Editorial Over the last 25 years the celebration of ‘Id al-Adha in Cape Town has been characterized by a split in the community between those who celebrate ‘Id al-Adha with Makkah and those who follow local sighting of the moon. Imam Rashied provides a useful reflection on why we should celebrate ‘Id al-Adha in unison with the hujjaj in Makkah.In keeping with our celebrations of Heritage month in September, Jaamia Galant reflects on the history and legacy of CMRM on pg 7. For the past few months, we have read much about the senseless killings in communities terrorized by gangsters. The Rev. Donavon Meyer shares his thoughts on the scourge of gangsterism in Manenberg on pg 12. Rev. Meyer is working together with Imam Rashied and the Western Cape Religious Leaders Forum (WCRLF) to mobilise faith leaders in Manenberg to provide more safe spaces and moral guidance especially to the youth in the area. Once again we report on ongoing masjid activities and feature a host of guest speakers.One of the more novel activities this past month was the CMRM youth camp. We hope that this will serve as momentum to rejuvenate the masjid’s Youth Empowerment Programme. This issue also celebrates the life of Aunty Zainab (Janie) Saban, one of the elders in our jamat, and wife of the late Boeta Rashaad Saban, one of CMRM’s stalwart administrators.

Newsletter of the Claremont Main Road Mosque · Vol.3 No.2 - October 2013/1434

40-42 Main Road, Claremont, 7708 • 021 683 8384 • www.cmrm.co.za

The debate over when to celebrate `Id al-Adha revolves around two opposing positions: those who argue that `Id al-Adha is not linked to the rites (manasik) of the pilgrimage (hajj) and those who contend that ‘Id al-Adha is inextricably connected with the hajj.

We believe that by celebrating ‘Id-al-Adha in unison with the pilgrims (hujjaj), we are giving this great day of happiness and joy its true meaning and significance. For on `Id al-Adha those who are not performing the hajj vicariously celebrate the achievement of the hujjaj who were present at the appointed time on the sacred plains of `Arafat in compliance with the most important symbolic ritual pertaining to the hajj. Celebrating `Id al-Adha the day after wuquf al-`Arafat is one of at least four ways in which non-pilgrims share in the great blessings of hajj. The other three ways are fasting on the day of ‘Arafah, the chanting of the takbir (extolling Allah) and the animal sacrifice (udhiya).

The fasting of the non-pilgrims on the day of wuquf al-‘Arafat is a highly recommended sunnah. One of the female companions by the name of Umm al-Fadl (may Allah be pleased with her) reports the following hadith:

People were in doubt over whether the Prophet (pbuh) was fasting on the day of ‘Arafah, and so I sent him some milk, while he was delivering his farewell sermon at ‘Arafat, and he (the Prophet) took it and drank it. (Bukhari and Muslim)

On the basis of the above hadith we can safely conclude that fasting on the day of `Arafah is not intended for pilgrims who are gathered on the sacred plains of `Arafat. Rather, fasting on the day of `Arafah is a way for non-pilgrims to participate indirectly in the hajj and to spiritually link with the hujjaj who are gathered at `Arafat.

Many well known jurists, such as Imam al-Baghawi (d.1122) and Imam al-Sarakhsi (d.1096), contend that the original Qur’anic ruling pertaining to the takbirat on the days of tashriq are primarily directed at the hujjaj (Q2:203 & Q22:28). As a result these and many other notable jurists within all of the four major sunni law schools have recommended that the non-pilgrims should commence and

end their chanting of the takbirat in unison with the hujjaj.

Last but not least, the animal sacrifice (udhiya or qurban) on the day of `Id al-Adha and the subsequent three days of tashriq, is referred to in the Qur’an as one of the final rites of the hajj (Q22:28-29). These verses make it clear that after having sacrificed an animal the pilgrim may exit from his/her ihram (state of consecration). For the non-pilgrim, therefore, sacrificing an animal keeps alive the spiritual connection between the non-pilgrim and the hujjaj.

“In contemporary times, when it is possible to view the entire hajj via satellite TV it is incumbent upon Muslims all over the world to synchronize their `Id al-Adha celebrations with Makkah.”In contemporary times, when it is possible to view the entire hajj via satellite TV it is incumbent upon Muslims all over the world to synchronize their `Id al-Adha celebrations with the hujjaj in Makkah. As long ago as 1989, Shaykh `Ali Jad al-Haq (d.1996), the former rector of Al-Azhar University in Cairo, wrote the following to the Muslim Judicial Council:

“… it is the duty of all Muslims no matter where they are on the earth of Allah to coincide with the Hujjaj on ‘Arafat in their standing and their celebration of `Id. Since this is so it is incumbent on all Muslims of South Africa and others to celebrate the blessed ̀ Id al-Adha with all the hujjaj in Makkah, in spite of the different time factors …” (Sunday Times, 2 July 1989)

In conclusion, hajj is an expression of global Muslim unity in addition to it being a source of spiritual transformation for the individual hajji. It has an individual as well as a social objective. The latter can only be achieved if the Muslim Ummah is united in observing ‘Id al-Adha in unison with the hujjaj.

Imam A . Rashied Omar

‘Id al-Adha 2013

Why ‘Id al-Adha with Makkah?

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Imam’s MessageImam Dr. A. Rashied OmarOn 23 September 2013, CMRM issued a press release strongly condemning the brutal attack at the Westgate Mall in the Kenyan capital of Nairobi two days earlier. We furthermore committed ourselves to working even harder at educating our communities with regard to the need to affirm each other’s full human dignity and to respect the sanctity of life irrespective of religious affiliation. We also sent our heartfelt sympathies to the family and friends of our fellow Capetonian, James Thomas, who was tragically killed in the Nairobi attack.

The CMRM statement was reported in the local press and circulated to friends in the interfaith movement. Fortuitously, the statement reached the Thomas family via Rev. Peter Fox, the former grief and loss therapist at St. Lukes Hospice in Kenilworth. As a consequence, I was invited by the family to read the CMRM statement at the funeral of James Thomas in the Chapel of the Diocesan College (Bishops) on Wednesday 2 October 2013. The funeral was attended by more than 1000 mourners including Archbishop Emeritus Desmond Tutu and some of the leading clergy of the Anglican Church.

We received a number of appreciative responses for our stand. Here are two such instructive responses. Glenn Truran wrote, “I came to the funeral feeling broken. I am telling you this because I wanted you to know that I was deeply moved when you spoke – both what you said and how you expressed it.” Anthony Cordle wrote, “Your letter was read out last Sunday morning when we attended a church service and yesterday I was at James Thomas’ funeral and cannot tell you how much I appreciated seeing you and to hear you read it out in person.”

These moving responses once again underscores the need for Muslims not to become weary from stating again and again, both loudly and unequivocally, that acts of wanton violence and barbarism are contrary to the teachings of Islam. This, however, does not preclude us from also questioning the wisdom of the current strategy pursued in the “war on terror” and the injustices it has wrought. The challenge is to walk the delicate balance between expressing our outrage equally if not more, at the deaths and killings of the many men, women and children who have lost their lives violently at the hands of state sponsored terror. For there is no ‘hierarchy of human life’ and there can never be any justification for the killing of innocent human beings.

We wish you all ‘Id Sa’id Wa Mubarak.

We pray that Allah grants all the hujjaj a Hajj Mabrur, Insha-Allah.

Chairperson’s MessageYusuf (Jowa) AbrahamsIt is once again an honour for me to report on the activities of the

masjid since our ‘Id al-Fitr edition. We have had two Board and three

Executive meetings since our very successful AGM of 28 July 2013.

It is with pleasure that we inform you that the Board unanimously

agreed to co-opt two additional members to assist us in our work.

We welcome Suliman Noor Mohamed, more affectionately known as

Solly Noor and Mujahid Osman, one of our youth leaders to the Board.

Both are very active members of CMRM and we are positive that with

their expertise and experience they will bring a new dynamism to the

board and assist us in our many tasks.

It is still a huge challenge for us to realise the objectives set for each

of the five key dimensions of the CMRM Mission i.e. Jihad Against

Poverty; Gender Justice; Interfaith Solidarity; Youth Empowerment

and Environmental Justice. Alhamdulillah, we have done much to

meet some of these challenges and below are some key issues that

I wish to highlight:

• CMRM continues to play a prominent role in the interfaith movement

with Imam Rashied at the forefront. His leadership and commitment

are respected and appreciated in the broader community as was

evident at the recent AGM of the WC Religious Leaders Forum (WCRLF)

held at the Muir Street Masjid. The recent tragic event in Kenya and

the response to Imam’s compassionate role bears testimony to the

respect he and CMRM enjoy in the faith community.

• There is regular communication with our members via e-mail and

we have now added SMS for janaza notices and reminders for those

who do not have e-mail access. Please contact the secretary if you

wish to be added to the SMS list.

• Our social justice programmes are ongoing and very challenging.

We express our sincerest gratitude to all for your contributions.

• Our educational programmes are well attended and our two lunar

Calendar workshops at the Observatory in conjunction with the Al-

Azhar Masjid (Aspeling Street) attracted a large group of persons.

• The successful youth camp held recently and facilitated by our new

Board member Mujahid, is a very positive sign. We are confident that

we can pass on the baton to these dedicated youth for the revival of

the Claremont Muslim Youth Association and assure the future role

of CMRM.

Some of our very senior members, including Aunty Fatima Sadan,

passed on this year and at this time we remember all those stalwarts

at the masjid who are no longer with us. We pray that they be given a

high place in Jannah, Insha-Allah.

Finally, I wish to express my sincerest gratitude to all Board members

for their many hours of dedicated work for the masjid.

‘Id Mubarak to you all!May your year be filled with peace and prosperity, Insha-Allah and

Shukran for your continued support.

Allah reminds us in the Qur’an in Surah al-Hajj, Chapter 22, verse 37:

It is neither the flesh nor the blood that reaches Allah but your taqwa that reaches Him [Q22:37]

The term taqwa is a profound concept. In his Al-Mufradat fi Gharib al-Qur’an, Rāghib al-Isfahani says that the root meaning wa-qa-ya is “to protect something against everything which may damage it”. Linguistically taqwa implies forbearance, caution, support, self-protection and abstinence. As a concept in Islam, taqwa implies devoutness, religiousness, piety, sincerity, God-consciousness, godliness.

Abullah ibn al-Mu’tazz, poet and great great grandson of Khalifa Harun al-Rashid, said:

Avoid sins - big and small, this is taqwa. Be like the one walking on thorns, dreading what he sees. Don’t underestimate the minute sins, for mountains are made of small stones [Qurtubi and ibn Kathir]

Sayyidina ‘Ali (ra) said,

“Taqwa is to fear displeasing the Almighty; to act upon the Revelation; to be content with little and to prepare for the Day of Travel”

Taqwa is a heightened state of heart, which keeps one conscious of the Omniscience of Allah’s presence; it motivates one to perform righteous deeds and to avoid those which are forbidden. The concept is greatly emphasized in the Qur’an, where the word taqwa (and its variations) has been used more than 150 times, so much so that the oft-quoted verse in Surah al-Imran, Chapter 3, verse 102, instructs Believers:

“O you who believe! Be mindful of Allah [have taqwa], as you ought to be mindful of Him and do not die except as those who submit (to the Divine).” [Q3:102]

For the moral development, spiritual upliftment and correct behavior of a good Believer it is essential to pursue taqwa, but s/he should never claim to be a possessor of it:

“Do not ascribe righteousness to yourself, only Allah knows those who are pious.” [Q53:32]

Islam consistently encourages righteousness, it never promotes self-righteousness.

So, we could define taqwa as the continuous process of character development coupled with Allah-consciousness. This leads to a degree of moral, social, ethical and spiritual elevation towards piety, and piety is considered the pinnacle of human development.

“The most noble among you in the estimation of Allah is the one with the greatest degree of taqwa” [Q49:13]

If there is a genuine effort towards the spiritualization of our being, the moralization of our consciousness, empathy in our attitude and goodness in our conduct, then perchance we are treading on the pathway towards taqwa.

Allah confirms in Surah Hud, Chapter 11, verse 49:

“The best culmination is for the muttaqin.” [Q11:49]

May Allah grant us to be among the muttaqin.

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Taqwa in PerspectiveShaykh Sa’dullah Khan

Among the notable acts undertaken by Muslims on the days of ‘Id al-Adha is the udhiyah (animal sacrifice), a tradition of the Prophet Ibraham (pbuh). It reminds us of the great act of sacrifice that Prophets Ibrahim and Isma`il were willing to do for the sake of the Almighty. The underlying implication of Islam’s attitude toward ritual slaughter is not that of blood atonement, or seeking favor with Allah through an animal’s death. Rather, it is a symbolic act of displaying one’s willingness to sacrifice everything for the sake of Allah.

MASJID ACTIVITIES

4

Visit to Farmworkers in RobertsonOn Sunday 11 August 2013, over 50 members of CMRM visited farmworkers in Robertson as part of our Jihad Against Poverty Programme. More than 200 people were given a hot meal and over 100 received food hampers. CMRM also handed over two bicycles to the farmworkers trade union (CSAAWU) for use by shop stewards to organize the farmworkers. Karel Swart from CSAAWU sent us the following message:

“CSAAWU wil onse op regte dank en waardering betuig. Ek weet Imam se die moslems doen ons nie ‘n guns nie, maar julle opofferings gaan nie ongesien nie. We are very thankful to be associated with an Imam that understands the realities of the rural poor. The rural poor are proud of the Claremont mosque and we love you all”.

On Saturday 24 August 2013 a CMRM delegation visited the Sayyidina Bilal Masjid in Makhaza (Khayelitsha) as part of its ongoing Jihad Against Poverty Programme. The delegation handed over a new vacuum cleaner, 50 blankets, 100 loaves of bread and party packs for the children. The idea of donating a vacuum cleaner was first proposed by Shaykh Omar Masoud from Tanzania who accompanied Imam Rashied on a fact finding visit to Khayelitsha’s informal settlements organized by the Western Cape Religious Leaders Forum (WCRLF) on 30 July 2013. After praying zuhr at the Sayyidina Bilal Masjid Shaykh Omar noticed a man sweeping the masjid carpet and then proposed the idea of donating a vacuum cleaner. CMRM has twinned with the Sayyidina Bilal Masjid since 2010. It is encouraging to note that more CMRM members are getting involved in the Khayelitsha twinning programme.

Sayyidina Bilal Masjid in Khayelitsha

MASJID ACTIVITIES

5

Supporting Manenberg CommunityImam A. Rashied Omar

During the months of July and August 2013 the endemic gang violence in Manenberg once again flared up. This time, over 27 people were killed and hundreds of young people were caught up in a cycle of gang violence. The gang violence also spilled over into neighbouring areas such as Mitchell’s Plain and Hanover Park. Serious concerns for the safety of both learners and teachers prompted the government to close fourteen schools in August 2013.

In my capacity as Chairperson of the Western Cape Religious Leaders Forum (WCRLF) I was invited to join Anglican Archbishop Thabo Makgoba to express our pastoral concern for the community of Manenberg on 7 August 2013. Our visit included the Manenberg People’s Centre and schools directly affected by the current gang violence and shootings. We came away deeply concerned about the impact of the ongoing events on the psychosocial health of both educators and learners at the schools.

Subsequent to this, the WCRLF together with a coalition of civil society organisations, including CMRM members, met twice more with Manenberg community members to listen to their experiences of crime and violence and to offer support in coming up with sustainable interventions. It was helpful to get insights from people on the ground with regard to gang violence. There were a number of key issues that emerged from the briefing meetings, one of which was the need to get religious leaders in the Manenberg community to work together to provide moral guidance and provide safe spaces expecially for youth in the community. As a coalition, we will continue to engage with community members and key stakeholders to support their intiatives to uplift their communities and restore safety in their environments.

On Sunday 25 August 2013, CMRM participated in an interfaith celebration of Woman’s Month at the Saartjie Baartman Centre for Women and Children in Klipfontein Road. The programme titled “Rekindling Hope” was jointly organized by the South African Faith and Family Institute (SAFFI), the Brahma Kumaris and the Buddhist Community. The Muslim community was well represented by the Ahlul Bait Islamic Centre in Ottery and the CMRM delegation. In addition to spiritual reflections, the afternoon was also spent in conversation with residents, who shared their stories of struggle and hope.

Women’s Month at Saartjie Baartman

On Sunday 18 August 2013, CMRM hosted a fundraising tea to support cancer survivor and CMRM member, Wadeedah Jaffer. Wadeedah participated in Cancer.Vive’s Annual Motor Cycle Ride across South Africa. Through donations from members, CMRM contributed R5000 towards her trip. The 2300 km ride is aimed at educating and creating awareness around cancer.

Cancer.Vive Fundraiser

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SATURDAY MORNING MADRASA

Principal’s MessageShafiek AbrahamsThe 2013 academic year at the Madrasa is now entering its final (fourth) term. All our concentration is now on completing and reaching our goals that we set out at the beginning of the year. Our Hifz programme under the leadership of Mogamat Groenewald has been progressing very well. We have about twenty learners that will be tested externally. Before their external examination though, we will be organizing an internal programme for these learners where they will be tested by our teachers in the school hall with the senior learners being present. This will be good preparation for our Hifz learners when they are tested by an external examiner.

Our Grade 12 September Arabic examination (mock exam) has been completed and all indications show that the four learners should do extremely well in their final examinations. We have yet to receive the final date for their oral moderation.

The Adult Education Programme has achieved its goal and 12 Adults are now able to read the Qur’an with all the tajwid rules. The tafsir class by Shaykh Mukhtar, has proven to be extremely successful. As from next year, learners from Grades 10, 11 and 12 will be included in this tafsir class.

We hope that during this season of Hajj, the learners take this lesson of sacrifice into their academic programme. Now is the time for sacrificing social activities and concentrate on their academic achievements.

We wish them all the best with achieving their goals at the end of the year.

On Thursday 26 September 2013, CMRM convened a dhikr to commemorate the 44th anniversary of the martyrdom of Imam Abdullah Haron. The dhikr was led by the Ottomans jamat in their renowned harmonic vocal style. Imam Rashied read a message of thanks from Fatima Masoet-Haron, the youngest daughter of Imam Haron. The dhikr was also graced with the presence of Shaykh Mahmud Muhammad Dadab from Timbuktu, Mali; Shaykh Omar Masoud from Zanzibar and African Studies Scholar, Dr. Mustapha Yayla from Kirkalreli University in Turkey.

Dhikr in honour of Imam Haron NEXT DHIKR

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Jaamia GalantThe Claremont Main Road Mosque was established in 1854 by a prosperous and visionary mason and coachman, by the name of Slamdien. Slamdien acquired the land on which to build the mosque for £24-10s cash. When he registered the property at the Deeds Office in 1854, Slamdien ceded it to the ‘Malay Community of Claremont’ in perpetuity. He thus established CMRM as a waqf institution, in that he relinquished his right to ownership and endowed the mosque to the community of Claremont.

Since the Muslim community in Claremont itself was not yet well established, Slamdien placed the mosque under the trusteeship of Imam Abdol Roef, the Imam at the Buitengraght Street Mosque at the time. Imam Abdol Roef was the youngest son of Tuan Guru, and was a highly respected Imam in the still burgeoning Muslim community at the Cape in the 18th century. For nine years he served as Imam of both the Claremont Main Road Mosque and the Buitengraght Street Mosque. His tenure as Imam heralded the start of the ‘Abderoef Dynasty’ at CMRM, which saw a succession of six Abderoef Imams, from 1863-1978, all of whom were direct descendants of Tuan Guru.

During the century of Abderoef Imams at CMRM, the Claremont area saw the establishment of a close and vibrant Muslim community surrounding the mosque. It is not surprising that with the long tradition of hereditary succession of Imams at CMRM, the Abderoefs treated the mosque as their family property and sole domain. The Abderoef Imams were notorious for their autocratic leadership styles, tolerating no community input in the administrative or fiscal affairs of

the mosque. This was tolerated by the Muslim community of Claremont for almost a century, but by the 1960’s, amidst the chaos and trauma of Apartheid Forced Removals, members of the Claremont Muslim community started to challenge the Abderoef’s claim to ownership of the mosque. They wanted to reclaim the mosque as the rightful property endowed to the community of Claremont by Slamdien.

This attempt by the community to reclaim CMRM from the hands of the Abderoefs turned into protracted legal battles over 14 years. It finally came to an end in 1978 when the Court of Appeal ordered the Abderoefs to vacate the mosque property.

“Imam Rashied has built on the legacy of his predecessors to maintain CMRM as a socially responsive mosque and a welcome platform for youth ideas and interaction”In the immediate aftermath of the ‘liberation’ of CMRM from the Abderoefs, Imamat duties were co-ordinated by Abu Bakr Fakier, who recruited young members from the Claremont Muslim Youth Association (CMYA) to deliver the sermons and lead the prayers. It was during this time that delivering the Friday sermon (khutbah) in English became established practice at CMRM. Many of the members of CMYA who delivered the first khutbahs, were also mentored by Imam Abdullah Haron at the nearby Stegmann Road Mosque (est 1911) during his tenure there as Imam before his martydom in 1969.

In 1979 a new CMRM Board was elected, and in June 1980 Imam Gassan Solomon was appointed as the Imam. This heralded the start of a new era at CMRM. The social and political upheaval in South Africa during the 1980s were inescapable realities, and Imam Gassan used his sermons to address issues of oppression, exploitation, racism, discrimination and the broader struggle for social justice. He used his unique charismatic oratory style to deliver powerful anti-apartheid messages from the pulpit. His inclusive

CMRM History and Legacy style and message attracted youth from the Muslim Student Association (MSA) and the Muslim Youth Movement (MYM). Imam Gassan gave them opportunities to deliver talks and lead prayers increasing their participation in mosque activities and developing their leadership skills. It is during this time that CMRM established itself as a socially responsive mosque. It was also a time during which youth speakers became entrenched practice at CMRM.

Due to his increasing political activism, Imam Gassan was forced into exile in 1985 and went to live in Saudi Arabia. This compelled the CMRM Board to appoint a new Imam and in August 1986 Imam Rashied Omar was duly appointed.

The appointment of Imam Rashied marked the beginning of a new chapter in the history of CMRM. In the more than 20 years of Imam Rashied’s leadership, CMRM has established itself as: an inclusive institution; as a leader in the inter-faith community in Cape Town; as being at the forefront of the struggle for gender justice within the Muslim community as well as broader society; and as an institution that strives for organizational efficiency. Imam Rashied has built on the legacy of his predecessors to maintain CMRM as a socially responsive mosque and a welcome platform for youth ideas and interaction. Under his leadership CMRM have become ‘critical traditionalists’, embracing sound customary practices without following these practices rigidly or dogmatically.

Reference: F. Gamieldien (2004) The History of the Claremont Main Road Mosque: Its People and their Contribution to Islam in South Africa. CMRM Publication.

CMRM Established 1854

Roof of Mosque blown off in a storm (1984)

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YOUTH EMPOWERMENTCMRM Youth Empowerment CampSaarah Coenraad, Mujahid Osman and Farah JawitzAfter weeks of intense Sunday morning planning sessions by the very energetic, verbose and often disorientated Claremont Main Road Mosque Youth Group (CMRMYG) the day finally arrived. We left after Jumu’ah on 27 September 2013. Joining us were three youth from the Muhammadi Masjid in Du Noon. After much shuffling around of passengers and luggage, to make sure nothing and no one was left behind, we made the scenic drive to the campsite in Glencairn, Fish Hoek. We started the programme with a few name games and a discussion of camp culture to set the tone of the type of environment and behaviour that was desirable over the weekend.

Campers and facilitators alike were a bit tentative at first but after a few rounds of ice breakers outside, there was much fun and laughter; the atmosphere was more relaxed. With the aim of inculcating a spirit of community we gave boys (and some girls) the opportunity to lead the salah or make adhan. More ice breaker games followed and by supper time everyone was very comfortable and had made friends. Supper was a hit (gatsbies of course).

The last event for the evening was the making of “identity boxes” which are a depiction by each person of how they see themselves versus how others see them. Afterwards, we split up into dialogue groups and everyone was allowed the space to speak about their box and ask others’ questions about theirs. Lights out was a very moderate 10pm but the day had been long and fun-filled and surprisingly everyone slept - probably in anticipation of waking up early for Fajr.

Day 2 began before the sun even touched the horizon. We all rose from our slumber at 5am. After Fajr we had a halqa. Imam Rashied led the morning study groups and decided on the illustrious Surah al-Hujurat, Chapter 49, Verse 13 for this morning, which set the tone for the day.

After a delicious breakfast, our first session dealt with stereotypes in society. We played a game called “Parachute Stereotypes” whereby we discussed the hypothetical scenario of who gets a parachute in the case of a falling plane. This was followed by an uncensored discussion on different topics facing the youth e.g. relationships, racism, political figures and religions. It was interesting to note the thoughts that are racing through the minds of the youth and this session was concluded by a group de-brief where we discussed some of the issues that came up.

The “Amazing Race” was probably the highlight of the day. The final session of the day was a Q&A session, where Imam Rashied was joined by Shaykh Mahmud Muhammad Dadab from Timbuktu in Mali. They fielded our questions on controversial topics such as Shia’ Islam, music, dating and dress-code. This session was very well-received and it provided an intellectual discussion on issues facing the youth. Saturday ended on a high note where we devoured a scrumptious braai and sang the night away in a melodious manner.

Day 3 of the camp began with another halqa. The halqa focused on the Qur’anic Verse 4 of Chapter 68, Surah al-Qalam. This session set the theme for the final camp day: Leadership and Teamwork.

After a few ice-breakers, played by both campers and staff, the first session began. The campers participated in a game called “Traffic Jam” which required them to work as a team to solve a problem. The game challenged them to look past their frustrations and combine various strategies to reach the end goal. The second game was “Columbian Hypnotist” and gave the participants the experience of being both leaders and followers. Once we completed we had a de-briefing in small groups and discussed our challenges and emotional responses. To lighten the mood we went on a beautiful hike around the Glencairn area led by Koos from the campsite. Overall the camp was a brilliant success which set a high precedent for future camps. We definitely can’t wait for the next one!

Fatima Isaacs "I just want to take this opportunity

to say Shukran to everybody involved in making my child’s camp such a

memorable event. He was very nervous on Friday as he didn’t know what to

expect, but he came home very happy and excited to join you again next year

Insha-Allah."

Mariam Baderoon:“It was clear from day one that this

was not your “average Islamic camp” where adults or the Imam simply lectured

all day but that they had designed a participatory camp built around developing self esteem, confidence,

critical thinking and identity and it was wonderful to see how they achieved

their goals through the various activities - AND the kids related so well to the facilitators which made things even

better.”

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YOUTH EMPOWERMENTYouth and Culture

Mujahid Osman There are many challenges that currently face Muslim Youth. These challenges, like many things, are dependent on context. Not knowing what others experience as challenges, I decided to embark on an informal survey and asked some of my friends and younger family members what they saw as challenges in their lives. The thematic challenges that stood out were: • Figuring out how to grow and expose oneself to as many things and cultures as possible, without compromising oneself as a Muslim.• Being a Muslim woman where there are so many restrictions, for example: dress code, relationships and travelling alone.• Reconciling one’s sexual orientation with one’s faith. This is something which a lot of people struggle with.

Obviously, I don’t have the space to elaborate all of these, but want to briefly reflect on one issue: Islam and Culture.

There is a common understanding in the minds of the masses that Islam is an Arab religion. In fact, the Arab World, which basically is Middle East and North Africa,

only constitutes about 20% of the Muslim World. It is countries like Indonesia, India, Pakistan, China and Nigeria that have the largest number of Muslims in the world.

From a phenomenological perspective, culture often contributes to the nature of religion practiced, along with its defining characteristics. It is the culture, political, economic, geographic and physical factors that play a role in the development of a religion.

Therefore, it is natural that the practice of Islam takes on some of the cultural practices from its social contexts. If you take the example of modest dress codes, Muslims should not be homogenous in their approach to Islamic dress. In Arab countries modest dress code is characterised by men wearing white long robes and women black thobes. We should not feel compelled to adopt this dress code, but we should rather feel comfortable with modest dress codes in keeping with our own cultural contexts.

“Youth are not empowered to adequately deal with a rapidly changing society and the challenges that come with it.” Culture is essential to the development of a healthy community and self. A “culture-free Islam” is harmful to oneself and the broader community as Islam is a religion which thrives within a culture. Imam Rashied argued in a recent khutbah that: “culture is what gives a community its distinctive character, and cultivates the social skills through which we interact with each other

and the world […] Estrangement from one’s culture leads to fractured community life and an [associated] tendency towards self-centered forms of social and spiritual lives.” [CMRM Khutbah, 21 September 2012]

In an oft-quoted verse God, the Most Compassionate, says in Chapter 49, verse 13:

O Humankind! We created you from a single (pair) of a male and female,and made you into nations and tribes, that you may know each other (not despise each other). The most honourable of you with God is the best in conduct. God is All-Knowing, All-Aware. [Q:49:13]

This verse asserts that being able to explore different cultures is part of being a responsible Muslim. However, a balance needs to be struck between one’s identity as a Muslim and one’s identity as member of a certain culture. This is often a difficult process whereby one can get lost in the magnitude of the situation. This is where, I think, our elders and leaders need to help. Many times, we are advised by our elders not to associate too closely with people of other faiths and cultures. This is contrary to the spirit of the above verse and it deters youth from the Divine Imperative of getting to know “the other”.

Young people struggle with may challenges in our current society. I have just highlighted one. These challenges are often exacerbated by the unreasonable pressures of elders and parents to follow inflexible, conservative lifestyles. Youth are not empowered to adequately deal with a rapidly changing society and the challenges that come with it.

UPCOMING EVENTS

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In Celebration Of...Aunty Zainab (Janie) Saban - 85 years old

Zainab Saban, affectionately known as Aunty Janie, wife of the late Mogamad Rashaad Saban, (‘Boeta Saad’), is a quiet, behind the scenes type of person. She was born on the 14th September 1928 to Mogamad Saait and Gadija Thomas, formerly from Wynberg.

She was the second eldest daughter of 15 children. At the tender age of 9, while her father was away as an army driver during WWI, and her mother working for the rich Monterey family of Constantia, she had to take care of her siblings, cook and clean the house. Against the backdrop of WWI, her upbringing propelled her into early adulthood and she had to sacrifice the opportunity of attending school, or even playing ‘huisie-huisie’ as she was experiencing the trials and tribulations of the real deal.

This tough, challenging upbringing and humbling lifestyle instilled in her responsibility, patience, perseverance, a strong survival instinct and unwavering faith which remains hidden beneath her shy and passive exterior. Alhamdulillah, over the years, she has been blessed with a relatively good and healthy life with no chronic diseases. Today her mobility is aided by a walking stick, which her children refer to as her ‘4x4’, a consequence of arthritis and aging gracefully.

While most women dreamt of their tall, dark and handsome knight in shining armour riding in on a white horse and

sweeping them off their feet, Aunty Janie had a short, dark and bald paramour in the form of Mogamad Rashaad Saban riding in on his bicycle. It was no secret that he could not drive a car. They married on the 4th August 1956. Aunty Janie fondly remembers that they loved going to the ‘bioscope’ (double features), although she would always fall asleep ten minutes into the first movie.

Though short in stature, the late Mogamad Rashaad was never short on his commitment towards CMRM, which he carried out with pure dedication, grit, love and vigour. During his tenure as treasurer of CMRM, he went on his collection rounds on his bicycle. In hindsight, we guess he was leaving a message then already to lessen our carbon footprint to save our environment. With great admiration and fondness, Aunty Janie recalls how Boet Rashaad used to ‘houseclean’ the mosque before the day of ‘Id. And every Friday he took it upon himself to go on all fours to clean, scrub and sanitise the toilet and ablution areas of the mosque before congregational prayers.

“Making sacrifices was second nature to them as the common thread that bound them together was the belief that the more you give, the more you get.”Boeta Rashaad was a hard worker and carried out all his duties with great integrity, whether on the job as a bricklayer, at the mosque, or at home as a husband and father. He even did the grocery shopping on his bicycle. Being a resourceful and practical man he would always be the one with the first aid kit and handyman toolkit if they were out on a social occasion. In short, pun intended, he was always prepared for the unexpected.

Aunty Janie recalls evidence of his loyalty to attend CMRM when they were forcibly moved to Manenberg from their Dreyer Street, Claremont home under the infamous Group Areas Act. During their first Ramadan out of Claremont, he would leave the house immediately after Maghrib salah and walk to Landsdowne Road and hitch a lift to CMRM. Needless

to say, he was successful in his efforts as he met new congregation members, who shared his passion for attending the same mosque as he did. After 18 months in Manenberg the family moved to Crawford where Aunty Janie still resides today.

As a dedicated wife, Aunty Janie supported her husband without any complaints, in his commitment to his official and non-official duties at CMRM. Their circle of friends shared the same quest and vision to ensure the upliftment and progress of the mosque and its dispersed community. Making sacrifices was second nature to them as the common thread that bound them together was the belief that the more you give, the more you get. This statement did not refer to material gain, as the mosque and all its related activities was the focal point of their lives. It was done to inspire, motivate and encourage future generations with the dictum ‘that the mosque is not a museum to be visited occasionally but it should be the hub of all one’s decision making and should be given all the respect it deserves’.

Aunty Janie has 9 children (3 sons and 6 daughters), 27 grandchildren and 12 great-grandchildren. Though not as active in the mosque’s activities, functions and fundraising events as she used to be, she remains a staunch and loyal member of CMRM and still frequents the mosque and supports its functions and fundraising events whenever she can.

Sadly, on the 13th October 2013, it will be 26 years since her husband Boeta Rashaad passed away. He is fondly remembered for his friendly, smiling face, compassionate nature and his eagerness to learn something new everyday. May Allah grant him and all the other stalwarts of the mosque who have passed on, Jannatul Firdous, Insha-Allah.

Abdul Aleem Saban and Abeda Abrahams (nee Saban)

Dr. Sadiyya Shaik

Dr. Sadiyya Shaik is Associate Professor in the Department of Religious Studies at the University of Cape Town.

Dr. Yusuf Noor

Dr. Yusuf Noor is a medical doctor by profession and author of Document X: Direct Evidence of God’s Existence.

Waradiya Bosch

Waradiya Bosch is a retired nurse and one of the CMRM elders.

Shaykh Yusuf da Costa

Shaykh Yusuf da Costa is currently the Khalifah of the Naqshbandi Muhammadi Tariqah in Southern Africa.

Shabbir Banoobhai

Shabbir Banoobhai is an established South African writer and poet.

Shamiel Gamildien

Shamiel Gamildien is one of the founding members of the Cape Family Research Forum (CFRF).

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MASJID AFFAIRS

New CMRM Board Members

Suliman (Solly) Noor MohamedSolly Noor is a businessman who was born in Louis Trichardt. He started his business from scratch at the age of 14. He is now the head of a group of companies comprising Sollys Discount World Group, Solly Noor Properties and Computron Group and many other companies ranging from consumer and Hi- Tech Electronics to Real Estate. Solly also sits on the Board of many companies, including the Western Province Rugby Football Union (WPRFU). Solly has been co-opted onto the CMRM Board to support our fundraising and social justice campaigns.

Mujahid Osman Mujahid is an undergraduate student at the University of Cape Town and is pursuing a Bachelor of Arts majoring in Political Studies and Religious Studies. He is a graduate of the Claremont Main Road Mosque Saturday Morning Madrassa and the former headboy of Westerford High School where he was chair of the School Council and a member of the Board of Governors. He also chaired a school society called History and Current Affairs (HCA). Mujahid has been co-opted onto the CMRM Board to lead our Youth Empowerment Programme.

On Sunday 22 September 2013, CMRM in collaboartion with the Al-Azhar Masjid of Aspeling Street in District Six, held its second successful lunar calendar workshop. The event which focused on “Why ‘Id al-Adha with Makkah” took place at the South African Astronomical Observatory and was attended by over 100 people. Inputs from both Imam Rashied Omar and Professor Ebrahim Moosa, the latter via skype from Duke University in the US, reaffirmed the view that ‘Id al-Adha is directly linked to the hajj (pilgrimage), and as as such, we have to follow the decree of the Saudis for the start of the lunar month of Dhul Hijja and thus the day of `Arafah, the most important day of the hajj. Professor Moosa cautioned that this may create inconsistencies with calculations, but as long as there is no consensus on a Universal Lunar Calendar, such inconsistencies will persist. Hence, it is important for us to continue our advocacy for the adoption of a Universal Lunar Calender both locally as well as internationally.

Second Lunar Calendar Workshop

Guest Speakers

Manenberg was built in the 1960s for people who were forcibly evicted from District Six. The first group of residents moved here in 1968. It was initially built to accommodate 35 000 people and now has a population in excess of 100 000 residents. It is a slum with an unemployment rate of 60-65%.

It has the most three storey flats and two storey maissonettes which was the City’s grand scheme for the creation of more housing in an already over populated area. This scheme led to protests throughout the Cape Flats in 1981.

Forced removals and apartheid policies can be seen as one of, but not the only contributing factor of gangsterism and violence. I have already mentioned the unemployment rate and to this we can add: poverty, hunger, dysfunctional families, substance abuse, overcrowding, single parent families, teenage pregnancy, high rate of school dropouts. etc. Besides all the social problems, Manenberg is plagued with health problems such as TB, HIV/AIDS, malnutrition, diabetes, hypertension and asthma.

In Manenberg you have the following gangs: Hard Livings, Americans, Clever Kids, School Boys and Jesters. They are classified as the main gangs. You then have the Ghettos, Play Boys, Stupa Boys, Ukka Boys and Westsiders, which are junior gangs and often act as feeder gangs for the main gangs.

The violence which erupted in May 2013 started between the younger members of the Hard Livings and Americans. However, this recent conflict can be traced back to 2004 after the sentencing of Hard Livings leaders Rashied Staggie and Roland also known as “Watson” for

their part in the theft of firearms from a police base in Faure. The Americans now took advantage of the fact that the senior leaders of the Hard Livings were in prison and therefore proceeded to take control of areas previously in the control of the Hard Livings.

In November 2009, ‘Watson’ was released on parole and took back the leadership of the Hard Livings. He re-established the “business” and recruited more members to the Hard Livings. He also took back the areas that were taken from them in 2004. The recent violence which reached a peak in July and August 2013, was a continuation of this ongoing turf war. The death toll of this gang violence stands at 27 and over 50 injured.

“The faith community should put their differences aside and mobilize themselves to win safe spaces away from the gangs.”The community remains deeply traumatized and often feel powerless in dealing with the ongoing violence and drug trade. This results in members of the community being easily won over by the gangs who offer protection or who in some instances offer to pay for essential services.

Politicians have been of little or no help at all by continually blaming each other and trying to gain political mileage out of the situation. There is also growing mistrust in the community as we approach the 2014 elections because politicians use Manenberg and similar communities as

their playground. The police have played a very divisive role through its Tactical Response Team units. They are heavy handed and as a result their brutality is a recruiter for gangs. Young people who are constantly beaten up by police mobilize themselves into gangs or join existing ones to exercise their own power against the police and other gangsters. The SAPS should seriously consider changing its approach to dealing with gangsters and in particular gang violence. You cannot break the cycle of violence with more violence.

The faith community should put their differences aside and mobilize themselves to win safe spaces away from the gangs. As the faith community we need to create opportunities and spaces for our young people to meet and have fun in a safe environment.

Recently, Fusion (an NGO working with youth), Proudly Manenberg and the Anglican Church facilitated a dialogue for peace between the rival gangs. This dialogue happened behind closed doors but the agreement was communicated by the gangs to the community at the Church of Reconciliation. The two main gangs agreed “to peace and to bring the community to normality again”. They have also agreed that violence will no longer be used to resolve differences and that the lines of communication will now be opened between them. We can only wait and see how long this will last.

All said and done, it still does not eradicate gangsterism and drugs. Nor does it solve all the social problems. This war cannot be won through aggressive policing. Nor can it be won through empty promises from politicians. To break the cycle of violence and gangsterism we need to start addressing the social problems in Manenberg. No empty promises, no throwing of money at useless projects, no political mileage but a serious plan of action so that the humanity of people can be restored in Manenberg. We can only have real peace when the injustices in the community are addressed and eradicated.

A Persepective on Gangs in Manenberg

Rev. Donovan Meyer (Church of Reconcilliation, Manenberg)

NEXT ISSUE 13 JANUARY 2014MAWLUD AN-NABI

‘Id Sa’id Wa Mubarak’Kullu ‘Am Wa Antum Bi khayr Ma’as-Salamah Was-Sihhah

May your entire year be filled with Goodness, Peace and Health