Muslim Views, February 2014

Vol. 28 No. 2

RABI-UL-AKHIR 1435 l FEBRUARY 2014

Major SA Muslim charities fail to disclose information in the public interest MAHMOOD SANGLAY

TWO major South African Muslim charities raised R120 million from donors in 2012.

Collectively, South African Muslim charities probably raise several hundred million rand per year from donors.

While the impact on the lives of designated beneficiaries is expected to be significant, donors may raise several questions about the charities they support.

How confident can they be that the charities are living up to

their claims?

Is there adequate compliance with legal and fiscal requirements?

Is there a need for greater accountability and transparency in the conduct of their leaders and subordinate structures?

Are they using their resources optimally, and how do they deal with conflicts of interest?

These questions are typical of probes into the work of charities anywhere in the world. Muslim charities in South Africa are no exception. Such probes may

involve questions about their values, principles and responsibilities.

One can also probe their leadership practices in respect of sustainability and risk management.

More detailed searches and disclosures involve the identities of funders, how much they have donated and how funding income has been spent.

No such enquiry on the major South African Muslim charities is known to have been conducted.

An enquiry of this nature works best with the co-operation of the

charities involved and their willingness to disclose information that is in the public interest.

Muslim Views took a small step in this direction by asking six major charities in South Africa to respond to a quick survey, and testing their willingness to cooperate.

The survey contained twelve questions related, inter alia, to their founding documents, registration, financial statements, tax compliance, gross income, expenditure, beneficiaries and sources of funding.

They were asked to do this in the public interest since the money they receive is public money.

However, this was not just a test of their willingness to cooperate. The survey itself did have a clear objective, which was to undertake a comparative analysis of the data of all the charities surveyed and to present an overview of their impact on charity in South Africa.

CONTINUED ON PAGE 5

Passing of a courageous radio icon SHAFIQ MORTON

IN the early hours of Saturday, February 1, community icon Munadia Karaan passed away after a long and courageous battle with cancer. She was 47.

Former news editor, webmaster, presenter and programme manager at Voice of the Cape, Munadia was a larger-than-life personality. She was always much more than the sum of the parts.

Her bubbly personality – enhanced by her consummate skills in English and Afrikaans – made her a popular, well-rounded and versatile presenter. VOC station manager, Moegsin Khan, told the media, ‘Munadia was cut out for radio.’

Munadia joined Voice of the Cape in Ramadaan 1995, and was a member of the first news team to broadcast from the Waterfront.

A product of the Strand and the youngest of three children, she studied journalism at Cape Penin-

sula University of Technology (CPUT) and did her internship at the SABC. After a stint in the corporate world at Sanlam and doing freelance work at VOC, Munadia came on board as news editor in 2000.

Her work ethic, not only as a journalist but as a financial consultant and community activist, was superhuman. Munadia worked long hours and set high

standards, expecting others to follow. Her work was her passion, and her passion was her work.

This was strongly evident in the news department where journalists on her watch would be confronted if they didn’t pass muster with her. She did not tolerate mediocrity. At the same time, she passed on many diverse skills to those who worked with her.

Working in the Islamic milieu, Munadia was a trail-blazer. She had to meet all the challenges of being a woman in a typically patriarchal environment resentful of a female being in charge. But being optimistically assertive and a determined go-getter, she won the battles one by one.

Her baby, though, was the VOC website, a project which she started. Vocfm.co.za emerged to garner millions of page views around the globe every month, reflecting a combination of indepth articles, blogs, podcasts and hard news stories. She

worked on the website until her passing.

But it was as a tenacious investigator that she garnered respect in media circles, tackling issues where many feared to tread, such as homosexuality, abortion, music and marital violence.

She broke the ground many presenters take for granted today.

She particularly enjoyed investigating the Hajj, and her work on Muslim marriages won her the Vodacom Journalist of the Year Award in 2009.

When Munadia fell ill, her courage as a journalist – and a human being – shone through.

Always honest, empathetic and uncompromising, she decided to face up to her cancer and write about it.

An intensely private person in spite of her public persona, Munadia really opened up on her blog, giving solace, hope and succour to thousands. ‘Disease is a great equaliser,’ she wrote, saying that she wouldn’t wish chemo on

her worst enemy.

Giving up was simply not an option; as long as Allah gave her air to breathe, she would carry on.

And carry on she did, right up until the end. Although wheelchair bound, she performed an umrah with her family in December.

But when her phone fell silent towards the end of January, we realised that Munadia had lost her strength and was finally slipping away.

After drifting into unconsciousness for a few days, she opened her eyes early Saturday, recited her kalimah shahadah, and quietly passed on to her Lord.

To say that we will miss her enthusiasm, her drive and her infectious laughter is an understatement. We will miss her, and Cape Town will miss her.

May Allah Almighty grant Munadia Karaan peace, rest and Jannatul-Firdous, ameen.

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Muslim Views . February 2014

hold the fate of the employed and unemployed in their hands.

What is missed (sadly) by many thinkers, is that the drive for evergreater profits usually means the following reality: shareholders see falling profits and demand action, which generally translates into kicking people out of jobs.

This reality is then euphemised as ‘downsizing’, ‘reducing the payroll’, activating ‘early retirement’, and other misleading language designed to disguise the fact that firing people means profit margins can be kept high.

A basic truth in a capitalist society The education of our is that employers have no desire to employ everyone. Quite the children depends on opposite; the fewer people we need to employ, the fewer benefits we mature heads, not need to pay. blaming the wrong Hence, our world is a privatised, outsourced jungle in which shortpeople term contracts, no medical aid, no THE annual hype that housing subsidies, no pension accompanies the release of the contributions from employers and, National Senior Certificate therefore, no economic and examination results, is over. psychological security, is the order There has been furious debate of the day. We therefore have to reabout quality, dropout rates, who think how we understand what is is to blame for failure, and what happening in the country, and needs to be done. where we identify the problem Behind it all lies a fundamental actually lies. It goes without saying truth: education is regarded as the that social mobility is generally channel through which social and facilitated by two things: access to economic success is achieved. family wealth or access to an This argument, deeply embedded educational qualification that will in South Africa and in many parts facilitate entry into very competitive of the world, has us believe that the industry-positions. success of our economies is And so, from the very beginning of primarily related to the success or an educational journey in a failure of our education systems. privatised economic system, the In short, goes this line of thought, impoverished and the deliberately the unemployed are to blame for underpaid (the ‘under-employed’) their unemployment, and, taking are immediately faced with a the argument logically further, the tremendous disadvantage in the impoverished are to blame for their form of no money to pay fees, buy hunger, and the sick are to blame school uniforms, pay for ‘extra’ for their illnesses. things such as life-enriching So, when analysts turn their pens educational excursions, and to writing about education, they providing daily rations of healthy invariably reduce the role of food for their children. education to ‘preparing children to Education must be improved in get jobs in the companies owned South Africa. But education must by the wealthy’. What this line of go hand-in-hand with a thinking produces is a ‘get-out-ofredistribution of wealth to benefit all jail-free’ card for those who actually our people.

Our editorial comment represents the composite viewpoint of the Editorial Team of Muslim Views, and is the institutional voice of the newspaper. Correspondence can be sent to editor@mviews.co.za

Publishers: BRISKTRADE 175 (Pty) Ltd P O Box 442 Athlone 7760 South Africa Tel: 021 696 5404 • Fax Admin: 021 696 9301 Advertising adverts@mviews.co.za Admin info@mviews.co.za Editor Farid Sayed E-mail editor@mviews.co.za Fax Editor 086 516 4772 DISTRIBUTION Your Advertiser 021 638 7491 Views and opinions expressed by contributors and advertisers in this publication do not necessarily reflect those of the editorial team or the publishers.

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2014 Elections: still time to register THIS year, South Africans go to the polls for the fifth time in the democratic era.

They will be electing public representatives to serve in the National Assembly and the nine provincial legislatures.

The Independent Electoral Commission (IEC) is a permanent body created by the Constitution to manage free and fair elections at all levels of government. Although publicly funded and accountable to parliament, the IEC is independent of the government.

To vote in elections, you must register as a voter. You only have to register once, unless you move (within South Africa) or your voting district boundaries change.

Who can register?

To register to vote, you must: l be a South African citizen; l be at least 16-years-old (but you can only vote from age 18); l have a green, bar-coded ID book, ID smartcard or Temporary Identity Certificate (TIC).

When can you register?

You must apply for registration on or before the day that the upcoming election date is proclaimed (published in the Government Gazette) by the President.

The voters’ roll for a specific election closes at 5pm on the day of the proclamation. The proclamation for the 2014 Elections can happen any time after February 9.

What if I missed the final registration weekend?

The final registration weekend (February 8 and 9) gives eligible voters an opportunity to register at their voting station. However, if you are unable to register during the final registration weekend, you can still apply to register as a voter.

Make an appointment to apply for registration at your municipal electoral office (this is your local IEC office, not the municipality) during office hours. Always phone first to make an appointment.

To find your municipal electoral office, contact the IEC call centre on O800 11 8000. The call centre is open Monday to Friday, from 8am to 5pm.

Courtesy: www.elections.org.za

In this edition of Muslim Views Major SA Muslim charities fail to disclose information in the public interest - Pages 1, 5 Passing of a courageous radio icon - Page 1 Education in SA: something to celebrate, and much more to be done - Page 4 Syrian refugees assisted by SA volunteers - Page 5 Political agendas at heart of sectarian battles - Pages 7, 8 and 9 Wetlands a key element of life on Earth - Page 12 An inspiring soul: Abdul Kader Roomaney - Page 12 Fishing rights must benefit those who are most in need - Page 13 Letters to the Editor - Page 14 Stories from the Hijaz: strategies of war - Pages 16 and 17 Making taxation easier for small business - Page 20 Light of the Quran - Page 27 Education: behind the classroom door - Page 31 Art’s for All: Memoir 7 - culture and heritage - Page 31 This newspaper carries Allah’s names, the names of the Prophets and sacred verses of the Holy Qur’an.

Please treat it with the respect it deserves.

Either keep, circulate or recycle.

Please do not discard.

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Muslim Views . February 2014

Something to celebrate, and much more to be done YUNUS OMAR

WHILE this is an attempt at looking at the realities and challenges facing education (particularly the schooling sector) in South Africa, my analysis is probably doomed if it were to concentrate exclusively on ‘education’ factors.

In a nutshell, education systems, particularly schooling systems, are encouraged to adopt curricula that are constructed to meet the demands of the current economic structures.

Current dominant education thinking globally can arguably be situated in a framework in which the ‘products’ of education systems slip seamlessly into the ‘market’.

To illustrate the danger of such thinking for education policy direction, we can look at the past two decades in South Africa.

Amongst a host of other issues, a glaring shift occurred when manufacturing industries decreased massively, resulting in mass retrenchments in sectors such as the clothing industry.

Of course there were other issues, including import realities, which also impacted. Some twenty years on, there is a massive push to re-ignite manufacturing industries in South Africa. Should schools now be teaching different subjects to address this?

In a naïve type of analysis, we look at the reality of those (in the clothing sector, for example) who are unemployed over long periods, as well as those who have recently been retrenched, and come to the conclusion that the following reasons, amongst others, result in mass unemployment: l lazy people who don’t wish to

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work; l lazy people who did not ‘work hard enough’ while at school, thus making it near to impossible for them to find ‘decent jobs’; l choosing the ‘wrong subjects’ at school, making you ‘unemployable’; l an education system that is not ‘workplace-friendly’ or ‘workplace-responsive’, which teaches ‘irrelevant’ subjects for the twenty-first century workplace; l uncaring parents/ caregivers who are more intent on making money than caring about their children’s/ wards’ academic progress; l ‘incompetent’ education officials and administrators, and l lazy teachers.

I will end the blame-game here (for the moment).

What most analyses fail to take into account are the social and economic structures that exist.

Compounding this failure to contextualise, or locate, the education and schooling systems within a broader set of factors, is the seeming lack of attention paid to the impact of historical processes which actively organised the racialised poor into systems of ghetto education where resources, infrastructure (libraries, science laboratories, sports-fields, dressing-rooms, secure fencing) and departmental support were deliberately under-funded, not provided and neglected.

Political formations such as the Black Consciousness Movement of South Africa, for example, addressed the psychological and material impacts of the systemic impoverishment of the majority of South Africa’s indigenous populations.

We see the devastation of these colonial-apartheid systems in the current work of, for example, the Department of Rural Development and Land Reform (DRDLR), whose struggle to effect meaningful, timeous land redistribution to the dispossessed continues to be complex, contested and seized upon by political tendencies who use landlessness as cornerstones of electioneering campaigns.

What I am trying to illustrate is that we cannot simply say, as many well-intentioned people do, that we should ‘forget the past, and build the future’.

Numerous progressive thinkers in the education arena in South Africa, among them current professors Jonathan Jansen, Crain Soudien, Aslam Fataar and Salim Vally, continue a rich tradition of ensuring that we cannot stumble into the future without looking deeply, daringly and very critically at the details of our past.

The fact that we have ‘quintiles’ into which schools are categorised (‘1’ for the poorest, and ‘5’ for the wealthiest) is absolute evidence that there is no one system of schooling that can be described as being experienced by our students (learners).

Professor Aslam Fataar’s work on the experiences of township scholars weaving their ways through physical, social, psychological and economic pathways that are not in the mainstream consciousness, is instructive of the complexities of even labelling all school-goers as ‘learners’.

While they are categorised as the ‘same thing’, the educational experiences of a child from an impoverished household can never be the same as a child raised

in the relative ease of a middleclass home and schooling experience.

As the debates around the ‘value’ of a National Senior Certificate qualification continue, we have to be really aware of the political football that ‘education’ was and, in many instances, continues to be.

Of course 30% is too low as a benchmark of any kind of quality.

Of course it is commendable that more children are enrolling in school and more are successful than was the case a decade ago.

Of course we need to examine why so many children drop out of schools up to Grade 9, and even more dramatically after Grade 9.

If our analysis starts from the fact that our economy is still largely in the hands of a tiny minority (less racialised, perhaps, than before), and that our country, like many parts of the world, is dominated by a rabidly profitdriven minority, we may be closer to changing from blaming the very people who work tirelessly, against massive historical and current inequalities, to provide some sort of decent, quality educational experience for our children.

If we can even begin to shake off our middle- and upper-class prejudices, and begin to see the world for what it is, we will realise that the middle-classes impose their world-views on the systemically impoverished, and then blame the poor for the failures of systems which are, in fact, designed to keep the poor under the jackboots of the rich.

A petrol-attendant, who earns less than a R1 000-a-week told me that his daughter is enrolled in Grade 1 at a ‘better’ school: in a (forgive me) ‘coloured’ school.

He is barely able to afford her annual school fees, and indicates that he wants her to experience the cultural activities at the school (which come at an extra cost).

And then he says: ‘I know it’s my fault that I can’t afford to pay her school fees and the extra money but I am trying hard.’

It is not an intelligent, hardworking parent’s fault that (ironically), he cannot afford that his child has to navigate the middleclass complexities of her racialised identity, her language adaptations, the inadequacies of our teachers to create anti-racist classrooms, and the eroding of the knowledges she is able to bring to her classroom. That is our fault.

We fail her, and thousands like her, when our analyses of education are myopic, failing to take into account the many complex factors, primarily economic strangleholds, which channel millions of our children into the possibility of educational disaster.

The majority of our children are poor, and the majority of our schools are in townships, which bear the marks of continued economic underdevelopment.

Until we raise our heads above our ‘security fences’ (which conveniently keep out the unwanted), and start listening to the voices of the majority of South Africans, i.e. impoverished South Africans, our education analyses may fall well short of being able to diagnose the actual set of problems we need to address.

There is much to be positive about in terms of progress from apartheid education. There is more we need to do, and we need to dare to think differently about how we set about conducting our diagnosis.

Muslim Views . February 2014 CONTINUED FROM PAGE 1

We envisaged that a response from all six would form the basis for a significant measure of what South African Muslims do for charity and how effectively their contributions are managed by the organisations they trust.

The survey was deliberately brief and the questions were very basic, requiring short responses, without the need for interviews or detailed research.

The six charities selected for the survey were South African National Zakah Fund (Sanzaf), Muslim Hands, Islamic Relief, Africa Muslims Agency (AMA), Gift of the Givers and Al Imdaad Foundation (AIF).

They were selected because they are well-known national charity brands that have operated in South Africa for at least ten years, and they all actively appeal for public funding.

Only two out of six The responses of the charities were, in important respects, surprising and disturbing. Only two actually responded. The other four did not participate for various reasons.

Sanzaf answered all twelve questions and forwarded all documentation requested. Islamic Relief’s constitution and founding documents were not forwarded.

A comparison of their key data shows that Sanzaf and Islamic Relief’s income for 2012 was R81,9 million and R37,7 million respectively, hence the R120 million combined annual income.

While Sanzaf employs 90% of its funding for Muslim causes, Islamic Relief does so irrespective of ‘political affiliation, gender or belief’ although much of their work occurs in Muslim countries.

Islamic Relief also receives 7% of its funding from foreign public sources and about 1% each from local and foreign donor agencies.

Sanzaf says 98% of its funding is from the South African public

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While the attempted survey did not realise its original objective, the exercise is revealing nevertheless. It underscores the need for adherence to an independent code of governance that is applicable to all NGO’s generally, irrespective of faith or religion that may guide its values. while the corresponding figure for Islamic Relief is 43%. The latter relies on the South African government for 47% of its funding.

Sanzaf employs 104 people while Islamic Relief employs 63.

One important measure of the efficacy of their operations is the beneficiary-admin costs ratio.

Sanzaf spends 15% on administration costs.

This means that 85% (85c) of every rand goes to the beneficiaries. Islamic relief spends 10% on costs and 90% (90c) goes to beneficiaries.

Both charities publish audited financial statements and annual reports. They are also registered as charities with the Department of Social Development and are tax compliant with the South African Revenue Service (SARS).

Both charities publish their annual reports on their websites.

However, only Sanzaf’s annual report contains its audited financial statement.

The co-operation of Sanzaf and Islamic Relief for the purpose of the survey was unreserved and cordial.

Two ‘unavailable’ non-participants Gift of the Givers did not participate in the survey because its founder and head, Dr Imtiaz Sooliman, was simply not available to respond to the questions.

All six charities were contacted on November 19, 2013 to respond to the survey. At the time, Dr Sooliman was away in the Philippines attending to the disaster in the aftermath of Typhoon Haiyan.

Despite subsequent attempts to reach him, Dr Sooliman remained unavailable, first due to the wed-

ding of his son in December 2013, and then due to the hostage crisis in Yemen.

It is noteworthy that Dr Sooliman chose not to delegate this responsibility to anyone else in his organisation nor was anyone else willing to engage with Muslim Views about the survey.

It is also noteworthy that the Gift of the Givers website contains no disclosures of financial statements, nor are there annual reports.

The site says nothing about any policies relating to transparency, accountability or a code of governance. Instead, it is replete with narratives on projects, media coverage and the recognition Gift of the Givers has gained.

Muslim Hands did not respond, for unknown reasons.

Imraan Roomaney, the Muslim Hands manager in Cape Town repeatedly told Muslim Views that he had to refer to Mufti Muhammad Ismail in the UK for a response to the survey.

After nearly two months there was no response from Muslim Hands. Fadia Abrahams, the administrator in Cape Town, expressed surprise that Muslim Hands had failed to answer perfectly legitimate questions.

She added that the Muslim Hands response to the survey should enhance the credibility of the organisation in the eyes of the public. However, her undertaking to elicit a response from Mufti Ismail also proved fruitless.

At the time of the survey, Muslim Hands was not tax compliant with SARS, and its financial report to the Department of Social Development was outstanding.

The two that declined Africa Muslims Agency (AMA) and Al Imdaad Foundation (AIF) simply declined to participate in the survey.

However, direct engagement with both charities offered some startling revelations.

Several attempts to persuade them to participate proved unsuccessful for different reasons.

AMA is a Kuwaiti-based charity and Hassan Choonara is its National Director. The latter told Muslim Views that they decided not to participate in the survey because they do not wish to compete with other charities.

When he was advised that the survey is not a competition but an enquiry into the impact of Muslim charities and their governance practices he remained committed to his position.

It is of interest though that AMA also does not make any financial disclosures on its website. Stranger still, the site has four links to ‘PBO and NPO Registration Certificates’ which do not exist on the site.

Two links point to an old tax exemption confirmation from SARS, dated February 22, 2006.

The other two point to identical letters from SARS in 2011 declining AMA’s application for tax exemption pending the submission of information that had not been submitted since a prior notice from SARS in August 2007.

It is likely that AMA was last tax compliant in 2006, hence the discrepancies on its website.

AMA is also not registered as an NPO with the Department of Social Development.

Al Imdaad’s reason for declining to participate in the survey is

that disclosures about its work outside South Africa will ‘create tension’ locally due to pressure on charities to focus on domestic needs.

National Coordinator and Trustee, Yacoob Vahed, told Muslim Views that 90% of AIF’s funding is spent outside South Africa and that this revelation may create perceptions that Muslims support terrorism.

He also added that political leaders like Julius Malema argue that Muslims owe it to local beneficiaries to deploy such funding locally. Vahed therefore requested that AIF be excluded from the survey and that information about its foreign projects not be published.

The latter request, however, is inconsistent with disclosures on AIF’s website, which clearly provides details of its work in 45 countries outside South Africa.

Vahed also expressed what may be a veiled threat to Muslim Views. He said that AIF had long been advertisers in Muslim Views and that he would not appreciate any negative reporting about the organisation in the press.

While the attempted survey did not realise its original objective, the exercise is revealing nevertheless. It underscores the need for adherence to an independent code of governance that is applicable to all NGO’s generally, irrespective of faith or religion that may guide its values.

It is a matter of concern that Muslim organisations appear to seek exemption from such forms of accountability. Is it because they believe they are accountable to Allah, and therefore accountability to human institutions is superfluous?

South African volunteers lend a hand to Syrian refugees NASEEMA MALL

THE Za’atari refugee camp in Jordan is one of the largest camps where Syrian refugees are being taken care of by Al Imdaad Foundation.

Recently, a delegation of South African volunteers accompanied the foundation to assist refugees who are experiencing some of the toughest conditions. Consisting of several youth and businessmen, the team helped hand out much needed food aid and blankets.

In the extremely harsh winter, at least four blankets are needed per person to stay adequately warm, according to Moulana Mohammed Motala of Al Imdaad, who addressed the public to provide an update on the situation with the refugees.

Harrowing tales were rendered of the experiences of the refugees, like that of a young man whose

fingertips were cut off when he was tortured; a baby girl whose leg was blown off and her entire family killed; and a little boy who lives in the camp with his mother and hasn’t seen his father for two years.

Moulana Motala went on to describe how refugees are met at the arrival centre at the camp after having walked for two days, with no food and in below zero cold, many with little children and babies.

The Jordanian government, so far, has only allowed Al Imdaad Foundation to assist the refugees in the camp.

The delegation also took the opportunity to visit Palestinian refugee camps in Jordan.

What stood out for Moulana Motala was the Darul Quran Orphanage. ‘When we went to the orphanage, every single child stood in line to greet us and wel-

come us. They recited Quran for us, sang nasheeds and served us lunch,’ he described.

Matriculant volunteer Ahmed Soni spoke about how he and the youth befriended the children of the camp. ‘For the short time we were there, these little children became like our brothers and sisters. Nothing could prepare our young minds for what we witnessed.

‘I had never witnessed such trauma and war injuries. To see that specific body parts were targeted to maximise injury was truly horrific. This experience has opened my eyes to the immense suffering of the people. People who came from affluent backgrounds became refugees overnight.

‘This trip inspired us, the youth, to make our lives more meaningful,’ said Soni.

There was no shortage of

heartbreaking accounts of refugees but, amidst the suffering, Al Imdaad volunteers also recounted the incredible resilience and faith of the refugees.

Businessman volunteer Ahmed Osman related: ‘It was a journey of mixed emotions that left an imprint on our minds and souls.

At the Al Imdaad distribution centre we were able to assist and interact with the refugees. It was at this venue that most life lessons were learnt.

‘We learnt the meaning of sabr when we met a father who related that he had four children. A bomb killed two of his children so he fled with his wife and other two children. So I embraced him and told him ‘May Allah grant you sabr, my brother.’

‘He responded, “Sabr! Yes! But they are waiting for me in Jannah!”

‘We met families that would

walk several kilometres for a ration of food, standing in long queues in the cold, and if the food were to run out before it was their turn, they would simply turn around and humbly walk away.

And their reaction, “It was not our rizq to get food today. We will try again Insha Allah.”’

Moulana Ahmed Chohan provided some insight into the food crisis, saying, ‘So far, 15 000 tons of flour has been delivered inside Syria. The price of flour has multiplied about 5 000%.

‘It is not affordable to Syrians.

Government forces are purchasing all the flour that is available in Syria and making it totally difficult for the people to lay their hands on this flour.’

Members of the foundation and volunteers urged the Muslim community to continue donating much needed items to ease the suffering of the Syrian refugees.

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Muslim Views . February 2014

Muslim Views . February 2014

IPSA 5th Annual Wasatiyyah Symposium

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Political agendas at heart of sectarian battles

South Africa’s Deputy Minister of International Relations and Cooperation, EBRAHIM EBRAHIM, was one of the keynote speakers at International Peace College of South Africa’s 5th Annual Wasatiyyah Symposium which addressed the theme ‘Sectarianism: A Middle Way Reflection’. Minister Ebrahim argues that ‘theological differences often become convenient ways in which to mobilise people for political or geo-political objectives’.

IT is no secret that sectarianism has existed among Muslims for fourteen centuries. I differentiate, of course, between sectarianism and differences of opinion.

The latter has always existed among Muslims and, we hope, always will.

South Africa’s Deputy Minister of International Relations and Cooperation, Ebrahim Ebrahim, addressing IPSA’s 5th Annual Wasatiyyah Symposium held on November 23, 2013.

Photo NAZIER BREY

It is because Islam and Muslims celebrate such diversity that we found in South Africa, for

example, an Islamic theology that emerged in the 1980s that was anti-apartheid, anti-racist, anti-

sexist, and which recruited Muslims into the struggle for justice, equality and democracy.

This occurred despite the fact that the majority of Muslims at the time, as well as the political and religious leadership in the Muslim world, eschewed such ideas. The establishment in many Muslim countries still do.

However, what we are dealing with at this symposium is quite different.

We are attempting to address the problem of Muslims who entrench themselves into particular sects that not only vie with each other in terms of their ideas but go beyond that to demand that their views are the only correct Islamic views, who then label

each other in terrible ways and, further, seek to intimidate and even eliminate people of other sects or shades of opinion, including through the use of violence.

This kind of sectarianism has reared its head – in new and different ways – on a global level in recent years and poses a threat to Muslim communities on the southern tip of Africa as well.

I do not want to give the impression – which some Muslims and many outside the Muslim community want to propagate – that the only fault line within the Muslim ummah is that separating Sunnis and Shias.

Many Muslims who believe this then argue that the problem should be dealt with by making the other sect (whether Sunni or Shia) subservient.

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Muslim Views . February 2014 Wasatiyyah Symposium - CONTINUED FROM PAGE 7

For those who are not Muslim and have political justifications for subjugating Muslim states and Muslim peoples, such an argument assists in placing whichever Muslim state or group they believe to be the ‘enemy’ in a negative light, and thus cause the favoured Muslim group to triumph over the other.

However, the sectarian issues among Muslims are much more diverse and varied. The theological differences often become convenient ways in which to mobilise people for political or geo-political objectives.

And when we look at the Muslim world today, racked by these sectarian divisions, we find political agendas at the heart of most of these battles.

I am not suggesting that there is a neat division between religion and politics for Muslims; there isn’t. But we must carefully analyse the sources of conflicts before pontificating about them.

The divisive and fractured political tapestry that characterises the Middle EastNorth Africa (MENA) region today must not be seen merely from a sectarian or ethnic perspective.

It is critical in order to obtain a deeper and comprehensive analysis of why we have this situation dominated by sectarian strife that we examine the impact of global power dynamics on the countries of the region – more specifically designs on its vast energy reserves – and how this has impacted and continues to impact on the stability or instability of the region as a whole.

The current challenges of sectarianism and its severely negative impact must be framed within the larger geo-political power paradigm which sustains an order that pits so-called ‘allies’ against ‘others’ in further advancing a global agenda based on a policy of division rather than what South Africa subscribes to, namely a global order of participatory politics which all members of the international community have a role in shaping.

That said, it is also the case that sectari-

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anism is a global phenomenon common to all religions, and so, as Muslims, a key question we must ask is why we have allowed ourselves to be used, divided and manipulated by global powers in this disastrous way.

The most worrying sectarian problem among Muslims today, and the one that poses the greatest long-term danger, is that between Sunni and Shia.

This has been a sectarian division that has existed for centuries, with animosity often smouldering beneath the surface – despite the efforts of great scholars and leaders from both sides who have attempted to dampen the embers, and to promote reconciliation and cooperation.

A recent example of such an attempt is the Amman Message, endorsed nine years ago, on November 9, 2004. The civil war in Syria, the violence in Lebanon and Iraq, are all linked to political objectives.

Sectarianism has become, and is being used as, a convenient way to articulate these political tensions.

Perhaps the biggest culprit in this regard is the Syrian crisis. The fact that the Syrian political elite is dominated by Alawis, and that the government is supported by Shias in Iran and in Hizbullah, while the majority of the opposition is Sunni, has helped fuel perceptions that it is a battle with sectarian objectives.

Our reading of the situation is that the Syrian crisis is not, at its heart, a sectarian battle. Syria’s contemporary history of secularism, peaceful coexistence and religious harmony bears witness to this.

It has, however, become convenient for various sides to portray it as such in order to cynically mobilise support and thus gain the upper hand in the political and military battles unfolding.

The fact that extremist fighters – many of whom are not Syrian – entered the fray about two years ago has also helped to insert a sectarian element into it.

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CONTINUED FROM PAGE 8

The public and IPSA lecturers at the Wasatiyyah Symposium on November 23, 2013.

Photo NAZIER BREY

The idea of this as a sectarian conflict has been further fanned by the role of a number of foreign groups and agencies, some of them linked to different governments.

It is also appropriate for me to note at this forum that, as these tensions have grown in South Africa, government has also come under attack from certain quarters.

For example, government has been criticised for its position on Syria and its friendliness with Iran, and it has been said in some quarters within the Muslim community that South Africa’s position is based on government having been taken in by Shia rhetoric, and South Africa has thus become subservient to a Shia agenda.

This is, to put it plainly, nonsense. Of course, all citizens have the right to criticise our foreign policy, and we encourage reasoned criticism. But such accusations are not based on fact or on the reality of government policy.

South Africa develops its foreign policy on the twin basis of our national interests and our val-

sacrificed a great deal for the attainment and establishment of the values of justice, equality, freedom, democracy, non-racism and non-sexism.

These people include many of our heroes and martyrs that you know quite well, people such as Imam Abdullah Haron, Dullah Omar, Ahmed Timol, Yusuf Dadoo and Ahmed Kathrada.

Their sacrifices – which, for some, included their lives – stood in opposition to sectarianism but were made for noble ideals that we hold dear – ideals such as unity, celebrating diversity and tolerance – values that are reflected in the South African constitution; values which drive our foreign policy, and values which we must do everything in our power to uphold.

This is the second talk, from the IPSA Wasatiyyah Symposium, featured in Muslim Views. In our January 2014 edition, we published the address delivered

by Imam Dr Abdul Rashied Omar, entitled ‘Muslim sectarianism in South Africa: symptom or cause?

ues as a new democracy. In the case of Syria, our main objective is to put an end to the atrocities the Syrian people are suffering, and save civilian lives.

The only way to achieve this is not by taking one side or the

other, which will just pour fuel on the fire and prolong the bloody stalemate but by using our influence to bring all parties to the table to negotiate a Syrian-led political transition aimed at establishing a democratic plural-

istic society in which minorities are protected.

In Syria, we do not support either side; what we support is peace and democracy.

South Africa was brought into being and is led by people who

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Muslim Views . February 2014

Mass Moulood 2014: an affirmation of the Prophet’s (SAW) love SHAFIQ MORTON

LAST year one could easily have thought there was an imperial plot against the Mass Moulood held at Green Point Common.

Apart from the anti-Moulood brigade getting thoroughly narked about it, a chain of events on the day snowballed into an organisational nightmare.

A rampaging 60-knot southeaster, sweeping with venom into every corner of Cape Town, not only destroyed the VIP tent and blew over toilets but also the stage. For safety, City Council officials ruled it had to be partly dismantled, leaving guests sitting on bare scaffolding in the hot sun.

If that was not enough, people had to wait for an hour after the scheduled 8 a.m. start while national security combed the venue. This was due to the protocol of deputy-president Kgalema Motlanthe being the keynote speaker.

Motlanthe’s scheduled presence meant a total shutdown, and crowds around Green Point Park faced closed gates. And if that didn’t cause enough aggravation, state security insisted on bag checks, creating further bottlenecks and even more delays when the gates were opened after 9 a.m.

However, the people of Cape Town were not going to be denied their Mass Moulood, and things got going at about 11 a.m. in a commendably good spirit.

This year, the organisers – in partnership with the City of Cape Town – took the event to the old Green Point Track. It was the historical venue of a mass Moulood during one of the visits of the great Indo-Pak scholar and Sufi, Moulana Abdul Aleem Siddique,

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Attendees at the Mass Mawlid, 2014.

Photo SHAFIQ MORTON

over 50 years ago.

The weather was certainly kinder and, as I walked to the track from Mouille Point, I saw that at last year’s venue there wasn’t a breath of wind; south-east clouds were beginning to curl over Table Mountain but I knew the wind wouldn’t get into Green Point like it did in 2013.

The crowd at the track might have been slightly smaller than last January but the sea of white – punctuated by a jungle of colourful umbrellas – was impressive from the top of the grandstand.

Furthermore, the event did run smoothly. Groups such as Wahid performed nasheed, Sidi Ahmad Tijani blasted the rooftops with his melodic voice, and the dignitaries kept their speeches short.

Once again, the issue of politicians at Muslim public functions

raised its head. The Moulood is a religious affair, tweeted and facebooked some commentators who felt that political and social affirmation was just a pathological sign of Muslim community weakness.

Having attended my share of public functions for over 30 years, and acknowledging the above points, I would beg to differ and argue that to carp about public figures on our platforms would be churlish in modern South Africa.

Firstly, there is an issue of good manners. The mayor and the premier, who in post-apartheid South Africa serve us, had a right to be there as sponsors. And, as a significant stakeholder in the community, the ANC representative also had a right to be there.

None of these public officials

abused their platforms, and I can vouch that having dealt with them for many years and privately knowing some of their spiritual proclivities, their kind words about us were genuine.

Secondly, and I made this point last year, the world watches us with envy. In Cape Town we can all enjoy a Moulood in the sun without teargas, rubber bullets or tanks.

We can embrace our citizenship with freedom, and our faith with lack of restriction. Not even the ‘Arab Spring’ has brought this to the streets.

Thirdly, the willingness of public officials to associate with us is indeed an affirmation, not a petty psychological one soothing cultural or ethnic egos but one that affirms that we are significant role players in society – politically, economically and socially.

Fourthly, the happy association of political leadership with us are the signs that we are not a marginalised community pushed to the fringes by prejudice and fear. In an era of Islamophobia, how many Muslims in Great Britain, the US and other democracies would love to enjoy the open patronage that we do.

And fifthly, didn’t the Prophet (SAW) entertain deputations from different territories and kingdoms in Madinah? Had the Prophet (SAW) been an inhospitable and inaccessible man, his message would never have spread far and wide as quickly as it did.

In his keynote address, Shaikh Yahya ibn Muhammad Ninowy, paying tribute to the uniqueness of Cape Town, said that all humans were born in a prison

called life in which we were all sentenced to death.

But the person who embraced the mentality of an inmate would not be successful in the prison. A prophet called Muhammad (SAW) came to mankind and taught us that the sky was not the roof of a cage but the beginning of something far greater.

Society today was experiencing a spiritual drought; faith has been shrivelled up into the dry formats of ‘do’s’ and ‘don’ts’, of hollow rituality without substance. This, said Shaikh Ninowy, was not the message of Muhammad (SAW).

His message was of liberality, of setting the human spirit free.

‘If the day of the Prophet’s (SAW) birth was not amongst the days of Allah’s days then I don’t know what is,’ he said.

It was a question of finding the divine love in everything, of not living our lives without love.

The Moulood was a reminder to renew our pledge with Allah and His Messenger, to follow His path of love, even if it required the hard slog of sacrifice.

The Prophet (SAW) cared about us; he gave us love before our physical creation, even before we could care and love. Success begins with love, and it ends with love, said the Shaikh in a brief but thoughtful address.

At the closing ceremony, salawaat upon the Prophet (SAW) was led from the stage. It was a poignant public moment.

And while the Mass Moulood in Cape Town did not boast the millions that similar functions in Indonesia and Nigeria might attract, the fervour and passion of thousands at the foot of Africa certainly made up the numbers in intention.

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Muslim Views . February 2014

Wetlands a key element for life on earth DR MUHAMMAD RIDWAAN GALLANT

LAST year saw a great debacle with the possibility of the destruction of Princess Vlei, near Grassy Park, due to the proposed building of a shopping complex adjacent to the Vlei.

Princess Vlei and many other wetland sites came under the spotlight on World Wetlands Day, on February 2.

This day marks the date of the adoption of the Convention on Wetlands on February 2, 1971, in the Iranian city of Ramsar, on the shores of the Caspian Sea.

Value of wetlands Wetlands consist of floodplains, marshes, bogs, deltas, swamps, peatlands, estuaries, river catchments and lakes. Wetlands vary enormously in size, from tiny village ponds to lakes, bogs, marshes and rivers.

The largest inland delta in the world is the Okavango Delta, in Botswana.

Wetlands have a rich biological diversity as they provide habitat for a wide variety of species, some of which can live nowhere else, and also provide feeding, roosting and breeding sites for a range of other species.

They are one of the most biologically productive ecosystems in the world as they allow nutrient recycling.

Wetlands support a variety of fish and birds, which can be a source of food, and they also provide different types of reeds for building materials and handicrafts from which people can fulfil their basic needs and make a living.

A wetland regulates stream flow. It acts as a sponge, slowing down flood waters, storing water when it rains, and then releasing it slowly during the dry season, helping to ensure steady river flow.

Special wetland soils, such as peat, act as highly effective water stores and filters. Peat is able to hold 1 000 times its own weight

Save our Princess: SINCE 2012, schools and the community have rallied to the call of the Princess Vlei Forum who has been agitating against the development of a mall in this public recreational space. In September, 2012, learners from Battswood Art Centre (Grassy Park), Children’s Art Centre (Zonnebloem) and Frank Joubert Art Centre (Claremont) got together at Princess Vlei, outside Cape Town, to mount dream catchers in the trees around the vlei. In September 2013, school children, parents and supporters, led by a giant puppet of a grey heron, walked from the Jolly Carp to the Princess Vlei car park and back to celebrate and agitate to conserve the beautiful space around Princess Vlei, its birds and other natural fauna and flora. In addition to the schools mentioned above, local schools such as Wynberg High and Hyde Park Primary also participated in this protest/ parade.

Photos MATILDA SMITH (top) and TOYER NAKIDIEN (right)

in water, which makes it valuable in a semi-arid country like South Africa.

Some wetlands also play a role in recharging groundwater. The vegetation in wetlands slows water down and helps reduce flooding; it also reduces soil erosion.

Wetlands are uniquely designed to purify water through natural processes; they act like the kidneys of the landscape.

Destruction of wetlands Wetland habitats are one of the ecological systems which are most heavily impacted and degraded of all, worldwide.

The only factor to which this degradation can be attributed is human interference and mismanagement of what is, essentially, one of the most important elements for life on earth.

Wetlands are being destroyed by human activity such as infrastructure, and also roads that impede water flow.

Conversion of swamps, marshes, lakes and floodplains for agri-

culture, housing and industrial schemes has led to the world’s wetlands shrinking.

There are also severe ongoing impacts from pollution and erosion in catchments, excessive water abstraction, loss of vegetation and climate change.

In some major catchments, up to 60% of the wetlands have already been lost or severely degraded because of mining, agriculture, timber plantations and urban development.

Surplus fertilizer runs off into the wetland and causes algal blooms or rapid growth of algae in the water. The result is that too much algae depletes all the oxygen in the water thereby killing the plants, fish and animals that live there.

Our role as a community It is important that we try our utmost to save as much of the still existing wetlands on earth. If we do that, we will be able to save our ecology system and, at the same time, care for much of the plant and animal life.

This we can learn from the teachings of Nabi Muhammad (SAW). When he was asked about caring for animals, he replied: ‘Yes, there is a reward (to the one who makes a service) to any living animal.’ (Muslim) On the other hand, we must not be involved in the destruction of our valuable wetlands, which could eventually lead to our own demise, besides the destruction we can cause among the animals and plants.

Once again we can reflect on the teachings of Prophet Muhammad (SAW) who said: ‘If you kill a sparrow senselessly, it will hasten to Allah on the Day of Judgment saying: O Rabb! So and So killed me for play and not for use!’ (Nisai) This comment concerned the indiscriminate killing of animals.

As for the destruction of trees, Prophet Muhammad (SAW) said:

‘He who cuts a lote-tree [without justification], Allah will send him to Hellfire.’ (Abu Dawud) As South Africans, we can also take the Ramsar convention as our guide to protect our wetlands.

The Ramsar Convention, which was adopted in the Iranian city of Ramsar in 1971, is an intergovernmental treaty that provides the framework for national action and international cooperation for the conservation and wise use of wetlands and their resources.

South Africa became part of the RAMSAR treaty on December 21, 1975. South Africa presently has 21 sites designated as Wetlands of International Importance, with a surface area of 554 136 hectares.

Dr Shaikh Muhammad Ridwaan Gallant is head of the Environmental Desk at the Muslim Judicial Council.

A K ROOMANEY (1930- 2014)

Tribute to an inspiring soul MOHAMED SHARIEF HASSAN

ABDUL Kader Hoosain Roomaney was born in the quaint little village of Chandve, in the Maharashtra State in India, on December 6, 1930. He passed away in early January of this year after suffering a stroke about three years ago.

He was a well-known businessman in Grassy Park where he traded for almost fifty years.

While ‘Roomaney’s Hardware’ was a landmark in 5th Avenue, he excelled in community affairs and was always interacting with both customers and friends from his store.

Always cordial, always affectionate, he was consistently involved in work for the relief of Muslim Views

the community.

He served on the local Ratepayers Association (LOGRA) and always assisted students through their studies as he regarded education as a cornerstone for human success.

In the oppressive days of apartheid, he protected demonstrating youth in the 70s and 80s from the brutality of the police.

He was always supplying political activists with hardware and other items such as paint from his store.

Mr Roomaney was a founder member of the Grassy Park Traders Association in the early 1960s and was also a founder member of the Western Cape Traders’ Association, in 1976.

The association was a politically active business organ affiliated to

the United Democratic Front at the time.

He was elected as Vice Chairperson of the WCTA that essentially championed the cause of the small, independent trader.

When the ANC was unbanned in 1990, his home became the base for political activity in Grassy Park where the local branch of the ANC for Ward 65 was established.

At the same time, he was also executive member of the Grassy Park Mosque Society throughout his lifetime.

A wonderful philanthropist, and typical of his concern for the education of children, he and other family members donated land that they jointly owned, for the establishment of a madrassah in his birthplace, Chandve.

He also contributed towards the maintenance of the masjid in the village.

Mr Roomaney was a family friend for many years and a pillar of strength and inspiration.

Often he would encourage me to accept positions of social responsibility.

We have worked together for many years in business, political activity and in the field of religious or social work.

His passion, commitment and dedication were contagious and often others were influenced to follow his example.

Many people do not know that he was a passionate sportsman and played active cricket and also adopted the motto of the late Hassan Howa, ‘No normal sport in an abnormal society’.

His first wife, Gulbadan Begum, who passed away ten years ago, was in a coma for 14 years. Mr Roomaney, his sons, daughters, and second wife, Shehnaaz, and the rest of the extended family cared for her and nursed her with dedication and affection throughout her illness.

Abdul Kader Hoosain Roomaney is survived by his wife, Shehnaaz, two sons, five daughters, eleven grandchildren and five great-grandchildren.

From amongst all those who have known and loved him, we pray that he be placed in the highest place in Jannah.

Whilst the soul has passed, when the memories are the last, Good fellows, good fellows You have left a legacy That is there for all to see.

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Fishing rights must benefit those who are most in need NASEEGH JAFFER

THE issue of fishing rights allocations has been the subject of much debate in the public sphere.

The fishing industry is a multibillion rand industry in South Africa. The commercial sector is monopolised by a small number of big companies, who employ about 27 000 people.

There are about 30 000 smallscale fishers in South Africa, most of whom struggle to make sustainable livelihoods.

Racial oppression during apartheid and before, excluded the majority of black (Coloured, Indian and African) fishers from meaningful participation in the industry.

Land dispossessions during apartheid and the colonial period, removed many people from locations along the coast, making access to the sea very difficult.

Together with other unjust laws, many among the artisanal fishers were criminalised simply for trying to make a living.

In addition, factors such as overfishing, pollution, poaching and illegal fishing by foreign vessels have further mitigated against fishers making a decent living from the ocean.

The legacy of apartheid and colonialism has left us with a society that is scarred by massive fault lines in class and race, among other things. Much of this legacy also pertains in the fishing industry.

At 0.7, South Africa has the highest gini-coefficient in the world, a statistic which should cause us alarm. 10% of the population continues to earn more than 50% of the household income of the country while the poorest 40% and the poorest 20% account for less than 7% and 1,5%, respectively, of the household income.

Farm and domestic workers can earn as little as R100 per day while some high level professionals can earn multiple thousands for a day’s work.

In fishing communities, traditional fishers battle to eke out a modest living in order to support their families. When a society begins to accept this situation as normal and natural then it has to question its morality and humanity.

The previous line fish allocation in 2005 excluded the thousands of small-scale fishers and was found by a court of law (the Equality High Court -2007) to be unjust and discriminatory. The court action was initiated by Masifundise and its partners.

Even though we were a decade into democracy, those allocations were done mainly on old apartheid lines with the majority being non-deserving beneficiaries.

The writer, Naseegh Jaffer, the director of Masifundise, makes a Photo SUPPLIED point.

Many in this group were white, already resourced, had access to other sources of income and were not traditional fishers.

Some were black professionals with no history of involvement in the industry. The sophisticated system developed at that time did not lead to transformation.

455 individuals, mainly boat owners, were awarded line-fishing rights for a period of eight years. The fact that many were undeserving is not the only alarming fact. Nearly half of them either did not use their rights at all or did not use it in a productive manner.

It is broadly accepted that there are about 90 fishing days each year. More than 100 rights holders only went out to sea on 20 to 30 days.

Many of the rights holders did not use people listed in a register drawn up by the Department of Fisheries. Where they were used, several were poorly treated and badly paid.

The fact that there was huge discrimination in the 2005 allocation process and that rights were either not used at all or used inefficiently, strongly support the need for a huge shake up in the allocation process. More so, it requires a new system by which fishing rights are allocated to traditional fishing communities.

If we accept the Equality High Court ruling that the 2005 allocation process was unjust and discriminatory then it is logical that the current process must lead to substantial changes.

Given the injustice of the 2005 process, it is unethical to advocate for its continuation.

If the department drives the current process in order to advance equity, sustainable livelihoods and environmental justice then few can argue with this.

We have been in conflict with government on a number of issues

Delegates at a Coastal Links SA meeting in Port Elizabeth, in September 2013.

over the last decade but will support it when it pursues an agenda of genuine transformation. This agenda would need to result in the empowerment of the fishers most in need so that they are able to support their families.

The adoption of the progressive small-scale fisheries policy in 2012 and the amendments to the Marine Living Resources Act, in November last year, by the National Assembly, provides new opportunities for marginalised fishers.

It still awaits the approval of the NCOP before final endorsement by parliament.

Once finally adopted, hopefully early this year, it will give small-scale fishers legal recognition for the first time in their history. This can potentially lead to a substantial leap forward.

Many of those traditional fishers who now work on commercial fishing boats will qualify for rights in terms of the new dispensation. In addition, they will be part of collectives that are given access to training, equipment and markets.

The small-scale fisheries policy is designed to significantly improve the lives of thousands of

small-scale fishers.

Benefits include: the formal recognition of small-scale fishing communities; a move to collective fishing rights, away from the individual quota system that excluded the majority; the demarcation of preferential fishing zones for small-scale fishers, where they will be able to harvest or catch multiple species throughout the year.

The potential for sustainable income will improve. These zones will be out of bounds for big commercial fishing companies; improved and sustainable marine resource co-management, where communities themselves are given more responsibilities for managing marine resources.

Many of the boat owners who were allocated rights in terms of discriminatory practices, and who now may not have these awarded this time round, have access to other businesses and sources of income.

We are pleased that our views are shared by many civil society groups across South Africa, such as the Congress of South African Trade Unions (Cosatu) which has asserted that benefits should accrue to fishers who are most in

Photo SUPPLIED

need and not already empowered individuals, of whatever race or political persuasion.

We are very concerned that some newspaper journalists and commentators fail to outline the historical context regarding fishing rights.

We hope that it is just an innocent weakness, related to the lack of resources in the media industry, and not a conscious effort to maintain the unfair status quo.

Either way, it does a disservice to readers.

We support an allocation process that allows as many fishers as possible to work and eat and generally improve their quality of life.

Naseegh Jaffer is the Director of Masifundise, an organisation that promotes sustainable incomes and human rights for small-scale fishers. Masifundise works closely with Coastal Links South Africa, a mass-based organisation of some 4 000 small-scale fishers from across the country.

Masifundise Development Trust is based at 1 Station Road, Mowbray, and can be contacted on telephone 021 6854549 or 084 6615216.

Once the progressive small-scale fisheries policy, accepted in 2012, and the amendments to the Marine Living Resources Act, are approved by the NCOP and endorsed by parliament,small-scale fishers will, for the first time in their history, have legal recognition. Then, hopefully, we will see more boats putting out to sea rather than decaying on the barren beaches.

Photo OSMAN KHAN

If we accept the Equality High Court ruling that the 2005 allocation process was unjust and discriminatory then it is logical that the current process must lead to substantial changes.

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LETTERS TO THE EDITOR

Muslim Views . February 2014

Mandela’s name legitimises Rhodes

IT would appear that the worship of Nelson Mandela has reached such great heights that anything that he could say or do had to be revered and yet he himself said that he was a mere mortal and was no saint. Indeed.

I am concerned with the manner in which his name has given legitimacy to Cecil John Rhodes, who was the arch-British imperialist with Lord Milner and Lord Curzon of the Round Table movement notoriety.

Rhodes even had a whole country named after him – Rhodesia – now changed to Zimbabwe in remembrance of the Great Zimbabwe Ruins that Smuts denied was the work of Africans. Such was the denigration of African culture during the heyday of the Empire and white supremacy.

There is a Rhodes-Mandela Building in Cape Town and I learn that a Rhodes-Mandela scholarship has been set up in Oxford, and a Rhodes-Mandela house.

The Rhodes Scholarship was set up to tutor successors for the maintenance of the British Empire. Did Mandela himself sanction this and how did it come about? Or was this done behind Mandela’s back and knowledge?

It raises questions also of the proprietorship of his name in this manner that is objectionable to many. If Mandela did sanction it, what gave him the right to do so?

I doubt very much that any Israeli leader would allow their name to be used with that of Adolf Hitler in this manner.

Of course, we also know the matter of reparations from the colonial West, which is still an

Muslim Views

ongoing issue with their previous colonies, that is, as in the case of Namibia, Germany is refusing reparations for the holocaust of the native population there.

Must we now, in emulation of the Rhodes-Mandela examples, have a Sam Nujoma-Hitler memorial to forget the past annihilation of the native population in Namibia?

South African history is a history of colonial atrocities. Neither Mandela nor any other leader should wipe out that memory.

Yasien Mohamed Cape Town

Nonsense?

WITH reference to Shafiq Morton’s article, ‘Yes, Muhammad (SAW) is still alive’ (Muslim Views, January 2014).

I haven’t read such nonsense for a long time.

I know we all revere our beloved prophet but to talk such utter nonsense is unforgivable. Like with everything in our life, the glorious Quran has to be our guide when absurdities try to creep into our life.

Extensive reference has to be made to our guide and only message, the Quran.

I hope next time Mr Morton decides to write an article it must not be out of sentiment only but factual and, on a subject so contentious, the Quran has to be consulted.

I’m sorry if I offended the author as I never comment on any articles but this one I had to.

Please, Mr Editor, screen your articles next time and don’t allow these fly-by-nights to dominate an otherwise great newspaper with great articles.

Haroun Mohidin Editor replies: Mr Shafiq Morton is not a ‘fly-by-night’. He is a pub-

lished author and a journalist with over three decades of service.

Shafiq Morton replies: Dear Haroun You enjoy every right to think that I am a ‘fly-by-night’ but to aver that I did not research my piece seems to be based on anger. I would really like to see your rational proofs.

However, to move on, there are just so many validated proofs that the Prophet (SAW) is still alive. You ask for Quran so let’s turn to Suratul Imran which says that every soul ‘shall taste death’. Yes, this applies to prophets too but there’s an important rider.

This is because there are those elevated by Allah SWT due to their spirituality or selfless sacrifice.

About them, and in this case it’s the martyrs, the Quran says: ‘They are alive with their Lord receiving sustenance…’

Now, how much more elevated in status and rank are the prophets, especially Muhammad (SAW)? Is it conceivable to think that they’re also not ‘alive with their Lord?’

And, by the way, this is not my argument but that of scholars such as Anas ibn Malik and Imam Baihaqi.

Abu Hurairah also reports the Prophet (SAW) saying that Isa (AS) will visit his grave and that he will reply to him.

Al-Hakim, a noble scholar, quotes this in his famous AlMustradak. Also, why has Allah ruled that the wives of prophets cannot marry after their passing?

This is because, as the scholars say, they’re still alive in their graves.

Finally, because space is at a premium, I’ll conclude with an authenticated report from Abu Darda who said that the Prophet (SAW) said: ‘Send copious amounts of salutations upon me on Fridays because

it’s a day of testimony, and the angels bear testimony to it. Never does anyone send salutations upon me except that it is shown to me until he finishes.’

Someone asked, ‘And after your death?’

He replied, ‘Even after my death because Allah prohibited the earth from devouring the bodies of the prophets, and the Prophet of Allah is alive and receives sustenance.’

Agreeing to hijab I would like to agree with Saadiqah Steenhuis-Parker (MV, ‘Letters to the Editor’, January 2014) about hijab.

I am so disappointed in our sisters for not being dedicated. When I decided to become a Muslim, this was one of the guidelines.

Na-eema Samuels Macassar

Muslims must address wealth gap THE gap between that small number of South Africans who have material wealth and those millions who have a little is widening. Closing the gap is becoming difficult.

Muslims believe that the future is predetermined by Allah Almighty. However, since individual predetermination is unknown, the process allows a person opportunity to manage destiny, in a manner of speaking. As a result, the individual is not able to blame the divine when something goes wrong.

Therefore, when measuring material progress, a quality overall education is imperative.

Access to this quality education is becoming a problem in Cape Town. A study of the recent matric results reflects the disparity.

The best results are generally achieved by the expensive schools in the southern suburbs. Even with affirmative action, township students have barriers to overcome when attending university.

Although township schools are try-

ing to support their students, congested classes, lack of resources and the location of the school are severe challenges.

Though common sense suggests that the student is the key persona in the education process, committed parents and a well-resourced school milieu play a vital role.

Parents who hope to give their children the best opportunity in an ever more competitive situation

must prepare for the financial and other obligations.

In Surah Baqarah verse 30, Yusuf Ali in his English translation describes the scene when Allah Almighty articulated to the angels that ‘I will create a vicegerent on earth’ in reference to humans.

According to the Concise Oxford Dictionary, a vicegerent is defined as ‘a person regarded as an earthly representative of God’.

Since Muslims regard themselves as the vicegerents, does this verse infer that Muslims have a divine right to authority and governance?

As a result, are Muslims ordained to guide others in the field of politics, science and technology, business and general social progress?

In light of the idea of vicegerent, why are so many Muslims in desperate need of sponsored electricity, water and housing?

Though every case is unique, when thousands of Muslims live on subsidies and grants a lot less pay taxes in comparison, who is liable for building a balanced ummah?

Likewise, is the notion of a balanced ummah purely a religious issue or does it apply to job creation and wealth?

When the vast majority of Muslims in the Western Cape do not vote and those who do vote support parties that do not represent broader Muslim community interests, how are Muslims supposed to achieve tangible political influence and the capability to create genuine and required change?

Cllr Yagyah Adams Cape Muslim Congress Write to: editor@mviews.co.za

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Muslim Views . February 2014

Battle of the Trench: strategies of war SALIM PARKER

HE Confederates at the Trench outside Madinah and the betrayal by the Jews of Bani Quraizah inside the city posed a dual threat to the outnumbered Muslims.

Nabi Muhammad (SAW) attempted to persuade the Ghatafan tribe of the Confederates to withdraw from Madinah by offering them a third of the date harvest.

The Ghatafan countered this offer by demanding half of the harvest but the Prophet (SAW) refused to budge.

They then agreed to the terms, and Uthman was given the task of drawing up a peace treaty.

The Helpers of Madinah were informed of this offer and both the Aws as well as the Khazraj sent a representative, both named Sa’d, to discuss the proposal. Sa’d from the Aws, who had been injured earlier, listened attentively.

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The Helpers asked the Prophet (SAW) if the offer of a third of the harvest was divinely ordained, whether it was the wish of the Messenger of Allah himself or if it was done for the sake of the Helpers.

Nabi Muhammad (SAW) explained that he was aware that the Muslims were being threatened on various sides and indicated that the offer was to make it easy for the Ansar Helpers.

The injured Sa’d responded: ‘O Messenger of Allah, we and these folks were believers in gods together with God, worshippers of idols, not truly worshipping God nor really knowing Allah. They then had no hope of eating one date of ours, except as guests or by bartering.

‘Now that Allah has endowed us with Islam and guided us and strengthened us with you and with it, shall we give them our goods? By Allah, we will give them nothing but the sword, until He decides between us.’

‘Be it as you will,’ the Prophet (SAW) replied.

Sa’d took the pen and the material that Uthman was writing on, and struck a line through the written agreement. ‘Let them do their worst!’ Sa’d said.

The negotiations were with two clans of the Ghatafans, the Fazarah and Murrah.

There was a third clan involved with the Confederates, the Ashja. It was to this clan that Nuaym belonged. He was the person the Quraishi leader Abu Sufyan had sent to Madinah to convince the Muslims not to go ahead with their march to the second Battle at Badr.

He failed in that mission and the Muslims scored a major psychological victory when they presented for this battle but the Quraish failed to arrive.

Nuaym developed a deep admiration for the Muslims, and he was hesitant to join his clansmen when they set out to join the Confederates.

His respect and appreciation for the Islamic faith was reinforced when he realised that the Muslims, despite being outnumbered, were prepared to put their lives on the line to defend their faith. In his own words, the time came when ‘Allah cast Islam into my heart.’

That very night, just after the truce negotiations with the two Ghatafan clans were stopped, Nuaym went to Madinah, approached the camp where the Prophet (SAW) was stationed, and requested an audience with him.

Nabi Muhammad (SAW) met him and asked the reason for his visit. ‘I have come to declare my belief in your word, and I testify that you have brought the truth to me. Bid me to do what you see fit, O messenger of Allah.

You merely have to command, and I will fulfil the request,’ Nuaym replied.

‘You are alone. What can you do with your courage? However, you can do something even if you are alone.

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[Nuaym] indicated to [the Bani Quraizah] that he did not come to visit but rather to warn and advise them about the other members of the Confederates ‘Go among the tribes that besieged us and try to separate them from one another if you can,’ the Prophet (SAW) suggested. Nuaym asked permission to use lies in his tactics.

‘Say what you want to in order to draw them off from us,’ the Prophet (SAW) replied.

‘For all war is deception,’ He added.

Nuaym did not let it be known that he was now a Muslim. He went to the Bani Quraizah and they welcomed him back as an old friend, offering him food and drink. He indicated to them that he did not come to visit but rather to warn and advise them about the other members of the Confederates.

He pointed out to them that if the Quraish and Ghatafans failed to decisively defeat the Muslims, the treacherous Bani Quraizah, who had broken their peace treaty with Muhammad (SAW), would be at the mercy of the avenging Muslims.

The Confederates did not live in Madinah, unlike the Bani Quraizah, and even if they won the battle in part, they would most likely grab of the booty and leave, while if they were defeated they would flee.

Nuaym advised the Bani Quraizah not to engage in battle unless the Quraish gave them some of their prominent men as hostages.

These Quraishi men would stay with the Bani Quraizah until the Muslims were defeated.

This advice was enthusiastically received by the Bani Quraizah who were already fearing a backlash from the Muslims for their betrayal.

When he departed, Nuaym said: ‘Never tell anyone about what I told you; keep it a secret!’

They promised to keep it a secret.

Nuaym then went to Abu Sufyan, his onetime Quraishi friend, and in a meeting with him and other chiefs, told them that he had some serious information to reveal.

‘You know how much I love you! You also know that I am against Muhammad. I have to tell you what I found out. However, you should swear that you will keep it a secret,’ he said.

The Quraish swore that they would not divulge the identity of their informer.

Nuaym said: ‘Know it very well that Sons of Quraizah are regretful that they violated the treaty with Muhammad.

‘They will ask some of your notables as hostages and they will kill them in order to make peace again with Muhammad.

‘They will also ask Muhammad to allow Sons of Nadr to return to their land.

‘If Sons of Quraizah ask you to give some of your notables as hostages, do not send any of your notables to them!’

Then Nuaym went to his own tribe, the Ghatafans.

He said: ‘O Ghatafans, you are my tribe and you are the most beloved people to me.

‘I found out that the Jews of Quraizah violated the treaty they signed with you and decided to sign a treaty with Muhammad (SAW).

‘Sons of Quraizah will make peace with Muhammad if he accepts to admit Sons of Nadr (the Jewish tribe that was banished from the oasis) into Madinah again.’ Nuaym also told them not to give any of their notables as hostages to the Bani Quraizah.

The leaders of the Confederates decided to send a message to the Bani Quraizah to prepare to attack the Muslims the next day. The Jews responded by saying that the next day was the Sabbath, a day on which fighting was prohibited.

They also indicated that they would not fight unless some of the Quraishi and Ghatafan notables were handed over to them as hostages.

This convinced the Confederates that Nuaym had spoken the truth. They again sent a message to the Bani Quraizah and again received the same message. Abu Sufyan then went to Huyay, of the exiled Jewish Bani Nadir tribe who promised that he would get the allegiance of the Bani Quraizah to the Confederates.

Huyay tried to explain that the Jews do not fight on Saturdays but would surely avail themselves to do battle on the Sunday. When Abu Sufyan informed him that the Bani Quraizah wanted hostages, Huyay was visibly taken aback, an emotion that Abu Sufyan considered to be a sign of guilt.

Abu Sufyan then accused the Jewish tribes of treachery, and, fearing for his life, Huyay fled to the fortress of the Bani Quraizah.

Nuaym’s strategy was working. Dissent and division was being sown amongst the Confederates. Anyone who betrayed before can easily betray again, and the Banu Quraizah were clearly considered not to be trusted by the Quraish and Ghatafan tribes.

Yet, they were still well equipped and well resourced to inflict a decisive blow against the Muslims.

But Allah works in wonderful ways. And the Muslims had the assurance of victory promised by their Creator.

Stories from the Hijaz is sponsored by AlAnwar Hajj and Umrah.

Masjid Fath and Mount Sala: This masjid is situated at the place where Nabi Muhammad (SAW) made duah for three days and Allah (SWT) sent him the glad tidings of victory over the Confederates. One of the duas Nabi Muhammad (SAW) is reported to have made is: ‘O Allah, Revealer of The Book, swift in taking account, turn the Confederates to flight; O Lord, defeat them and cause them to quake.’ Allah (SWT) answered the appeal of His Messenger and sent Angel Jibreel to give him the tidings of the Muslims’ victory. ‘Fath’ means ‘victory’ in Arabic. The trench which prevented the Confederates from attacking the Muslims and resulted – through Allah’s Will – in victory for the Muslims started at Mount Sala. On the map overleaf, illustrated by SAAID RAHBEENI, one can see the layout of where the Confederates were stationed, the vastness of the trench and the location of the Prophet’s Masjid. Because the Bani Quraizah were situated on the Muslim side of the trench and behind the Muslim line of defence, it was important that they were pursuaded to not support the Confederates.

Photo SALIM PARKER

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‘You may not be my sister but this is my mother and I am not going to let your ingratitude harm her’

My mother’s daughter AM not your sister!’ She virtually screamed at me. I was taken aback and, quite frankly, startled.

It was half-an-hour before the midday prayers in Makkah. I had finished my medical session early and for once thought that I would get inside the Haram for the prayers instead of scampering in the middle of the road when the mosque was already packed, as was usually my fate.

It was a scorcher of a day, and it was impossible to walk in the furnacing sun and not feel your limbless body transforming into a shapeless mass of protoplasm.

I was heading for the shaded area under a ramp that led from the marbled ground to the first floor. At least there there would be some solace from the heat, and from there I could easily negotiate my way to the air-conditioned interior of the masjid.

I saw the young lady struggling at the foot of the ramp, pushing a wheelchair in which a very rotund lady was seated. The ramp was the pathway to the section reserved for wheelchairs only, and it was evident that they were

‘I

There was no way that I was going to allow any harm to befall the old lady.

I grabbed the handles, straightened the wheelchair and started pushing it up the ramp, writes Doctor SALIM PARKER.

heading there, except that their progress was slow, excruciatingly slow.

The wheelchair was old and creaky, and the wheels, on occasion, pointed in four different directions resulting in movement going anywhere except forward.

As I got closer to them, the seated lady was nearly dislodged as a sudden surge of competing wheelchairs caused the pusher to momentarily lose her balance as she got pushed against a side wall.

Overcoming gravity was also rather difficult for the petite young lady pushing the wheelchair, and it would have been funny in any comedy sketch as they moved three steps forward and then three back in a precarious manner.

I moved towards them and gestured that I would be more than willing to assist, not uttering a word as I had no idea what language they spoke.

The bag strapped on my back had the name of my travel group boldly emblazoned in English.

‘What do you want?’ the petite, young lady asked in perfect Queen’s English.

‘Let me help you sister,’ I offered and moved towards the wheelchair handles.

‘I am not your sister!’ she exclaimed.

Startled, I took a few steps back and was almost sent sprawling by a few oncoming wheelchairs competing to get up the ramp. She tried to jerk forward but was completely unbalanced and nearly fell backwards almost taking the teetering wheelchair with her. She looked a helpless and utterly lost mess. There was no way that I was going to allow any harm to befall the old lady. I grabbed the handles, straightened the wheelchair and started pushing it up the ramp.

My initial bewilderment was now overtaken by irritation and I

let rip my riposte. ‘You may not be my sister but this is my mother and I am not going to let your ingratitude harm her,’ I bitingly replied.

The seated lady laughed. ‘My daughter is not going to like that but carry on my son.’ Another distinctly Queen’s accent. The daughter said nothing and simply walked alongside us. I did not look at her as the human traffic, heat, physical effort and drenching sweat dripping down speeded my resolve to get to the top.

‘Salaam,’ the daughter said. ‘I apologise for my behaviour. It is just that guys always try to make a pass at me and that is why I am always apprehensive and offensive,’ she tried to explain.

I let loose a few choice words rhyming with bag that I thought described her physical and aesthetic state, and immediately regretted it.

We were entering the Haram.

‘Maaf,’ I said, ‘but the last thing I was considering was any woman’s beauty. All I wanted was to get out of the sun and maybe get Allah’s reward by doing some good.’

She smiled.

‘You have the most beautiful green eyes,’ I said.

The venom returned in her voice. ‘I don’t have green eyes!’ she hissed back.

‘I am colour blind,’ I smiled.

The mother again burst out laughing and we started chatting.

The two of them were travelling with fellow Englishmen and tended to keep to themselves. It was quite clear that the daughter was a fiercely independent lady who managed all their affairs splendidly at home.

They were however not at home, and any evidence of poor service, patriarchy and gender discrimination – part and parcel of Arab culture – infuriated her.

She was, for example, not able to get the defective air conditioner in their hotel room seen to without the intervention of the male group leader.

The subservient culture was as foreign to her as the oppressive heat, and most of the time she was seething with anger at the bizarrely inhumane social attitude the Arabs displayed towards their

fellow Muslims. And all of this in the birthplace of a prophet whose simple message was equality, peace and respect!

The mother was much more engaging but, due to being immobile, was dependent on her daughter who was at war with the world and herself.

They wanted to move right to the front of the first floor of the mosque and I duly obliged. There was no air-conditioning in that section but hundreds of fans helped to keep the temperature down.

‘Look at all the people here; it is a madhouse!’ the daughter said.

‘Look in front of you, there is the centre of the universe,’ I replied, pointing to the Kaabah, which she clearly had not noticed as she was too busy ensuring that she did not accidentally knock against someone. ‘Look at the number of people you are privileged to share this with, not the number who are obstructing your view,’ I said.

She was about to bite back sharply but managed to contain herself. Her shoulders drooped and she looked down, staring at her feet.

A security official started shouting at a group of women who was patiently sitting right in front with a superb view of the Kaabah. He rudely screamed at them to get up and move away as a group of Arab males, who had just entered the mosque, gestured to him to get rid of the females so that they could have that prime place. The ladies reluctantly moved, and the smirking men triumphantly occupied their place.

The dictatorial attitude was in sharp contrast to the gentle and caressing warmth with which the Prophet (SAW) had shepherded his flock.

‘I do not mean you should accept injustice,’ I quickly added.

‘Just bask in the happy knowledge that you are alive and healthy instead of anticipating that something will go wrong.’

I thought of a striking phrase that I heard while watching one of those soppy Indian movies, and unashamedly used it: ‘Do not live life fearing death; rather live appreciating life,’ I sagely advised.

‘Please wait here with my mother,’ she requested and dashed off. She seemed much more energetic and purposeful, and was soon lost amongst the masses. The athaan went for the midday prayers. We were in a section that was predominantly for ladies, and I was anxious to make my way to an area for males.

After what seemed an inordinately long time she reappeared, carrying two plastic cups. She first gave one to her mother.

‘Zam-Zam,’ she said.

The mother uttered a short prayer, looked at the Kaabah and slowly sipped of the precious water. ‘It is so welcome!’ she said.

‘I had some already, it is icecold and refreshing,’ the daughter said.

‘And the other cup, who is it for?’ the mother asked.

‘It is for my brother,’ she smilingly replied.

As a result of the major revamp and reconstruction of the Haram, part of the tawaaf area that was reserved for wheelchairs can no longer be used.

To accommodate wheelchair-bound pilgrims, a special metal structure has been constructed, which is accessed from the first floor of the Haram.

Photo SALIM PARKER

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Focus on Finance Muslim Views . February 2014

prise.

The threshold for registration on the Turnover Tax system by SARS is under R1 million per year thus ideal for micro-businesses.

The following rates of tax are applicable to micro-businesses for years of assessment ending between April 1, 2013 and March 31, 2014:

Making taxation easier for small business Complex taxation regulations can be quite challenging for microenterprises or informal traders. HASSEN KAJIE, CA (SA), a director of NEXIA SAB&T, based in the Cape Town office, and WALIED HEYNES, CA (SA), Technical Manager at NEXIA SAB&T, explain how the simplified Turnover Tax System makes it easier for small business to comply with their tax obligations.

MICRO-ENTERPRISES, being businesses often referred to as informal traders, have long been a part of South Africa, be they in the form of a car wash service, corner cafe, residential mobile shop, fruit and vegetable brokers, flea market traders, portable shops on public transport such as buses and trains and even doorto-door traders.

This form of trading is seen as being part of South African culture, and one to which we have become accustomed, and provides a source of income to many South Africans.

These small businesses play a vital role in our economy as it is a major source of job creation in the less affluent communities, where unemployment is often rife.

Unemployment is a critical factor in South Africa, and as the formal sector becomes more modernised due to technological advancement, especially in the manufacturing and mining sectors, this often leads to large-scale retrenchments which, in turn, have a negative impact on unemployment figures.

As a result of this, many people are forced to find a different source of income and often turn to the informal sector for a solution.

A micro-business can be identified by the following characteristics: l It is usually owner-managed and, typically, has between one and five employees, depending on the size of the business. l No licensing is required for this type of enterprise and it generally does not operate from a formal business premises. l It does not submit any PAYE returns to SARS and usually does not have formal employment contracts. l Turnover is below the VAT threshold of 1million rand and therefore it does not register for VAT nor submit any VAT returns. l It does not have to maintain any supplier invoices. l Basic business skills and training is required to operate effectively. l Employees usually include family members.

From the above, it is clear that there are many benefits to setting up a micro-business mainly due to the ease thereof and minimal capital outlay that is required to start up such an entity.

A micro-business also does not have to comply with all the regulations of companies, and thus allows the owner to spend the maximum time and effort on his core business activities and eliminates any unnecessary administrative hurdles, which ensures a greater chance of success.

The Turnover Tax system is a simplified tax system aimed at making it easier for microbusinesses to comply with their tax obligations. Turnover Tax replaces Income Tax, VAT, Provisional Tax, Capital Gains and Dividends Tax, if opted to be used by the micro-enter-

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The following example illustrates the amount of tax payable when the entity is taxed according to the Turnover Tax System, Small Business Corporation and the standard company tax rate for years ending between April 1, 2013 and March 31, 2014.

An example of the Turnover Tax for a micro-business is as follows The following information relates to taxpayer X, a micro-enterprise, in respect of its tax obligation for the current financial year.

The business had qualifying turnover of R390 000 and operating expenses of R97 000 and registered for the Turnover Tax system with SARS. The tax liability using the Turnover Tax system would be as follows:

Using the information as above but assuming the entity is a Small Business Corporation and taxed according to the rates applicable to a Small Business Corporation:

Using the information as above but assuming the entity is a company taxed at the South African corporate rate currently @ 28%:

As demonstrated above, it is clear that the Turnover Tax system is the more beneficial system for this micro-business as its tax liability for the current financial year is much less using the Turnover Tax system.

Each micro-business would have to assess their own tax liability and decide which system would be more beneficial for them.

This article is intended for information purposes only and should not be considered as a legal document. If you are in doubt about any information in this article or require any advice on Provisional Tax payments, please do not hesitate to contact Nexia SAB&T Tax department at 021 596 5400.

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Getting together for a good cause

THE Natural Health Ladies Workshop (NHLW) is a group of ladies in Crawford who are committed to health awareness, healthy lifestyles and assisting needy organisations with similar interests.

In 2013, NHLW contributed R60 000 to the Cancer Association of South Africa (Cansa). They are planning their next fundraiser with Red Cross Children’s Hospital as beneficiary.

The group was founded in 2001 and currently boasts 100 women.

Members of NHLW are pictured here at the Cuppa for Cansa High Tea on November 16, 2013, at Oaklands High School. They are, from left, Shanaaz Parker, Fatima Adams and Galiema Hossenbux.

Photo SUPPLIED

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Muslim Views . February 2014

- ADVERTISEMENT FEATURE -

Muslim Hands Kilimanjaro Trek: a view from within FADIA ABRAHAMS, HASHIM NACERODIEN & ALTAF BUX

WE’VE all read tales of faraway lands, distant cultures and aweinspiring adventures.

In December, 2013, world renowned charity Muslim Hands organised its 5th annual fundraising adventure to climb Mount Kilimanjaro in support of orphan children in Sub-Saharan Africa.

Sponsored trekkers from the UK, South Africa and Luxembourg combined the ten-day challenge of climbing the highest freestanding mountain in the world with raising funds to help provide good quality, accessible education for the orphans of Sub-Saharan Africa. Among the 19 brave volunteers who embarked on this experience of a lifetime were Hashim Nacerodien, Altaf Bux and Dawood Moolla. They share excerpts of their travel journals: Day 1 ‘A total of 19 hikers saw fit to undertake the challenge of which 14 are from the UK, two from Luxemburg and three from South Africa. We were divided into three groups. The challenge took place over 5 days.

‘The hike began on December 7, 2013, and we were all very eager to leave the hotel. The porters and guides then sang the traditional Kilimanjaro song before we embarked on the trek.

We ventured out to Mandara Hut and covered the distance of 12 kilometres in just over six hours.’

Day 2 ‘On our second day of the

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A breather half-way to the summit. Muslim Hands volunteers take a break at Zebra Rock on their Mount Kilimanjaro trek.

Photo ALI HAIDER, Muslim Hands UK

challenge, the weather changed drastically, first we had sunshine and then we were shrouded in heavy mist and then we experienced rain once again. We were already starting to feel the effects of the high altitude after the 15km walk to Horombo Hut, which took over seven hours to complete.’

Day 3 ‘On our third day we made our way to Zebra Rock, a 6km walk taking us four hours to complete.

Half-an-hour into the walk, rain pelted down to such an extent that the guide made the decision to cancel it.’

Day 4 ‘On day four, we did a 15,5km trek through a very cold alpine desert taking more than seven hours to complete. Heavy rain, hail and snow continued to fall.

We all looked a bit dejected but

we reminded ourselves of our cause.

‘At this point, we were requested to get ready to ascend for the summit; visibility was extremely poor, we could only see as far as our feet. There were eight hikers remaining as others became ill.’

Day 5 ‘On day five, we completed our trek; we were extremely happy. On our final day we visited the Muslim Hands project at Chekereni and gained a better understanding of the excellent work being done by Muslim Hands.’

Funds raised will go towards helping children in Sub-Saharan Africa Muslim Hands runs purposebuilt schools throughout Sudan, Niger, Mali, Senegal, Mauritania and Gambia. In total, there are 11 schools across these countries,

which support over 4 420 impoverished children. All the facilities offered to the children are free and, besides having their school fees covered, children are given textbooks, exercise books, stationery and uniforms. Sponsored orphans are provided with a nutritional meal at school, medical checkups and transportation, if necessary. These schools need constant and ongoing maintenance. To provide the very best standard of teaching and quality of facilities, they require ongoing and additional support.

That is why all funds raised will go towards providing children’s education in Sub-Saharan Africa, insha Allah, through l Providing the children’s nutritional needs for the entire school year l Hiring and training enthusiastic and inspiring teachers l Providing a free library and resource centre (with computer labs) so children are able to use the facilities for free l Arranging modern, essential study trips so children can consolidate what they learn in class l Purchasing audio-visual aids and urgent classroom equipment so children can have an optimal learning environment l Replenishing the schools’ shortfall to ensure the longterm sustainability and the orphans’ education, which depends on it

Eye-witness accounts ‘It was certainly a life-changing

experience. We experienced some of the worst weather conditions Kilimanjaro has seen in years.

Torrential rain, snow and hailstorms descended upon us.

‘I also witnessed the poverty in Tanzania. This cause for the orphans of Sub-Saharan Africa was well worth it.’ Altaf Bux (Johannesburg) ‘The hike was not only a test of endurance but a test of self-belief, patience and the ability to be a team player; most of all it was a test of our belief in the Almighty Allah.’ Hashim Nacerodien (Cape Town) Muslim Hands would like to thank our supporters and our participants for their generous contributions.

We thank Almighty Allah for granting our MH team and our participants the strength to take up such a great challenge in aid of the orphans of Sub-Saharan Africa.

UPCOMING EVENTS Join Muslim Hands in a 10day trek along the Great Wall of China.

See this great feat of human achievement and witness some of China’s vibrant sights, sounds and Islamic heritage for yourself during this Spring-time trek with Muslim Hands.

Raising money for the orphans of Sub-Saharan Africa will be a cause that will keep you going through every exhilarating and painful footstep!

Contact Muslim Hands today on: 021 6336413 (CT) or visit: muslimhands.org.za facebook: muslimhandsSA

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Significance of the study of Sirah DR MOGAMAT HOOSAIN EBRAHIM

LATELY, much has been mentioned about Sirah with the Moulood celebrations. What is Sirah?

In the Arabic language, it simply means ‘the way’. It also means a biography about a particular person. But, in Islamic Studies, both Muslims and non-Muslims, even Orientalists, when using the term ‘al-Sirah’ (the Sirah), refer to the study of the life and biography of the final Prophet of Allah, Muhammad (SAW).

Regarding the significance and relevance of al-Sirah, Dr Muhammad al-Buti says that the study of the life of Muhammad (SAW) is not merely the study of history and events but rather the study of Islam as it is embodied in the life of Muhammad (SAW) not as a genius, a judge and leader but a prophet and messenger of Allah.

There are a number of reasons for elaborating on the relevance of the study of al-Sirah. Firstly, it relates to the matter of belief because a Muslim’s testimony is composed of two basic parts: acceptance that there is no deity but Allah, and that Nabi Muhammad (SAW) is the final Messenger of Allah.

The acceptance of Nabi Muhammad (SAW) as the Messenger of Allah means that he should be accepted as a leader, and requires a study of his life, teachings and guidance, which is how one can emulate his life as it is described in the Quran (33:21): ‘Certainly you have in the Messenger of Allah an excellent exem-

In the Arabic language, it simply means ‘the way’. It also means a biography about a particular person. But, in Islamic Studies, both Muslims and non-Muslims, even Orientalists, when using the term ‘al-Sirah’ (the Sirah), refer to the study of the life and biography of the final Prophet of Allah, Muhammad (SAW). plar…’

Understanding the most important source of Islam, the Quran, which is the Speech of Allah, is imperative as it mentions aspects of al-Sirah or the events in the life of Nabi Muhammad (SAW).

These revelations directed the Prophet and his Companions, and determined their position as true believers. Therefore, the foundation of al-Sirah is also found in the Qur’an.

On the other hand, the study of al-Sirah is needed to understand and interpret the Quran, to properly understand its teachings and, above all, the context in which certain parts of the Quran were revealed, as well as the spirit of the Quran’s teachings.

The study of al-Sirah is the yardstick against which one can measure the claims of Muslims that they belong to Islam – the claims of Muslims that they follow the way of Nabi Muhammad (SAW).

The study of al-Sirah is also an inseparable part of understanding Islam not as a theory but as a liv-

ing reality as it was manifested in Nabi Muhammad (SAW). It was also entrenched in the lives and actions of the close Companions of the Prophet who, together, were able to change the course of human history.

According to Dr Muhammad al-Buti, the study of al-Sirah enriches our understanding of other areas of Islamic knowledge such as the studies of worship, legislation, law, morality and levels of education.

In addition to this, the study of the biography of Nabi Muhammad (SAW) is characterised by unique characteristics, which surpass what might be available of the life of any other prophet and messenger.

In the book, Prophetic biography lessons and exaltations, the author indicates that these unique characteristics concerning the study of al-Sirah makes the study a joy on the spatial, intellectual and historical planes.

He adds that it is essential for those who study Islamic law as well as those who invite others to guidance and who are educating

them.

The first characteristic is that al-Sirah is the most authentic biography, which derives from a great deal of cooperation; more than for any other great prophet or person. For example, in the life of Musa (AS), we don’t derive enough information from The Bible.

Many Western critics are not quite certain about the writing of the books attributed to Musa, and when it was written. Many believe that several books were recorded long after his death.

The Western scholar, William Muir, believes that Nabi Muhammad (SAW) was born in the full light of history – meaning that the information about his life is beautiful and appealing, and is about all the phases of his life, from before his birth, his childhood days, his youth, manhood and mission, until his death.

It also contains the way the Prophet Muhammad (SAW) ate, drank, slept, dressed and the manner he walked and approached his Companions. We don’t have these details in the

lives of Musa and Isa (AS).

The biography of Muhammad (SAW) is a biography of one person, a human being above all who was honoured by Allah to be the final Messenger of Allah.

The Prophet and his Companions believed that he was a human being and he never spoke of himself as God but whatever he said or did was inspired by Allah. This had an impact on human behaviour.

He had the qualities of a perfect human being. He was a role model even as a young man, in spite of the corruption that was rife at the time. He was a role model who also invited people and guided them to the truth.

He was an educator, a friend, a father, a husband, a grandfather as well as a leader and a commander on the battlefield.

He (SAW) preached and practised justice and equality amongst all.

Dr Ebrahim is a lecturer in Religion Studies, History, Ulum al-Quran and Ilm al-Kalam at International Peace College South Africa (IPSA).

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FROM THE MIMBAR

Muslim Views . February 2014

An exemplar of good governance Good governance is a culture that makes people act responsibly, thoughtfully and conscientiously, says Shaikh Abduragmaan Alexander.

E praise and glorify our Creator, Allah, the Lord of the universe, and we joyfully send our salaams and salawaat on our beloved master, Nabi Muhammad (SAW), his pure family and all his noble Sahaabah.

Almighty Allah states in His glorious Qur’an (surah 16:90): ‘Verily Allah enjoins justice (al-adl) and goodness (al-ihsaan).’

O Muslims, from the above-mentioned Quranic injunction we can understand that the absence of justice will result in widespread evil, lawlessness and corruption.

South Africans boast to have the most beautiful constitution in the world.

Having walked the road of our hardearned democracy for two decades now, we are faced with a cul-de-sac of crime, poverty and widespread dissatisfaction against a democratically elected government who stands accused of corruption, nepotism and empty promises of a better life for all.

W

Election time The year 2014 ushers in the general elections when South Africans will take to the polls to cast their democratic vote in favour of the political party of their choice.

Muslims must realise that we are not an alien or isolated group but rather part of mainstream South African society. I don’t deny the complex situation we find ourselves in and the concern about ‘who to vote for?’

We are literally ‘between the devil and the deep blue sea’.

Photo OSMAN KHAN

Voter education Home Affairs Minister Naledi Pandor says a series of ‘voter education’ programmes are to be rolled out for this year’s

general elections.

These educational programmes include on-the-ground campaigns with communities, partners and strategic stakeholders to promote and increase knowledge and understanding of the 2014 elections.

The masses must be taught that voting is not just making a cross next to the face of a candidate who appeals to you with beautiful but empty promises. No. It is a vote for a better country, a better life for all and a vote for good and competent governance.

Good governance No nation can dream of development without good governance.

It is an essential prerequisite for all state and non-state organisations to abide by the principles of good governance in order to move forward and attain the goal of public welfare.

At the state level, it is considered important and connected with a nation’s overall development and its sustainability. Good governance is a culture that makes people act responsibly, thoughtfully and conscientiously.

The Prophetic Governance O Muslims, we have a shining example when Prophet Muhammad (SAW) became head of the state of Madinah and exemplified good governance.

Muslim Views

He created a bond of brotherhood among the Muslim citizens, concluded agreements with non-Muslims and remained concerned about their welfare.

He (SAW) upheld the Islamic value system in which justice remains central. He declared that all humans are the offspring of Nabi Adam (AS) and that there is no difference between Arab and non-Arab.

Islam is a comprehensive code which guides us in all aspects of human endeavour. Our value system originates mainly from the glorious Quran and our progress is forever dependent on its application.

The Quran contains the essentials of good governance. l The concept of amanah (trust). Allah says that ‘to Him belongs whatever is in the heavens and on earth’. l Every human being is a trustee on earth.

All his possessions, including health, wealth, livelihood, power and status belong to Allah. One who performs his or her duties honestly and diligently is upholding his amanah. In the light of this concept, no one in authority is absolute; one has to remain answerable and accountable. l The ruler must be sincere and of impeccable character. He must consider himself not a ruler but a servant. Similarly, he should be mindful of his every act, that it should not harm his subjects.

Those who transgress will face divine wrath. l Merit is also one of the important principles of good governance; all appointments in state and non-state organisations are made on the basis of competence. Every human is born with certain inherent competencies and those who actualize their competencies through hard work, integrity and honesty get a premium. l Islam encourages Muslims to acquire knowledge and occupy the best position in their societies. Many Western societies are ahead of us because of knowledge and it is the demand of the present time that our parliament and all lawmaking and law-enforcing bodies be occupied by knowledgeable people. l Similarly, the concept of Taqwah is also closely linked to good governance. It is an all-inclusive concept which says that every believer should be mindful of Allah’s omnipresence, and be aware of accountability.

We live in the constant presence of Allah. No act goes unrecorded and no one escapes the accountability of his or her doings.

If a public servant develops such a sense of Allah’s presence in his mind and heart, it would result in peace and well-being in society.

The absence of taqwa in any society often leads towards unethical practices.

For example, our present-day society is in the grip of widespread corruption.

This is the result of poor governance over the years.

I pray that this Jumuah naseeha will benefit us all and will somehow be informative and educational for all those who will cast their vote and those who will choose to abstain.

We ask Allah to bless South Africa and the entire world and we pray for world peace and prosperity, ameen.

Jumuah mubarak!

Light from the Qur’an

Muslim Views . February 2014

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The glorification and praise of the heavens IBRAHIM OKSAS and NAZEEMA AHMED THE All-Wise Qur’an contains some ayahs that, at first glance, seem quite easy to understand but when we take time to reflect on their true meaning, we may discover that they may not be so easy to understand after all.

The next few articles will form a series wherein we will focus on trying to understand the meaning of the ayah in Surah Al-Isra and the ayah in Surah Al-Hajj as so beautifully expounded by Bediuzzaman Said Nursi in his contemporary Quranic tafsir, Risale-i Nur. ‘The seven heavens and the earth and everyone in them glorify Him with praise but you do not understand their glorification’ and ‘Do you not see that everyone in the heavens and everyone on the earth prostrate to Allah, and the sun and the moon and stars and the mountains, trees and beasts and many of mankind’.

Bediuzzaman Said Nursi states that from these ayahs we can see that the Quran states clearly that everything prostrates, worships, praises and glorifies Almighty Allah but the ibadah of the different types of creation is different.

Bediuzzaman draws our attention to the fact that these two ayahs first mention the heavens and, in Risale-i Nur, when he expounds the meaning of these ayahs he too starts with the heavens.

Thus, this first article in the series will discuss the way in which the heavens glorify and praise Almighty Allah.

Allah Almighty’s Power ensures the performing of various tasks in the heavens; for example, the heavens hold aloft hundreds of thousands of heavenly bodies, some of which are a thousand times heavier than the earth and revolve seventy times faster than a cannon-ball.

Allah Almighty causes these heavenly bodies to move swiftly and in harmony without colliding with one another and He causes innumerable lamps like the sun and other stars to burn constantly, without the use of any oil.

Furthermore, it is Allah Almighty who sets the sun and the moon to work at their respective tasks.

Bediuzzaman next considers the atmosphere and states that the clouds water the garden of the world, furnish the inhabitants of the earth with the water of life, modify the natural heat of life, and hasten to bestow aid wherever it is needed.

In addition to fulfilling these and other duties, the vast clouds which are capable of filling the heavens, sometimes hide themselves so that not a trace of them can be seen.

Then, the very instant that Allah Almighty gives the command to pour down rain, the clouds gather, they fill the sky and await further orders from their

commander.

Bediuzzaman then turns our attention to the wind and says that the air is employed wisely and generously in such numerous tasks that it is as if each of the inanimate atoms of that unconscious air were hearing and noting the orders coming from Allah; without neglecting a single one of them, it performs them in ordered fashion through the Power of Allah Almighty.

Thus, the air gives breath to all beings and provides to all living things the heat they need, and transmits sound, as well as aiding in the pollination of plants.

In fact, the air aids all animals to live and to breathe, all plants to pollinate and grow, and cultivates all the matter necessary for their survival.

The air also directs and administers the clouds, makes possible the voyaging of sailing ships, and enables sounds to be conveyed, as well as numerous other universal functions.

Bediuzzaman Said Nursi considers that the atoms of the air exist in hundreds of thousands of different fashions all over the globe.

He says that from this we can conclude that they are being employed and set to work in the utmost orderliness by Allah Almighty as the ayah in Surah AlBaqara makes clear: ‘And the disposition of the winds and the clouds, held in disciplined order between the heavens and the

earth.’

Furthermore, the One Who through the disposition of the winds employs them in countless functions, Who through the ordering of the clouds uses them in infinite tasks of mercy, and Who creates the air in this fashion, can only be the Possessor of Necessary Existence, the One Empowered over All Things and Knowledgeable of All Things, the Sustainer endowed with Glory and Generosity.

When we next consider the rain, we will see that within those delicate, glistening drops that are sent from Allah Almighty’s hidden treasury of Mercy, there are many compassionate gifts and functions that they perform.

Bediuzzaman says about the rain, that it is as if mercy itself were assuming shape and flowing in the form of drops. It is for this reason that rain has been called ‘mercy’.

Furthermore, those sweet and blessed drops are created by Allah Almighty in such a beautiful way that He causes them to fall with such balance and regularity that not even stormy winds that cause large objects to collide can destroy the rain’s equilibrium and order.

Bediuzzaman Said Nursi conveys to us that water, which is composed of hydrogen and oxygen, is employed in hundreds of thousands of other wise and purposeful tasks, particularly in animate beings; although water itself

is inanimate and unconscious.

Rain, which is then the very embodiment of Divine Mercy can only be manufactured in the unseen treasury of mercy of One Most Compassionate and Merciful, and on its descent to earth expounds in physical form the ayah in Surah As-Shura, ‘And He it is Who sends down abundant rain after men have despaired, and thus spreads out His Mercy.’

Our attention is next drawn to thunder and lightning, and Bediuzzaman states that these two wondrous events in the atmosphere are like a material demonstration of the ayahs in Surah ArRa’d and Surah An-Nur ‘The thunder glorifies His praise’, and ‘The brilliance of His lightning almost robs them of their sight’.

Bediuzzaman Said Nursi imparts to us that this sudden utterance of a miraculous sound by the atmosphere; the filling of the dark sky with the flash of lightning; the setting alight of the clouds – these and similar phenomena are proof that all the creation contained in the heavens are all under the command of Allah Almighty.

Thus, their following Allah’s command and being completely obedient to His orders and in faultlessly executing their respective functions, form the particular glorification and ibadah of each.

Insha Allah, in the next article we will focus on the glorification and praise to Allah Almighty of the earth and all it contains.

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Muslim Views . February 2014

Muslim Views . February 2014

From Consciousness to Contentment

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Education: behind the classroom door JASMINE KHAN

THE long summer holiday is over and, on January 15, schools re-opened to start another academic year.

Many parents probably heaved a sigh of relief when this happened. However, have you considered what happens behind classroom doors, and how our children are being prepared to take their place as responsible members of society?

Have you given any thought to not only the quality of education but also to the quality and commitment of their educators?

In doing the research for this article some startling facts came to light. I discovered that at one school in Grade 10, the teacher had not completed the prescribed works by the end of the year.

One setwork book had been covered in class up to Chapter 15, and the Shakespearean play only up to Act II. I spoke to someone at WCED and was told that, a) not completing the prescribed syllabus is a serious offence, and b) those learners will go to the next grade with a disadvantage.

At another school I found that the homework of the learners was not marked, there was no initial, signature or even tick marks to show that the teacher had actually read the work. In such a case, how does the teacher know that the learner has understood the work?

These learners will write the final examination without any understanding of the prescribed work, and be seriously handicapped when they have to answer questions in the examination.

When I asked some of the learners what their parents are doing about the fact that they had not completed the books, they replied, ‘Nothing.’ Can this be true? Are parents really unaware

of what is happening in the classroom or do the learners just not care either? One parent who learnt of the situation was surprised but more concerned about his child being victimised if the situation were to be exposed.

However, if the situation is allowed to continue, is the child not being victimised by having to accept second-rate education?

There is another issue which should be of concern to parents.

Currently, the media is dealing with the backlash caused by the 2013 Matric results, and the

tion the low requirements for passing, and the fact that learners still do not make it even then, parents should question the quality of education their children are getting. For reasons such as this, many opt to send their children to private and independent schools where they pay high fees for what they surmise will be quality education.

The irony is that the incidents mentioned earlier took place at independent schools where the learner/ teacher ratio is about 18 to 1.

issue with Government’s excitement at the improved pass rate: ‘As a result of much improved education journalism in recent years, reports by independent research bodies, we now know these results are grossly misleading. We know that the top 5% of grade 6 pupils know more mathematics than the bottom 20% of mathematics teachers in the same grade. We know that in a recent world report on science and mathematics achievement, South Africa was just above Yemen: at the bottom end of international

Thirty years ago, children had access to public libraries, and these were hubs of activity as pupils flocked there to read or do research for projects.

Nowadays, parents do not have to drive to libraries, most of them have internet at home; in fact, most of the children are able to access it on their cellphones.

Why then, as one parent complained, do the parents have to assist with the child’s projects?

It is because the children have no idea about what to do. Education is or should be a triad of parent, learner and educator. Where is the disconnect?

Parents blame teachers, teachers blame the learners and the learners disconnect because it is easier to take the line of least resistance.

In the same edition of Sunday Times, Prega G o v e n d e r reports that ‘the whip is coming out for the principals of schools who fail to produce an acceptable pass rate’.

Some provinces are threatening to dismiss principals.

Surely this is not the answer?

It is an indisputable fact that someone will do a job well if he wants to do it.

He will want to do it because he enjoys doing it. It is once again a case of treating the symptoms and not the root cause.

In discussing this issue, someone said to me, ‘When I was at school during the 80s they called it gutter education but the teachers were of the highest calibre.

That is what I remember: the dedication of my teachers and their interest in my welfare.’

Next month the views of teachers and others in the field of education will be featured and thereafter the views of parents.

Should you have any input please email the writer at jkinflow@telkomsa.net or call 082 678 2517. Confidentiality is guaranteed.

Nowadays, parents do not have to drive to libraries, most of them have internet at home; in fact, most of

the children are able to access it on their cellphones.

Why then, as one parent complained, do the parents have to assist with the child’s projects? It is because the children have no idea about what to do.

Education is or should be a triad of parent,

learner and educator. Where is the disconnect? department’s insistence on applying the government’s new rule that forbids a learner from failing more than once in the FET phase (Grade 10-12).

Should the learner fail, he will automatically be promoted to the next grade. According to a high school teacher at a public school, when more than five or six learners fail, the department sends out an inspector to investigate, and in most cases the learners are allowed to pass.

With the new benchmark standard of 30% in some subjects and 40% in others, it is surprising that learners fail at all.

When we take into considera-

A Grade 10 English teacher at a public school with 42 learners in her class managed to finish both prescribed works with her learners by the end of the year.

One parent complained that in spite of the high fees they pay for their children to be at independent or semi-independent schools they still have to get tutors for their children.

When these schools crow about their Matric results, one wonders who should really get the credit – the educators, the learners or the tutors who are paid by the parents?

In a Sunday Times article of January 5, Jonathan Jansen takes

rankings.

‘In Grade 9 mathematics, the national average is 14% and only 3% of pupils scored above 50%.’

If these statistics do not horrify parents, then what will? Most of our youth can barely sustain a conversation; their horizons are limited to the latest television programme, sports and pop stars.

Our beloved Rasul (SAW) said, ‘Seek knowledge from the cradle to the grave.’ With advanced technology, the pursuit of knowledge has never been easier. When I was at school there were no libraries to do research; we had to make do with what we learnt from our teachers.

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Muslim Views . February 2014

Positive and Effective Parenting

The parents’ role in the child’s schoolwork

Part one: Foundation Phase FOUZIA RYKLIEF

O we have a role to play in our child’s schoolwork or can we leave it all to the educators? ‘… [F]or most children to succeed in school, their parents’ interest in their learning is of paramount importance. The essential ingredient in most children’s success in school is a positive relation to his parents and their involvement in intellectual matters.’ [‘School Performance – A Divisive Issue’ in A Good Enough Parent by Bruno Bettleheim] We do not need any particular qualifications to do this. Education is vitally important and the foundation phase (the early years) is just that – a foundation for their future. Parents need to be part of the process of developing strong foundations.

We need to be in constant touch with our children with regard to how they are doing, and how they feel they are coping in class. We shouldn’t wait for a report to see how the child is coping with schoolwork.

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Some practical roles you can take in your child’s schoolwork

l Children should eat a good breakfast. Research shows that breakfast eaters have better concentration and muscle coordination. l Children need healthy lunch box snacks that maintain blood glucose levels and help concentration so keep them away from fuzzy drinks, chips and chocolates for lunch. l Teach your children to check that they have all they need for the day. l Check that homework is completed daily and that it is then

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placed in the schoolbag. l Try to have a happy, conflictfree morning. l Ensure that you send your child to school well rested.

Talk to your children about school (for younger children) Ways to get more than oneword answers from your children: Ask specific questions such as: ‘What did you do on the playground today?’

‘Who did you play with?’

‘Tell me the best part of the story the teacher read today.’ l Start a ‘names I know’ list Have your child start a list at the beginning of the school year called ‘Names I Know’ or ‘My Class.’

Keep it on the refrigerator. Ask specific questions about the children on the list.

Keeping an ongoing list serves as a conversation starter for you in the early weeks. l Give your child time to unwind Think about your own afterwork needs. Just like you, they need time to unwind after a long day at school. Try not to jump right in with questions

about school. l Develop your child’s conversation skills If you are not getting the answers you’re looking for, it could be that their conversation skills need a little work. Show them that a good conversation begins with eye contact, appropriate body language and a warm greeting.

but I did it anyway. ...’

After this you can ask: ‘What was the one thing that you did today that was hard (or fun) for you?’

The best gift you can give your child is sending him to school with a good self-esteem and a feeling of competence and confidence. l Keep criticism under control – Balance your expectations – don’t push your child but don’t expect too little. l Tell each child at least one positive thing they did that day when putting them to bed. l Help your child discover his own strengths and weaknesses.

From a fairly young age your child starts to display talents for particular things and o b v i o u s weaknesses in others.

School serves to highlight some of these strengths and weaknesses.

Children very quickly notice that they do some things better or worse than others. Often the worst part is noticed more. l Be aware of and highlight to your children how their skills develop as they get older. l Encourage your children to

Share some of your day. By sharing

how your day went, you’re modelling the kind of information that you’d

like to hear from them: ‘This is what I

did today that I felt really good about. ...’ ‘This is what I did today that was a little bit hard but I did it anyway.

...’After this you can ask: ‘What was the one thing that you did today that was hard (or fun) for you?’ l Share some of your day By sharing how your day went, you’re modelling the kind of information that you’d like to hear from them: ‘This is what I did today that I felt really good about. ...’ ‘This is what I did today that was a little bit hard

compare themselves with themselves and not with others in the class or family.

Conclusion Our interest as parents ‘ought to be with what happens on a daily basis because this is how the child lives, and how he understands his life,’ says Dr Bettleheim.

The child is concerned about today and what is happening to him now. Worrying about the future makes no sense to the child. He wants parents’ approval and acceptance now!

‘Many things we need can wait.

‘The child cannot.

‘Now is the time his bones are formed, his mind developed.

‘To him we cannot say tomorrow, his name is today.’ Gabriela Mistral Unfortunately, some children experience this interest in/ concern about schoolwork negatively. The child may feel that we are only interested in his academic standing and not in him as a person. This may induce him to hate his studies, which he believes are more important to us than he is.

This happens especially when we are always criticising and/ or pressurising him to do better when he is already making an effort. Remember: self-esteem is built when we recognise individual effort and focus more on what the child does right than what he does wrong.

References Creating a Future with Your Child by Terry Farwell ‘School Performance: A Divisive Issue’ in A Good Enough Parent

by Bruno Bettleheim Fouzia Ryklief is a departmental manager at the Parent Centre, in Wynberg, Cape Town.

FOR ALL

Journeys into culture, history and heritage

Memoir 7 Our heritage melange is a stew of East and West, fascinating, enigmatic, much to learn from by enquiring minds, writes Doctor M C D’ARCY. HE train of life moves on.

The scenery through the window inexorably recedes into hazed history. Reflect. Life’s been an eventful journey: tranquil times, rough seas and the odd volcanic eruption.

At times, sweet fruits were savoured in delight and accord but often the fare was hard and sour, leaving the summing up painful.

This memoir relived the time when, scarcely twelve, I leaned out of the kitchen stable-doors well past midnight, gasping for air in an asthmatic attack with no medicines available to assuage it, and then, between breaths, begging God to let me die.

He didn’t.

The following morning my mother called my absent father to take me to the doctor. When he arrived he was upset with her and in front of breathless me said: Hy is nog nie vrek nie. (He is not dead yet.) Life is more complex than can be put on paper.

This final episodic glimpse into my life journey of why I write what I write is penned in the spirit of encouraging others to find their own niche talents and to savour the exploration of life’s gifts in their entirety, regardless of adversities.

History and heritage here at the Cape of Good Hope have always been of substantive fascination for me.

Our colonial genesis at the Cape stems from the Middle-Ages European demand for the savour of Eastern herbs and spices, in particular, a piquant little black seed called, pepper; it’s price in Europe more expensive than gold.

In European minds, that seed and those spices grew in fabled India, a vast rich area in the unknown world beyond long ocean and camel journeys, a terra incognita – the unknown lands, which included the present Indian subcontinent and the legendary Indonesian archipelago where the precious high quality nutmeg grew on only a few small islands (Banda Islands in the Moluccas) and nowhere else on earth.

Our heritage melange is a stew of East and West, fascinating, enigmatic, much to learn from by enquiring minds.

In the subtext of our cultural underworld dwell djinns and spirits, medicine and magic. I delved into that arena many years ago.

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I interviewed some of the practitioners of the arts of ‘Sihr werk’, the doekoems (Indonesian – Doekoen – medicine men) specialising in the dark arts, faith healers and ‘slim manne’ (clever men) who purport to cleanse and heal assorted spiritual and physical maladies. Surprisingly, it is not only the poor and the uneducated who seek refuge and succour in times of desperation. Charlatans abound in such mires.

Read the weekly free community newspapers and you will find adverts by ‘doctors’ and ‘professors’ of the magic arts promising to heal a plethora of financial, personal and domestic problems.

As a bonus, they also offer instant healing of incurable diseases, penile enlargements, court cases, debt, love and lust. These vultures lure the innocent into a web of exploitation.

Many years ago, I wrote articles on ‘Magic and Medicine’ and ‘Medicines and Remedies of the early years of slavery and bondage’.

Rereading them brought back interesting memories.

Enthralment with the arts and cultures of humanity drove me to explore these fields when few in our community bothered to travel its delights. I wrote about the world and its enchantment, from the minute to the elephantine.

These articles have appeared for twenty years in the Muslim News and the Muslim Views.

They were only possible because I have opened my eyes to my everyday surroundings, and in my travels I have endeavoured to read up the destinations before I set foot in them.

When I hear that Muslims have gone to Makkah a thousand

Muslim Views . February 2014

times, I always feel sorry for them for, invariably, they have missed out on the rest of the magical, mysterious world and the universe beyond.

They, and others of different faiths who restrict their vision and minds to narrow confines, are often part of the educational and cultural poor of this world.

Blinkered, they cannot enquire, they refuse to reason; their spirits are forever jailed in concrete.

Knowledge has to be earned.

Live in this world also but only for the hereafter. It brings wonderful rewards.

Sometimes when you rummage through your old papers you come across an article or piece of writing that you marvel at. ‘Did I really write that?’ you ask yourself. Then memory kicks in and you recall that you had actually written the little gem, and how much time you had spent on researching and writing the work.

Sometimes you regret that it has not seen the light of day in print. It is then time to pump it a new life and share it with others.

My Art’s for All articles in Muslim Views is such a project.

Would there be a market?

It has been my blessing to participate in the research and the writings of many, from infants to PhDs across many parts of the globe. Students from Oxford University, The University of London School of Oriental and African Studies, St Petersburg University in Russia, University and Archive institutes in Malaysia, Indonesia, USA, and Australia, and others, have crossed my door in search of knowledge of our past and our unique cultures.

We trail behind. Soon we will have to search for the contribu-

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tions of our forbears, not here but in the writings and tomes of scholars far away. They make concerted effort; we coast along.

It is time to have our own institute, our own archives and our own art galleries just like the splendid Jewish Museum in Hatfield Road, Cape Town.

Currently, I’m attending fabric painting classes. It gives one a freedom in art to explore technique and methods without the saddle of trying to produce an art masterpiece. The material is relatively cheap, the joy immense. I am back into art with my hands dirty with paint but free to explore the art-beauty of all vistas and objects. Try it.

Liz Pearson is a very talented, ‘no nonsense’ artist who teaches in my fabric painting class. I enjoy her class and her practical philosophy. One day she screened us her artwork on her iPad. It was impressive.

What struck me most was the glow on her face when she showed us the portraits she painted of her grandchildren and her pets. It was a magic moment of figurative art. It was love personified.

Some Muslims aver the art of ‘life forms’, particularly the human body, yet they worship the inanimate objects of their lifestyle, their houses, their cars, their wealth, and even Elvis Presley.

They bow to the glitz and glamour of Hollywood and Bollywood mixed with Top-Billing luxury indulgences. Today, the most favoured God is not Allah, not Jesus, not Jehovah, not Buddha or the Hindu Gods; it is GREED. Capitalists bow to Wall Street and the big banks. Wars mean markets for bigger and better guns – as currently witnessed in Africa and the Middle East.

Hunger and suffering are nuisance side-issues of exploitation.

Gucci-Communists run around in Armani suits that the capitalists produce. Their wives cruise in top-end Mercedes cars with large sunglasses on top of their empty, bewigged heads adorned with genuine straight hair culled from the heads of poor women in India who have to sell their long manes for a roti or two.

Communist hierarchies swill at the luxury feeding-troughs exactly like the Capitalists. Their countries have the same poverty. We are witness to that in our own country.

Atheism is on the rise because of the iniquities of ignorant, intolerant, and often violent, religionists. Corruption and poverty is on the rise. Figurative arts have played scant part in any of these universal maladies of man.

The First Age is infancy-youthadulthood. Middle Age is for the mature. The Third Age is for those with wisdom and understanding. I am now in the latter.

However, I am not certain about the ‘wisdom’ part.

The University of the Third Age (U3A) is an organisation for retired people. Its lectures, demonstrations, outings and camaraderie encourage those who perceive that life has passed them by. I participate in the Athlone Branch and guide in the Creative Writing subgroup. The pleasure of seeing the faces of those who write with joy, and read the words written by their own hands to the group is immense.

Come along. There are many U3A groups across the peninsula and upcountry.

Memoirs are never complete; they are pin-holes through which light shines to illuminate the past.

Every reader has a story to tell, a memoir to write; all it needs is just a little effort and a smidgen of courage.

‘Salaam’: a photograph of the painting by Dr. M. C. D’arcy.

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SPORTS-TALK

Muslim Views . February 2014

The Age of Losers In this Age of Losers, YUSUF OMAR takes a look at a whole range of qualifiers for future tirades by cheesed-off public officials, and suggests that after the insults are over, the real losers start getting some meaningful attention.

T might be in the past, as the wise Rafiki would say, but, judging by Bafana Bafana striker Lerato Chabangu’s recent grumble, being called a ‘loser’ by the country’s minister for sport and recreation after Chabangu and his team were knocked out of the African Nations Championship (CHAN) still smarts.

Fikile Mbalula, the former ANC Youth League leader, had torn chunks out of Gordon Igesund’s team’s spirit after they lost 3-1 to Nigeria in their deciding group match in Cape Town.

‘What I saw there was not a problem of coaching, it was a bunch of losers who don’t have any respect for this country and don’t have any respect for anybody,’ said Mbalula.

First of all: ouch. Second: Onenil to Mbalula for immediately nullifying any ‘Why don’t you fund the training of more academies and better coaches?’ arguments.

‘The second goal ... the goalkeeper commits a penalty, alone, single-handedly, and without being assisted by anybody,’ continues the country’s athletes’ motivator-in-chief.

‘I love Moeneeb Josephs but I don’t know what was going on with him ... that is a total disgrace, a performance like that. He is a boy from Cape Town and was supposed to shine for the team.

‘I’m sure his mother was there.

How was he going to explain (it) to her? It was a total disgrace that performance.’

Thirdly: ouch.

Chabangu’s riposte was equally eloquent.

‘You can’t call your sons a bunch of losers,’ Chabangu protested. ‘It affects your family

I

Muslim Views

… He [Mbalula] is a loser; he must call himself a bunch of losers.

‘I was frustrated (by his comments) because we were disappointed coming from the tournament, and then another person comes and calls you such [names].

How are you going to get respect on the street from your fans?

‘But what can you say, life goes on, I am not dead, I am still alive.’

Thumbs up for having his priorities in order. However, we can’t let Chabangu and his fellows merely exist in the doldrums of public humiliation alone.

To this end, Sports-Talk has compiled a list of souls that, by the minister’s definition, might crack the nod to be lined up against a wall and pelted with the L-word.

So, after perusing these next few entries, I pray thee ask yourself: what would the minister say? l The English national cricket team. Reported dressing room unrest and a really good team of Australian cricketers conspired to defeat England 5-0 in the recent Ashes series Down Under. An enraged Piers Morgan did a Mbalula (or is it the other way round?) when he tweeted all manner of hurtful things at Alistair Cook’s side, which eventually resulted in Morgan being gallantly bounced by former Australian fast bowler Brett Lee in front of a Colosseum-like MCG. l David Moyes, the rumoured poster child for a screen adaptation of Roald Dahl’s Lamb to the Slaughter. ‘Nuff said. l The rugby teams that lost to the All Blacks in 2013. l Nigeria at CHAN. l Orlando Pirates, for making it to so many finals this season, including the biggest club final in Africa, but – here it comes – losing all of them. l The person at 101 on the Forbes rich list. l Asafa Powell, who, in addition to failing a drugs test, which he is contesting, can now only

claim that he used to be the fastest man in the world (lame!). l Dr Doofenshmirtz, the fictional evil genius from the animated television show Phineas and Ferb, whose hair-brained schemes always – wait for it – lose to Perry the Platypus’s silent heroism. l The rand. l Arsenal Football Club, for failing to pry Luis Suarez from Liverpool during the last European summer transfer window. l Mark Webber, for losing to his senior (read ‘privileged’) team mate Sebastian Vettel on the Red Bull Formula One team on a regular basis, even when Webber is winning by command of team bosses. l Stephane Peterhansel, the legendary rally driver who obeyed team orders during this year’s Dakar Rally to let team mate Nani Roma pass him, ensuring that their Minis claimed all three podium spots and Roma won the famous race. l The political parties that don’t win their desired share of the votes during this year’s general elections in South Africa. l The Brumbies, who finished a lowly second in 2013’s Super 15 tournament. l The people building Brazil’s new stadiums for the World Cup, who have been lambasted

by Sepp Blatter for their alleged tardiness (how dare they not fall over themselves to waste money on hungry white elephants?). l Anyone recall the latest winner of The Biggest Loser?

The real losers in this pantomime are the school-kids and sport-lovers in townships and neglected rural areas that have little or no access to decent sports facilities, not to mention access to proper bathrooms and similar basic amenities.

If these are the ‘losers’ whose life-chances the minister is committed to improving, Sports-Talk commends him.

HAWK-EYE SEEING as winning actual matches is only half the point, let’s celebrate the victors of the 2014 South African Super 15 kit contest. For best Don’t-Need-Wash-ToHide-Mud design, the Bulls’ camouflage away kit wipes the floor with the competition, and still doesn’t need a wash. For Best Pun, the lightning bolt on the Stormers’ away jersey giggles gratuitously. And the award for Best Wrong Animal goes to the stripes on the Cheetahs’ new top. The outright winner for Best Jersey, though, is the newly-promoted Lions. With no sponsor’s logo obstructing our view, the red kit is a sweet and simple hark back to what a jersey should look like, which is like a jersey, not a billboard.