History of Muslims in South Africa: 1980 - 1989 by Ebrahim Mahomed Mahida

From the book: History of Muslims in South Africa by Ebrahim Mahomed Mahida

1980 Darul Quraan Trust International ¹²¹

The Darul Quraan Trust International in Ladysmith is an institution that runs madaris, hifz and Islamic education classes. The objectives of the Trust are, to :

• * encourage the acquisition and improvement of religious knowledge, values and attitudes;
• * create a religious environment so that students may engage themselves fully in religious and spiritual exercises;
• * develop and strengthen brotherhood, unity and neighbourliness in human relationship;
• * develop an appreciation for, and use of, spiritual norms, practices and values;
• * develop confidence in the mind of Muslim children by improving, correcting and guiding them;
• * establish the Qur'an and Sunnah as the main sources of religious experience;
• * establish consciousness in the child's mind that: Allah is our God, Muhammad is our nabi, our way is his sunnah, our religion is Islam, and our life constitution is the Qur'an.

The Trust is presently involved in the organisation and operation of:

• * Islamic kindergarten;
• * Tahfizul Qur'an;
• * Madaris - primary and secondary levels for males and females conducted separately;
• * Jamd'at khanalmasjid;
• * Islamic library;
• * Janazah chamber.

Over a dozen full-time staff are employed to teach and administer the Darul Quraan Trust International under the supervision of Maulana Ismail 'Abdul Razak.

1981 Islamic Da'wah Movement of South Africa ¹²²

The Umlaas Marianhill Islamic Centre was established in 1978. In its humble beginning the Centre used an old house both as jama'at khanah and madrasah. The Centre also provided at its clinic free medical service, social welfare service and maintained a small library to serve the community. In 1981 the Centre changed its name to Islamic Da'wah Movement of South Africa [IDM] because of the expansion of its work to other provinces in the country. The IDM:

• * continues to initiate and maintain the process of Islamisation countrywide;
• * has established 30 Islamic centres with 30 du 'at employed country­wide to give the message of Islam;
• * has become the largest Islamic da 'wah organisation in the country in terms of its grass-roots activities;
• * has established jama'at khanas and madaris at its centres;
• * provides bursaries, school fees and school books to indigent students.

Officials of the IDM [1992] are:

Dr Ebrahim Dada [National Executive Director], Yusuf Mahomedy [National Da'wah Coordinator], Dr Yusuf Osman , Yusuf Shaikh, Dr Faizal Ahmad. The IDM has its headquarters in Durban.

Publications of Islamic Da'wah Movement of South Africa:

• 1. Islam at a Glance [in English and Zulu]
• 2. The Teachings of Islam [Zulu]
• 3. Alcohol, the Curse of Modern Society [in Zulu and Sotho]
• 4.  What is Islam and Why We Need It? [in English and Zulu]
• 5.  The Challenge of Da 'wah in Southern Africa [English]
• 6. Some Points of Similarity between Islam, Africa and the Africans [English]
• 7. Talks of a Da 'ee [English]
• 8. Islam for Africa, Africa for Islam [English]

1981 Islamic Medical Association of South Africa ¹²³

"The concept of an organisation of Muslim medical and paramedical personnel is not a new one to South Africa. The idea was first mooted five years ago in Durban when a group of doctors formed the Lajnatul Atibba'. This group realised that there were any aspects of Muslim community needs, and also many specific professional needs of the Muslim doctor which were not catered for by existing organisations, and which had no hope of being achieved unless they formed an organised body" - IMA pamphlet: Know the Islamic Medical Association of South Africa.

When the dates and venue for the inaugural convention were announced and the reality of the existence of the Islamic Medical Association [IMA] became known there was a tremendous uproar and opposition from a wide sector of the medical fraternity, both Muslims and non-Muslim and other interested parties. This brought a nationwide publicity and hundreds of Muslim health workers from all over the country packed the first Convention of the IMA at the Medical School, University of Natal, Durban on March 14-I5, 1981. Many of the health workers were pleased with what they witnessed at the Convention and joined the IMA , doubling the membership of the organisation overnight. Among the objectives of the IMA are:

• * to promote a better understanding and appreciation of Islam and of Medicine within the framework of Islam;
• * to constantly remind and educate the Muslim Health Care Professionals of the Islamic values, morality, etiquette and ethics and to apply these to the Healthcare sector;
• * to promote professional and non-profesional contact among Muslim Healthcare Professionals at all levels through activities such as meetings, dinners, seminars, guest speakers and conventions;
• * to seek affiliation to Medical Institutions through professional cooperation;
• * to orientate Healthcare education with Islamic values and outlook in the application to patient care;
• * to promote research and publications in the field of Islamic Medical History, Prophetic Medicine, Islamic Medical Ethics and medicine in general from the Islamic viewpoint;
• * to be a "mercy unto mankind" in the true example of the Prophet [salla Allahu 'alayhi wa sallam] by providing necessary assistance within our scope and capability whenever and wherever needed in the form of clinics, relief work and rehabilitation.

The executive for 1981-1982 were: Dr Goolam M Hoosen [President], Dr [Prof] Ali Moosa [Vice-President], Dr Mahomed Hanif Kathree [Secretary], Dr M A K Omar [Minutes Secretary] and Dr Farouk A Randeree [Treasurer]. Since its formation the IMA has held annual conventions at major cities in the country. Among the international guests invited were:

The IMA has in a short period of ten years established permanent clinics at:

• * As-Salaam [1974]
• * Malagazi near Isipingo [1978]
• * Marianhill near Pinetown [1980]
• * Juma Masjid School hall in Durban for 'street people' [1989]
• * Glendale near Stanger [1990]
• * Crossroads Squatter Camp, Guguletu and Nyduga in the Cape, and
• * for squatter communities in the Transvaal.

These services, provided at each clinic, include symptomatic medical care, antenatal care, immunisation, health education, feeding scheme and self-help community programmes. The clinic statistics show that approximately ten thousand patients are treated every month at the various clinics. It costs the IMA about Rand 40 000 per month to maintain these clinics.

Publications of the Islamic Medical Association of South Africa:

• 1.  Journal of the Islamic Medical Association of South Africa [JIMASAJ.
• 2. Bulletin of the IMA [BIMA].
• 3. Darwinism on Trial by Mrs K S Nadvi.
• 4. Biomedical Issues - An Islamic Perspective by Dr A F M Ebrahim.
• 5. Family Planning and Abortion - An Islamic Viewpoint by Maulana Qadi Mujahidul Islam.
• 6.  Muhammad [s.a.w.s.] - The Married Man by Dr Ahmed El-Kadi.
• 7.  Islamic Code of Medical Ethics ?

Kuwait Document.

• 8.  The Qur'dn and Modern Science.
• 9.  Islamic Medicine - Some Thoughts
• 10.  Islam and Science.
• 11. The Alcohol Content of some Commonly Available Medicines by Prof. Cassim Dangor.
• 12. Fasting and the Patient - Some Guidelines
• 13  Haj - What does it mean? by Dr Muhammad Coovadia.
• 14. The Shari 'ah and Organ Transplants by Dr A F M Ebrahim and Prof. Aref A Haffejee.
• 15. Islamic Jurispridence and Blood Transfusion by Dr A F M Ebrahim.
• 16. A Practical Guide for Managing Drug Abuse.
• 17. Islamic Guidelines on Animal Experimentation by Dr A F M Ebrahim and Professor Ahmed I Vawda.

1981 Qibla Mass Movement ¹²⁴

Qibla, a mass Muslim movement, was launched in May 1981. The idea behind the establishment of Qibla is to propagate, implement and defend the right of the people according to Islamic injunctions, without fear or favour.

The immediate aims of Qibla are:

• * to seek and disseminate the Truth;
• * to strive for the eradication of oppression of man by man;
• * to propagate, implement and defend justice.

Among the first office bearers were Achmad Cassiem [President], Yusuf Patel, Abdul Kader [Abdul] Aziz, Muhammad Ridwaan Crynstyn and others.

1981 Africa Muslim Agency ¹²⁵

Africa Muslim Agency was established in 1981 in South Africa. It has its headquarters in Kuwait and operates in over 35 countries on the African continent, providing relief and assistance to refugees and victims of famine and drought. The Agency is also involved in da'wah work, building and renovating masajid and madaris, providing water-wells in famine stricken areas together with food, clothing, medicine, etc.

In 1992 the Africa Muslim Agency together with the Jami'atul 'Ulama' of Transvaal and Natal sent over 200 tons of food, medicine and clothing for the starving people of Somalia. The South African Navy transported 200 tons of releif supply to Somalia on behalf of the Muslims.

Mahomed Fareed Choonara is in charge of the office of the Africa Muslim Agency in Johannesburg.

1981 Publication of Ikhurani Eyingcwele: first Zulu translation of the Qur'an' ¹²⁶

In 1981 Moulana Cassim M Sema, joint secretary of Jamiatul 'Ulama Natal and Principal of Darul Uloom Newcastle, together with Cassim Mabaso, a school teacher, completed the Zulu translation of the holy Qur'an. The translation, which commenced in 1972 took about nine years to complete, has departed to some extent from other sources in making the commentary on the text, thus making the commentary original and independent in its own right.

The first edition of Ikhurani Eyingcwele was published in 1981 by the Jamiatul 'Ulama Natal. It contains a lengthy introduction to the Qur'an, Arabic text, Zulu translation alongside, and footnotes, - 633 pages in all.

1981 Muslim Development Foundation ¹²⁷

In April 1981 the Islamic Council of South Africa , at its Annual Conference in Cape Town expressed deep concern at the fragmentary state of Muslim endeavours, financial and otherwise. ICSA discussed various ways to consolidate socio-economic resources of the Muslim community and resolved that a Muslim Development Foundation be established. Thus on October 28, 1981 under Section 21 of the Company's Act 1973 the MDF was registered. The aim of the MDF is to build through contributions a substantial fund. The capital was to be invested in profit-yielding enterprises.

The income derived to be used to finance all such endeavours as are needed for an all round development of the Muslim community in South Africa.

Among the national projects to be undertaken are:

• * separate private residential schools for boys and girls with integra­ted secular and Islamic education in an Islamic environment;
• * assistance in establishing Departments of Islamic Studies in South African universities;
• * training schools for teachers in Arabic, Islamic, etc.;
• * establishment of da'wah centres in African areas, providing Islamic education, creating residential complexes with home industries and clinics, libraries and social amenities;
• * providing financial assistance for acquiring homes.

1981 Muslim Organisations condemn Republic celebrations ¹²⁸

Since 1981 there has been a growth in the political maturity of South Africa's Muslim community and the emergence of Islam on the battlefield against every form of oppression. Leading Muslim organisations throughout the country condemned the 20th Anniversary of the Republic of South Africa Celebrations [May 31, 1981].

"On the 31 May, the Republic of South Africa will be 20 years old. While the Government has called for celebrations, the oppressed of South Africa are in no mood for joy and merry-making. The Afrikaaner has all the reasons to celebrate for the birth of the Republic marks the beginning of his freedom from the British... All black South Africa would want to rejoice and celebrate the Republic's birthday, but can only do so if full citizenship rights are extended to all", wrote Al-Qalam.

Muslim organisations were of the view that there is no moral or any other valid basis for any rightly-guided person to participate in the Republic Festival as participation would mean celebrating in White South Africa's record of oppression. Instead, the imams and khatibs of the masajid throughout the Republic were requested to offer prayers on Friday, May 29, 1981 for a speedy resolution of the present racial system into one which is based on human equality, dignity and social justice.

Among the organisations which called on Muslims to refrain from the celebrations were: Islamic Council of South Africa, Muslim Youth Movement of South Africa, Muslim Students' Association of South Africa, Young Men's Muslim Association, etc.

1982 Muslim population statistics ¹²⁹

1982 Muslim Charitable Foundation ¹³⁰

With the death of Dr A M Moola came the end of the Muslim Charitable Trust [founded in 19511. Two years later, on March 29, 1982, Essop M Randeree addressed a group of forty energetic young Muslims, belonging to different organisations, at the Orient Board Room in Durban, on the importance of channelling Muslim donations and contributions to genuine and needy Muslim organisations. At this get-together, an ad hoc committee of twenty-five persons was appointed to investigate the need for forming a new body to continue and advance community service where the Muslim Charitable Trust had left off. Three weeks later, the ad hoc committee presented a detailed report to the Muslim leaders, and a month later, a draft constitution was presented. Thus, on August 18, 1982, the Muslim Charitable Foundation [MCF] was established with the following office­bearers: Essop M Randeree [President], Ismail S Lockhat [Vice-President], A A H Mahomedy and Dr Moosa Randeree [Joint-Secretaries] and Cassim A Jadwat [Treasurer].

The objective of the MCF was "to fulfil the need for closer cooperation with the Muslim community on matters of common interest and to formulate a co­ordinate of policy of response to appeal for donations".

The establishment of a Madrasah Teacher Training Course by the MCF in 1984 has no doubt played a major role in boosting the image of the MCF. The subjects taught are: Arabic, chalkboard techniques, diniyat, teaching aids, educational psychology, Islamic history, methodology of education, Qur'an with tajwid, and Urdu.

It costs the MCF between Rand 30 000 and Rand 35 000 per year to run the Madrasah Teacher Training Course.

1982 Madrasah Arabia Islamia ¹³¹

The Madrasah Arabia Islamia applied to the Krugersdorp Town Council for land in Azaadville to establish a madrasah for higher education. After much deliberation, the Council sold 3.8 hectars of land to the madrasa h­ organisation at a nominal price.

The madrasah commenced with 17 students and five teachers and today trains Muslim teachers for Islamic education, offers courses leading to 'Alim Fadil, HifZ and qira'at courses. The Madrasah provides accommodation for students and staff on the campus in Azaadville.

1982 Dispute: Ahmadiyya movement and Muslims of South Africa ¹³²

In May, 1982 the Ahmadiyya Anjuman Isha'at-i-Islam placed an advertisement in a Cape Town newspaper requesting government permission to collect funds from the public for an Islamic centre and to publish and distribute Islamic literature.

Following in the footsteps of Muslim countries, Muslim organisations in South Africa such as the Institute of Islamic Shari'ah Studies, Muslim Judicial Council, Muslim Assembly, Qibla and several others declared the Ahmadis to be non-Muslims.

In June 1982, the Muslim Judicial Council and the Muslim Assembly together with Sheikh M S Dien [Imam, St Athan's Road Masjid], Imam K Kazie [Habibiya Masjid, Rylands] and the Muslim Cemetery Board of Athlone were interdicted from proclaiming the Ahmadis as non-Muslims, denying them the religious rights and refusing them to bury their dead at the Athlone Muslim Cemetery. The feud between the Ahmadis/Qadianis and Muslims had begun as early as 1965.

In September 1982, the Ahmadis issued summons against the Muslim Judicial Council and four other Muslim parties as a first step in their continued battle for recognition as Muslims. During the civil trial in the Cape Supreme Court, attended by more than 400 Muslims from all over South Africa and nine overseas Muslim observers, including a judge and an advocate of the Pakistan Supreme Court, the Judge refused the Ahmadis' application saying that she did not intend giving judgement on theological disputes. The Counsel for Ahmadis advised her that they were going to appeal against her decision. Then in March 1984, the application came before the Court once again. After a hearing, the Judge dismissed the Muslims' case, ordering them to pay the costs, including that of the two counsels. Since then the case which had started in 1982, had been postponed in the Cape Town Supreme Court on four occasions. On the last occasion, the Muslims had brought twenty overseas Muslim experts on Qadianism to give evidence. The travel and legal cost were to cost the Muslims over Rand 100 000. The Muslim Judicial Council was shocked when it received a legal bill of Rand 470 000 after the trial at the Supreme Court in which judgement was given in favour of the Ahmadis. The matter had come before the Court on six different occasions. The MJC which had initially defended the action, withdrew from the trial before the judgement was handed down, saying that the Court had no right to rule upon a Muslim religious issue. The Jamiatul 'Ulama' of Natal and the Transvaal together with funds from the South African Muslim community as well as Muslim States paid the bill in full.

1983 Darul Mom Aleemia Razvia ¹³³

The Darul Uloom Aleemia Razvia was officially opened in Unit 7, Chatsworth, Durban, on January 30, 1983 by Moulana Shah Ahmad Noorani Siddiqui of Pakistan. The Moulana had laid the foundation for the Dar al­'Ulum when he first visited South Africa in 1978. This institution is the first Dar al-?Ulum of the Ahle Sunnah wal Jama'at school in South Africa. The Hajee Ebrahim Tarmahomed family contributed Rand 250 000 for building constructions.

The institute offers:

• * a four-year undergraduate 'alim course;
• * a two-year postgraduate course;
• * hifz courses;
• * Imam-training course.

In 1983 the Dar al-?Ulum complex comprised six classrooms, a jama'at kana, an alim's house, a visiting Imam's quarters, an administrative block consisting of two offices, a well equipped library, a board room, and a dormitory for students. In 1984 the student number had grown to 65 full­time and 25 part-time students. During the same year Mufti Muhammad Naseem Ashraf Habibi of India was appointed Principal of the Darul Uloom, assisted by three full-time teachers. The student number is increasing every year. At the end of 1986, twelve students graduated from the institute. The Haji Ebrahim Tarmahomed family has purchased additional Council-owned land [subdivision 8471 of Chat Seven No 14870 in extent of 4753 square meters] adjoining the Darul Uloom. A condition of the sale agreement was that a Rand 200 000 structure must be erected soon for religious purposes only.

Among the activities of the Darul Uloom Aleemia Razvia are:

• * Dar al-Ifta Department which issues fatawa on religious issues;
• * Da 'wah work by students and staff;
• * participation in Mawlud al-Nabi functions in various parts of the country;
• * Dhikr sessions.

1983 Darul-Uloom Zakariyya ¹³⁴

After Shaikh Muhammasi Zakariyyah's visit to South Africa in 1983, a Muslim philanthropist from Lenasia donated twenty acres of land in Lenasia, Johannesburg, where today stands the Darul-Uloom Zakariyya . Beginning with a handful of students, the Dar al-'Ulum today has over 200 students and offers Hifz as well as a five-year 'Alim-Fadil course.

1984 Soweto Masjid

Construction of the first masjid in Soweto began in 1984. The project which was to cost Rand 250 000 was to contain nine classrooms, a library and prayer hall for some 1 500 musallis. The officials of the Soweto Muslim Association were Sayeed Ali Zange, Faizal Morris, Adam Ali Phooka, Ebrahim Garda and others. An additional R100 000 was needed to complete the project in 1986. The masjid was officially opened in Ramadan 1986.

1984 Muslim organisations reject Tricameral Parliament ¹³⁵

The White South African Government's plan for a revised Constitution received a great setback when leading Muslim organisations throughout South Africa rejected the Constitutional Proposals. Muslim organisations viewed the proposals with suspicion because Africans, who comprise the majority in the country, were excluded in the new scheme, and 'Indians' and 'Coloureds' were offered a token Parliamentary role. If ever there was a milestone in recent Muslim history in South Africa, then it was the vociferous stand all major Muslim organisations took against the formation of the Tricameral Parliament.

ICSA, in rejecting the Tricameral Parliament, said:

"We reject the new proposals as unacceptable because they serve only to perpetuate rather than to eliminate apartheid in our society; moreso because they exclude from participation the majority of blacks in the country. We reject the constitutional proposals because they will entrench Nationalist practice of separate development into the constitution of the country. And no jurist will say that Muslims can legitimately participate in the proposal system".

The Jamiatul Ulama Natal said:

"The proposed constitutional dispensation, despite being an attempt to accommodate the ever-growing demands for political participation, represents a perpetuation of the existing system".

In a fullpage advertisement in the Sunday Times Extra [August 26, 1984], under heading Muslims Can't Vote, the following Muslim organisations rejected the Tricameral Parliament: Sunni Jamiatul Ulama of South Africa, Muslim Judicial Council, Muslim Students Association of South Africa, Islamic Council of South Africa, Muslim Youth Movement of South Africa, Young Mens Muslim Association, Muslim Assembly [Cape], Arabic Study Circle, South African National Zakah Fund, Association of Accountants and Lawyers for Islamic Law, Al-Jihad International Islamic Movement, Islamic Medical Association of South Africa. The statement in the advertisement read:

"The New Constitution has been introduced by the White Government and approved by the White electorate and retains the traditional order of apartheid in a new form for the participation of a select selection of the South African community. The New Constitution entrenches racial division in this country and promotes standards of justice which when applied differ radically from one group to another. The disparity in education and also in health services, housing, pension, social welfare and inequality are violations of the principles of justice in Islam. In the light of the above violations of Islamic principles, we call on Muslims to reject the New Constitutional dispensation and abstain from voting.

These organisations strongly endorsed the view based on the holy Qur'an and Sunnah of the Prophet Muhammad [salla Allahu 'alayhi wa sallam] that participation in the Tricameral Parliament would amount to being party to oppression as majority of the 'Black' South Africans were not allowed to vote. Once again, the masajid throughout the country weie used by the shuyukh and imams for mobilising the Muslim masses. The firm stand taken against the formation of the Tricameral Parliament, however, did not prevent it from coming into being, nor did it forestall some Muslims from actually standing for elections as MPs for House of Delegates and House of Representatives.

1984 Habibiya Islamic College ¹³⁶

One of the most encouraging events in our recent history is the creation of privately run Muslim-controlled primary and secondary schools. The Habibiya Islamic College was the first Muslim private school established in Rylands, Cape Town, in 1984 and proved an instant success; it incorpo­rates both boys' and girls' senior secondary schools.

The prime objective of the Habibiya Islamic College is to lay the foundation stone for an education revival in both secular and religious education and to be free from Government-controlled Christian National Education and separate racial educational system.

The year, 1989, saw the first group of Matriculants from Habibiya Islamic College. The end-of-year results proved beyond doubt that private Islamic educational institutions, wherein students can attain high standards of education within an Islamic environment, can be successfully achieved. The fact has been established that Arabic language and Islamic Studies which are woven into the fabric of the curriculum has affected the academic progress of the students in a positive manner. In fact the emphasis on Islamic discipline and behaviour has created greater motivation in each student.

1984 Lockhat Islamia College ¹³⁷

The Group Areas Act forced thousands of 'Indian' residents living in Mayville, Durban, to move to new residential areas earmarked for them by the State. This also forced the closure of Ahmedia State-Aided Indian School . In this regard, a statement in a Sunday newspaper read:

The [Ahmedia] school will have to close as there were not enough pupils to warrant keeping it going. The number of pupils dwindled from 1 000 to 100 when Indians started moving out of the area".

The decision to close the school was conveyed at a meeting of parents of the children attending the school together with Yusuf A Lockhat of the Lockhat Charitable Trust and one representative from the Department of Education.

Mr Lockhat told the meeting that the pupil numbers at the school had dropped and the State had withdrawn its subsidy. Consequently, the Trust had to pay for the running cost of the school. The school, therefore, was taken over by a Muslim consortium which planned to convert it, not for any gain, into a private school.

This consortium, formed under Section 21 of the Companies Act, constituted a group of Muslim businessmen and professionals who became directors and members of the board of governors of the new Ahmedia Private School.

The school buildings were in a very poor state when the consortium took over and required major renovations, for which the consortium and other concerned Muslims in Durban made interest-free loans available. The renovations cost the consortium over Rand 100 000.

In January 1985 Ahmedia Private School, the second Muslim private school in the country with multiracial staff and students, opened its doors to 130 pupils from class one to standard four [two units each]. Mr T A Seymour, former Principal of Clifton College, Durban, was appointed its first Principal. By 1986 the pupil roll had increased to 250 and a year later the number was 330. In 1988 Ahmedia Private School introduced Standards 6 and 7 classes as well, taking the education to secondary level, resulting a pupil intake of more than 400.

In 1988 the Ahmedia Private School received a letter from the Islamic Circle Organisation [London] which, inter alia, stated:

• * their concern regarding the name 'Ahmedia';
• * that 'Ahmadia' was synonymous with Qadianism regarded by Muslim scholars and Muslim States as out of the fold of Islam;
• * the name 'Ahmedia' would be a handicap in future relations with Muslim communities abroad.

For this reason the consortium decided to change the name of the school in 1988 to Lockhat Islamia College; thus retaining the family name of the founder of the school.

In 1989 Mr O F Ameen was appointed as the Principal of the primary section, while Moulana Junaid Adam became the Religious Education Supervisor of both primary and secondary school.

The Lockhat Islamia College is multiracial in character and follows an integrated timetable whereby Islamic education is taught alongside secular subjects and is open to students of all race groups, irrespective of their religion.

1984 Call Of Islam ¹³⁸

The Call of Islam was to a large extent the idea of Muslim activists, torn in their allegiance between the United Democratic Front [UDF] and the Muslim Youth Movement of South Africa [MYM]. Ebrahim Rasool and Imam Hasan Solomon were both on the Western Cape executive of the UDF whilst being senior members of the MYM. Ebrahim Rasool, Imam Hasan Solomon, Maulana Farid Esack, Adil Jacobs and Shamil Manie were responsible for the formation of the Call of Islam which was launched in the Cape in 1984.

Two of the senior members of the Muslim Judicial Council [MJC], Sheikh A G Gabier and Sheikh Faiq Gamildin [Imam Solomon and Maulana Farid Esack also served on the MJC executive] identified with the Call of Islam. This enabled the Call of Islam to operate successfully with the blessings of the MJC with tremendous political advantage. The Call of Islam was formed when the MJC stepped down as an affiliate to the United Democratic Front. Founders of the Call of Islam felt the need to be affiliated to the UDF and to voice their opinion as Muslims regarding the prevailing situation in South Africa. It also received widespread support in some of the major towns and cities in the Transvaal after Maulana Farid Esack's extensive lecture tour of the province in 1984-1985.

The Call of Islam had been very active in 1984 and 1985 but in 1986 its activities were restricted by the Pretoria Government. The UDF and the African National Congress [ANC] have identified the Call of Islam as their allies in the Muslim community. The publications of the ANC exhibit a high regard for the leaders and members of the Call of Islam.

1985 Islamic Educational Organisation of Southern Africa ¹³⁹

The Durban Islamic Educational Society was founded in 1985 "to provide a unified madrasah education system in the Durban area". The Society's philosophy is to provide non-controversial and effective Islamic education to Muslim children. In September 1989 the Society changed its name to Islamic Educational Organisation of Southern Africa [IEOSA].

Among the Organisation's aims and objectives are:

• * research and development of Islamic syllabi;
• * publishing and providing text books;
• * madrasah teacher-training;
• * regular supervision and inspection of madaris;
• * subsidising teacher salaries in the case of deserving organisations.

Among Islamic Educational Organisation of Southern Africa's publications are:

• 1. Islamic History - Class One, March 1990.
• 2. Ta'leemul Qira-ah Wal Kitabah, Part I, 1987.
• 3. Ta 'leemul Qira-ah Wal Kitabah, Part II, 1990.

The following subjects are taught by the Organisation:

• * Qur'an;
• * Islamic history;
• * Fiqh - classes catering for both the Hanafi and Shafi'i madhhabs;
• * Orals and Practicals - Wudu and Salah classes from class one;
• * Arabic is taught from class one;
• * Urdu is taught from standard one;
• * Hifz classes are held on a limited scale;
• * a pre-madrasah 'readiness' programme class is conducted for chil­dren 4 to 5 years of age to prepare them for madrasah and secular school;
• * an elementary Islamic knowledge class is held for new Muslims; * Da 'wah training programme is conducted and staff are encouraged to actively participate in this;
• * classes are held for secondary students where limited subjects are taught at higher level.

The madrasah roll is made up of 47% females, and the teacher-training course is offered only to madrasah teachers whose societies are affiliated to the Islamic Educational Organisation of Southern Africa whose growth is indicated in below:

1986 - Lenasia Muslim School

The Transvaal's first Islamic school - Lenasia Muslim School - opened in January 1986 in the Lenasia Muslim Association's complex. The school commenced with twelve classes. As at 1988 the student roll exceeded 300. The school caters for boys and girls but maintains separation of the sexes as demanded by Islam. The school is programmed for an integrated system combining both religious and secular needs of the children and is open to all children regardless of colour or creed, provided they attend all classes.

1986 Imam Ahmed Raza Academy

The Imam Ahmed Raza Academy was established on July 05, 1986 with the sole purpose of uplifting the Muslim ummah spiritually and academically.

The guiding principles of the Academy are:

• * to love Almighty Allah and His beloved Messenger, Muhammad [salla Allahu 'alayhi wa sallam];
• * to love those who love Almighty Allah and His beloved Messenger (s. a. w. s. ];
• * to hate those who hate Almighty Allah and His beloved Messenger [s.a.w.s. J;
• * to tread the path of the Anbiya ', the Awliya', the Shuhadah, the Salihin and the Siddiqin.

Aims and objectives of the Academy are:

• * represent and serve the interest of Muslims in South Africa;
• * to adopt ways and means in order to improve, promote and protect the re­ligious, moral, educational, social and cultural interests of all Muslims living in South Africa;
• * to spread Islamic education among the Muslims in South Africa;
• * to guide Muslims in Islamic affairs;
• * to guide and direct Muslims regarding the sighting of the new moon for the purpose of observing Ramadan and 'Idayn;
• * to inculcate Islamic consciousness through Islamic literature, lectures, audio-visual aids and personal contact;
• * to formulate and implement a simplified and objective Islamic syllabus that would suit the needs of Muslim children in the country;
• * to assist and guide all Islamic organisations;
• * to unite and cooperate with other Muslim organisations, to foster and promote goodwill, harmony and brotherhood among all sections of the Muslim community;
• * to support any worthwhile cause undertaken by the Islamic society, institution or body working for similar aims and objectives;
• * to foster unity amongst Muslims in South Africa and other parts of the world;
• * to set up social, educational and religious service institutions;
• * to procure and develop necessary resources;
• * to initiate schemes for general welfare of all Muslims;
• * to contact similar organisations locally and in other countries for advice, assistance and support;
• * to make representations wherever and whenever necessary to authorities for removal of disabilities that affect Muslims;
• * to participate in local and international Islamic activities;
• * to coordinate and organise various projects and activities wherever and whenever possible.

Among the services offered by the Academy are:

• * Dar al-Iftah;
• * Research and translation bureau;
• *'Madressa Radawiya Barakaatiyah;
• * Mustapha Raza Library;
• * Wimbroc - lectures on Islam through audio-visual aids;
• * Free Islamic literature;
• * Ar-Raza Feeding Scheme - operating in Chatsworth in more than ten schools; at the Sheikh Badsha Peer [R.A.] Mazaar every Thursday, and also at nearby squatter camps;
• * Zakaatfund;
• * Youth wing;
• * Islamic programmes: Dhikr, Milad al-Nabi, Urs Shaitf, Khatam al-Qur'an, etc;
• * Women's wing - regular lectures and Islamic programmes;
• * Operation winter warm;
• * Computer literacy classes.

The publications of the Academy are:

• 1. The Message - monthly magazine ;
• 2. The Message Newsletter;
• 3. Tableeghi Jamaat;
• 4. Excellence of the Holy Quran;
• 5. Islamic Jurisprudence;
• 6. In Praise of the Holy Prophet (salld Allahu 'alayhi wa sallam];
• 7. Did the Prophet (s.a.w.s.) possess a shadow or not?;
• 8. Shirk and Tauheed;
• 9. The permissibility of proclaiming Ya Rasulallah;
• 10. Conduct of the Pious Saints;
• 11. Zuroorul Muslimeen;
• 12. Creation of Angels;
• 13. Islamic Guidelines for Economic Success;
• 14. Virtues of Shabbe Baraat;
• 15. Shajrah Sharee,f,
• 16. Our Islamic History, Parts 1 and 2;
• 17. Islamic Deeniyat, Parts 1 and 2.

Imam Ahmad Raza Academy is situated on the third floor, Ahmed Raza Building, 20-22 Lorne Street, Durban, with branches at Westcliff Masjid, Chatsworth, and at Phoenix.

1986 Islamic Da'wah College International. ¹⁴⁰

The Islamic Da'wah College International [IDCI] was founded by Advocate Yusuf Buckas, former secretary of the Islamic Propagation Centre International [IPCI], for training du 'at. Students are trained in comparative religion and Islamic missionary work.

Among the objectives of the Islamic Da'wah College International are:

• * to train and produce Islamic missionaries;
• * to equip Muslims with knowledge to enable them to present Islam convincingly and confidently;
• * to conduct training programmes, lectures, symposia, etc on a regular basis;
• * to print, publish and distribute the holy Qur'an and other Islamic literature worldwide;
• * to share Islam with compassion, sincerity and dedication to all and sundry;
• * to counteract Christian missionary activities against Islam;
• * to establish a backup and counselling service for people who have already embraced Islam;
• * to establish a research centre for the purpose of continuous research in comparative religion and of providing answers and solutions, on the basis of the Qur'an and Sunnah, to problems faced by Muslims worldwide;
• * to provide food hampers and clothing for the needy, destitute and the underprivileged;
• * to assist and advise all Muslims as regards problems usually encountered by them.

1987 Islamic Relief Agency ¹⁴¹

A group of concerned Muslim businessmen and more than twenty Muslim organisations from all over the country combined to form an umbrella body - the Islamic Relief Agency [ISRA] - with headquarters in Durban in 1987, a year in which the entire province of Natal became deluged with torrential rains and floods. Teams of Muslim healthcare workers from the Islamic Medical Association of South Africa, an associate of ISRA, cooperates with the Red Cross and other emergency services in providing medical assistance to people in unrest areas, squatter camps, etc. ISRA co-ordinated the collection of food, clothing, blankets, timber and money for flood victims. The co-ordinator of ISRA, Hoosein Asmall, said in a report that over Rand 2,8 million worth assistance was given to flood victims in cash and kind.

1987 South Africa's First Islamic Bank ¹⁴²

The Islamic Corporation Limited [ICL] applied to the South African Reserve Bank for a banking license on 07 April 1981 but was refused.

After a second application the ICL received on September 03, 1982 the approval for the formation of a company from the Ministry of Finance "to receive investments from Muslims only" and was given a limited banking status, and restricting it to accept deposits for a minimum period of five years. Thus, the Islamic Corporation Limited, the first banking institution of its kind in southern Africa, commenced operations in Johannesburg in 1983. The bank, established on Islamic principles of usury/interest-free economy, provides an outlet for the Muslims who sought a healthy alternative to interest-based accounts at conventional banking institutions.

The ICL operated with a capital base of Rand 200 000 at its inception and over a period of six years it achieved phenominal growth. Assets in 1988 exceeded Rand 12 million.

On September 29, 1988, after eleven attempts to procure a banking license, the South African Reserve Bank granted approval for the Islamic Corporation Limited to be registered as a banking institution and the ICL was renamed the Islamic Bank Limited.

Ebrahim Kharsany, chief executive and founder of the Islamic Bank Limited said, "Anyone outside the Islamic faith who is prepared to accept the concept of interest free banking is welcome".

1989 Islamic Studies at the University of Cape Town ¹⁴³

A bequest from a Cape Town Muslim philanthropist, Hajee Sullaiman Shahmohammed, who died in 1929, was invested and today amount to over Rand one million. According to his will, the money was to be used to set up a chair of Islamic Studies at the University of Cape Town.

In June 1984, the Minister of National Education announced that the UCT's application for the Department of Islamic Studies has been turned down.

However, an Islamic Studies course was introduced into the Religious Studies Department syllabus at the University of Cape Town in 1989. Muhammad Haron and Yasien Mohamed, lecturers at the University of the Western Cape, taught Islam on a part-time basis at the UCT in 1986. Since then there has been a phenomenal increase in the number of students studying Islam at the University of Cape Town.

The introduction of the Islamic Studies course was made possible with the assistance of the Muslim Judicial Council of Cape Town in structuring the course and as a result of funding from the Academy of Higher Islamic Studies [Pretoria]. Dr Abdul Kader Tayob and Maulana Ebrahim Moosa have been appointed as lecturer and assistant lecturer respectively.

1989 Nurul Islam Girls' School ¹⁴⁴

Because of the crippling effects of the State's Christian National Education policy, the Muslim community decided to find an alternative system of education conducive to Muslim way of life.

The Nurul Islam Girls' Secondary School in Lenasia, Johannesburg, is a private venture determined to provide a balanced education within a broader aim of producing an Islamically orientated individual able to cope with the challenges of life in South Africa in the future.

The School is non-racial in character and is open to all. All religious and secular subjects are offered in an integrated time-table within school hours.

Two schools are operating at the Nurul Islam Centre: a girls' high school and the newly established primary school.

The Nurul Islam Girls' Secondary School opened at the beginning of 1989 with an intake of students at the standards five, six and seven levels. In 1990 it introduced a standard eight class for girls only and grade one for boys and girls. In 1991 the school catered for a standard eight and grade two classes.

The aims and objectives of the Nurul Islam Girls' Secondary School are:

• * to harmonise the religious and secular approaches to education with a view to develop a complete and balanced personality;
• * to provide a sound secular education with a strong Islamic ethos;
• * to instil an awareness, understanding and an appreciation of Islam and its rich cultural heritage, while having cognisance of the values of the other cultural and ethnic groups;
• * to cultivate and develop maximum growth of the individual's potential socially, emotionally, physically, intellectually and spiritually;
• * to help identify, approach and solve problem situations as encountered in every day life;
• * to develop skills and knowledge which could enable effective participation in the social, economic and political decision-making that is vital to an Islamic society;
• * to co-operate and liase with other educational institutions having similar aims.

Ahmed Vawda has been the principal of the school since its inception.

1989 Association of Muslim Schools ¹⁴⁵

The realisation by South African Muslims that the separation of secular and religious education was having a negative effect on the production of a well­balanced Muslim individual, led to the emergence of primary and secondary schools based on Islamic foundations all over the country. The Muslims have been facing this on-going problem - the gap between Western and Islamic education since their advent. To overcome this dichotomy the desire to merge secular and religious education into one unit came to the fore in the form of Government-Aided Schools teaching Islam alongside secular education.

In 1912 the first Muslim Mission School, independent of the Christian colonialist educational institutions, namely, Madrasatul Falah, was established.

In the Cape, there was no objection from any quarter when Muslims established their mission schools, but in Natal, in 1947, when the Ahmedia School in Mayville, Durban, was established, there was a strong official opposition from the then Natal Indian Teachers' Society to the teaching of religion at schools.

After the establishment of the Habibiyah Islamic College in Cape Town in 1984, six other schools followed:

• * The Lockhat Islamic College in Mayville, Durban, in 1985;
• * As-Salaam Educational Institute at Braemer, Natal, in 1959;
• * Roshnee Islamic School in Vereeniging;
• * Lenasia Islamic School in Lenasia;
• * Nurul Islam Girls' Secondary School in Lenasia in 1989; and
• * Azaadville Muslim School in Krugersdorp.

In 1989 these Muslim Schools came together and formed the Association of Muslim Schools [AMS]. The main objectives of AMS are to:

• * advance, promote and represent the interest of its members and to voice collectively opinions on matters pertaining to education;
• *cater for the growth of man in all its aspects - spiritual, intellectual aesthetic, physical, scientific, linguistic, - both individually and collectively;
• * further the study of all matters related to education and for this purpose arrange conference, seminars, meetings and workshops;
• * disseminate information relating to education and for the attainment of objects of the Association or for the advancement of education to publish leaflets, magazines, brochures, booklets, books or other publications as the Association may, from time to time, deem expedient;
• *discuss matters concerning the policy and administration of Muslim schools and to encourage cooperation between them;
• * consider the relation of such schools to the general educational interests of the community;
• * arrange combined educational excursions by pupils to Holy Places of Islam.