Newsletter of the Claremont Main Road Mosque · Mawlud Edition - January 2013/1434

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

Say: “If you love Allah, Follow me and Allah will love you and forgive you your sins: For Allah is Most Forgiving, Most Merciful.” (Q3:31)

After reading the above verse, I am often faced with the question: am I really doing justice to the beautiful example of the life of the Prophet Muhammad (pbuh) that has been left as a legacy to me and all of humankind? Unfortunately, I am guilty of not fully living up to his noble example. As a 22 year old student I find myself bombarded with a multitude of pressures and distractions which only allow brief glimpses of the Prophet Muhammad’s (pbuh) life through the occasional hadith and sira reading. This is why, when occasions such as Mawlud come around, I welcome it with open arms.

When I think of Mawlud, a smile touches my lips: my mind slips into a reverie of the fragrance of the sweet smelling rose-water sprinkled amongst hands, handkerchiefs and fezzes; the mixture of anxiety and excitement resulting from the anticipation of the climax to weeks of riwayat preparation; the reassuring hands of our riwayat trainer, wrapping the turban around my head and exuding a soothing sense of calm; the beautiful melodic words of the salutations seemingly coming to life on its own; the warm atmosphere in which all around us are family; and most of all, the deep sense of love and respect portrayed by everyone around me. The passion and the love kindled on this blessed night is the flame that melts all these ingredients into a crystal clear mixture of happiness, yearning and gratefulness for the revered example that the Prophet (pbuh) has left for us to emulate.

During the mawlud festivities all ages and classes come together, to reaffirm and celebrate our distinctive identity as followers of Prophet Muhammad (pbuh). For Muslims, striving to emulate the character and behavior of the Prophet (pbuh) allows us to reflect on who we are and where we are going. While we are continually reminded about the prophetic model in the Qur’an and the ahadith, celebrating the birth of the Prophet (pbuh) together with fellow Muslims increases our love for him when we see the passion with which people send salutations on the Prophet. Moreover, it strengthens the bond between us for the sake of Allah (SWT). The importance of such gatherings is highlighted in the following hadith:

Ibn `Umar reported that the Prophet said: “When you pass by the gardens of Paradise, avail yourselves of them.” The Companions asked: “What are the gardens of Paradise, O Messenger of Allah?” He replied: “The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they find them they surround them closely.” (Narrated by Tirmidhi and Ahmad).

“Mawlud permits us to lose ourselves in a vast ocean of love and yearning, to tap into a collective spiritual energy which is so abundant amidst the affectionate chants.” Gatherings such as mawlud allow us to forget the societal divisions and classes which we have come to impose upon ourselves. Mawlud permits us to lose ourselves in a vast ocean of love and yearning, to tap into a collective spiritual energy which is so abundant amidst the affectionate chants. On such nights we embody Islamic ideals such as unity, love, compassion, brotherhood and generosity.

As a young person in today’s age, I can testify that we are bombarded with a plethora of distractions which, even in the unlikely scenario of an unpressured lifestyle, can easily smother us into a cocoon of perceived blissfulness. This leads to an inadvertent heedlessness to the exemplary lifestyle of the Prophet (pbuh).

Mawlud serves as a stark reminder of not only the Prophet’s (pbuh) elevated status and noble example, but also what our religion is truly about, beyond the ritualized and compartmentalized Islam which we see today. Mawlud celebrations nurtures in us, the true meaning of living in harmony with our community, working together in submission to Allah with the ultimate goal of His pleasure. By bestowing salutations of peace and blessings on the Prophet (pbuh), we are extending greetings that Allah and His angels also extend to the Prophet (pbuh), as revealed in this instructive verse of the Glorious Quran:

‘Verily, Allah and His Angels send blessings and salutations on the Prophet. O Believers: Send blessings and salutations on him, and salute him with all respect’ (Q33:56).

Mawlud: The Flame Under The Melting PotNaasir Bassier

Vol.2 No.3

Editorial CMRM ended 2012 on a high note, with a host of events that proved to be inspiring and thought provoking. Some of these events are featured in this issue of Al-Mizan. Foremost amongst these were the jumuah guest speakers in December 2012. Ebrahim Patel, Minister of Economic Development, focused on the fight against corruption and kick-started the anti-corruption ‘preach and teach’ weekend initiated by the Western Cape Religious Leaders Forum. Edited versions of Minister Patel’s thought provoking pre-khutbah talk was subsequently published in the Cape Argus, Muslim Views and Al-Qalam. A recorded version of the talk was also aired on Radio 786.

Mercia Andrews, from the Trust for Community Outreach and Education (TCOE), focused on the recent strikes and fight for social justice of farm workers, which is featured on the back page of this issue. Ebrahim Rasool, the current South African Ambassador to the United States, reflected on the global state of Muslims and more particularly, the uniquely placed position of Muslims in South Africa.

In addition to the excitement around the guest speakers in December, we also hosted another successful Christmas picnic for the children of Emasithandane Children’s home. Finally, CMRM started the New Year off with an inspiring dhikr, attended by about 200 people. Imam Rashied provides some reflections on this event in his Imam’s message.

We wish you all a Blessed 2013.

Chairperson’s MessageYusuf (Jowa) Abrahams

Assalamu Alaykum wa Rahmatulla

It is always a pleasure for me to report on some of the important

activities at the masjid. Since the last issue of Al-Mizan, we have had

one general meeting on 25 November 2012, three Board meetings

and three Executive Committee meetings. In addition to this, there

are regular consultations amongst members on activities and issues.

I will briefly highlight some of the many successes and key challenges.

• A very successful ‘shura workshop’ was held and chaired by Jaamia

Galant to look at some of the key objectives for the ‘gender jihad’

programmme over the next 5-10 years. It is crucial for us to continue

to critically engage with these programmes and find amicable

solutions within the ethos of the masjid.

• The weekly notices and the very active website are crucial tools in our

communication with our members, the rest of the congregation and

the public at large. CMRM featured prominently in the print media

and also on local radio stations. Our thanks to Imam Rashied for his

role in all of these and for co-ordinating a khutbah programme with

vibrant guest speakers. We have had positive feedback about these

activities from our congregation and the general public.

• Imam Rashied’s role as Chairman of the Western Cape Religious

Leaders Forum has given great exposure to the work being done at

the masjid and on a positive note many others are doing what we at

CMRM have been doing for many years.

• The Adult Islamic Education programmes are well supported

and of great benefit to the participants. The Social Responsibility

programmes benefit many communities and our thanks to the CMRM

congregation for their ongoing commitment and support.

• The Masjid/Madrasa discussion is still ongoing and there is a good

working relationship with the Madrasa Management. A Task Team

headed by Prof Aslam Fataar and assisted by Jeff Jawitz, will guide us

on the way forward on policy matters and synergy between masjid

and madrasa. • On a more personal note, the dhikr celebration of my 70th birthday

on Thursday 1 November 2012, was certainly one of the highlights

of my life. My sincerest gratitude to Imam Rashied and the rest of the

Board as well as many members of the congregation for their duas

and messages. A special thanks to my wife and my family for their role

in this. The attendance of family, friends and members of the former

Claremont community, was for me, a very significant moment. Many

of them last attended the masjid in the 60s.

It is said that “the true worth of a person is reflected in the admiration

and respect his/her peers have for him/her”. This is also true for any

organization. The many ‘quiet’ enquiries we have had about ‘How we

do things at CMRM?” ranging from meetings, finances, membership,

website to media exposure, bear testimony to the many successes

we have achieved at CMRM, Alhamdulillah. Our sincerest gratitude

to Imams Rashied and Shaheed, all the Board members and the

congregation for their hard work, compassion and commitment to

make a success of what we do. We should however, not rest on our

laurels as we still face many challenges this year and the years that

lie ahead.

Shukran

Imam’s MessageImam Dr. A. Rashied Omar“He is not one of us who does not show mercy, compassion and tenderness towards the elderly.” (Tirmidhi)

One of the most memorable events of 2012 at CMRM was the dhikr convened on 1 November 2012 in celebration of the 70th Birthday of CMRM chairperson Boeta Yusuf (Jowa) Abrahams. The dhikr was the most well attended of all previous ones and included many former Claremont residents who have not visited the masjid in decades. The large numbers of people who participated in the dhikr bears testimony to the great esteem and appreciation the community has for Boeta Jowa. This respect has been earned by the long years of social service he has rendered at many levels of our community, not least his long spell as President of Primroses Rugby Club.

The tributes rendered to Boeta Jowa were moving and some could not help shedding a tear. Friends reminisced about their exuberant childhood years growing up in Claremont before they were forcibly removed under the notorious Apartheid Group Areas Act. Family members paid tribute to Boeta Jowa’s affection and great care he bestows on them. The highlight of the evening, however, was the surprise presence of the Currie Cup trophy. Mr. Thelo Wakefield, President of the Western Province Rugby Union, brought the Currie Cup trophy, which was won by WP a few days earlier, to the masjid as a token of gratitude and deep appreciation of his longstanding friendship with Boeta Jowa.

The dhikr event was a great success and represents yet another milestone in the growing CMRM tradition of honouring our elders during their lifetime. The first dhikr was the celebration of the 80th birthday of Boeta Sulaiman (Skaap) Abrahams on 11 May 2012 and the most recent one on 6 January 2013, was the honouring of three unsung heroines, Aunty Galiema Haron (widow of As-Shaheed Imam Haron), Salama Davids (widow of al-Marhum Boeta Saleem) and Shariefa Davids (widow of Imam Ebrahim (Sep)). It is my sincere prayer and hope that we will be able to build on this solid beginning and that it will become a permanent feature of CMRM programmes in the future.

CMRM is blessed with wonderful elders and role models like Boeta Jowa, Boeta Layman and Aunty Tiema Sadan. We make duá that Allah grants all of our elders good health so that they may continue to bless our congregation with their presence and wisdom, Allahumma Amin.

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Ihsan is an Arabic term meaning “perfection” or “excellence,” which is related to the word “goodness”. It is a matter of taking one’s inner faith (iman) and showing it in both deed and action, a sense of social responsibility borne of religious convictions. In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence in worship, such that Muslims try to worship God as if they see Him (as if they are in His presence). Although they cannot see Him, they undoubtedly believe that He is constantly watching over them and aware of everything they do, think and say. This definition comes from the hadith in which the Prophet Muhammad (pbuh) states, “[Ihsan is] to worship Almighty Allah as though you see Him, and if you cannot see Him, then indeed He sees you.” (Bukhari and Muslim).

Ihsan, also meaning “to do beautiful and righteous things,” is one of the three dimensions of the Islamic religion, namely islam, iman and ihsan. In contrast to the emphases of islam (the outer expression and exterior acts of worship or what one should do) and iman (why one should perform acts of worship), the concept of ihsan is primarily associated with the spiritual intention with which acts of worship are performed. Some Islamic scholars explain ihsan as being the inner dimension of Islam whereas sharia law, is often described as the outer dimension of Islam. One who “does what is beautiful and righteous” is called a muhsin.

Ihsan then means striving to reach the best standards of performance in any circumstances or situations. It represents excellence, graciousness and benevolence. It is complimentary to ‘adl (fairness and justice) which means satisfactory performance of one’s obligations to others. Ihsan suggests doing more than that which a person is obligated to do and giving more to others than what they are entitled to. Thus, while ‘adl ensures peace and security of human society, ihsan makes it loving and caring and adds beauty to it. It is the single most distinguishing feature that raises a human society above any other creations of Allah and thus makes Allah proud of humanity. That is why Allah has mentioned the following statement in five different verses of the Glorious Quran:

“Allah loves those who practice ihsan.” (Baqarah Q2:195; Ali ‘Imran Q3:134, 148; Ma’idah Q5:13, 93).

Like ‘adl, ihsan is a comprehensive concept that covers all human affairs whether it is about one’s relationship with Allah, interactions with people or fulfilling social obligations. When it is applied to one’s relationship with Allah, it represents excellence in servitude to the Creator so that a person performs his servitude to Allah as if he is being observed. Naturally, when we perform in this world with a consciousness that we are being observed by Allah, our performance is going to be the most sincere and the most excellent. This is akin to people performing better when they are being watched by those whom they wish to please.

When ihsan refers to our interactions with people, it represents benevolence towards people and graciousness in inter-personal interactions. According to the Quran, the highest form of ihsan is displaying benevolence and kindness towards one’s parents:

“We have enjoined on man to behave towards his parents with ihsan.” (Q46:15)

Furthermore, the Quran advises that in our interpersonal relationships, the most important aspects of ihsan are giving and showing love, patience and forgiveness:

“So, forgive them and overlook (their offensive behaviour), verily, Allah loves the muhsinin.” (Q5:13)

Normally, responding to negative behaviour in the best manner and practicing ihsan consistently results in winning the hearts of those who are treated with ihsan. So much so that it has the potential of converting enemies into loving friends, as stated in the following verse of the Glorious Quran: “Good and evil can never be equal to each other. Repel evil with what is better and your enemy may become a close friend. The latter is only attainable by those who are forbearing in adversity, and are blessed with God’s Grace.” (Q41:34, 35).

Sometimes, however, a person practicing ihsan may not individually witness the benefits of his/her best practices. In such situations, a sincere believer may feel discouraged, used, or broken hearted. Allah assures them as follows in the following verses of the Glorious Quran:

“Verily, Allah does not let the muhsinin (those who practice ihsan) lose their reward.” (Taubah Q9:120, Hud Q11:115, Yusuf Q12:56, Q12:90).

Finally, the rewards that Allah has promised to those who practice ihsan are also the best. This assurance is given in the following verse in the Quran: “Allah rewards those who do good with the best reward.” (Q53:31).

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Ihsan: The Inner Dimension of IslamImam Noor Salie“And spend in the way of Allah; and do not contribute to your destruction with your own hands, and do good (ihsan) for Allah loves those who do good (muhsinin).” (Q2:195)

EMASITHANDANE PICNIC IN WYNBERG PARK

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A Day in the ParkOn 9 December 2012, CMRM’s Jihad Against Poverty Campaign once again played host to the children of the Emasithandane Children’s home. It was a wonderful day of sharing and spreading joy, compassion and love. The children were entertained by a puppet show, a jumping castle, dominoes and ball games. The day ended with ‘Father Christmas’ handing out beautifully wrapped gifts to all the children and caregivers.

Our sincere gratitude to all those who so generously contributed to this joyous event – those who brought gifts, those who brought and prepared the food, and those who gave of their time to spend an afternoon entertaining orphaned children.

Through this annual event and other activities throughout the year, we try to live up to the Quranic ethic that exhorts compassionate treatment of orphans and the poor as expressed in Surah Baqarah, chapter 2, verse 83:“(do good to) orphans and the poor. And always speak kind words to people” (Q 2:83).

EMASITHANDANE PICNIC IN WYNBERG PARK

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MADRASSA MANAGEMENT COMMITTEE (L-R) Fahmi Gamieldien; Ridwan Razak; Shafiek Abrahams (Principal); Ridwan Wagiet

MADRASSA GRADUATION

Imam Dr. A. Rashied OmarThe month of Rab`i al-Awwal, the month in which we commemorate and celebrate the birth of the Prophet Muhammad (pbuh), affords us with a wonderful opportunity to rededicate our lives to following in the footsteps of our leader and guide. But in order for us to correctly follow the Prophet Muhammad (pbuh) we need to be well acquainted with his life story.

To deepen our knowledge of the sira we have been advocating the idea of reading a new book on the life of the Prophet Muhammad (pbuh) annually starting in the month of Rab’i al-Awwal. Consonant with this idea I would like to briefly review a recent book on the life of the Prophet Muhammad (pbuh) in the hope of encouraging us, to read it or any other book in the vast sira literature.

In his book Memories of Muhammad: Why the Prophet Matters (2009), Omid Safi approaches the life of the Prophet (pbuh) from a Sufi - mystical – viewpoint. Safi depicts the Prophet’s (pbuh) life through the lens of movement. He divides the Prophet’s (pbuh) life into three significant movements.1. The Prophet Muhammad’s (pbuh) ascending the Mountain of Light to receive divine knowledge through the revelation - and descending the mountain to deliver the message to humanity2. The Prophet Muhammad’s (pbuh) ascension from Makka to Jerusalem and unto heaven in the mystical experience known as Al-Isra wal Mi`raj, and then returning compassionately to humanity.3. The Prophet Muhammad’s (pbuh) migration - leaving his homeland of Makka to migrate to Madina to establish a multi-religious community there, and eventually returning triumphantly to Makka.

According to Omid Safi these three pivotal movements are keys for understanding what he calls the Muhammadi model and holistic revolution of the heart, soul and society. The first two movements are what the author calls “vertical” - ascending the mountain of light to receive revelation and ascending the heavens to encounter God. The third is a horizontal movement - the migration from Makka to Madina. The first move is to acquire divine knowledge and the second is to achieve spiritual

transformation. The third is a horizontal movement - a social transformation, namely, the establishment of a model human community in Madina.

For Safi, the fact that the first two vertical movements precede the horizontal movement is significant. He argues that this is one of the lasting lessons of the Muhammadi Revolution. According to him it is both impossible and futile to attempt to better the condition of humanity without first attending to the spiritual transformation, and I would add, our educational empowerment.

“The broader our levels of educational empowerment and the deeper our levels of spiritual development the more we are enabled to contribute towards social transformation.”While in principle I agree with the author’s thesis, I think the three processes are not as linear and are much more dynamic and integrated than the author portrays. Safi’s general message is correct: the broader our levels of educational empowerment and the deeper our levels of spiritual development the more we are enabled to contribute towards social transformation. These three movements or processes, however, do not occur at different times in our engaged surrenders. Instead, I would argue, they happen simultaneously. Small wonder that the revelation occurred not all at once but piecemeal spanning the entire 23 year period of the Prophet’s (pbuh) life. Moreover, each time a new revelation was received the Prophet (pbuh) immediately sought to implement it. And each time he performed his salah – ritual prayer - he sought to re-enact the m`iraj – a spiritual transformation. He declared in a prophetic tradition: “The ritual prayer is the ascension of the believer.”

Readers may find the graphic illustrations of the Prophet Muhammad (pbuh) provocative but illustrative of what the author calls the contested images of the Prophet (pbuh) that pervade the ummah. The purpose of this new book is to make these contested memories of the Prophet Muhammad (pbuh) intelligible to both Muslims as well as non-Muslims.

Safi usefully reminds us that each time we hear the Prophet’s (pbuh) life being recalled, whether it may be during a lecture, a book or piece of poetry in honour of the Prophet (pbuh), we would do well to ask: Whose image of Muhammad (pbuh) is being conveyed here?

This lesson was made abundantly clear to me while observing the vigorous contestation between pilgrims visiting the Prophet Muhammad’s (pbuh) tomb in Madina al-Munawwara and their Saudi hosts during my hajj. For Omid Safi then the commemoration of the birth of the Prophet Muhammad (pbuh) is an occasion for Muslims to both celebrate his birth and contest his memory.

Memories of Muhammad: Why the Prophet Matters (2009) by Omid Safi

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INTERFAITH MASJID ACTIVITIESAnti-Corruption “Preach & Teach” WeekendThe Western Cape Religious Leaders Forum’s (WCRLF) Anti-Corruption “Preach & Teach” weekend was launched at CMRM on Friday 7 December 2012 by a pre-khutbah talk delivered by Ebrahim Patel, Minister of Economic Development. The Minister’s presentation was followed after the jumu`ah service by a response from The Very Revd. Michael Weeder – Dean of St. George’s Cathedral. During the “preach and teach” weekend a number of religious leaders and institutions in the Western Cape focused their sermons, preaching and teaching, on the theme of anti-corruption. A selection of these interfaith perspectives on fighting corruption were also subsequently published as op-ed pieces in the Cape Argus. The weekend campaign concluded with a sermon delivered by Imam Rashied Omar during an Evensong service at St. George’s Cathedral on Sunday evening 9 December 2012. The WCRLF’s anti-corruption “preach and teach” weekend campaign is an integral part of the struggle for social justice in South Africa and coincided with International Anti-Corruption Day, which occurred on Sunday 9 December 2012.

Reconciliation Interfaith PilgrimageOn Monday 17 December 2012, several CMRM members joined at least 200 participants in the 7th annual Interfaith Reconciliation Pilgrimage convened by the Cape Town Interfaith Initiative (CTII). The event, which commemorates Reconciliation Day in South Africa, began from the Labyrinth at St. George’s Cathedral with an address by Imam Rashied Omar on the fight against corruption. The group then walked through the Company Gardens to the Gardens Synagogue where they listened to Rev. Mpho Tutu’s reflections on reconciliation. The procession ended at the Owwal Mosque in the Bo-Kaap where Johnny Copelyn spoke on his personal journey in the labour movement alongside a Muslim colleague. The event was a great success and it has prompted some CMRM members to con-sider organizing a similar event on Heritage Day for the Claremont Area.

INTERFAITH MASJID ACTIVITIESFood Distribution At Leeuwenkuil FarmIn an interfaith collaborative project, the Islamia Cares Foundation, based at Islamia College in Lansdowne, undertook to feed some 20 000 people on Christmas Day, 25 December 2012. Sixty two pots of food were prepared on Christmas Eve at the Islamia College premises. With the help of various churches, mosques, welfare organizations, feeding schemes, orphanages and old age homes, an elaborate plan for distribution was devised.

CMRM volunteered to distribute one pot of food, feeding 300 people, to the Leeuwenkuil farm community in Agter Paarl. This is a community who live in abject poverty in a walled compound on a lavish wine estate. Eight of us, including Vice-Chairperson Boeta Achmat Peters and elders, Aunty Mymona Galant, Boeta Layman Abrahams and Boeta Siet Kafaar, were accompanied by two representatives of the farm workers union, as well as Mercia Andrews and three other volunteers from the Trust for Community Outreach and Education (TCOE). It was a truly humbling experience for all of us to witness the dignity and deep appreciation with which the families of Leeuwenkuil accepted the gifts of food and sweets.

With the support of our jamat, and other partners, CMRM hopes to continue to support this community in their struggle against poverty and their right to social justice.

CMRM Hosts Micklefield SchoolInterfaith solidarity is an important dimension of the Claremont Main Road Majid’s mission and a recent visit by Foundation Phase learners added another vibrant thread to the masjid’s already rich interfaith tapestry.

On Thursday, 29 November 2012 CMRM hosted 24 grade three’s along with some parents and headmistress, Jeannette Welgemoed, from Micklefield School in Rondebosch. For most of our guests, this was the first time visiting a mosque.

Imam Rashied took on the challenging task of introducing the Five Pillars of Islam and focused on the salah or ritual prayers since this is one of the main reasons people frequent the masjid. After demonstrating the ritual ablution to a curiously attentive group, he got the girls more actively involved in the basic postures of ritual prayers. The programme ended with an engaging discussion about the kinds of prayer positions they had in their own religious traditions.

We commend Micklefield School for getting their girls to learn more about different cultures and faiths and we hope it not only enhances their spirit, minds and bodies, but also stands them in good stead when they take up their places in society. 9

Muhammed HaronGaliema Sadan was born on the 3rd of August 1926. Galiema was the eldest daughter of Ali Sadan and Rugaya Osborne. Rugaya Osborne was a well-known baker and much loved by the community; and when each of their six children got married (Abdul-Kariem (Gap), Galiema (Tietie), Ganief, Cassiem (Danie), Amina and Ayyoub), Ali Sadan, who was a respected carpenter, made their bedroom and dining room furniture.

Unlike her mum who was a socialite and by profession a baker, Galiema decided to take up dressmaking. Galiema in a sense competed with her brother Ganief who also specialized in this profession. She was a dressmaker from her youth to beyond her eightieth year. Those who benefited most from her skills were her two daughters and nieces; many of them fondly remember how their mum/aunt used to make dresses for them within a short space of time for any occasion.

Galiema Sadan was a very private person before and even after she got married to Abdullah Haron, who also hailed from Claremont. Abdullah, who was a close friend of her two brothers, namely Abdul-Kariem and Cassiem Sadan, came to know Galiema when they attended Talfalah Primary together, located in Draper Street.

Even though there were no early signs that the handsome, well-dressed Abdullah had an interest in the young beautiful Galiema, this only became apparent later when Abdullah was forced by his aunt to get engaged to someone else. During the early part of 1950 they got married

and Galiema gave birth to three children: Shamila, Muhammed and Fatiema.

Galiema recalls many fond memories that she experienced alongside her husband, Abdullah. It was indeed an eventful one from the time they entered into marriage until the time the notorious apartheid Security Branch wrenched him away from her and her children during May 1969. Over the two decades of marriage she recalls various incidents in which she enjoyed and loved the company of her husband; they travelled, for example, by car to Johannesburg and other South African cities in the early 1960s and towards the end of the 1960s she accompanied him on a memorable trip to the Middle East; they visited Egypt, Yemen and Saudi Arabia.

“Not much has been recorded about her acts as an enthusiastic supporter of the Imam’s social justice activities.”When Abdullah became the Imam at Al-Jaamia mosque in Claremont during 1955, Galiema stood by his side and supported him in all his tasks in the community. She supported him financially and came to his aide whenever he extended his help to those in need and those who were incarcerated by the apartheid system. Indeed not much has been recorded about her acts as an enthusiastic supporter of the Imam’s social justice activities. She was by his side as his ‘financier’ and as a trusted partner. From the time she became a widow after the tragic murder of her husband, Imam Abdullah Haron, at the end of September 1969, she dedicated much of her life to the rearing of her children.

According to the apartheid legal system, Galiema was regarded as an ‘unlawful’ wife of the Imam since they were not married in court and as a result their children were regarded as ‘illegitimate’. The outcome of this was that she lost

In Celebration Of...Aunty Galiema Sadan-Haron – 86 years old

her home and was forced to move to her mum’s place in Athlone and she was split from her son who had to stay at the house of a close associate of the Imam. In spite of these traumatic experiences, Galiema saw to the education of her two younger children. Since Shamila was studing Radiography in the UK, she received aide through the Defence and Aid Fund. At home Galiema got assistance from the Stegman Road mosque community as well as organizations such as the Muslim Hospital Welfare and the Arabic Study Circle to get her son and daughter through school and univeristy. Apart from the assistance from these institutions and other sources, she worked at Personal Cleaners in Claremont as an alteration hand; in addition, she also worked on a part-time basis as a dressmaker at home. She strove hard to see that her two children achieved the relevant education and also succeeded in securing a plot and building a home for them in Crawford.

To support herself and her family, she also took ‘boarders’ into her home. She washed and ironed their clothing, fed them, cared for them. She demonstrated throughout this period that she was a strong-willed and independent individual. She generally spoke little but did much. Sadly, now that she has reached 86 years, she has become dependent upon her children and others to assist her and despite their willingness to help and aid her she would still have a say in the matter if she thinks it is wrong. There is no doubt that despite her frailties, she remains, along with many an unsung heroine, someone whose legacy should be recorded, honoured and respected.

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MASJID AFFAIRS

Guest Speaker ProfilesRev. Mpho Tutu

The Reverend Mpho Tutu is an Anglican priest and is the founder and Executive Director of the Desmond and Leah Tutu Legacy Foundation. Mpho is the youngest daughter of Archbishop Emeritus Desmond Tutu. She co-authored a book about her father’s life, The Authorized Portrait, with veteran journalist Allister Sparks.

Minister Ebrahim Patel

Minister Ebrahim Patel is the current South African Minister of Economic Development. He has a distinguished track record as an anti-apartheid activist and trade unionist. He served as general secretary of SACTWU from 1999 until 2009.

Very Rev. Michael Weeder

The Very Rev. Michael Weeder is the current Dean of St. George’s Cathedral. Weeder is an anti-apartheid stalwart who served as chaplain to ANC freedom fighters during the struggle against apartheid.

Mercia Andrews

Mercia Andrews is a longstanding human rights and anti-apartheid activist. She is currently the Director of the Trust for Community Outreach and Education (TCOE), an organization that works on land, rural and agrarian reform in South Africa. Mercia is also a leading activist in the Palestinian Solidarity Group.

Ebrahim Rasool

Ebrahim Rasool is the current South African ambassador to the United States. He is the former Premier of the Western Cape Provincial Government. Ebrahim was a leading figure in the Call of Islam and the United Democratic Front (UDF).

Boeta Jowa’s 70th Birthday

US Religious Leaders Visit

On Wednesday 17 October 2012, CMRM hosted 17 religious leaders and pastors from the Wabash Pastoral Leadership Programme, USA. The group

was on a study tour to South Africa sponsored by the Lily Endowment. During their half day visit to CMRM the participants were introduced to the vibrant interreligious programmes in the City of Cape Town particularly the work of the Western Cape Religious Leaders Forum (WCRLF). The group was also addressed by Rev. Mpho Tutu, daughter of Archbishop Desmond

Tutu, who spoke on the Ubuntu in the Home Project.

“I earn R800 per month and with this money I have to feed, clothe and fend for my family of eight. We barely survive; I cannot even afford to buy school shoes for the children. I cannot take it any longer.” (Gertie Beukes, Ashton farmworker).

“We produce the food that we cannot even afford to buy, we often go hungry” (Denico Swartz, a farmworker from Robertson).

(Farmworkers at a meeting in Ashton, Western Cape 26th November 2012)

The protests that started in the small town of De Doorns on the 6th November 2012 galvanised the anger of farmworkers against decades of extreme exploitation and oppression that persist on farms, rural towns and the agricultural sector as a whole.

De Doorns is not dissimilar to hundreds of rural towns across the Western Cape. The grievances and problems that the farmworkers and rural poor speak of extend well beyond the Hex River Mountains in the Western Cape to the borders of South Africa in Limpopo and Mpumalanga. Like Marikana in the mining sector, ‘De Doorns’ has ignited the imagination of farmworkers and the rural poor. As with the mineworkers’ demand for ‘R12 500 per month’, the farmworkers demand of ‘R150 per day’ has become the rallying call of this struggle.

Mining and agriculture, the historical backbone of South African capitalism, have been severely shaken. The spontaneous, self-organised protest actions of farm workers that unfolded on farms and in rural towns are historic, and have stunned the rural establishment. The significance of the uprising in the Western Cape is that a people who have been labouring under almost feudal conditions, yet remained poorly organised (union representation stands at less than 5%), rose up spontaneously on some of the wealthiest and most productive farmlands in the country, demanding a living wage and

radical transformation of the countryside.

A new generation of farmworkers has grown up in post apartheid South Africa. These are young workers who challenged their parents for not standing up to decades of oppression on the farms. Rural women, many of them seasonal workers, have played a leading role in mobilizing at community level in townships and informal settlements on the outskirts of farms. In many instances they led the protests, giving confidence to the men to follow suit.

It is important to ask what has given rise to this historic awakening in De Doorns and other rural areas? It relates in essence to a range of objective and subjective reasons that gave rise to the protests and the strikes. Key among these is the fact that despite the changes in labour relations since 1994, little has changed on South Africa’s farms. Rather, one can describe much of the current labour relations as a continuation of the Apartheid era of “baasskap” or feudalistic social and economic conditions of master servant relations. Massive human rights violations continue, as highlighted by many local reports as well as the recent Human Rights Watch report Ripe with Abuse.

“I work on an apricot farm on the road to Montague where I am paid 89c for every 25kg drum of apricots I fill, and if I want to earn a lousy R89 per day I have to fill over 100 drums with apricots.”Farmworkers have told many stories of the violent and intimidatory conditions under which they live and work:

“A group of us were huddled together taking shelter from the rain and the farm manager marched up to us and ordered us to go back to work. Suddenly he started beating us with a spade.” (Gawie, Ashton)

It is clear that a substantial number of farmworkers still earn well below the R70 per day minimum wage. “I work on an apricot farm on the road to Montague where I am paid 89c for every 25kg drum of apricots I fill, and if I want to earn a lousy R89 per day I have to fill over 100 drums with apricots. At the end of such a week all my limbs ache and I can barely stand straight.” (Margriet, Montague)

These are stories of hardship and suffering.

Many have similar tales of how they are constantly humiliated, belittled and even beaten: “My boss has seven farms but we don’t have toilets and when we demanded toilets, he said he would rather buy an additional farm than install toilets.”

Behind the strike also lies a tale of deepening poverty, ironically entrenched by rising food prices. Low wages and increasing costs have served to intensify the desperation to the point that farmworkers have little to lose by rising up. Farmworkers complain that they spend the bulk of their meager income on food, yet still go hungry. Inequality is extremely stark where impoverished farmworkers live in such close proximity to the farmer and his family. Glaring disparities in living conditions, sanitation, transport and mobility, access to health services, etc. are right in your face.

These difficulties notwithstanding, the sleeping giant has stirred. Farmworkers in more than twenty towns across the Western Cape have mobilized and started to organise themselves both on the farms and in the informal settlements where many contract workers live. The protests and strike have seen contract workers and seasonal workers making common cause. Perhaps the words of Marx should be invoked when we see the truckloads of workers traveling to farms daily: “Capitalism has produced its own gravedigger”.

*This is an edited version of an article that appeared in Amandla, Issue 28/29 December 2012.

Harvesting Discontent: The Struggle of Farmworkers

Mercia Andrews

NEXT ISSUE 6 JUNE 2013

LAYLATUL MI’RAJ

‘Id Milad-un-Nabi MubarakMay you have a blessed and joyous Mawlud