al-m zan Newsletter of the Claremont Main Road Mosque ° No. 19
Mawlud 1438 December 2016 °
16 Days of Activism Against Gender Based Violence Gabeba Gaidien
The critical mission to create a just, equal and safe society for women and children is an ongoing struggle. The 16 Days of Activism Against Gender Based Violence serves to highlight the barriers to success in this struggle but, more importantly, to celebrate the selfless courage of the countless women and children who are leading this process against seemingly insurmountable odds. They are the true victors. Sadly, in our context, we are reminded on a daily basis of the brutal outcomes of a society that fails to uphold the rights of those who are, systemically, set up to be more vulnerable than the rest. There is an array of official statistics which prove that women remain compromised in the man-made social and economic hierarchy of power and that children are vulnerable targets for the most brutal among us. These statistics are crucial as it indicates how we have come to normalize violence as a society. Yet, as feeling, thinking and loving humans, for the most part, we do not need the numbers to remind us that all is not well with our country’s soul. Violence does not have a single narrative frame. It is systemic. It happens within an enabling environment and the enablers are the cogs in the wheel of socio-political, socio-cultural and socio- economic systems that create and maintain inequality as the
status quo. The violation of a thirteen year old girl child last week happened because a group of men made both individual and collective choices to invade her space, to disrespect her right to walk home safely (in a public space where everyone should be safe) and they chose to hurt her in the most brutal manner. This same group of men is part of a larger society that influenced their thinking and choices and somehow, somewhere in their human journey they received a myriad of messages that convinced them that the choices which they made on that fateful day are acceptable. The first instance of violence in this case is revealed in the failure of both the formal and informal education systems to identify and challenge their perception of power in the context of gender dynamics. This lack of education and dialogue about gender matters is a systemic failure that we need to tackle through social and political agency.
“It is fundamental for us to pause in order to consciously interrogate what we hold to be true about power in the context of gender and overall family dynamics” A practical manner in which to unlock social agency is to remind ourselves that our perception of the world and how it should work is shaped by our filters in the form of values, attitudes and beliefs. The latter influence our thoughts, these thoughts become words and words, in turn, evolve into actions. Socialization is the process via which we convey our values, attitudes and beliefs from one person to another across generations. Thus it is fundamental for us to pause in order to consciously interrogate what we hold to be true about power in the context of gender and overall family dynamics, how we live it and how we perceive women in this frame based on our words, actions and attitudes. This is how we remain
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conscious of that which we convey to the next generation in terms of values, attitudes and beliefs relating to gender equality. While there is a universal understanding of the principles of gender equality as a desired state, there is the reality that this reflection & interrogation happens within a context that has been shaped by almost 400 years of patriarchal systemic oppression. Herein is the tangled web of the intersecting narrative of violence that is underscored by racial, colonialist, cultural and political dynamics. I live in a context where most of the people are peace loving humans who want to coexist in solidarity with each other. Yet, in the minority, we have a group of mostly men who struggle with the notion of power. Their core belief is that their power as men, i.e. their drive to self-realize, can only come at the expense of another. And yet again it is women and children who suffer the harsh consequences as mothers are held hostage by their sons and children watch their fathers die in senseless acts of random violence. Our women and children suffer in a broader context where not nearly enough is done to address the enablers of gender based violence. Healing starts with acknowledgement and the journey to acknowledgement requires reflection, dialogue and accountability. This is a personal and individual journey and at the same time it is a collective process in which we should hold and guide each other as community members, family members and citizens. I pray that we find the individual and collective strength and courage to keep walking this journey with each other led by our women and children. (This is an edited version of a pre-khutbah lecture at CMRM on Friday 25 November 2016)
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IMAM’S MESSAGE Imam A. Rashied Omar First and foremost I would like to express my gratitude to Allah for His boundless Grace, Mercy, and the awesome opportunity to serve the Claremont Main Road Masjid for the past thirty years. I would like to thank the organizers, the CMRM Board of Governors and all those who so generously contributed and participated in the events to honour me. I am deeply humbled by your gestures. It is hard to believe that it has been thirty years since I was officially appointed as Imam of the Claremont Main Road Masjid in 1986. It has been a great privilege and honour to lead such a talented and activist congregation. I would be amiss by not acknowledging my colleague Imam Shaheed Gamieldien. If it wasn’t for Imam Shaheed, I would not have been able to fulfill the awesome responsibility of Imamat. So allow me to take this opportunity to sincerely thank him for his quiet support especially over the last decade and a half. At this time a challenging yet crucial thought comes to mind, and that is our succession plan. Both Imam Shaheed and I are fast approaching retirement age and while the succession discussion hasn’t been on our priority list, it is a serious and urgent one that we should address at another occasion. In the course of fulfilling a leadership responsibility, more especially as weighty and demanding as that of religious and spiritual mentorship, one is able to recount many wonderful and inspirational moments. However since we are all frail and imperfect human beings, there are also moments of disappointment, regret and disenchantment. Over the past thirty years there have been those whose lives have touched mine in a very profound way, and of course I too have been blessed to touch many lives. Many may have been inspired on their life journeys and others may have been hurt, injured or pained. I would like to take this opportunity to sincerely apologize to those many souls whom I may wittingly or unwittingly have scarred. I ask you maaf and beg your forgiveness. Finally, I am going to resist the temptation to name the many people who have played a role in making my role as Imam so much easier. But I need to single out my family. I would like to say Shukran Kathiran – a Huge Thank You – to my loving, understanding and supportive family, especially the two most important women in my life, my mother and my wife Leila. Thank you Mama and Leila for putting up with me for all these years. The two of you more than anyone else in this world know how difficult it is to live with me and you have supported me through the ups and downs in my role as Imam. May Allah bless you and reward you abundantly. May Allah bless the Claremont Main Road Masjid congregation to continue to flourish and grow stronger and may He shower us all with His infinite Rahmah and Mercy. In conclusion, I also make du`a for all of the deceased men and women who over the past thirty years supported me and contributed in one way or another to make my task as Imam so much easier and bearable. Thank you for your patience with me. (This is an edited version of Imam Rashied’s address on Sunday 20 November 2016, at an event held to honour him for 30 years of Servant Leadership at CMRM).
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Displaying Kindness and Justice to All Imam Dr. A. Rashied Omar
ين ِّ َل يَ ْن َهاك ُُم الل َُّه َع ِن الَّ ِذ ي َن ل َْم يُقَا تِلُوك ُْم ِف ِ الد َول َْم يُ ْخ ِر ُجوك ُْم ِم ْن ِد يَا ِرك ُْم أَنْ ت َ َُّبو ُه ْم َوتُق ِْسطُوا إِ لَ ْيه ِْم إِنَّ الل ََّه يُ ِح ُّب الْ ُمق ِْس ِطني Allah does not prohibit you from showing kindness to and dealing justly with those (non-Muslims) who do not fight you on account of your religion, nor drive you from your homes. For Allah loves those who are just and fair (Q60:8).
According to the renowned classical commentator of the Qur’an, Isma`il Ibn Kathir (d. 1373), the above verses of Surah al-Mumtahina were revealed in Madina, at a time when the relations between Muslims and those who did not share their faith in Islam was strained and at an all-time low. In support of his contention ibn Kathir cites a prophetic tradition (hadith) recorded in the authentic collections of Imam Bukhari, Imam Muslim and Imam Ahmad, in which Asma’ the daughter of Sayyidina Abubakr refused to let her mother, Qutaylah into her house, and also rejected the gifts given to her by her mother, because she was not Muslim. Concerned by this abrasive behaviour of Asma’ towards her non-Muslim mother, her sister, the Prophet Muhammad’s beloved wife `Aisha, questioned him about it. It was in this context and in response to this unkind and intolerant response to the fact that her mother had chosen not to embrace Islam, that Allah, the Lord of Compassion and Mercy, revealed the above verses to clarify the situation. Asma’s behaviour towards her non-Muslim mother was unequivocally rebuked and a sublime standard of conduct towards all peace-loving non-Muslims was decreed. The import of the above verses is crystal clear and emphatic. If those who do not share our faith in Islam choose to live with Muslims in amity and friendship then it is incumbent upon us to reciprocate by adorning our behaviour towards them with kindness and justice. For Allah loves those who are just and not chauvinistic and prejudiced in their relationships with others. It is interesting to note that the Arabic word “birr” used in the above verse to describe the Muslim relationship with non-Muslims denotes the highest level of kindness and benevolence which goes beyond even justice and fairness. It is the same sublime kindness that Islam expects that the child should display towards his/her parents (birr al-waldayn). It is this same lofty form of kindness and benevolence that the above Qur’anic verses and consequently Islam requires to be displayed towards all non-Muslims, not only if they happen to be our parents. According to a renowned contemporary scholar of Islam, Shaykh Yusuf al-Qaradawi, the above are paradigmatic Qur’anic verses that should inform our interpretation of all other Qur’anic verses as well as prophetic traditions (ahadith) on relations with those who do not share our faith commitment (see for example Q5:54). It is thus palpable that the Muslim default position that should guide our relations with all non-Muslims is kindness and benevolence. Thus all other seemingly polemical and harsh Qur’anic verses or prophetic traditions (ahadith) aimed at Muslim relations with nonMuslims should be interpreted as strategic and temporary responses to the enmity and hatred directed at Muslims at a particular time. Such responses the Qur’an advises, however, should not only be temporary but measured since true believers are always open to the possibility of erstwhile enemies being transformed into bosom friends (Q41:34). It is against this backdrop that verse 9 of Surah alMumtahina above should be interpreted. Futhermore, the Arabic word awliya’ (singular wali) meaning protector, guardian or close ally is key to understanding what is being proscribed by verse 9 of Surah al-Mumtahina. The verse exhorts Muslims not to form alliances and pacts with those non-Muslims whom they know are hell-bent on denying them their religious freedoms and will stop at nothing from expelling them from their homes and communities. The import and relevance of verse 9 is limited and confined to a situation of war and enmity existing between Muslims and non-Muslims. But even under such strained circumstances, as in the case of Asma’ and her mother Qutyalah, if kindness is being shown, the Muslim is obliged to reciprocate with an even greater form of kindness and benevolence (Q4:86). Such a benevolent disposition was embodied by our beloved Prophet Muhammad (pbuh), who according to authentic prophetic traditions (ahadith) not only extended courteous greetings to non-Muslims but accepted gifts from them and reciprocated even more generously.
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JIHAD AGAINST POVERTY 2016 Leadership, Healing & Solidarity in Dunoon During 2016 CMRM Imams led six jumu`ah services at the Naqshbandi Muhammadi Masjid in Dunoon, Milnerton. Imam Nurool Iman, from the Dunoon Masjid, delivered the first khutbah in Ramadan at CMRM. 2016 was also the second year that CMRM’s annual `Id food hamper and blanket distribution was preceded by a leadership and healing workshop at the Dunoon masjid. This year’s workshop for leaders of street committees took place on the 25 June 2016 and was facilitated by the Institute for the Healing of Memories. 400 food parcels and blankets, as well as children’s party packs, were distributed the following week on 2 July 2016. A number of youth from Rondebosch Boys High School assisted with the distribution.
Blanket Distributions In Ramadan 2016, CMRM received a generous donation of 300 brightly coloured fleece lap blankets. We distributed these to residents of St. Luke’s Hospice as well as farmworkers in Robertson. Our thanks to the donors and to Toni Tickton from St. Lukes Hospice for co-ordinating the distributions to their centres all over the Cape Flats and to Mercia Andrews from TCOE for co-ordinating the distributions in Robertson. The blankets were well received and much appreciated.
Campaign to Preserve the Philippi Horticulture Area (PHA)
Sanitary Towel Drive In October and November 2016, CMRM member Suleila Omar co-ordinated a drive to collect sanitary towels for women in need. Collections were delivered to Islamic Relief who are co-ordinating distribution to different communities and women in need across the city. We would like to say shukran to all who supported our sanitary towel drive. This will be an ongoing campaign.
On Sunday 21 August 2016 members of CMRM Board, led by Imam Rashied, went on a site visit to the Philippi Horticulture Area (PHA). The visit came about through the working relationship between the PHA Campaign and the masjid’s Muslims for Eco-Justice (M4EJ) project. M4EJ interns regularly volunteer on Vegkop Farm in the PHA. The group took a ride-about with Nazeer Sonday, who steers the PHA campaign, through the farmlands to get an understanding of the value of the PHA for citizens and view the development threats. Some members also attended the PHA Campaign Open Day the following Sunday 28 August. Following our visits, CMRM signed the petition to the Western Cape Premier and the Mayor of Cape Town to STOP destroying the PHA through urban development projects.
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JIHAD AGAINST POVERTY 2016 Solidarity with Striking Robertson Workers Between September and November 2016, CMRM provided solidarity and support to striking workers at Robertson Winery. The workers were on strike for 14 weeks, demanding wage increases that would afford all workers a living wage and working conditions that respected the dignity of all workers. A delegation of the striking workers attended the jumu’ah service at CMRM on Friday 30 September 2016, where one of their representatives addressed the congregation. We also collected food parcels and hygiene care packs that were distributed to the workers by TCOE and CSAAWU.
Fun & Solidarity with Leeuwenkuil Farmworkers On Sunday 24 July 2016 CMRM once again spent the day with the farming communities of Leeuwenkuil, Karringmelkvlei and Knollefontein in Agter Paarl. The day included story telling, 5-a-side soccer, and tug of war. To conclude the day, we distributed food parcels, blankets, hygiene care packs and children’s gifts, all of which was packed and donated by congregants during Ramadan. Our sincere thanks to all of the generous donors and all the CMRM congregants and their families who joined us on the day, to share their time with the Leeuwenkuil community. On Tuesday 9 August, sixteen young boys and girls from Leeuwenkuil joined a youth soccer clinic hosted by Escola Coaching Co-operative, at the Clyde Sports ground in Pinelands. Co-ordinated by Omar Davids, the youngsters participated in soccer training and games for different age groups. On Sunday 13 November 2016, CMRM hosted 25 Leeuwenkuil youth and adults at Artscape to watch the Boogie Wonderland matinee show. Tickets for the show were generously donated by the director of the show, Rafiek Mammon. Ten of the Leeuwenkuil youth will be rehearsing with some of the singers for a concert to be held at Leeuwenkuil farm on 18 December 2016.
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Support from Saabri & Ashrafi Relief Fund During the month of Ramadan CMRM collected 30 food parcels and 10 boxes of fresh produce per week from the Saabri & Ashrafi Relief Fund for distribution to venues such as Manenberg, Blikkiesdorp, IHATA and elsewhere. CMRM ViceChairperson, Boeta Achmat Peters, coordinates the distribution with a team of committed individuals. CMRM is one of scores of other masjids, churches and relief organizations that receive food parcels for distribution. The Saabri & Ashrafi Relief Fund is co-ordinated by Mr. Mustaq Brey. CMRM Board member and philanthropist, Solly Noor, also serves on its Board, and facilitated CMRM’s collaboration with the Relief Fund four years ago. CMRM members regularly participate in the packing of food parcels that start at 7am on distribution days at Masjid Ahmedeya in Victoria Road, Grassy Park. Food parcels are also packed for distribution before ‘Id al-Adha and for Muharram.
YOUTH ACTIVITIES2016 2016 YOUTH I’TIKAF
Sara Lagardien
On Tuesday 28 June 2016, after tarawih prayers, students gathered at CMRM for the start of a three day youth ‘itikaf. Students from a diversity of schools around Cape Town braved the cold with the mutual goal of heightening our knowledge, bettering ourselves and our understanding of the world around us and strengthening our faith in God. Some of the themes discussed over the three days were ‘Fasting as a Path to Taqwa’, Black Consciousness and ‘Justice as a Manifestation of Taqwa’. We also reflected on the recitation of some dhikrs and expressions of the ‘Asma al Husna. Shaykh Sa’dulla Khan, Jihad Omar and Kassiem Adams were special guests for some of the sessions. Throughout the ‘itikaf a key emphasis was placed on the need for self-reflection. We recognised that structures and systems of oppression and injustice will only be dismantled once we as individuals make the conscious decision to change ourselves in a way that we prioritise social justice. A key verse in the Qur’an which we discussed at length, was Surah al-Nisa’ (Chapter 4) verse 135. This verse calls believers to “stand up firmly for justice, as witnesses to God” and encapsulated what our 2016 youth ‘itikaf was all about - conscientization, challenging our beliefs and prejudices and interrogating our own biases and privileges as a step towards becoming agents of change for social justice.
2016 YOUTH CAMP Yumnah Richards and Ra`eesah Manie The Youth Camp 2016, held at Greyton Lodge, was a joint venture between CMRM Youth and the Institute for Healing of Memories’ (IHM) project, God Has Many Names. The camp included 24 youth campers and 9 facilitators, including some from other faiths. The major theme of the camp was ‘Youth Activism: From 1976 to 2016’. Hence the camp kicked off on the first evening with a screening and discussion of the film Action Kommandent. This film, about the life of student activist, Ashley Kriel, set the tone of the camp for the rest of the weekend. In our early morning halqas we reflected on key verses from Surah Khaf, Qur’an18:13-14, which speaks about the bravery and resilience of the youth who took refuge in the cave. The IHM hosted an anti-discrimination session in which campers engaged in thinking through aspects of racial, sexual, class and other types of discrimination. In a feedback session, many campers said that this was their favourite part of the weekend. Jihad Omar led a session explaining the meaning of a dhikr and how sound and singing can be used as a form of meditation or to obtain a certain level of spirituality. The session was created as a space for the campers to mention any chants or sounds from different cultures or religions that they found to be spiritual. We also watched and discussed the Palestinian film, Omar, that highlights the hardships and oppression that Palestinians have to go through on a daily basis whilst trying to balance living a normal life and resisting occupation. The final discussion session related to understanding some of the root causes of extremism that we witness in the world today. In between all these highly educational and deeply empowering sessions, we also had time for light and fun activities and delicious meals prepared by the CMRM cooks.
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MASJID ACTIVITIES2016 CMRM Participates in Healing of Memories Conference
CMRM High Tea
Five CMRM representatives participated in an International Conference titled, “Healing Journeys: Responding to the World Map of Pain” from the 21 - 23 September 2016. The conference that took place at the Welgelee Conference Centre in Paarl was the fifth international conference hosted by the Institute for the Healing of Memories. During the three-day conference the participants shared their experience, knowledge and collective wisdom to give guidance on ways we can respond to the individual and collective pain in the world. Moreover, the conference was a forum for participants to discuss issues of injustice and violence (in all forms) and how to develop constructive solutions, which promote positive peace and compassionate justice.
CMRM Hosts US College Students On Thursday 28 July 2016, CMRM hosted 13 undergraduate students from Boston College in Massachusetts, USA. The students were in Cape Town as part of a three-credit course entitled “Religion, Racial Justice, and Reconciliation.” The aim of the course was to help students understand the role played by Christians, Muslims, and Jews during and after the antiapartheid struggle. Imam Rashied Omar spoke to the students about the role of Muslim activists and communities during the anti-apartheid struggle. Students also had an opportunity to interview two CMRM youth, Mujahid Osman and Iman Omar. On Monday 3rd October 2016 CMRM hosted a group of 25 US students who are part of the International Honours Program (IHP) - Health and Community. IHP is a US traveling based program that takes students to four different countries (United States, Vietnam, South Africa and Argentina) in a semester to participate in comparative based learning. The program emphasizes a multidisciplinary analysis of health, religion, politics, race, gender, sexuality and class. After discussions at the masjid on the history of Islam in SA, Jihad Against Poverty and Youth in Islam, the group travelled to the Signal Hill Karamat where we discussed the history, symbolism and role of karamat’s in the Muslim community. For many of these students this was there first visit to a mosque and they relished the opportunity.
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On Saturday 13 August 2016, CMRM hosted a highly entertaining high tea at Alexander Sinton High School Hall. The 280 guests enjoyed an afternoon of serenades by MC, Achmat Galant and singer Iqram, as well as a fashion show displaying the designs of Ayesha Davids under the label Pure & Real. Guests were each given CMRM note pads as gifts, and each host also received a special gift chocolate. Needless to say, every table was filled with delectable eats and lots left for barakate. Our thanks to the meticulous planning of the event by treasurer, Wasiela Agherdien and her fundraising committee of Shariefa and Moegsien Osman, Ayesha Davids and Shaheeda Jacobs. Also, our thanks to the CMRM youth group for assisting with serving the tea, which was ongoing all afternoon. We hope Insha-Allah, that this will become an annual CMRM event that will continue to be supported by all.
The Student Protests and the Battle for Public Opinion Leonard Gentle Since September 2015, when students at UCT demanded that the statue of Rhodes must be removed from the campus there has been a movement – called the #Fallist movement - all across the country at universities and colleges. Thousands of young people have rallied under the cry “Free, decolonized education”. At many campuses students have also united with workers demanding an end to the practice of out-sourcing. After extended campus shutdowns in 2016, there was some resumption of exams and teaching in some form towards the end of 2016. However, the core demand for free education has not been met and the Minister of Higher Education, Blade Nzimande, still plays the card of waiting for his Fees Commission to report. The #Fallist movement is not going to go away in 2017. This is a new generation of activists prepared to make enormous sacrifices for what they believe is right. Of course those of us who are older remember well the school boycotts of 1985, 1980 and 1976 when high school students also inspired the oppressed to believe that it was possible to overthrow Apartheid. But, unlike the 1980s and 1970s, we were quite intimately linked to those struggles. We were at those high schools, we taught at the schools, we lived in communities close to the schools, those were our boys and girls. Whatever our different views of the tactics of the students – boycotts, the marches and even the stoning of cars and the disruptions – we came out in solidarity when we saw the violence of the police, the arrests and detentions…These were our kids and they inspired us! Today of course we have a democracy and a constitution with rights. But so many of us are separated from poor communities who have only known evictions from houses, unemployment, water and electricity cut-offs. Crucially, we are separated from poor students.
“So many of us are separated from poor communities who have only known evictions from houses, unemployment, water and electricity cut-offs. Crucially, we are separated from poor students.” The problem is that we are now the most unequal country in the world. While the South African companies that profited out of apartheid – like Anglo American, Gencor (which initiated BHP Billiton), South African Breweries, Old Mutual and Liberty - have become global super companies by taking their money offshore, and State Enterprises are raided through corruption, millions have no houses and children go to bed hungry. Whilst
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private education corporations like the Pearson Group and Curo Holdings exploit the poor state of education to make enormous profits, millions of children still get crowded into classes of 50 and more, teachers are over-worked and parents are forced to spend what little they earn on school fees, text books and stationery. As a result, our country has never known a moment’s peace as poor people for the last 15 years have been blockading roads, marching in townships and organizing to fight against the neoliberal policies of the government. These policies say that the state must use whatever means necessary to help the rich get richer and corporations make more profit so that the rest of us can benefit when some of this wealth “trickles down”. This has simply not happened and so people are once again struggling for justice. Now the students have joined that struggle … At the historically-black campuses (what many older people used to call the “bush colleges”) – the Fort Hares, Turfloops, Vaal Colleges, UWCs and CPUTS there have been instances of student protests against exclusions for almost 10 years. These have been mostly poor, black students who could not pay fees, books and lodging. These historically black universities have always been much poorer than the historically white universities (UCT, Wits, Stellenbosch, etc), and have refused to register, or withheld results, of students who owed money. So students have been fighting on these campuses for years. In recent years the government has been cutting subsidies to all universities whilst introducing the system of loans – the National Student Financial Aid Scheme (NSFAS). This system has not worked and has been the source of friction for many years. Universities such as UCT, Wits and Stellenbosch not only get more state subsidies, they also receive more corporate donations and are major owners of real estate. They have also been operating like businesses for many years – owning patents, having higher student fees, charging for corporate services and having many staff activities and work outsourced. So they have been shielded from this financial crisis for many years. But the cutting of state subsidies and being forced to increase student numbers have now also put them under financial pressure. And the increased student numbers has seen more black (African, Coloured and Indian) students on campuses in which the staff and management is mostly white and the rules and traditions in everything - from the clubs, the residents, the alumni, the social networks, to the sport and the paintings on the walls – remain shaped by the years of apartheid’s white domination. The academic courses also showed linkages with this past – overlaid with the new corporatisation of course content since the triumph of neo-liberalism in the 1990s.
Now, since 2015, the students at the formerly white campuses have risen up and made common cause with the UWCs, the CPUTs and the Forty Hares.
At the moment the poor in our country subsidise the wealthy. Up to 30 years ago the tax burden was made up of, roughly, 2/3 corporate tax and 1/3 tax on individuals or PAYE. Over time corporate tax has been reduced to less than 1/3 and, first GST, and then VAT introduced, so that today the poor pay a greater proportion of their earnings in tax while wealthy corporations not only pay less but have been able to use various devices – transfer pricing, false invoicing, offshore registrations etc - to move money offshore and not pay tax at all.
What we see playing out in the media is really about the battle for public opinion. If the students’ struggle can be discredited and public opinion turned against them, then the battle is lost for now. But we know that at the moment neither primary nor secondary education is free. Even at public schools, parents have to pay school fees and buy all books and stationery. So if university students can win their demand for Free Education it opens the door to us demanding so many others things that we are now forced to pay for.
So free tertiary education does not have to come at the expense of other public priorities if the wealthy were made to pay more. 3. The call should be for “Free Education for the Poor” and rich students should pay
This is why so many in government and the media are trying to rubbish the students’ campaign, focusing only on violence to claim that they are acting like criminals. What are some of the critics’ arguments?
This sounds very radical but can lead to the opposite outcome – the poor will be discriminated against. This is the reasoning of many European countries that used to have welfare states that ensured universal public benefits. Then, as neo-liberal policies in Britain, for instance, led to austerity and unpopular cuts in public services, government started saying that cuts wouldn’t be implemented for the “deserving poor”, but poor people had to prove that they are poor. Under this banner there has been a growth of bureaucrats whose job has been “means-testing” and “benefits-checking” – which has been deeply oppressive and divisive. This is not what we would want here after people have sacrificed so much to eradicate all forms of discrimination. No, the rich should pay their share by paying higher taxes.
1. There is no such thing as “free education” This is not really an argument but a sleight of hand, a polemic and a sign of how much we have been seduced into accepting the logic of neo-liberalism. Everyone knows that resources are required to make anything possible. But many people – media commentators, politicians and those opposed to the students - have used this to condemn the students. Free health care means public resources are required for doctors and nurses, beds and machinery etc. Free beaches require resources and people to clean beaches, to pay lifeguards and to provide toilets and change rooms.
4. The students don’t know what they mean by De-colonised Education
This is really a debate about whether these are resources of private individuals or the resources of all of us as a collective. In the case of the former it means that those people who have the resources can access something and those people who don’t can’t. Because we regard beaches as a public good we accept that a proportion of all our collective resources – tax etc – should be used to ensure that beaches are accessible to all. We would be most offended with the idea that only those who can afford to should be allowed to swim and enjoy beaches. Similarly, we would be angry if someone should be refused medical care and die simply because he/she couldn’t pay for the care. So why the outrage for free education?
This demand has grown from the original idea of doing away with colonial symbols like Cecil John Rhodes. It is more than just a slogan for having more black professors fitting into the past system and into teaching the same curriculum – which is what the term “transformation” has come to mean. Many critics of the students have latched onto this demand saying that students don’t know what they want and that this just sounds like a recipe for laziness and “dropping standards”. Some critics have gleefully distributed the tweet from a student who said that science should be dropped because it is Western. But, as we know, human knowledge has come from all corners of the world and the sciences are not “Western” but the product of Arabs, Europeans, Africans, Mayans and Chinese.
“What we see playing out in the media is really about the battle for public opinion. If the students’ struggle can be discredited and public opinion turned against them, then the battle is lost for now.”
So if we do not start from a position of fear and defensiveness, then this can be an opportunity for academic growth, research and enlightenment, which can only benefit us all. For this we all need to explore and debate the meanings of de-colonisation and how to advance the best of human knowledge. Something deep is stirring amongst our young people, which is not easily, or magically, going to go away …something that can either frighten us or inspire us to believe that it is possible to make things better for everybody.
2. Free Tertiary Education means that the state would have to direct resources from other social needs The student movement has argued that all education – from preschool to university - should be free. And that this should not be at the expense of sacrificing other public needs but should mean that the pool of public resources must be increased – by ensuring that the wealthy pay more.
But that all starts with winning the battle for public opinion. (Leonard Gentle is the Director of the International Labour Research and Information Group (ILRIG))
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2016 GUEST SPEAKERS Dr. Ebrahim Moosa
5 Aug 2016 Topic: Combatting Extremism
Dr. Vinu Aram
12 Aug 2016 Topic: Spirituality of Children
MASJID AFFAIRS Ramadan Hajj Seminar For the second successive year, on Sunday 26 June 2016, CMRM convened a highly successful hajj seminar attended by more than 130 participants. The seminar focused on the socio-spiritual dimensions of the hajj and was led by Imam Rashied Omar. Prospective 2016 hujjaj were given a special gift of an English translation of the Qur’an by Yusuf Ali, kindly donated by the Solly & Zohra Noor Foundation.
Imam Dr. Achmat Salie
‘Ulama Training Programme
19 Aug 2016 Topic: Interfaith Solidarity
Umar al-Ghubari
2 Sept 2016 Topic: Palestinian Occupation
Farzana Mahomed
16 Sept 2016 Topic: Legacy of Imam Haron
Ebrahim Rhoda
23 Sept 2016 Topic: Muslim Heritage
Gabeba Gaidien
25 Nov 2016 Topic: Violence Against Women
Archbishop Njongongkulu Ndungani 9 Dec 2016 Topic: Anti-Corruption
On 19-20 October 2016, Imam Shaheed Gamieldien participated in a two day intensive `Ulama training programme at the International Peace College Southern Africa (IPSA). The first day was dedicated to an examination of Islamic Law: Muslim Personal Law and its Application in the South African Context. The second day was dedicated to exploring Siyasa Shar`iyya and the Civil State. The ‘ulama intensive training programme was led by two internationally renowned Islamic scholars, Professor Khalid Masud from Pakistan, and Professor Jasser Auda from Canada. The event was jointly sponsored by IPSA in collaboration with the Muslim Judicial Council.
Annual Micklefield School Visit On Tuesday 8 November 2016, for the fourth consecutive year, CMRM hosted a group of 25 Grade Three Learners from the Micklefield Primary School in Rondebosch. The school headmistress, Mrs. Jeannette Welgemoed, the grade three teacher, and five parents accompanied the learners. The excursion to the masjid forms part of Micklefield’s religious awareness education. During the visit Imam Rashied introduced the learners to the five pillars of Islam as well as the features and history of the masjid. He also showed them how to perform the ablution before they entered the masjid and then gave them a practical demonstration of the various physical postures of the Salah. The visit ended with a lively question and answer session and some refreshments.
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In Celebration of Imam Rashied Omar 30 Years of Servant Leadership((1986 ( -2016) the masjid, handed over an award for 30 years of Servant Leadership at CMRM, to Imam Rashied.
Mujahid Osman On Sunday 20 November 2016, CMRM honoured and paid tribute to Imam Rashied for 30 years of Servant Leadership at CMRM. The day included a dhikr at the masjid and a lunch at the Railway Stand Hall, at Newlands Rugby Stadium. Jihad Omar delivered the first moving tribute to Imam Rashied at the conclusion of the dhikr. He reflected on Imam Rashied’s legacy of compassion, inclusivity, building bridges, and being a change agent at CMRM. He paid tribute to Imam Rashied’s courage and integrity in always standing firm on issues of justice and leading us all on a path that makes us both critical and better people. At the lunch, Yusuf Omardien reflected on the many challenges Imam Rashied withstood over the years in nurturing community solidarity and agitating for change in the face of vilification, condemnation, and often isolation, from the broader Muslim community. Uncle Yusuf was followed by the ever charismatic, Father Peter-John Pearson, who paid tribute to the significant role that Imam Rashied has played in the broader inter-faith community through his consistent witness to social justice. The final speaker was Shaykh Sa’dullah Khan, who spoke of Imam Rashied’s loyalty and compassion to others and his courage in always speaking truth to power. The tributes ended with a video presentation in which more than 70 contributors, from the masjid congregation as well as friends of Imam Rashied, used single words or phrases to describe Imam Rashied. Across all five tributes the dominant themes that emerged were compassionate, leader, courageous, socially conscious, dedicated, teacher, sincere and sociable. To conclude the day, Boeta Layman Abrahams and Aunty Fatima Ganief, two of the elders of
Among all the tributes paid to Imam Rashied, there was a constant thread of him being a visionary leader keen to take the CMRM congregation and community forward within the ethics of social justice. It is here that I want to add my own tribute to Imam Rashied, as one of my formative teachers. Despite being one of my toughest teachers, he has always managed to balance his critical eye and his commitment to compassion. His notes, feedback and comments on many of the talks I have prepared to deliver at CMRM, have always been reflective of his intelligence, magnanimity and kind spirit. Moreover, Imam Rashied has a particular habit of turning any quotidian or seemingly banal moment into a pedagogical opportunity. It is in this particular space that the teacher within Imam always comes through, something that has also made his pastoral duties extra-ordinary. In his response, Imam Rashied thanked everyone for organizing and coming to an event to honour him. He then mentioned his concern regarding a succession plan for the imamat. This is a critical challenge that we as a broader masjid collective must take seriously. It is our responsibility to assist Imam Rashied with this challenge. Collectively, we need to ask ourselves what strategies can we employ in eliciting potential talent? How can we make the position of imam attractive? How do we engage young people especially to step up to this awesome responsibility? And finally, what type of organic mechanism can we put in place for a transition of leadership. In this regard, while Imam Rashied is not stepping down immediately, it is our hope that the next imam will continue the legacy that Imam Rashied and others have nurtured, and will continue to uphold the socially responsive vision of Islam that we espouse. We pray and make du`a that Allah, The Dispenser of Grace, continues to bless Imam Rashied and his family, and grant him great health in the hope that it will somewhat mitigate against his concerns of succession planning.
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We Thank you, Imam Rashied!
Trumpland: America’s Future in the World
Dr. Ebrahim Moosa A maverick in politics and a media-made billionaire (no one knows how many billion he owns exactly) is going to be the occupant of the Oval office soon. Donald Trump’s conduct in the run-up to the elections were undoubtedly racist, misogynistic, Islamophobic, anti-immigration and dishonest in many respects. Yet, the man remains unpredictable. The man is best described as a pinball, who flips through his different moods that are broadcast in 140 character tweets.
Bannon and Flynn are rapidly schooling Priebus into the ways of the alt-right and Islam-hatred. He lacks all conviction and is all too ready to ingratiate himself to the altright and Trump’s right-wing base. Priebus immediately came to the defense of Flynn’s crazy views on Islam and said: “Clearly there are some aspects of that faith that are problematic and we know them; we’ve seen it,” Priebus said. “It certainly isn’t a blanket for all people of that faith, but Mike Flynn is one of the most highly respected intelligence officers in America. Certainly no one can deny that.” Most people who know Michael Flynn are convinced that he is a loose cannon and a man who invents facts, a trait that earned him the notorious trademark of trading in “Flynn facts.” He was let go by the Pentagon under Obama. Watch the troika of Flynn, Brannon and Priebus in action after 20 January 2017 and most people will be ready to canonize Dick Cheney as a saint!
“Post-electoral assessments are that sections of the American Trump still insists on building the wall with public are prepared to trust Mexico, although there will be transparent white men who fences in many places. He has not since his unhinged manufacture a populist rhetoric. election repeated his campaign threat to exclude Muslims from entering the United States, but his surrogates have walked this back by saying that this is a limited practice of intensive vetting of persons from a list of Muslim majority countries, not all Muslim countries. In the meanwhile, Trump has appointed a discredited and dangerous Islamophobe in the form of General Michael Flynn as his national security advisor. Flynn believes Islam is not a religion, but “political ideology” and that Islam “hides behind a religion” that is “like a cancer… a malignant cancer” and depicted Islam as a very “vicious threat.” Stephen K. Bannon is Trump’s other advisor, a man that is identified with the alt-right, who lacks any scruples and would advance any falsehood to win. He must have been Trump’s closest mentor during the campaign if one calculates the many lies Trump told. Bannon displays a temperament that would make Machiavelli weep for his lack of principled values. Remember the name, Reince Priebus. I predict Priebus will be the source where the rot begins, as Trump’s chief-of-staff.
Trump’s cabinet appointments reflect a strategy to win over parts of the Republican party whom he had alienated during the campaign. But he has loaded his cabinet with wealthy people. Post-electoral assessments are that sections of the American public are prepared to trust unhinged white men who manufacture a populist rhetoric. They are happy to be governed by such folks as long as they demonstrate themselves to be self-made people with wealth. This reflects the negative reputation that the public has of career American politicians whom they view as self-serving and corrupt. South Africans, of course, know this story well in a slightly different sequence. A populist presidential candidate Jacob Zuma who like Trump had several sex scandals looming over him, took office as President and then enriched himself. And yet, the majority of South Africans returned him to office for the second time! Muslims, women, Hispanics and immigrants are deeply perturbed and anxious about the Trump presidency. A
million women plan to congregate in DC a day after the January 20 inauguration in order to protest Trump’s presidency. Hispanics are bracing for the extradition of undocumented workers that Trump promised he would enforce, more than what Obama did. And Muslims fear that any terrorist act perpetrated by someone who identified as a Muslim could further escalate the already all-time high number of hate-crimes against them in 2016, according to the FBI.
“Muslims, women, Hispanics and immigrants are deeply perturbed and anxious about the Trump presidency.” In international affairs Trump’s victory has embolden right wing parties in Western Europe, especially in France and Italy. Whether they will be elected to office remains to be seen. It is not clear how Trump will deal with the international flash points like Syria, Iraq, Afghanistan, IsraelPalestine and Yemen leave alone Iran, Cuba and Venezuela. He showed very little imagination in foreign affairs save for his fawning admiration for Russian President Vladimir Putin, as a strongman. Who knows: the road to peace in all these places might after all, go via Moscow, although there are few signs that Russia has the capacity and credibility to enforce peace in these far off regions. Neither can America do peace keeping alone, given its own credibility deficit, that the world knows but most Americans deny. We are looking at a post Euro-American world order. But whether Russia or China will be at the helm of this order or what the constellation of these global new forces will be and how they will drive international momentum remains to be seen. The unipolar world order with US power at its center indeed lies in tatters.