“A humble soul” – that’s how most people described retired KZN Judge President Achmat Jappie, who passed away in the early hours of Wednesday.

Jappie (70) passed away of a suspected heart attack. He was buried in Sherwood, Durban, with many from the legal fraternity and the larger Muslim community attending his Janaza that took place after Zohr salah at the Soofie Bhaijaan Hall on 45^th Cutting.

Jappie, who was born in Port Elizabeth, leaves behind his wife, Judge Soraya Hassim, and three adult children.

Jappie was one of the first Muslims lawyers to be appointed to the bench in 1998. He later served as Deputy Judge President before being appointed as the Judge President of the KwaZulu-Natal Division of the High Court in June 2015.

Prior to that, he served as an acting judge of the Constitutional Court from February to March 2015.

President Cyril Ramaphosa expressed his condolences. He said: “During his 28 years as a judge, Justice Jappie entrenched the rule of law. He ensured that the law protected the interests and dignity of those who deserved relief, and that those who breached the law felt the consequences of their actions or attitudes. May Allah have mercy on him.”

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In a media statement, the Chief Justice of SA, Mandisa Maya, described Judge Jappie as a “distinguished jurist who served the people of South Africa with honour and integrity.” 

“Judge Jappie was widely admired for his calm temperament, fairness, humility, and commitment to justice. He earned the respect of colleagues, legal practitioners, and court users alike for his integrity and deep knowledge of the law.” 

“Following his retirement in 2021, Judge Jappie continued to serve the country, including as Chairperson of a Judicial Conduct Tribunal”.

Paying tribute, Shabir Chohan, the Chairman of the Association of Muslim Lawyers & Accountants (AMAL), said he and his colleagues were saddened at the passing of Judge Jappie, who served the legal fraternity with “absolute distinction”.

“Judge Jappie was a man of immense integrity and a proponent of human rights, being granted the honour of serving as Judge President of KwaZulu-Natal.

“We pray that Allah (S.W.T) grants Judge Jappie the highest ranks in Jannah, forgives his shortcomings, and envelops him in mercy. May his family and loved ones be granted the strength and patience to endure this immense loss,” he said.

Well-known Durban lawyer and human rights activist, Aslam Mayat, told Al-Qalam that Jappie was admired and loved by fellow judges and legal practitioners alike. 

“Like other previously disadvantaged lawyers during the apartheid era, after the advent of democracy, Achmat and other fine advocates from Group Seven, like Pius Langa (who became Chief Justice in the Constitutional Court), Ponen (who served on the Supreme Court of Appeal) and Sham Gyanda, were appointed as judges.

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“Achmat followed the constitutional dictates by bringing a humanist (or ubuntu) approach to the KZN bench, providing justice above legal technicalities.”

Senior Durban lawyer, Zain Fakroodeen, vice-chairman of AMAL, told Al-Qalam that Jappie was a humble soul who did not have any airs and graces about his status as a judge president of KwaZulu-Natal. He recalled how, once at a braai among friends, Jappie was present. He always displayed a casual and humble demeanour whenever he was introduced to other guests.

Fakroodeen said, despite being a judge president, he would quietly give free advice to poor people in the community. He remembered how on two separate occasions, two elderly women – visited his office. They told him they were sent by Judge President Jappie with a message that they should be assisted in their legal matters.

This reporter, Ismail Suder, who was assigned by The Daily News to cover criminal trials in the Durban High Court, was a regular in Jappie’s courtroom to report on proceedings.

“While passing his office one day, he spotted me and said: ‘Would you like some tea?’”

“Naturally, I was taken aback and nervously answered: ‘Yes, thank you, judge.” While sipping my tea, he made casual talk about my work as a reporter at The Daily News, about the mosque I usually attend for Jumu’ah prayers, etc. No doubt that brief interaction helped to break the ice, and after that, whenever I was in his courtroom, he would acknowledge my presence with a light nod.”

“He had an air of authority about him – he had a rugged, yet good-looking appearance – a mix between boxer Muhammed Ali and fighter Khabib Nurmagomedov – but I realised that behind the hard exterior, he was a humble and friendly soul.” 

The post Farewell Judge Achmat Jappie, ‘a humble soul’ appeared first on Al-Qalam.

As we stand on the threshold of the lunar month of Dhul Qaʿidah, the second of the three sacred months of Hajj, we enter a season of deep spiritual longing. Following the month of Shawwal, which marks the beginning of the Hajj season, we now move closer to its culmination in the first ten days of Dhul Hijjah, now only a few weeks away.

This sacred season invites us to turn our hearts toward the Sacred House of Allah in Makkah, to form and cultivate the intention for pilgrimage, and to prepare, spiritually, materially, and morally, for one of the most profound acts of devotion in Islam. As Allah, the Most-High, reminds us in the Qur’an: “The Pilgrimage (Hajj) falls in well-known months” (Q2:197). From the Prophetic traditions (hadith), these “well-known months” are understood to include Shawwal, Dhul Qaʿidah, and the first ten days of Dhul Hijjah. We are thus already within this sacred window, a time of sacred longing and return. Yet, as we approach this year’s Hajj, our anticipation is tempered by concern.

In recent weeks, even the journey of ʿUmrah has been disrupted for many. As a direct consequence of the US- and Israeli-led war on Iran, and its wider regional impact across the Middle East, flights have been cancelled, airspace closed, and thousands of pilgrims left stranded or unable to travel.  When these systems are destabilised, the pathways to the Sacred House become fragile.

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War Escalation and Its Consequences

It is within this context that the escalating war on Iran, and its wider impact across the Middle East region, demands our urgent attention. Should this deadly conflict intensify, its consequences will extend far beyond the battlefield. Millions of intending pilgrims, many of whom have spent years saving, planning, and preparing, may find their journeys delayed, disrupted, or even rendered impossible. Airspace insecurity, rising travel costs, and heightened geopolitical tensions all threaten to undermine the conditions necessary for safe and equitable access to Hajj. This moment calls for a deeper moral and spiritual reckoning.

A Moral and Spiritual Reckoning

In light of these unfolding realities, the potential disruption of Hajj calls us to a deeper moral consciousness. It reminds us that acts of worship are never isolated from the conditions of our world. Peace is not only a political aspiration; it is a spiritual necessity. When pathways to worship are obstructed by violence, it is not only physical infrastructure that is damaged, but the very rhythms of sacred life itself.

In this regard, the Prophetic guidance speaks with renewed urgency. ʿAbdullah ibn ʿAbbas (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said: “Hasten to perform Hajj, for none of you knows what may arise to prevent him.” (Musnad Aḥmad; Sunan Ibn Majah). This teaching calls us to recognise both the unpredictability of life and the fragility of opportunity. Its ethical force is profound: it reminds us that spiritual opportunities, especially those connected to great acts of devotion such as Hajj, are never guaranteed. Life’s uncertainties, whether of health, wealth, or circumstance, may intervene without warning. The Prophet (pbuh) thus calls us to a posture of readiness: to respond without delay when the invitation to draw nearer to the Divine is placed before us.

If Hajj embodies unity, peace, and divine hospitality, then we must ask ourselves: are we living these values? Are we striving to remove the injustices and oppression that obstruct not only the pilgrimage itself, but also the dignity and flourishing of human life? As we approach the sacred days ahead, this question becomes a call to action, inviting us to align our lives with the moral vision of Hajj, and to embody, in both spirit and practice, the hope for a more just and peaceful world.

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A Call to Prayer
As we stand on the cusp of Dhul Qaʿidah, only weeks away from the first ten days of Dhul Hijjah, we are called not only to prepare, but to respond with moral clarity. We must raise our voices, through prayer, advocacy, and ethical witness, against the forces that threaten both human life and the sanctity of our sacred obligations.

We turn to Allah in humble supplication: O Allah, bring an end to unjust aggression and protect the sanctity of life. Preserve the pathways to Your Sacred House, grant safety to all who intend the Hajj, and restore peace, dignity, and justice to our world.

For some, the path to Hajj this year may be uncertain or even closed, but the path to Allah remains open. Every act of justice, every gesture of compassion, and every moment of sincere remembrance is a step on that greater journey.

As we prepare for the sacred days ahead, let us hold fast to both hope and responsibility: to pray for peace, to protect the vulnerable, and to embody the ethical vision of Hajj, humility, equality, and surrender before the Divine. May the call of Hajj—Labbayk Allāhumma Labbayk—resound without obstruction, carried by hearts and bodies able to journey in peace.

The post Millions rely on faith to fulfill Hajj amidst war tensions appeared first on Al-Qalam.

As we gather to celebrate Eid al-Fitr, we do so in a world trembling under the weight of war, dispossession, and deepening injustice. Ramadan has trained our souls in restraint, discipline, and compassion. Eid now asks: What have we learned? And how will we live what we have learned?

Across our globe, we witness powerful states arrogating to themselves the right to decide which governments may stand and which must fall. The language is often dressed in the garments of “security,” “stability,” or even “liberation.” But history teaches us a sobering truth: regime change imposed through military force violates international law. It rarely brings freedom. Instead, it advances imperial ambitions, strengthens authoritarian narratives, entrenches cycles of violence, and multiplies human suffering. In the process, it suffocates indigenous, justice-centered movements struggling for authentic emancipation.

As Muslims shaped by the ethical discipline of Ramadan, we must resist the seduction of simplistic narratives. The Qur’an commands us: “Believers!, stand firmly for justice, as witnesses for God, even against yourselves…” (Qur’an 4:135)

Justice is not selective. It is not partisan. It does not excuse external aggression because we oppose a particular regime, nor does it romanticize authoritarian rulers simply because they resist foreign powers. Our moral compass must be steadied by principle, not by geopolitical convenience or sectarian prejudices.

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Ramadan has reminded us that transformation begins within. Fasting is not only abstention from food and drink; it is an act of moral reorientation. It teaches us sabr (steadfast perseverance), taqwa (God-consciousness), and rahma (compassion and mercy).  These are not private virtues alone. They are public ethics. Eid, therefore, is not an escape from the world’s pain. It is a recommitment to healing it.

In the past decades, we have seen the catastrophic consequences of wars waged in the name of “liberation.” Entire societies have been fractured. Sectarian divisions have deepened. Millions have been displaced. The architecture of international law has been eroded by double standards and selective enforcement. 

As conscientious believers, we must reject both the violence of empire and the violence of tyranny. Our beloved exemplar, Prophet Muhammad (peace be upon him), stood against oppression in all its forms. He taught that the best jihad is a word of truth spoken before a tyrannical ruler (Sunan al-Nasa’i; also reported in Sunan Abu Dawud, and Jamiʿ al-Tirmidhi). In our time, that includes speaking against unlawful wars, economic strangulation through unjust sanctions, and collective punishment of civilian populations. It also includes challenging corruption, repression, and abuses of power within our own societies.

Eid al-Fitr is a festival of gratitude. We thank God for the gift of life, for the strength to fast, for the bonds of family and community. But gratitude must also deepen into social responsibility. What might this responsibility look like?

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First, we must cultivate moral clarity. We refuse the false choice between empire and despotism. We affirm instead the dignity of people to determine their own futures without external coercion.

Second, we must nurture compassionate solidarity. The Qur’an describes the believers as a single body: when one part suffers, the whole body feels the pain. Let our zakat, our advocacy, our scholarship, and our civic engagement reflect this global moral consciousness.

Third, we must invest in justice-centred peacebuilding. Sustainable peace cannot be built through bombs and occupation. It grows from within societies, through accountable institutions, inclusive governance, economic fairness, and respect for human rights. External actors who truly wish to help must support these indigenous processes rather than impose their own geopolitical designs.

Finally, we must guard our hearts. Anger at injustice must not curdle into hatred. Opposition to aggression must not become dehumanisation. Ramadan has softened our hearts through fasting, night vigil prayers, Qur’an recitation, and alms giving. Eid invites us to carry that tenderness into the public square.

The takbir of Eid—Allahu Akbar (God is Greater Than) is not a slogan of triumphalism. It is a proclamation that no empire, no army, no ruler is ultimate. God alone is the Greatest. All power is accountable. No oppression will escape its reckoning.

As we embrace one another and say Eid Mubarak, let us also renew our covenant with the Lord of Compassion and Mercy to stand for justice without fear, to speak truth without rancour, and to work for a world in which freedom is not delivered by missiles but cultivated through compassion, the rule of law, and human dignity.

May this Eid be a turning point for our hearts and for our world. Eid Mubarak.

The post Eid al-Fitr 1447 – Courage to refuse empire appeared first on Al-Qalam.

Ramadan 2026 arrives within a deeply troubling global context. From the looming threat of an imperial war against Iran to the devastating civil war in Sudan, from the repeated violations of the fragile Gaza ‘ceasefire’ to the prospect of deepening suffering as the sacred month unfolds, the Muslim conscience is burdened with profound anguish and moral urgency.

Across continents, calls for protest and solidarity rise like a restless chorus, reminding us that this Ramadan dawns amid acute human vulnerability and political turmoil. Such a precarious global moment threatens to defile the devotion, compassion, and serenity that are the hallmarks of this sacred month.

In the face of relentless images of destruction and grief, it would be easy to surrender to despair. Yet the spiritual wisdom of Ramadan calls us in the opposite direction. Notwithstanding the despondency that surrounds us, conscientious believers are summoned to resist fear, refuse hopelessness, and keep alive the lamp of hope within their communities.

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Ramadan is not merely a retreat from the world’s suffering; it is a sacred invitation to transform sorrow into moral courage and spiritual resolve.

Hunger and thirst are not ends in themselves; they are pathways toward empathy. Through fasting, the spiritual seeker learns to feel, if only faintly, the vulnerability of the poor, the displaced, and the marginalized.

In a world scarred by war, occupation, and structural injustice, this cultivated empathy must move beyond sentiment into meaningful action. We are therefore called to adorn our fasts with benevolence.

Ramadan generosity cannot remain confined to ritual charity alone; it must blossom into sincere and active solidarity with those who suffer. Supporting humanitarian relief, amplifying truthful witness, and participating in nonviolent movements for justice are all expressions of a living fast. Our hope for a more compassionate and just world must be embodied in courageous engagement: standing alongside civil society activists, joining campaigns that resist warmongering and injustice, and bearing moral witness in public spaces, including peaceful protest where conscience demands it.

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As we enter Ramadan 2026, let us recommit ourselves to the sacred work of peace and justice. Let our masajid become sanctuaries of prayer and centres of compassionate action for justice. Let our charity grow deeper, our solidarity wider, and our hope more steadfast. Let us teach our children that faith is not passive resignation but courageous trust in Allah, expressed through service to humanity.

Above all, let us keep the lamp of hope burning within our hearts, our homes, and our communities. For Ramadan is, and has always been, a reminder that even in the darkest nights, the light of divine mercy continues to shine.

May this blessed month renew our spirits, strengthen our resolve, and guide us toward becoming bearers of compassion, justice, and peace in a wounded world. Allahumma Amin.

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The blessed month of Ramadan is fast approaching. Whether we realise it or not, we are already on The Road to Ramadan. I would like to advise myself and you to begin preparing thoughtfully and intentionally for the arrival of the most auspicious time of the year, the blessed month of Ramadan. Our Islamic tradition teaches us something simple yet profoundly wise:  what we receive and gain from Ramadan depends on how we prepare for it. Allah, the Lord of Wisdom, reminds us of this enduring principle in the Glorious Qur’an in Surah al-Baqarah (2:197):

Take provision (for your journey), for the greatest provision is taqwa; that is, hearts firmly anchored in mindfulness and awareness of Allah

This verse teaches us that sacred journeys, whether the journey of Hajj or the journey toward Ramadan, are not meant to be entered unprepared. They require inner provision before outward exertion. And so, the verse invites each of us to pause and ask a simple yet searching question: What am I carrying with me as I continue on the road to the blessed month of Ramadan?

 This Qur’anic wisdom was not merely recited by our pious predecessors; it was embodied and lived by them. Al-Salaf al-Salih, our righteous ancestors, understood that every sacred journey is shaped not only by where one is going, but by how well one is prepared.  Sacred journeys do not begin at the destination. They begin long before the journey itself unfolds, in the quiet and often unseen work of preparation. The early spiritual scholar Abu Bakr al-Balkhi (d. 939 CE) captured this wisdom beautifully in words that have echoed through the centuries:

Rajab is the month of planting.
Sha‘ban is the month of watering.
And Ramadan is the month of harvest.

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If we desire a meaningful harvest in Ramadan, then the planting and watering cannot be delayed. It must begin now, while we are still on the road to Ramadan.

Preparing for Ramadan does not mean exhausting ourselves before the month even begins. It does not require sudden spiritual heroics, nor unrealistic resolutions that cannot be sustained. The road to Ramadan is not meant to be rushed. It is meant to be walked with mizzen – balance, hikmah wisdom, and Rahmah, compassion, mercy and tenderness toward ourselves.  Our beloved Prophet Muhammad (peace be upon him) taught us a principle that lies at the heart of all sound spiritual preparation: Allah values consistency over intensity, and faithfulness over dramatic bursts of effort. As narrated by our mother, Aishah (may Allah be pleased with her), the Prophet Muhammad (peace be upon him) said: “The most beloved deeds to Allah are those that are consistent, even if they are small. (Bukhari and Muslim).”

This hadith teaches us that the road to Ramadan is not paved with dramatic gestures, but with small, gentle, faithful steps, steps that can be sustained long after the month has passed. With this in mind, allow me to suggest five small and manageable steps that prepare our hearts, steady our souls, and ease us gently into this blessed season.

First: Begin by performing your Salah with khushu’, with your heart and mind fully present in your communion with Allah. Choose one Salah each day to slow down, to be fully present, even if only for a few minutes.

Second: Reconnect with the Qur’an, gently. Do not wait for Ramadan to open the Book of Allah. Even one page a day, or a few verses. When read with reflection, it softens the heart and prepares it for the month of revelation.

Third: If you are able, fast twice a week, especially on Mondays and Thursdays, this is not obligatory; it is preparation.

Fourth: Where possible, take a step toward forgiveness and reconciliation, within families, between neighbours and friends, or even within your own heart.

Fifth and finally: Make a clear intention for this coming Ramadan. Ask yourself: What do I hope will be different when this Ramadan ends?

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More gentleness? More discipline? More generosity? More courage to stand for justice?  Name it. Write that intention down. Return to it often.

Let us remember that Ramadan is not meant to overwhelm us. It is meant to heal us, to reorient our hearts, and to draw us closer to Allah, the Most High, and to one another. If we take small steps now, Ramadan will meet us not as a stranger, demanding everything at once, but as a long-awaited guest, welcomed with readiness, tranquillity and ease.

The post Don’t allow Ramadan to greet you as a stranger, prepare now appeared first on Al-Qalam.

The new Volvo XC60 made a huge difference to a recent Cape Town trip. The Volvo provides luxury, a sense of calm, a feeling of solidity, and the quiet assurance that this is a car designed to make life easier. The XC60 T8 Recharge Plug-in Hybrid has an air of sophistication.

The Volvo’s familiar 2.0-litre four-cylinder engine is far from ordinary. It delivers a combined output of 340kW and a substantial 709Nm of torque. This midsize luxury SUV is the car for impressive performance, showing effortless urgency rather than overt aggression.

Driving from Cape Town to the picturesque Stellenbosch and Franschhoek, there’s no doubt that this car, among other things, is known for its speed. The XC60 T8 accelerates from 0 to 100km/h in a brisk 4.8 seconds, but it does so without drama. There’s no sense of strain; just a seamless surge forward that feels entirely in keeping with Volvo’s understated character. Power delivery is smooth and reassuring, particularly when overtaking or merging from windy roads into Cape Town’s highways.

As a plug-in hybrid with an 18.8kWh lithium-ion battery, the XC60 can travel up to 81km on electric power alone, and in everyday driving, it is surprisingly committed to doing so. Under gentle throttle inputs, the car remains in EV mode up to around 90km/h, perfect for suburban streets and stop-start traffic. The transition between electric and petrol power is intuitive and mostly unobtrusive, though a heavy right foot will activate the combustion engine instantly, and with conviction.

Juggling multiple power sources can overwhelm the eight-speed automatic transmission. Under abrupt acceleration, it can feel a step behind, shifting too early or hesitating momentarily before settling. It’s a minor blemish rather than a deal-breaker, but noticeable in a vehicle of this calibre and price.

Efficiency, of course, is central to the XC60 T8’s appeal. Volvo quotes a combined consumption figure of 1.6l/100km, which is achievable under ideal conditions. This would mean frequent charging, urban driving, and generous downhill stretches. Once the battery is depleted, consumption rises sharply to around 8.4l/100km, which serves as a reminder that this is a plug-in hybrid that rewards discipline. With a maximum AC charging rate of 6.4kW and no DC fast-charging capability, a full charge takes roughly three hours. Of course, this is manageable, but it is something that requires planning.

Where the XC60 truly excels is ride quality. This Ultra Dark specification is fitted with air suspension, and it delivers the kind of composure that has long defined Volvo’s best work. South Africa’s potholed roads and general uneven surfaces are handled with competence, while the underlying firmness lends confidence when the road begins to twist. The all-wheel-drive system works discreetly in the background, allowing the XC60 to carry surprising pace through corners without hassle. It’s engaging in a way you don’t expect and that’s part of its charm.

Blacked-out exterior details, including the wheels and badging, give it a subtle, modern edge without tipping into excess. The cabin is spacious, comfortable, and deliberately uncluttered, with excellent leather seats and a layout that prioritises calm and sophistication.

The central infotainment screen dominates the dashboard, though it does betray the car’s age. Its resolution and menu structure may require a period of familiarisation, but it is responsive and functions reliably. The piano-black trim surrounding the screen may not be everyone’s favourite, but it works efficiently.

Colour is used sparingly in the cabin, but effectively. The largely monochromatic interior is punctuated by the digital displays and the small Swedish flags stitched into the seats, a quietly proud reminder of the brand’s heritage.

At R1,500,700, the Volvo XC60 T8 Recharge Plug-in Hybrid AWD Ultra Dark is unquestionably expensive. Yet it justifies its price with breadth and it is quick without being shouty. It exudes luxury and indulgence and made my trip to Cape Town a roaring success. Few SUVs manage to balance performance, comfort, and discretion as convincingly as this one. It’s a refined sleeper of a car, the sort of vehicle that delivers its thrills quietly, confidently, and on its own terms.

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By the Divine Grace of Allah, the Giver and Taker of Life, we have arrived at the close of the Gregorian Year 2025. This moment offers us an invaluable opportunity to pause, reflect on our personal journeys over the past year, and resolve to make meaningful and positive changes as we enter 2026. In truth, such reflective self-assessment, muḥāsabah, should not be an annual event alone. Our Islamic tradition teaches that the truly conscientious believer is one who regularly examines their life and holds themselves accountable.

Beyond New Year’s Resolutions

Ideally, the spiritually alert Muslim strives to grow and improve every single day, not only at the dawn of a new year. Instead of limiting ourselves to “New Year’s resolutions,” we should cultivate New Day resolutions. With this mindset, every dawn becomes a renewed chance for spiritual rebirth and moral refinement.

This daily exercise need not be burdensome. Just a few minutes spent at day’s end, reflecting on what benefitted us, what distracted us, and how well we upheld our intentions, can nurture a deep sense of purpose and accountability.

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This spirit of continual renewal is echoed by the renowned tābiʿī, al-Ḥasan al-Baṣrī (d. 728), who is reported to have said:

“Every day when dawn breaks, two angels call out:
O child of Adam! I am a new day, and I witness your deeds.
Seize the opportunity of this day to do good,
for once I have passed, I shall not return until the Day of Judgment.”

The Value of Intentions

Some may feel discouraged by past failures to keep their resolutions and question the value of making them at all. It is true that as the year unfolds and daily pressures return, complacency can creep in. But Islam teaches us the immense value of good intentions, even when they are not fully realised.

In a sacred prophetic tradition (ḥadīth qudsī) recorded by al-Bukhārī and Muslim, the Prophet Muhammad (PBUH) narrates that Allah says:

“Whoever intends a good deed but does not carry it out,
Allah records it as a complete good deed.
If he intends it and performs it,
Allah records it as ten good deeds
up to seven hundred times, or even more.”

This profound teaching assures us that resolutions are themselves meritorious acts. They reflect our moral aspiration and our longing to live with greater consciousness, compassion and integrity.

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Crafting a Balanced Set of Resolutions

I encourage each of us to make a modest, realistic, and balanced set of resolutions for the coming year. These should include:

• Spiritual goals such as praying more consistently on time or increasing sunnah fasting;
• Physical and health goals to strengthen the body entrusted to us by Allah;
• Intellectual commitments to pursue learning and deepen our understanding;
• Social and relational goals to improve interactions with family, friends, and neighbours.

Importantly, our resolutions should also move us beyond the self-centred culture promoted by consumerism. Let us commit ourselves to greater generosity, giving more of our time, skills, and compassion to uplift those who are struggling. And let us resolve to contribute actively to efforts that bridge the class divide that continues to fuel deep inequality in our society.

A Closing Prayerful Hope

As we stand at the threshold of a new year, I pray that Allah inspires us to live with renewed purpose and moral clarity. May we each become more compassionate, more just, and more caring human beings, agents of mercy in our families, communities, and wider society, in shā’ Allāh.

The post ‘As year ends, embrace “New Day” resolutions’ appeared first on Al-Qalam.

The scourge of online gambling addiction has reached “epidemic proportions” in the Muslim community, leading to many families being torn apart, said prominent Durban social scientist, Dr Suhaima Hoosen.

In an interview, she urged Muslim leaders and Islamic scholars to take urgent, proactive measures to address this scourge that is tearing the fabric of the South African Muslim society.

Meanwhile, in a press statement, the President of the Minara Chamber of Commerce, Ebrahim Patel, has urged the Government and regulatory bodies to implement immediate and robust measures to address the escalating social and economic risks associated with gambling, including the trend of online gambling.

However, speaking about how it was affecting many in the Muslim community, Hoosen told Al-Qalam that it was time that Islamic scholars took urgent steps to address this scourge in mosques and at community meetings. “If this scourge is not stopped now, we could see a further disintegration of the family unit down the line,” she warned.

She told Al-Qalam that she was witnessing an uptick in cases where Muslim women were complaining about their husbands’ online addictions, which were directly impacting on their wives and children. It often leads to marital discord and even divorce. 

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She said the women she counseled had complained about their husbands’ violent verbal outbursts or physical abuses, especially when their husbands’ online gambling was not going well. She said families were facing serious financial ruin to such an extent that they were battling to even put food on the table.

“Sadly, I have heard several cases where husbands are selling off anything of value in the home, from jewelry, furniture, and even chicken packs from the freezer, to satisfy their online gambling addiction,” she said.

Hoosen said many Muslim men, unwittingly trapped in the web of false hope, are ordinary people – and many come from reputable family backgrounds. What attracts many Muslim men towards online gambling is the privacy and secrecy that it affords an individual. For gamblers, betting online takes away the “shame factor” of being spotted at a casino, so gambling on the internet while lying on their beds until the early parts of the morning was considered a safer option.

In her counselling sessions, Hoosen said many women pour out their hearts about the impact their husbands’ gambling is having on their families. The women all said their husbands’ demeanor changed once they were caught in the web of online gambling addiction. “It transforms them into aloof, depressed and moody individuals, that in the end, can lead to financial ruin, suicidal tendencies, and not to mention the breakdown of relations with their wives and children. “It brings out the monster in the man”, she added.

“A typical scenario would be when the husband comes home from his work; he immediately gets stuck with his phone or laptop and starts his online gambling. If he loses, he may vent his frustration on the poor wife, for example, complaining about the lack of salt in his food, or start shouting at the children for no reason, which ultimately leads to a tense environment in the house.”

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In the Minara Chamber statement, Patel said the surge in gambling, particularly via online channels, places considerable strain on household incomes.

He pointed out that households already experiencing financial hardship are especially susceptible, “with evidence suggesting that up to 40% of vulnerable household income is directed towards gambling.

Sheikh Rafeek Hassen, Director and founder of the Islamic Interfaith Research Institute (iiFRi), said intoxicants and gambling are “Satan’s handiwork” (Quran: Al Maida, Ayah 90).

“Regardless of age, gender, race, or religion, a large percentage of the population are entrapped in this snare. A few decades ago, we were worried about cigarettes, then the next decade we worried about dagga, then we worried about smart phones and pornography and now online gambling.”

Hassen, a well-known face on Hilaal TV, and who often addresses sociological issues, asked: “So why is the government allowing these evils? We all know the answer – collusion and kickbacks to Government officials. Money before moral values and community. But in the end, where is the community? Why are we not exercising our democratic right to object, to oppose and shut down this cancer that is destroying our youth and families.” 

The post Heartbreak as Muslims addicted to online gambling destroy families appeared first on Al-Qalam.

For months now, Durban businessman Adam Robinson and his family have picketed and called for the Boycott, Divestment and Sanctions (BDS) against Israel – and their efforts are gradually paying off.

Robinson, the owner of The Glenwood Bakery, told Al-Qalam that his steadfast opposition against the Israeli genocide in Gaza has had some repercussions – Christian Zionists who once patronised his bakery have stopped buying from him, “but, I don’t care,” he said.

What further incensed Zionist supporters was when the bakery started a collection drive to raise R25 000 for Gaza.

Adam Robinson, his wife Carin, a lecturer at UKZN, and his daughter are part of South Africa Palestine Movement (SAPM) – led by convenor Saydoon Nisa Sayed. The Movement has been successful in exerting pressure on various local businesses to stop selling products that fuels the Israeli genocide. They are calling for the boycott of five items: Coca Cola, and all its products; Clover and all its products; Nestle and all its products, ZZ2 and all its products and Teva medical products.

The activist group also calls for the boycott of Zionist-linked businesses, namely McDonalds, Starbucks, Zara, Dis-Chem, Cape Union Mart and Krispy Crème.

Robinson said because of his family’s Palestine activism, they have had to endure verbal abuse, mainly from Christian Zionists, who labelled them as “supporters of terrorism.”

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Yet, the family remains undaunted and continues to be present at SAPM’s protest points in the city, come rain or shine. Of the protesters that gather each Friday, only half are Muslims, the rest come from Christian, Hindu and other backgrounds.

In an interview with Al-Qalam, Robinson lamented: “but where are the Muslims? …there are thousands of Muslims in the city, but why aren’t they here to join us – do they even care about the genocide in Gaza?”, he asked.

Al-Qalam pushed Sayed to explain why there was a lack of support from the Muslims community when it came to picketing against injustice. She said perhaps local Muslims feel culturally out of place picketing in the street. “I think they probably believe that as long as they are fulfilling their obligations of the deen – and making duas for Gaza, they’ve done their bit for the cause – we plead with them to play an active role against any form of injustice!”

Sadly, she said, there was another group of Muslims who believe that when they press the LIKE button on Instagram or YouTube, they are helping to push the algorithms and therefore contributing to the Palestinian cause.

For months now, Sayed and her team have been writing letters urging mainly Muslim businesses, mainly in Overport, to stop selling boycott listed products. Some responded by saying they would try and source alternative products while the others showed they were not interested.

Today (Friday), they will be back at it again.

In a statement released exclusively to Al-Qalam, The South Africa Palestine Movement (SAPM) said it proudly acknowledges and commends several ethical local businesses that have taken a firm stand in support of the global call to boycott Israeli products.

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 “These establishments have demonstrated moral courage and solidarity with the oppressed people of Palestine by ensuring that their shelves and kitchens are completely free of all Israeli-linked goods.

“By rejecting complicity in Israel’s ongoing genocide and apartheid practices against the Palestinian people, these businesses have chosen justice over profit, humanity over hypocrisy, and ethical integrity over silent indifference.

“The SAPM calls on all South African retailers, restaurants, and suppliers to follow this principled example – to end trade with companies and products that are directly or indirectly linked to the occupation, oppression, and massacre of Palestinians.”

“Many Muslims owned stores in Overport are complicit and are posing a challenge to our campaign. We have sent emails, then followed up with hand-delivered hard copies of the letter, and frequently engaged with them on WhatsApp, with no favourable response.”

Last week, while picketing in Florida Road, Sayed said they were targeted by an angry pro-Israel motorists who hurled abuse and showed them the middle finger.

For Sayed, who has spent a lifetime in the fight for justice for all people, nothing can break her spirit. She will stop when Palestine is free, she said.

The post ‘Why so few Muslims at Gaza pickets?’ appeared first on Al-Qalam.

Palestinian student, Abdelrahman Shat, of Durban says Palestinians here are mobilising with locals to send life-giving resources to Gaza, writes Ismail Suder.

Durban-based Palestinian student, Abdelrahman Shat, says after two years of genocide in Gaza, his family and close friends have thankfully escaped injury or death – his elderly parents, who live with him in Westville, can’t wait to return once permanent peace is restored.

His parents want nothing more than to spend their last days in the land they love so much, said Abdelrahman, who is studying for his doctorate in business administration.

“My parents received the news of the ceasefire with relief. They are grateful for the silence after so much noise. Their first reaction was gratitude and prayer for those we’ve lost. Their second reaction was a simple longing: to return. They talk about the smell of the sea, the way neighbours check on each other at dusk, the olives, the call to prayer that threads the day together. They understand that ‘ceasefire’ is not ‘reconstruction,’ and they know the road back is uncertain. But their hearts have already crossed the checkpoint. If you ask whether they dream of returning, the truth is they never stopped.

“I carry two truths at once: gratitude that many of our loved ones are still here – and grieve for those gone. The ceasefire gave everyone a chance to exhale, but it also spotlighted the scale of loss. When my parents say they want to be back in Gaza, what they mean is they want to be back in a life that makes sense. For them, home is not a set of coordinates; it’s relationships, routines, and responsibilities. That’s what they dream of returning to.

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“Our relatives and close friends who remain in Gaza are, Alhamdulillah, alive – yet their  ‘Okay’ hides a difficult reality: they are surviving with almost no resources. Food is sporadic, clean water is a daily struggle, and medical care is thin. Schools and clinics that once anchored the community have been damaged or repurposed. Even those with savings have discovered that money doesn’t translate into access when markets are empty or roads are unsafe. The ceasefire has slowed the tempo of fear, yes, but it hasn’t restored capacity: supply chains, electricity, and public services are far from normal. People are patching roofs with whatever they can find, sharing meals, and bartering. Its resilience is born of necessity, not choice.

He told Al-Qalam that Durban’s Palestinian community is relieved at the news of the ceasefire and is mobilising to see how best they can help.

“In Durban, the Palestinian community – and many South Africans who stand with us – have responded with both joy and determination. Joy because any cessation of violence saves lives. Determination because everyone understands the work ahead: rehabilitation of schools and clinics, support for orphaned children, mental-health care, and livelihoods,” he added.

Abdelrahman said, following the announcement of the ceasefire, local mosques, community groups, and student associations have quickly moved from protest vigils to planning meetings: Discussions now revolve around ‘How do we help rebuild?’ ‘Which NGOs have safe and reliable channels?’

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“People often ask, ‘What does reconstruction look like?’ It’s tempting to answer with cement and spreadsheets, but for families, it starts with three basics: safety, services, and a sense of normal. Safety means predictable access – being able to move without gambling with your life. Services mean water that doesn’t make you sick, a clinic that has antibiotics, and a school that can reopen even if under a tent for now. Normal is to hear kids laughing on their way to class and parents knowing the day will end roughly as it began. The extraordinary thing is how much the community is already doing to self-organise – micro schooling, neighbourhood watch rotations, food-sharing networks. What’s needed is to amplify these community initiatives with professional support and resources.”

Meanwhile, Iqbal Jassat, an executive member of the Media Review Network, wrote in a recent opinion piece that Netanyahu’s claim to have won is false. He said that “Netanyahu’s claim of ‘victory’ is part of his hasbara narrative to conceal defeat.” 

He wrote: “Military experts will agree that if any power sets out beating war drums and loudly proclaiming clearly defined goals, but after a lengthy period of killing innocent people, including causing enormous devastation and destruction by its army, is forced to accept a ceasefire without attaining any of its goals militarily, it cannot claim to be victorious.” 

The post Ceasefire: ‘My parents dream is to return and smell the sea of Gaza’ appeared first on Al-Qalam.