, a selfless neighbour and an involved community member. He served as a father figure to many. He enjoyed his sport, initially on, and later off the fieldBoeta Achmad ‘Dedda’ was born in Watson Rd in Claremont to Abdol Kahaar Saban and Ayesha Haron. The eldest of 8 siblings.He attended Primary school at St Saviours in Claremont. He then completed standard six at Livingstone High school.He sought employment after standard six because of circumstances at home. Boeta Achmad had an interest in confection and joined a German bakery in Rondebosch. He later learnt carpentry as a trade.Despite having had a relatively “meagre” academic education he was still able to teach his children to love education. In fact all four of his children and some of his grandchildren are or have been involved in educating young minds. He was an avid reader and as a result had a vast general knowledge. He often read bedtime stories to his children and later his grandchildren, which also helped to nurture our love for reading.

Boeta Achmat ‘Dedde’ The Family Man Boeta Achmad was a family man: He loved having his family around, but more so, his family loved having him around. Growing up with Dedda around has been a vastly enriching experience. He was often assisting with household chores and insisted on making up his own bed till he no longer had the physical strength to do so. For as long as we can remember, he brought his beloved Haji Latifa breakfast in bed every morning. He also prepared soup for the family on the rainy days when he could not do his work as a carpenter. As an asthmatic, Haji Latifa was often ill and Dedda used to nurture her back to health, with love and patience.He also was fondly known for his Mcgyver type of fixit solutions around the house. His

grandchildren often brought their broken toys to him to fix because they believed he could fix ANYTHING! That was what he was to us - the man who often kept the peace and restored the balance in our lives.However he also taught his children to stand up for what they believed in. The lessons we learnt from him were many but the motto:“Doen net wat jy dink is reg” are the words by which he will be fondly remembered. This meant that once you have researched your problem and received due advice, you should still exercise your own mind in arriving at your final decision and then take responsibility and be accountable for this decision and subsequent action. In this way, being an independent thinker himself, he encouraged independent thinking in others.

Boeta Achmad was always a practical person and not dogmatic in his approach. Maybe that is why he felt such an affiliation to Claremont Main Road Mosque as the principles by which he lived was expressed by the ethos practised at this mosque - one of tolerance and respect for alternative views. He not only served as a board member but was also instrumental in assisting with building alterations and maintenance. His love for coming to this mosque was expressed clearly a few weeks before he passed away, when he expressed a strong desire to attend Jumuah at this mosque even though he was in a frail state. This was definitely one of his dying wishes. Algamdulillah his wish was granted a few weeks before he passed on. Boeta Achmad loved his Deen. He was always punctual with his salaah and encouraged these same values in us via encouragement rather than criticism.In his younger years he was a tireless worker. He would come home from work on his bicycle, perform all his personal and family

duties, then still have the energy to involve himself in community work.When Boeta Achmad moved from Claremont to Athlone 54 years ago he became involved with the St. Athan’s Rd Masjied. This is where he met other muslim families and became well-known in the community. Out of this involvement with the masjied the Islamic Welfare Society was born when Boeta Achmad and some other people decided to do something to uplift the needy people in the area. Boeta Achmad served as the secretary and meetings were held at his house. Good friendships developed due to these social activities and there are fond memories of all the fundraisers that were held. A few days before his death he was still talking to his grandchildren about feeding the poor children.

In the 1970’s Boeta Achmad formed a company called Athlone Builders with his brother and some friends. At that time most people were working for big construction companies so Boeta Achmad can be considered a pioneer in this field.Boeta Achmad had compassion for others: He was a regular blood donor. He was rewarded for his efforts when he needed and received blood in the last few weeks of his life.

In contrast to the paternalistic era he was raised in, he encouraged children to be allowed to share the company of adults. He reasoned that this would ensure good, supervised behaviour of the children, as well as responsible behaviour from the adults in the company of the children!He made a sincere effort to remember your name when meeting you. It bothered him if he had met you and he did not get your name. One always felt a sense of sincere connection when meeting him. In fact, before our friends would enquire about our health they would always enquire about our parents. That is the impact that our parent in Boeta Achmad had on other people.These attributes of Achmad Sadick Saban have influenced, benefitted and touched the lives of many people. May he be granted eternal tranquillity and Jannatul Firdous Insha- Allah.

A Tribute | Boeta Achmad Sadick Saban22 March 1925 – 6 July 2011

“...he felt such an affiliation to Claremont Main Road Mosque as the principles by which he lived was expressed by the ethos practised at this mosque...”

Forthcoming Madrasa Events

17 September 2011 - Teacher training educational psychology examination

15 Ocotber 2011 - Matric farewell

12 November 2011 - Re-registration of current learners

26 November 2011 - External hifz examination

3 December 2011 - Closing date for new applications (2012)

10 December 2011 - Presentation ceremony

Community Involvement

Reflections on Islamisation of EuropeRaashied GalantWhen a man in Norway shot dead over 70 people and then also claimed responsibility for a bomb blast that killed several others, he blamed his actions among others on the “Islamization of Europe”. His expressed fear was that Muslims would take over Europe in the near future. His target and statement was directed against the Norwegian ruling party whom he said was facilitating this process by embracing multi-culturalism.

Even though no Muslims were specifically targeted or killed in the attacks, it was a broad attack on Islam itself. There is no denying the growing Muslim presence in Europe since the 1970’s. In the past ten years alone, according to the Pew Research Centre in the US, the Muslim population of Europe rose from 26 million to 46 million to make up 6% of the European population.

What I find interesting when reflecting on this, is the historical way in which Islam has actually spread both in Europe and North America. No doubt a large part of the increasing Muslim presence in these regions has been due to immigration of Muslims from various parts of the world mainly as “guest workers”, or as refugees, political exiles, academics or general economic refugees seeking out greener pastures in the West. But there is also an organic nature to the general spread of Islam beyond these immigrant communities.

Islam in Europe has not spread at the behest of very ardent and persistent missionary movements who have gone to these lands specifically to preach to and convert the natives. Similarly, it calls into question that oft-repeated claim that early Islam was spread by the sword. The inference is that the conquest of land was followed by forced conversions. It remains an inference since no actual historical evidence exists to support this.

In the absence of organised missionary activity in most instances, the spread of Islam beyond immigrant communities in America and Europe has been a non-coercive road of self-discovery for those newly entering the faith. Much like in the Western Cape 400 years ago, it was the sufi sheikhs and their dikr circles who were at the forefront of expanding Islam to white Europeans and Americans. There exemplary behaviour and spiritual barakah

inspired those who came into contact with them, and in many instances the sufi doctrines were the first points of contact with Islam for many white embracees.

But at the same time, during the past few decades, Europe and America has gradually seen the disappearance of traditional religious life and adherents. The same has not been the case with the Muslim immigrant communities. They have grown in numbers with their spirituality in tact. Hence mosques have been getting fuller, bigger or more numerous, while the opposite has been happening with churches.

The basic point is that Islamic proselytizing does not take place on street corners or from door-to-door, but in the conduct and ways of living of its adherents. The clear, simple and often logical message of the Quran and Sunnah has meant that many people of European and American descent have been ready to embrace the faith through the years without coercion or bribery of any sorts.

But as much as the conduct of Muslims may serve as a proselytizing mechanism, the actions of Muslims can also whip up fears about Islamic life and Muslim ways of thinking. The paranoia of the “Islamization of Europe” as expressed by the Norwegian mass murderer, does not stem from any religious or spiritual rebuttal of Islam, but from a palpable fear based on very real atrocities committed by Muslims.

Leaving aside politics and actions said to be committed in that context, we have seen fathers and sons murder their own daughters and sisters in the name of honour, and who believe it is their Islamic right and duty to commit these murders. We have witnessed women and girl-children genuinely being oppressed and marginalised at places of worship, and in education and employment in Muslim countries. Democracy and respect for fundamental human rights are genuinely given short shrift in many Muslim countries. The cruel and inhumane practice of female circumcision remains prevalent mainly in Muslim communities in North Africa. In Pakistan, it is not uncommon for Imams till this very day to exhort their followers from the mimbar to go out and kill an Ahmadi. It

is apparently halaal for a Muslim to kill a person of that faith.

Can we honestly tolerate such conduct? Herein lies the Muslim response to the paranoia around the “Islamization of Europe”. There is nothing much a Muslim can do about the known numerical expansion of Islam, it is in a sense the way of the world. Neither is there anything that can be done to address the paranoia of the European right-wing. Theirs is a self-inflicted panic stemming from their hate for anything that is not of them. But we can, and we should, engage in far more introspective journeys into the crude, cruel and abhorrent actions of Muslims in other parts of the world, and sometimes even in our midst. Indeed, it is about time that Muslim organisations were at the forefront of exposing, documenting and speaking out against these actions instead of just leaving it to organisations such as Human Rights Watch and Amnesty International.

“Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.” (Surah Al-Imran – 104)

“...the spread of Islam beyond immigrant communities in America and Europe has been a non-coercive road of self-discovery for those newly entering the faith.”

Masjid Activities • The Grade 10 learners of the Claremont Main Road Mas-jid Saturday Morning Madrassah organized a Khatam Al Qur’an which culminated with the reading of Juz ‘Amma at the masjid on Saturday, 20 August 2011

• On August 5 and 26, 2011, Imam Rashied Omar led the first and last jumu`ah services of Ramadan at the Sayy-idina Bilal Masjid, in Khayelitsha. He was accompanied by CMRM members and they took along with them 100 blankets and 200 iftar packs which had been prepared by the congregation at the masjid. CMRM also discharged R5000 in fitra funds on behalf of its congregants at the Sayyidina Bilal masjid.

•A general meeting of the CMRM was held on Sunday, August 28 2011

• CMRM will be running a 14 week course on Famous Women on Thursday evenings after ‘Isha, commencing on September 8, 2011 featuring guest lectures by Shaykh Sa`dullah Khan, Dr. Sa`diyya Shaikh, Fr. Dr. Chistopher Clohessy, Mymoena Hendricks, and Fatima Shaboodien.

• Wuquf al`Arafah will most likely be on Saturday November 5 and `Id ul-Adha will therefore be celebrated on Sunday November 6, 2011

• Next issue of Al-Mizan – November 6, 2011

‘Id Sa’id Wa Mubarak’Kullu ‘Am Wa Antum Bikhayr Ma’as-Salamah Was-SihhahMay your entire year be filled with Goodness, Peace and Health