Sunday, December 2, 2012

ASTAGHFIRULLAH, MAY ALLAH PROTECT US FROM SUCH SINS, AMIN

Gay Mosque to Open in Paris (ABC News)

 Posted here on 2/12/2012.

Gay Mosque to Open in Paris

By DRAGANA JOVANOVIC | ABC News – Tue, Nov 27, 2012.

ABC News - Gay Mosque to Open in Paris (ABC News)
Ludovic Mohammed Zahed is braced for controversy, maybe even worse. A gay Muslim and an expert on the Koran, Zahed plans to open Europe's first gay-friendly mosque in Paris at the end of this month. He calls it a place of shelter as well as a place of worship.
"We need to have a safe space for people who do not feel comfortable and at ease in normal mosques," Zahed told ABC News. "There are transgender people who fear aggression, women who do not want to wear head scarf or sit in the back of the mosque. This project gives hope back to many believers in my community."
"Common prayer, practiced in an egalitarian setting and without any form of gender-based discrimination, is one of the pillars supporting the proposed reforms of our progressive representation of Islam," he said.
"The Unity" mosque will initially operate in a Buddhist temple in a neighborhood in eastern Paris, and will emphasize "accepting everyone as equally God's creation....I hope straight men will pray together with gay men and women, everyone," said Zahed who declines to make public the address of the venue, due to security concerns.
Zahed's mosque will honor some Islamic traditions, like Friday prayers (Jumu'ah), and the Muslim marriage contract (Nikah) to bless same-sex marriage. It will also perform funeral rites (Janazah) for those who have been denied a traditional Islamic funeral based on Sharia law because of their sexual orientation.
"It is a safe place to worship," said Zahed, where no religious questions will go unaddressed. "Our imams will talk on any taboo topic." Zahed will be one of three prayer leaders, along with a female French convert to Islam and another man who is being trained.
"Current Islamic ethics may condemn this sexual orientation," Zahed said, "but in fact nothing in Islam or the Koran forbids homosexuality. Indeed, for centuries, Muslims did not consider homosexuality to be the supreme abomination that they do today."
According to Zahed, renowned Muslim poets wrote odes glorifying handsome boys. Some were interpreted as metaphors for loving God, but some also seem to reference gay intimate relations. Zahed argues that homosexuality became criminalized only under European colonialism.
"From the 10th to the 14th century, Muslim society used to be a far richer mix of the legal, the rational and the mystic," said Zahed. "They looked at sexuality as one aspect of life's many possibilities, and they saw in it the hope for spiritual insight."
"Even if this mosque is newfound freedom," said Nasser, an openly-gay Parisian, "gays will remain in a closet, worried about being ostracized at their local schwarma stand."
While it would be the first gay mosque in Paris, there are believed to be 21 other gay mosques sprinkled through the U.S., Canada and South Africa.
In countries where traditional Islam is dominant, like Egypt and Iran, punishment against homosexual activity, not to mention advocacy for gay rights, is very severe.
Zahed's Parisian mosque will be inspired by the work of Muslims for Progressive Values in North America, who practice common prayer, in an egalitarian setting and without any form of gender-based discrimination.
"We are already working very closely with them. The idea for our Paris mosque comes as a result of our conversations," says Zahed, whose future plans include "a progressive mosque in the UK and then another one in Denmark will follow."
Zahed believes, if the Prophet Mohamad was alive today, he would marry gay couples. He himself is the first gay man to marry partner in a Muslim ceremony in France. He is an Algerian PhD student writing his thesis on Islam and homosexuality, a subject he also addressed in a book "The Koran and the Flesh."
He has experienced anti-gay discrimination from Islamic groups, and Islamophobia from members of the French gay community.
Meanwhile there is a lot of controversy in France regarding both same-sex marriages and Islamic influence and practices. Ten days ago, tens of thousands protesters took to the streets against government's plan to legalize same-sex marriage, while several weeks ago, right wing protesters stormed an unfinished mosque to show disapproval of France's large community of Muslim immigrants.

ZUBERI MIPIKO ANAISHI KWA KUCHOMA MIILI YA WAFU DAR ES SALAAM



IMETUNDIKWA HUMU TAREHE  2/12/2012.

Mtanzania Anayeishi Kutimiza Mila za Kihindi za Kuchoma Miili ya Marehemu
Zuberi Mipiko 
Na Florence Majani , MWANANCHI, TANZANIA,  Ijumaa, Novemba 30,  2012  saa 13:9 PM

 Mzee huyu anasema kwa miaka 36 aliyoifanya kazi hiyo ameona na kuchoma miili mingi, hivyo amekuwa mzoefu na mahiri pengine zaidi hata ya Wahindi wenyewe.

SENTENSI iliyoandikwa katika lango kuu ni ‘Hindu Crematory’, yaani ‘Tanuru la Wahindi la Kuchomea Maiti.’

Ipo katika eneo la Kijitonyama, jijini Dar es Salaam ambalo limetawaliwa na miti mirefu, ikiwamo miembe, mipera na mingine isiyo na matunda. Upande wa kulia, kuna nyumba mbili ndogo nyeupe.

Upande wa kushoto kuna kitu mfano wa kaburi lililosakafiwa vyema pamoja na picha ya mtu anayeonekana kuwa na hadhi kutokana na mavazi yake.

Mbele yake kuna majengo mawili makubwa yaliyoshabihiana kiasi. Yameezekwa juu kwa bati, bali  nguzo nne kubwa zinazoshokilia paa hilo ambalo kwa ndani limesheheni moshi mweusi.

Katikati ya jengo hilo, kuna kitu cha chuma, mfano wa kitanda…na hilo ndilo tanuru la kuchomea miili ya wafu, kama zinavyohubiri mila na tamaduni za Wahindi.

Ndani ya mandhari hii anaishi  Mzee Zuberi Mipiko, mwenye umri wa miaka 79 sasa.
Pamoja na ulinzi, lakini kazi yake kubwa ni kuchoma miili ya wafu.

Mipiko, mwenyeji wa Kisarawe Mkoani Pwani anasema alianza kazi katika tanuru hilo mwaka 1976.
Katika miaka 36 aliyofanya kazi ndani ya tanuru hilo, amekwishachoma maelfu ya miili ya wafu wa mataifa mbalimbali wakiwemo pia Watanzania wenzake.

Mzee Mipiko huwachomaje wafu?

 Kwanza kabisa, anasema baada ya mwili wa marehemu kuingia ndani ya jengo hilo, Wahindi huvunja  nazi tatu katika kaburi lililo karibu kabisa na lango kuu.

Baada ya hapo mwili huletwa katika tanuru lenyewe.  Yeye (Mipiko ) hupanga kuni juu ya tanuru hilo   ambalo limeundwa mithili ya kitanda cha chuma.

“Mimi huanza kupanga kuni kabla hata mwili haujafika ili kuokoa muda kwa sababu huwa napigiwa simu na kuambiwa kuwa leo kuna maiti inakuja,” anasema.

Kuni hupangwa kwa ustadi mkubwa. Zile  za ukubwa kiasi hupangwa katika umbile la reli. Magogo makubwa manne hupangwa kushoto, kulia magharibi na mashariki  ya tanuru hilo.

“Kuni zinatakiwa ziwe nyingi kwa sababu kazi ya kuchoma mwili si ndogo,” anasema Mipiko.
 Kabla ya kuuweka mwili katika tanuru, anasema ndugu wa marehemu huuzungusha mara nne, kulizunguka tanuru hilo.

Baada ya hapo, Mwili wa marehemu ukiwa na sanda huwekwa katikati ya kuni hizo, kichwa kikielekezwa magharibi.

Kabla ya uchomaji wenyewe kuanza, mila za Wahindu hasa Baniani, hutaka kuhakikisha iwapo kweli ndugu yao amefariki.

Ndugu mmoja wa marehemu hutakiwa kuhakiki kwa kuchukua kipande kidogo cha kuni  chembamba kilichoshika moto, kisha humchoma marehemu katika unyayo mara nne, huku akilizunguka tanuru.

“Yaani, anachoma mara moja, kisha anazunguka, na anarudia hivyo hivyo hadi mara nne,” anasema.

Hatua   inayofuata ni kuchukua moto kwa kutumia makoleo maalum, kisha kuuchanganya moto huo na mafuta ya samli.

“Ninachofanya mimi hapo ni kuupaka uso wa marehemu kwa mafuta ya samli, kabla ya zoezi jingine halijaanza,” anasema.

Mzee Mipiko anasema husaidiana na ndugu za marehemu kuweka moto na mafuta ya samli katika mwili, baada ya hapo moto huanza kuwaka na kwa kawaida huwa ni mkali zaidi ya gesi.

Anasema mafuta ya samli pamoja mafuta ya marehemu mwenyewe huufanya moto kuwa mkali kuliko kawaida.

Wakati moto unaendelea kuwaka kwa kasi, Mzee Mipiko hushika mfuko uliojaa mbegu za ufuta na ndugu za marehemu hutakiwa kuzichota mkononi na kuzirusha juu ya mwili unaoendelea kuungua.

“ Hayo ndiyo mazishi yenyewe sasa na wakati huo ndugu zake huwa wamelizunguka tanuru,” anasema Mipiko
Anaongeza kuwa kwa kawaida mwili wa marehemu huchomwa na kumalizika kabisa baada ya saa mbili au mbili na nusu.
Mwili unatakiwa kuungua na na kwisha kabisa,  kinachotakiwa kubaki  ni vipande vya mifupa, lakini  wakati mwingine moto huweza kwisha kabisa na wakati huo mwili bado haujamalizika.

Kama mwili haujamalizika kabisa, Mipiko hutumia koleo lake maalum kutoa sehemu ya mwili iliyobaki, kuiweka pembeni, kisha
kupanga kuni mpya… na kuuchoma tena.
“Nikishaweka samli na mkaa pale, dakika tano tu, kila kitu tayari,” anasema Mipiko akitabasamu
Anasema wakati mwingine mwili unaobaki unakuwa ni sehemu ya tumbo, ambapo yeye hushuhudia utumbo au nyamanyama zilizoungua.

“Hii ndiyo kazi yangu, nausogeza taratibu, nauweka pembeni, halafu naanza kuchoma upya,” anasema.
Baada ya mwili kuchomwa na kwisha, ndugu mmoja wa marehemu huchukua chungu maalum kilichojazwa maji na kukiweka katikati ya miguu, kisha anatakiwa kutazama  magharibi akiyapa kisogo mabaki ya mwili huo wakati huo  waombolezaji wote wageuke pia.

Anachofanya ndugu huyo wa marehemu akiwa amesimama ni kuchukua jiwe na kukipiga chungu hicho kwa nguvu hadi kivunjike na maji yamwagike  kuelekea lilipo tanuru.

Baada ya tukio hilo  yeye pamoja na umati wote wa waombolezaji hutakiwa kuondoka bila kugeuka nyuma.
Mzee Mipiko anasema baada ya mwili kuchomwa  na moto kumalizika kabisa, yeye huchukua chuma kirefu mfano wa koleo na kuanza kuyatoa mabaki ya mwili huo ambayo kwa kawaida ni vipande vya mifupa  ya mwili na fuvu, vilivyochanganyika na majivu na mkaa kutoka tanuruni.

“Nikishasogeza mabaki yaliyochanganyika na majivu na mkaa kwa kutumia fimbo hii (anaionyesha), naanza kuvitenga vipande vya mifupa peke yake,” anasema

Mifupa hiyo huwekwa katika mifuko maalum na hatua ya mwisho ni ndugu kwenda kuyatupa baharini.
Mzee huyu anasema kwa miaka 36 aliyoifanya kazi hiyo ameona na kuchoma miili mingi, hivyo amekuwa mzoefu na mahiri pengine zaidi hata ya Wahindi wenyewe.

Anasema si raia wa India pekee ambao wanachoma  wafu, bali aliwahi kuchomwa mwanamke wa Kichagga ambaye alikuwa ameolewa na Baniani.

“Hata Wazungu wanachomwa hapa, na baadhi ya Waafrika ambao wana imani za Kibaniani,” anasema Mzee Mipiko

Hilo ndilo tanuru na kibarua ambacho Mipiko amekiishi kwa miaka 36 na kufanikiwa kujipatia kipato.
Uongozi wa Hindu Mandal umemjengea nyumba yeye na familia yake.

Anasema hana hofu juu ya kazi yake hiyo ambayo pengine yeye ndiye mtanzania pekee anayeifanya.
“Mimi najihisi kama ni malaika siogopi na ninazunguka katika matanuru haya wakati wote bila woga, kwani hata mimi si nitakufa tu,” anasema.

Anasema hana woga wala wasiwasi kuhusu kazi yake hiyo na anawafundisha watoto wake wa kiume ili siku atakayoondoka duniani, basi wawe warithi wake.


BAKWATA [TANZANIA] YAMKANA SHEIKH PONDA MAHAKAMANI

Imetundikwa hapa leo hii 2/12/2012.
 
MWANANCHI, Tanzania,  Novemba 30, 2012
 
 
 
BARAZA Kuu la Waislamu Tanzania (Bakwata), limemkana Katibu wa Jumuiya na Taasisi za Kiislamu Tanzania, Sheikh Ponda Issa Ponda na wenzake, baada ya kudai mahakamani kuwa eneo walilovamia wakidai ni mali ya Waislamu linamilikiwa kihalali na kampuni ya Agritanza.

Katibu Mkuu wa Bakwata, Sheikh Suleiman Lolila alisema hayo jana wakati akitoa ushahidi katika kesi ya jinai inayomkabili Ponda na wenzake 49 katika Mahakama ya Hakimu Mkazi Kisutu, wakidaiwa pamoja na mambo mengine kuvamia na kupora ardhi na wizi wa vifaa vya ujenzi.

Akitoa ushahidi wake jana huku akiongozwa na Wakili Mwandamizi wa Serikali, Tumaini Kweka, Lolila ambaye ni shahidi wa kwanza wa upande wa mashtaka alidai kuwa eneo hilo awali lilikuwa likimilikiwa kihalali na Bakwata.

Hata hivyo, alidai kuwa baadaye Bakwata walibadilishana na Kampuni ya Agritanza Limited baada ya kuona eneo lililobaki halifai kujengwa chuo kikuu kutokana na ufinyu wake.
Alidai kuwa awali eneo hilo lilikuwa kubwa lakini miaka ya 2000 lilianza kumegwa na kuzigawia baadhi ya taasisi na wafanyabiashara na kwamba tume iliundwa na kubaini kwamba hayo yalifanyika kinyume na utaratibu.

“Baada ya kumegwa eneo lililobakia ni finyu ambalo halitoshi kujengwa chuo kikuu. Mimi nilikuwapo wakati Baraza la Wadhamini wa Bakwata wakijadili jinsi ya kupata eneo kubwa na kuijadili Kampuni ya Agritanza iliyokuwa na eneo la ekari 40 Kisarawe ili tubadilishane,” alidai.

Shahidi huyo aliongeza kuwa Agritanza ilikubali kubadilishana maeneo na kwamba wao walichukua ekari nne zilizopo Markaz (Chang’ombe) na Bakwata ikachukua ekari 40 zilizopo Kisarawe.

“Hayo yalifanyika baada ya kupata baraka kutoka katika Baraza la Maulamaa lililokaa na kuamua hivyo Januari 22, 2011,” alisema shahidi huyo na kuongeza:
“Baada ya kufanyika mabadilishano, Agritanza walianza kushughulikia usajili wa kiwanja namba 311/3/4 na walipata. Hivyo kwa sasa ni wamiliki halali, tulishamalizana nao.”

Shahidi huyo aliendelea kudai kuwa eneo hilo Serikali ililitoa kwa Wamisri kwa ajili ya kujenga chuo chini ya usimamizi wa Bakwata.
Alidai kuwa kwa mujibu wa mkataba huo uliosainiwa mwaka 2003, endapo Wamisri wataondoka Tanzania watarejesha eneo hilo katika umiliki wa Bakwata.
Shahidi huyo pia alitoa kielelezo cha makubaliano ya Baraza la Wadhamini wa Bakwata na Agritanza, kuhusu kubadilishana uwanja.

Hata hivyo, Wakili wa utetezi, Juma Nassoro alipinga kwa madai kwamba kisheria walitakiwa kutoa notisi kabla ya kuwasilisha kielelezo hicho mahakamani.

Akijibu hoja hizo, Wakili Kweka alidai kuwa barua halisi wanayo na kwamba ipo katika kumbukumbu za Bakwata, huku akisisitiza kuwa shahidi anastahili kutoa kielelezo hicho kwa sababu saini yake ipo.

Hakimu Mkazi, Victoria Nongwa anayesikiliza kesi hiyo, alikikataa kielelezo hicho akisema Serikali ilitakiwa kutoa notisi kabla ya kuwasilisha kielelezo hicho.

Hakimu Nongwa alisema kwa kuwa barua halisi ipo wanatakiwa kuiwasilisha mahakamani, lakini akasema endapo barua halisi haipo, basi taarifa ya jana itatambulika kuwa notisi na wataruhusiwa kuiwasilisha.
 Baada ya kumaliza kutoa ushahidi wake, Hakimu Nongwa aliahirisha kesi hiyo hadi Desemba 13 itakapoendelea kusikilizwa kwa mashahidi wengine wa upande wa mashtaka.
Sheikh Ponda na wenzake walipandishwa kizimbani mahakamani hapo kwa mara ya kwanza Novemba 18, mwaka huu na kusomewa mashtaka manne likiwamo la wizi wa mali ya Sh59.6 milioni.

Kwa mujibu wa hati ya mashtaka, washtakiwa wote 50 wanakabiliwa na makosa manne kwa pamoja, lakini Sheikh Ponda na Sheikh Mukadamu Swalehe wakasomewa shtaka jingine zaidi.
Mashtaka manne yanayowakabili washtakiwa wote ni wizi, kula njama, kuingia kwa nguvu kwenye eneo lisilo mali yao kwa nia ya kutenda kosa na kujimilikisha ardhi kwa nguvu na kusababisha uvunjifu wa amani.

Shtaka la tano ambalo linawakabili Sheikh Ponda ambaye ni mshtakiwa wa kwanza katika kesi hiyo na Sheikh Swalehe ambaye ni mshtakiwa wa tano, ni la uchochezi.
Washtakiwa wengine katika kesi hiyo wako nje kwa dhamana isipokuwa Ponda na Swalehe tu ambao dhamana zao zimezuiliwa na DPP.

Wakati washtakiwa hao wakipandishwa kizimbani katika Mahakama hiyo kwa tarehe tofauti, Wakili Kweka alidai kuwa DPP ametoa hati ya kuzuia dhamana yao chini ya Kifungu cha 148 (4) cha Sheria ya Mwenendo wa Mashauri ya Jinai (CPA).

Hata hivyo, Wakili anayewatetea washtakiwa hao 50, Nassoro aliipinga hati hiyo kwa madai kuwa sababu zilizotolewa na DPP za kupinga dhamana za usalama na masilahi ya Jamhuri ni za kiujumla na kwamba Mahakama haiendeshwi kwa namna hiyo.

Akijibu hoja hizo, Wakili Kweka alidai kuwa kwa Kifungu cha 148 (4), alichokitumia DPP, Mahakama inafungwa mikono na kwamba kwa mujibu wa kifungu hicho, DPP halazimishwi kutoa sababu yoyote.
 
CHANZO: MWANANCHI , Novemba 30, 2012
Posted by Geofrey Adroph at 11/30/2012 11:26:00 AM No comments:
 

Friday, November 30, 2012

MHADHIIRI IMAN PETRO AFARIKI DUNIA DAR ES SALAAM, TANZANIA

Kwa mujibu wa taarifa niliyoipokea kutoka kwa mjumbe wa BARAZA KUU la Jumuiya na Taasisi za Kiislam,
Br. Ally Mbaruku
Ndugu yetu katika Iman,

IMAN  PETRO  AMEFARIKI  LEO JUMATATU NOV 26, 2012, BAADA YA SWALA YA MAGHARIBI,

Taratibu za maziko sikuzipata, anaejuwa atujulishe tafadhali
 
Marehemu katika uhai wake alikuwa na juhudi kubwa ya Dini
Aliwahi kurudishwa Bara kutoka Zanzibar kwa nguvu za Dola
Iman Petro ni mtu aliesilimu akitokea katika Ukristo, na aliugua ugonjwa usiojulikana kwa muda kiasi,

Baadhi ya Wahadhiri wanahisi kaumizwa na sumu kutoka kwa maadui wa Dini ya ALLAH, Maana Lecture  zake zilikuwa TISHIO
Tumuombe Mwenyezi Mungu amghufirie dhambi zake ndugu yetu na amtie katika pepo yake
 
 
INNAA LILLAAHI WA INNAA ILAYHI RAAJIWUUN
Wasalam
Pazi Mwinyimvua

UTEKELEZAJI WA "EVANGELIZING MUSLIMS" NCHINI TANZANIA

On Nov 27, 2012 4:22 PM, "Mohamed Issa" <hemedshk@gmail.com> wrote:
 

Assalaam alaykum.
 
Allah anatuambia katika Qur'an "Na hawatoacha kukupigeni vita mpaka wakuritadisheni kutoka kwenye dini yenu wakiweza.." (Al Baqarah 2:217)

Siku ya Jumamosi terehe 24 Novemba, 2012 itaingia katika maisha yangu ya da’wah kama siku niliyoona kivitendo jinsi ambavyo mipango iliyowekwa na wakristo kupitia mafunzo maalum yaitwayo “Evangelizing Muslims” inavyoweza kuwatoa waislamu kutoka katika Uislamu wao.

Nilialikwa kuhudhuria sherehe za ufungaji wa shule ya Kiislamu Iqra English Medium School inayoendeshwa na Pahi Islamic Center, taasisi iliyosajiliwa yenye Makao yake Makuu kijiji cha Pahi, Tarafa ya Pahi, Wilaya ya Kondoa yenye waislamu takriban 95%. Kondoa kuna vijiji huwezi kukuta mkristo hat ammoja lakini hivi sasa kuna kasi kubwa ya kuwaritadisha waislamu.

Ninaambiwa kwamba mnamo miaka ya 1998-2000, walifika wazungu watatu wakiwemo Wamarekani wawili (wanawake) na Mjerumani mmoja. Walifika wakidai kutaka kujifunza lugha na mila za kabila la warangi. Wakapokelewa na ndugu mmoja aitwaye Halifa Nchasi (ambaye sasa ndiye Katibu wa Pahi Islamic Center) na ndugu huyu akawafundisha hawa wazungu kirangi kwa muda wa wiki tatu na wakakimudu vizuri (walikuwa wataalam wa lugha).

Wale wanawake walifikia kuishi maisha ya mwanamke wa kawaida wa kirangi wakishiriki shughuli zote zifanywazo na mwanamke wa kabila hili kuanzia kuteka maji, kukata kuni hadi kubeba mtoto mgongoni na wakapewa majina ya kirangi-mmoja akiitwa Mwasu na mwingine Sware. Baada ya muda, jamaa hawa wakaja kuanzisha mradi uitwao “COMPASSION” ambao ulilenga kuwasaidi awaislamau masikini husuusan katika huduma ya afya.

Wakaanza kumimina misaada kutoka huko ughaibuni wakianzia na kuweka magari matatu katika vijiji vitatu- moja pahi kwenyewe, jingine Kinyasi na jingine Salare kwa ajili ya kubeba wagonjwa kwa kila mwenye mgonjwa kuchangia fedha ya mafuta tu Sh 10,000 kuepelekewa mgonjwa wake hospitalai ya Wilaya Kondoa mjini kwani tarafa nzima ya pahi haina hospitali. Wapashajai ahabari wangu wananiambia kwamba mara baada ya waazungu hawa kuja Pahi, malaria ya ajabu ilizuka. Wanaamini kwamba wazungu hawa walipandikiza mbu mwenye vimelea vya malaria.

Baadaye wazungu hawa wakaomba kupataiwa ekari 7 ili wajenge zahanati hapo Pahi. Uongozi wa serikali ya kijiji ukaitish amkutano wa hadhara na kuwataka ushauri wanakijiji ambao 99% ni waislamu. Kutokana na “wema” waliofanyiwa, wanakijiji wote wakaunga mkono wakristo hao kupatiwa ardhi waliyoomba. Wakrsito wakajenga zahanai yao na ikawa pia andiyo kituo cha kuwakusanya wale waislamu masikini kwa ajili ya mafunzo maalum kila jumamosi ambapo wakitoka huko hupatiwa mche wa sabuni, madaftari n.k.

Kilichofuatia ni jamaa kuomba atrdhi nyingine ekari 7 kwa ajili ya kujenga shule ya wasichana. Hivi sasa wanaendesha shule ya wasichana (boarding na day) yenye kuchukua wasichana 600 na kila mwaka ninaambiwa takriban wasichana waislamu 5-10 huritadi. Hata wale amabo hawajaritadi, huonesha wazi kuwa wameugura Uislamu kwa sababu wanapopita njiani wakawaona waislamu husuusan akina mama waliojisitiri husikika wakisema “Mashetani hao”.

Kubwa zaidi hiyo COMPASSION imeanzisha mtindo wa “Family Friends” ambapo familia moja masikini ya kiislamu huunganishwa na familia ya kikristo huko Ulaya ana Marekani na hiyo familia ya nje huisaidia familia ya ndani kwa hali na mali. Hili nalo limezidisha hatarii ya waislamu kuritadishwa na tayari familia kadhaa zimesharitadi familia nzima.

Kibaya zaidi, waislamu hapo Pahi wamegawanyika wakipigana vita. Answar Sunnah wamegawika makaundi mawili yenye kupingana na hawa wanaosema wao ni Bakwata pia ni faraqa tu. Hali ya Paahi na vijiji vingi vya Kondoa ni mbaya. Kingine cha kuzingatia Kondoa sasa ni Jimbo la Kanisa Katoliki lenye Askofu wake kamili.

Nimefanya fikra na waislamau pale na ndugu zetu wa Morogoro kwa ajili ya kuunusuru Uislamau pale. Yapo yaliyoazimiwa ambayo siwezi kuyaweka bayana humu bali niwatangazie tu biashara kwamba wale wenye Ilmu wanaaweza kuitembelea Pahi na kufanya da’wah. Pia wale ambao hatuna Ilmu, ikifikia wakati nguvu zikahitajika nasi tuwe tayari. Pahi imetengewa Tshs 10,000,000 kila mwaka kwa ajili ya kuritadisha waislamu.

Inasemekana wazungu hawa walisoma kwenye Mtandao kwamba Paahi ni Markaz Kuu ya Fisabiylillahi Marakaz barani Afrika. Ni kweli pahi kulifunguliwa Markazi Kuu ya Fiysabiilillahai Afrika mwaka 1981. Hadi sasa kuna ekari 110 zimekaa tu pasina kutumika mbali na msikiti uliowekwa jiwe la msingi na aliyekuwa Makamu wa Rais wakati huo Mzee Aboud Jumbe. Huu naoa ni udhaifu mkubwa wa taasisi hiyo. Pia kuna taasisi nyingine iitwayo IDA inazo ekari 16 nazo zimelala pasina kufanayika chochote hapo kwa miaka sasa. Watu wako tayari kinachokosekana ni uongozi na maelekezo.

Huu ni mfano tu kwani najua hali ndiyo hii sehemu kubwa ya nchi. Ukizingatia kwamba wakristo wana hiyo MoU yao na Serikali kutengewa mabilioni kwa ajili ya elimu, afya na huduma nyingine za jamii, bila shaka kasi ya kuwaritadisha waislamu itaongezeka.

--
Sheikh Muhammad Issa
(Private Mail)
Youtube Channel" Mohamed Issa

Sunday, November 18, 2012

MGOGORO WA DINI WAKIMBIZA MKUU WA SHULE BAGAMOYO SEKONDARI, TANZANIA

Imebandikwa hapa leo hii tarehe 18/11/2012.

Mgogoro wa dini wakimbiza Mkuu wa shule, wanafunzi


Na Thobias Mwanakatwe,  NIPASHE.
2nd November 2012

Mgogoro mkubwa umeibuka katika Shule ya Sekondari ya Bagamoyo mkoani Pwani kati ya wanafunzi wa Kiislamu na Kikristo na kusababisha Mkuu wa Shule hiyo, Bonus Ndimbo kuikimbia shule na familia yake kuhofia usalama wa maisha yake.  Pia, baadhi ya wanafunzi wa Kikristo wamekimbia shule hiyo na kurejea majumbani mwao kutokana na vitisho wanavyopewa. 

Kaimu Kamanda wa Polisi Mkoa wa Pwani, Salehe Mbaga, akizungumza na NIPASHE jana kwa simu, alithibisha kuwepo kwa mgogoro huo, lakini alisema hajapata taarifa za kukimbia kwa Mkuu wa Shule
“Kama kweli Mkuu wa Shule amekimbia shuleni atakuwa amefanya vizuri kwa sababu alikuwa hatakiwi na wanafunzi,” alisema Mbaga ambaye hata hivyo, hakutaka kufafanua zaidi chanzo cha mgogoro huo.

Mkuu wa Wilaya ya Bagamoyo, Ahmed Kipozi, alipotafutwa, alisema mgogoro huo upo, lakini alikataa kutoa maelezo zaidi na hatua zilizochukuliwa yatolewe na  Mkurugenzi Mtendaji wa Halmashauri ya Wilaya ya Bagamoyo.  Hata hivyo habari zilizopatikana shule hapo zinaeleza kuwa mgogoro hu ulianza wakati wa mchakato wa uchaguzi wa viongozi wa serikali ya wanafunzi.   Wakati wa uchaguzi huo walijitokeza wagombea wawili wa nafasi ya Kilanja Mkuu wa Shule, Answal Abdul na Emmanuel Mmari ambao walikuwa wakichuana nafasi hiyo. Wote ni wanasoma kidato cha tano.  

Chanzo cha habari kinaeleza kuwa kampeni zilipoanza wanafunzi waKiislamu ambao baadhi yao ni viongozi wa msikiti uliopo shuleni hapo, walianza kumpigia kampeni mgombea wa dini yao na wa dini ya Kikristo walianza kufanya hivyo.

Habari zaidi zinaeleza kuwa wakati kampeni zikiendelea, inadaiwa Mkuu wa Shule aliwasihi wanafunzi wa Kiislamu waache kupiga kampeni kwa kufuata misingi ya dini.

Kauli hiyo ya Mkuu wa Shule inadaiwa iliwakera wanafunzi wa Kiislamu ambao walichukua uamuzi wa kumuondoa katika kinyang’anyiro mgombea wao waliyekuwa wakimpigia kampeni, Answal Abdul na kubakia mgombea pekee Emmanuel Mmari.

Habari zinaeleza kuwa siku ya uchaguzi wanafunzi wote walishiriki, lakini wanafunzi wa Kiislamu licha kupewa karatasi za kupigia kura hawakuandika chochote katika karatasi hizo huku wanafunzi wa Kikristo wakipiga kura.

Baada ya uchaguzi huo, Mmari alichaguliwa kuwa Kiranja Mkuu wa shule hiyo.Mkuu wa Shule hiyo, Ndimbo baada ya kukamilika uchaguzi huo alitangaza siku ya kuapisha viongozi wa serikali ya wanafunzi waliochaguliwa na ndipo mgogoro ulioanza.

Siku ya kuapisha viongozi hao, wanafunzi wa Kiislamu inadaiwa walimvamia Mkuu wa Shule na kumnyang’anya karatasi zilizokuwa zimeandikwa majina ya viongozi waliopangwa kuapishwa,  hali iliyozua vurugu ambazo hata hivyo, baadaye zilitulia.

Mtoa habari watu amesema tangu siku hiyo wanafunzi wa Kiislamu walianza kushinikiza Mkuu wa Shule ahamishwe na kwamba hawautambui uongozi wa shule uliochaguliwa na pia hawataki walimu Wakristo shuleni hapo.

Habari zaidi zinasema kuwa vitisho viliendelea na kuwa nyakati za usiku watu wasiofahamika walikuwa wakipita na pikipiki kuzunguka mabweni ya shule.

Kutokana na hali hiyo, wanafunzi wa Kikristo waliamua kuondoka shuleni hapo kurejea majumbani hadi sasa kuhofia usalama wa maisha yao.

Mkurugenzi Mtendaji wa Halmashauri ya Bagamoyo, Samuel Saliyanga, alipoulizwa alisema bodi ya shule hiyo ilikuwa inakutana jana kutoa maamuzi ya suala hilo na kwamba yeye atapata taarifa kupitia kwa Afisa Elimu ya Sekondari.

CHANZO: NIPASHE

PHILADELPHIA, U.S.A. MALE RESIDENTS SPORTING BEARDS !!!

Posted here on  18/11/2012. 

BEARDS  A  STYLE STATEMENT IN PHILADELPHIA,  U.S.A.

There’s not a woman in Philly who would rock a burka just to make a fashion statement.
But when it comes to Muslim-inspired menswear, well, that’s another story. Regardless of their religious affiliations, certain Philadelphia men, mainly African-Americans, have adopted the style of wearing long, old-world-style beards, sometimes pairing them with calf-length trousers and long shirts – all looks inspired by traditional Muslim attire.
For many, this convergence of hip-hop with Islamic style is purely a fashion statement and has nothing to do with whether a guy worships in a church or mosque. Some jokingly refer to non-Muslims who adopt this mode of dress as “asalama-fakems,” a play off the traditional Arabic greeting of “as-salaam alaikum,” meaning “peace be upon you.”
Whatever you call it, the Islamic-style aesthetic has been around for a while, and the beard in particular – often referred to as a “Philly beard” or a “Sunni” – has come to be identified with the City of Brotherly Love. My friend Anthony Henderson, the fashion stylist who divides his time between Philly and Los Angeles, makes a point of wearing it because of hometown pride.
“I can go to a corner store in Crenshaw or in Watts and people will say, ‘You’re from Philly,’ ” Henderson said. “And if I have to go to a new barber here in Los Angeles, I say, ‘I need a Philly beard.’ They automatically know what it is.
“I love my Philly beard because I think it makes me look attractive and sexy. People like to touch it and pull on it.”
Henderson’s chin whiskers are in a circle beard that connects his mustache with his goatee, and are darkened with hair dye that gives his beard Philly-esque definition. Barbers such as Darryl Thomas of Philly Cuts at 44th and Chestnut will use a dark wax pencil to give a sharp edge to the beard, a “serious outline.”
“We just put that razor on it and make it look real hot,” Thomas told me.
The most famous Philly beard-wearer is rapper Freeway.
“In college, we would often call it the Freeway beard, the Philly beard or the Muslim beard, also the West Philly beard,” said Ben Piven, who created a short YouTube documentary on the topic. “There’s a specific shaping to it, the way it puffs out around the cheeks and the sideburns and extends below the chin, definitely low in the mustache area in keeping with the Islamic style of facial hair.
“It’s definitely well-groomed, well-kept. It’s a neat look,” he added.
To the uninitiated, the trend can confuse. When Adnan A. Zulfiqar, the Muslim spiritual adviser at the University of Pennsylvania, moved here in 2003 to study law, he would automatically give the Muslim greeting of peace to Philly beard-wearers, assuming that they, too, were conservative followers of Islam. According to tradition, devout Muslims trim their mustaches but allow their beards to grow.
“Muslims will wear the beard as a way to pay respect to the prophet Muhammad. Muslims believe that all the Abrahamic prophets wear beards,” Zulfiqar told me. “It’s a sign of piety. It’s a sign of religiosity, a sign that you’re trying to walk the path that the prophet walked.”
He added, “I think a lot of people in Philly do it because it’s become a part of the culture, urban culture in particular. It’s now part of Philly.”
Zulfiqar occasionally will be approached by a stranger who compliments him on his facial hair by saying, ” ‘I like your Sunnah.’ ”
“Sunni” is derived from the term Sunnah, which is Arabic and generally refers to the practices or ways of the prophet Muhammad. Police dispatchers can be heard on police scanners describing suspects as wearing “Sunni” beards.
The so-called Philly beard has been growing in popularity with non-Muslims since the mid-’90s, according to Mark Lightfoot, owner of the Philadelphia Hair Co., 5805 Germantown Ave.
“It probably started out as a fad, but it’s not dying down,” said Lightfoot, who’s also a barber. “If it’s 10 people I do, it’s probably six or seven of them that get it.”
The popularity of the beards is a sign of how mainstream Muslim culture has become in Philadelphia. Another example is the style of wearing pants cropped to an above-the-ankle length. During ancient times, certain Muslims would allow their clothing to drag on the ground as a sign of extravagance or to demonstrate their wealth.
“More conservative Muslims believe your pants shouldn’t be below your ankles because it’s a sign of arrogance,” explained Zulfiqar, who’s working on a doctorate in Near Eastern languages and civilizations. “The prophet was, like, ‘No. You have to be simple.’ ”
Given the number of Muslims in Philadelphia, this look is likely to endure.
But the beard? Like a lot of women, I much prefer a little chin stubble to a full-face beard. I asked Thomas of Philly Cuts if he thinks that the Philly beard will ever go out of style, and he laughed.
“They are here to stay. This is Philly. You don’t see the cheesesteak going anywhere. You don’t see the hoagie going anywhere. This is what we do.”
Source
http://muslimvillage.com/2011/08/24/13211/the-sunnah-beard-the-latest-trend-amongst-non-muslims-in-philadelphia-usa/

Mtaa wa UGOMBOLWA, KATA YA SEGEREYA, WILAYA YA ILALA, DAR ES SALAAM, TANZANIA, WAFUNGA MACHINJIO YA NGURUWE,

Ugombolwa wafunga machinjio ya nguruwe
 
na Betty Kangonga
 
Tz Daima 18 Nov 2012
 
UONGOZI wa Serikali ya Mtaa wa Ugombolwa, Kata ya Segerea, Wilaya ya Ilala, imeyafunga machinjio ya nguruwe kutokana na wamiliki hao kukiuka taratibu za kisheria.
Akizungumza jana mara baada ya kufanya ziara ya kushitukiza katika machinjio hayo yaliyopo katika eneo la makazi, Ofisa Mtendaji wa mtaa huo, Mathew Mayonga aliyeambatana na uongozi wa mtaa huo, alisema amechukua hatua hiyo baada ya kujiridhisha na ukiukwaji wa taratibu.
Alisema kuwa amelazimika kuyafunga machinjio hayo na kuwasilisha zuio la mahakama kutokana na uongozi wa mtaa huo kutokuwa na taarifa juu ya uwepo wa machinjia hayo katika eneo hilo.
“Yaani naomba kuanzia sasa msimamishe zoezi la uchinjaji na muuze nyama zilizokwisha andaliwa…na kama mtakiuka utaratibu huo nina hakika nitapata maelezo na hapo ninajua nini hatua ya kuchukua,” alisema.
Mayonga, alisema kuwa wamiliki hao hawana nyaraka zozote zinazowahitaji kufanya shughuli hiyo hivyo hata uandaaji wa nyama hiyo unaweza kuwa na dosari.
Alisema baada ya kukagua mazingira yanayolizunguka eneo hilo alibaini utitirishwaji hovyo wa maji machafu ambao umekuwa kero kubwa kwa majirani wanaoishi eneo hilo.
“Mnawezaje kufanya kazi wakati hakuna nyaraka zinazowataka kufanya hivyo kwa kweli naomba msimamishe haraka hadi mtakapopata barua rasmi la kutakiwa kufanya shughuli hiyo,” alisisitiza.
Naye Mwenyekiti wa mtaa huo, Mariam Machicha, alisema kuwa hiyo ni mara ya pili kufika katika eneo hilo na mara ya kwanza walilazimika kulifungia eneo hilo lakini wakashangaa kwa kufunguliwa tena.
“Hii ni mara ya pili nafika hapa…mara ya kwanza tulilifunga lakini cha ajabu likafunguliwa kinyemela,” alisema
Akijitetea Katibu wa Umoja wa wadau wa nguruwe Manispaa ya Ilala, Daudi Charles, alisema kuwa ofisa mifugo wa wilaya hiyo aliwataka kuendelea na biashara hiyo huku akiendelea kuwatafutia vibali.
 

Saturday, November 17, 2012

MUHARRAM NA MASHIA

 Imebandikwa hapa leo hii 17/11/2012.
 
Assalaam alaykum.
 
Umekurubia kuingia mwezi wa Muharram, miongoni mwa miezi mitakatifu katika Uislamu iliyofuatana ambayo ni miwili kabla ya huo ujao (Dhul Qaadah na Dhul Hajji) na kisha mwezi wa Rajab. Katika mwezi huu wa Muharram, Mashia au Rawaafidhwah hufanya sherehe zao za masiku kumi ya Muharram ziitwazo Sherehe Ashuura.
 
Mashia wanaitwa pia Rawaafidhwah kwani jina hili kalitaja mmoja wa ma-Sheikh wao Almajlisy katika kitabu chake (Bihaarul-anwar) akasema katika mlango aliouita, mlango kuhusu ( Ubora wa raafidhwa na uzuri wa kujiita jina hili), kisha akataja kutoka kwa Sulaiman Al-aamash kuwa amesema: niliingia kwa Abii Abdillah Jaafar bin Muhammad nikasema kumwambia: Hakika watu wanatuita Raafidhwa, nini maana ya Raafidhwa? Akasema: wallwahi sio wao waliokuiteni hivyo bali Mwenyezi Mungu alikuiteni hivyo katika Taurati na Injili kupitia ulimi wa nabii Mussa na nabii Issa.( Tazama kitabu (Bihaarul-anwar) cha Almajlisy 65/97. (ambacho ni miongoni mwa marejeo yao muhimu katika vitabu vyao vya sasa)
Na imesemekana kuwa: wameitwa raafidhwa kwa sababu walikuja kwa Ally bin Hassan wakamwambia: Jitenge na Abubakari na Omar ili tuwe pamoja nawe, akasema: wao ni vipenzi wa Babu yangu, siwezi kujitenga nao bali niko pamoja nao, wakasema: hivyo basi tumekukataa, ndipo wakaitwa Raafidhwa, na akaitwa kila aliyemuunga mkono Zaid kuwa ni Zaydiyya.(Rejea: Attaaliqaat alaa matni lum-atul iitqaad cha Sheikh Abdallah Aljibriin uk.108).

Na inasemekana:wameitwa Raafidhwa kwa kupinga kwao utawala wa Abubakari na Omar (Radhi za Allwah ziwe juu yao) -Tazama Maqaalaatul-Islaamiyiin cha muhyiddiin Abdulhamiid (1/89) na imesemekana: Wameitwa hivyo kwa kukataa kwao Dini. (Tazama Ibid 1/89)
Kwa hiyo Mashia au Rawaafidhwah ni pote jengine kabisa mbali na Ahlu Sunnah wal Jamaa lakini waislamu wengi wanaojinasibu na Ahlu Sunnah wal Jamaa wamekumbwa na itikadi za Kishia na miongoni mwa hizo ni sherehe zao za Ashuura katika mwezi huu wa Muharram ambapo hukumbuka kifo cha Al Hussein Ibn Ali (Radhi za Allwah ziwe juu yake na Baba yake pia). Shubha inayopataikana hapa ni kwamba siku ya Ashuura imethibiti kwa hadithi za Mtume (Rehma na Amani ziwe Juu lake) alopofika Madinnah ana kuwakuta Mayahudi wakiadhimisha siku hii ambayo ni terehe 10 Muharram. Akawauliza ni siku gani hii mnayoiadhimisha? Wakasema ni siku Allwah alipomuokoa Musa na watu wake dhidi ya Firauni. Mtume akawaambia sisi ndio bora kwa Musa kuliko nyie. Hapo Mtume (rehema na amani ziwe juu yake) akamuarisha swahaba awatangazie watu kuwa yeye atafunga swaumu siku hiyo na iliyo kabla yake yaani "Yawmu Taasu'a". 
“Ashura”: Hii ni ile siku ya mwezi kumi Muharram (Mfunguo nne) na “Taasuaa”: Hii ni siku ya mwezi tisa Muharram. Dalili na ushahidi wa usuna wa kuzifunga siku mbili hizi ni ile hadithi iliyopokelewa kutoka kwa Ibn Abbas-Allah awawiye radhi-“Kwamba Mtume wa Allah-Rehema na Amani zimshukie-alifunga siku ya Ashura na akaamrisha watu kufunga”. Bukhaariy [1900] & Muslim [1130]-Allah awarehemu.

Kwa hiyo kilicho Sunnah ni kufunga siku ya tarehe 9 na 10 Muharram kama alivyofanya Mtume (Rehma na amnai za Allwah ziwe juu yake) kinyume na wafanyavyo Mashia/Rawaafidhwah wafanyavyo kwa kuzifanya siku hizi za vilio na kujipiga miili hadi kutoka damu eti kwa kukumbuka kuuwawa kwa al Hussein Ibn Ali (Radhi za Allwah ziwe juu yake na baba yake Ali Ibn Abi Twaalib).
Itikadi za Mashia kuhusu kuuwawa al Hussein ibn Ali (ambazo ndiyo chimbuko la Sherehe zao za Ashuura/Muharram) zimewafikisha hata kukufuru juu ya Allwah na matukufu yake. Kwa mfano, Mashia wanaitakidi sehemu yalipo makaburi ya watu waliodai kuwa ni maimamu wao, au ambao ni maimamu kweli, kwa sehemu hizo ni sehemu takatifu,hivyo Alkuufa ni haram(sehemu takatifu),pia Karbalaa ni haram,na Qumm nayo ni haram. Na wanayo riwaya wanayo dai kuwa imepokelewa kwa Asswaadiq kwamba, Mwenyezi mungu anayo haram yake ambayo ni makka,na Mtume wake anayo haram yake ambayo ni Madina,na amiiril-mu`uminiina anayo haram yake ambayo ni Alkuufa,na sisi tunayo haram yetu ambayo ni qumm.
 
Na Kar-balaa kwa Mashia ni bora kulikko Alqaaba. Imekuja katika kitabu(Bihaarul-anwar)kutoka kwa Abii Abdillah kwamba kasema;
"Hakika Mwenyezi mungu aliiteremshia Alqaaba wahyi (ufunuo) lau kama si udongo wa Kar-balaa nisingelikufanya bora ,na lau kama si mwili wa yule aliyeko katika udongo wa Kar-balaa nisingekuumba,wala nisingeumba nyumba ambayo kwayo umejifakharisha,basi tulia na uwe ni Mkia dhalili na si mwenye kibri kwa ardhi ya kar-balaa,la sivyo nitakutupa katika Jahannam" (Rejea kitabu Albihaar 10/107).

Bali Mashia/Rawafidhwah wanaona kuzuru kaburi la Husein huko karbalaa ni bora kuliko nguzo ya tano ya uislamu(Hijja)!!. Amesema Almajlisykatika kitabu chake (Bihaarul-anwar)Kutoka kwa bashiir addahaan amesema;"Nilimuuliza Abuu Abdillah(a.s) Endapo itanipita hijja alafunikaenda katika kaburi ya Husein? Akasema:Vizuri sana ewe Bashir,muumini yeyote atakae liendea kaburi la Husein hali ya kutambuahaki yake,katika siku ambayo sio siku ya idd,basi huandikiwa thawabu za Hijja 20 na Umra20 zenye kukubaliwa,na thawabu za kushiriki katika vita 20 vya Jihadi pamoja na Mtume au Imamu muadilifu, na atakaye liendea siku ya Arafa hali ya kujua haki zake basi huandikiwa thawabu zaHijja 1000 na Umra 1000 zenye kukubaliwa,na thawabu za kupigana Jihadi 1000 pamoja na Mtume au Imamu muadilifu.

Hivyo ndugu katika Imaan, mnawezakuona ni jinsi gani Mashia/Rawaafidhwah wanavyomtukuza la Hussein mjukuu wa Mtume (rehma na Amani ziwe juu yake) na Karbalaa ambapo ndipo alipouawa kwa dhulma kiasi cha kufifisha Arafa, Hijja kwa ujumla na Al Kaaba yenyewe. Si ajabu tena kuwaona vijana wao wakijipiga kwa minyororo na kuvuja damu wakiamini kuwa wanapaswa kujiadhibu hapa hapap duniani kwa kushindwa kumnusuru Al Hussein siku ile aliyouawa.

Haya tunayaleta huku tukijua kuwa kuna miito ya Umoja na Mshikamano wa Waislamu pasina hata kujali tofauti za kiaqeedah baina yetu. Miito hii ingawa ina lengo zuri lakini kupitia kushikamana huku hata na watu wa baatwili, aqeedah sahihi ya Ahlu Sunnah wal Jamaa inatoweka na sote tunajikuta tukiuvaa Ushia pasina kujua. Baada ya haya tunataraji wale wenye chembe chembe za Ushia watakuja juu labda waogope kujidhihirisha. Kwa wengi haya yanawezakuwa hayana uzito wowote kwani kwa zama za leo ambapo ujaahili wa kutokujua dini umedhihiri na kuweka mbele mas'lahi ya dunia, suala la aqeedah sahihi si jambo muhimu kwao. Tumeleta haya ili iwe kama alivyosema Allwah (Subhaanahuu wa taala);- "Ili aangamie mwenye kuangamia kutokamana na bayana na ahuike mwenye kuhuika kutokamana na bayana" (8"42). Aaangamie kiimani naahuike kiimani.

TUJIEPUSHE NA ITIKADI ZA KISHIA KATIKA MWEZI WA MUHARRAM TUSIJE KUANGAMIA.
Allwah ndiye Mjuuzi zaidi,

Ndugu yenu katika imaani,

Muhammad Issa

Saturday, October 27, 2012

SHUGHULI ZA HIJJA SAUDI ARABIA

 Imebandikwa hapa leo hii tarehe 28/10/2012.

SHUGHULI   ZA  HIJJA   SAUDI   ARABIA -  Mchango wa Dada Saada  Al Ghafry wa Muscat, Oman. 
 
Hajj imekuwa na zahma sana siku hizi, na kila serikali ya Saudia ikiongeza huduma za kila aina, ndivyo zahma inaongezeka. Hivyo siku hizi mtu hawezi tu kujiendea Hijja peke yake bila kujiandikisha. 

Waishio Makkah wanaweza kufanya "Umra", hajj ndogo, dakika yeyote watakayo kwa sababu wanarudi majumbani mwao kulala. Lakini Hajj haifanyiki Makka tu, na kwa hujjaji aliyekwisha  kufanya Umra, (Hajj ndogo) hana haja ya kulala Makka hata siku moja.

Hajj inaanza kwa kulala Mina, kilomita chache kutoka Makka - wengi wanaijua Mina kama "The Tent City" kwa kuwa Mahujaji wengi wanalala kwenye mahema katika hizo siku 5-6 za Hajj. Siku kama ya leo, tarehe tisa ya mwezi uuitwao Dhul-Hijja, mahujaji wooote wanakwenda Arafat, nako kilomita chache kutoka Mina ambako wanasimama wakiabudu kuanzia asubuhi mpaka jua likizama, kisha woooote wanakwenda Muzdalifa, ambako wanasali na kulala sehemu ya wazi kabisa hakuna nyumba wala hema. Baada ya sala ya Alfajiri, woooote wanarudi Mina, wanarusha mawe kwenye Jamaraat na kuchinja, kisha wanaoga na kuelekea Makka kuzunguka Ka'aba (kitendo hicho kinaitwa "Tawwaaf Ifaadha" (kuzunguka Ka'aba), na kurudi Mina moja kwa moja.

Kwa sababu ya msongamano wa malazi, usafiri na huduma za chakula na maji, serikali inalazimika kujua ni wangapi watakaohiji ili kila mmoja huduma hizo zipatikane bila matatizo. Serikali imelazimika kupata msaada wa wakandarasi wa Hajj ambao nao pia lazima wawe na usajili na kibali cha ukandarasi. Usajili wa mahujaji unamalizika mwezi kabla ya Hajj kutoa fursa kwa serikali ya Saudia kukamilisha matayarisho yanayolingana na idadi iliyosajiliwa. 

Tukirudi kwenye swali lako: Laa, aishie Makka hawezi kukurupuka tu na kwenda Hajj kila mwaka akitaka bila usajili. Kwa ujumla, ingawa si wote, lakini wengi wao huondoka mjini kuwaachia malazi watokao kila kona za dunia, Umra rukhsa wakati wote, Hajj lazima kwa usajili, Kama leo, kwa sababu Hajj ni weekend, si chini ya wakazi wa Saudi nao watateremka Hajj. Leo alfajiri nimeona wengi wakiitamari (wakifanya umra) kabla na baada ya sala na wakimaliza wanaelekea Arafat moja kwa moja. Wengi wao wakimaliza Tawwaaf Ifaadha wataondoka kurudi makwao tayari kuingia mgodini Jumamosi. Hao wanakuwa wanajitayarisha kulala ovyo "rough" wakiwa na mahitaji yao yote kama wanakwenda weekend camping. Ila siku hizi waliokuwa wanalala chini ya madaraja hawaruhusiwi tena maana ni hatari kwao na kwa mahujaji wengine, polisi hupita na kuwahamishia sehemu za usalama. Ukikwaji wa utaratibu namna hii, unaongezea polisi mzigo usio lazima. 

Lakini  binadamu anakatazika? Wapo wanaokikuka taratibu, lakini rukhsa hawana...

By Allah - Verily - YOU know that WE know you are lying.
 
 Posted here 28/10/2012.
 
Please kindly read this important hadith and ponder its meaning,
The Prophet (peace and blessings of Allah be upon him) said:

Righteousness is in good character/morality, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about.
(It was related by Muslim).
 
Summary:
·    That righteousness is beautiful character
·    That one should not do good acts begrudgingly and with bad manners
·    That what is sinful perturbs the uncorrupted soul
·    That secrecy about our acts, generally speaking, shows the sinfulness of those acts
·    That the feelings of the heart should be considered when doing something
·    That righteousness leaves the soul and heart at peace
·    That wrongdoing causes an uncomfortable feeling which does not leave no matter how much you are advised in its favour
·    That the legal verdicts and exhortations of people do not make a sin a right thing to do.

Tuesday, October 2, 2012

SEVEN HABITS SUCCESSFUL MUSLIM FAMILIES MUST HAVE

From Uganda Muslim Brothers and Sisters on 2 October, 2012.

What are the seven highly effective habits that successful Muslim families must have?
SubhanAllaah, this could be at least 100 habits, however today we will only go over 7 of them inshAllaah.
The first most effective habit of a Muslim family should be to have tawheed in Allaah (Subhanahu Wa Ta'ala), and how to worship Allaah (Subhanahu Wa Ta'ala).  To be able to know who He is and what His characteristics are.
The second highly effective habit that every Muslim family must have is worshipping Allaah (Subhanahu Wa Ta'ala) together as a family.
The third highly effective habit that every Muslim family must have is knowing who the Prophet (SallAllaahu 'Alayhi Wa Sallam) is, and practicing his sunnah.
The fourth highly effective habit that every Muslim family must have is mercy for the young, and respect for the elders.
The fifth highly effective habit that every Muslim family must have is to listen to each other, and learn to communicate with each other.
The sixth highly effective habit that every Muslim family must have is constantly learning and growing as a family.
The seventh highly effective habit that every Muslim family must have is for them as a family to lead by example.

Sunday, September 23, 2012

MUSLIMS AND THE NEGATIVE PRESS IN TANZANIA


Posted here on 23/9/2012

Muslims and the Negative Press: Bakwata Once Kibaraka Always Kibaraka
The Case of the Late Prof. Kigoma Ali Malima
By Mohamed Said

...after his resignation from the CCM many Muslims went to see Prof. Malima to congratulate him. The political committee went to congratulate him for his resignation from the government as Minister of Trade and Industries. Then two days later Prof. Malima through Sheikh Khalifa Hamis suddenly summoned the committee to his constituency in Kisarawe where a meeting was held. After salat isha Prof. Malima told the committee that he has accepted their proposal and NRA should start preparations for meeting of the National Conference to be held in Tabora from where in a public rally he would announce his resignation from the CCM. At that time NRA had managed to establish branches in Kigoma, Mpwapwa, Igunga and Tabora.

Sheikh Khalifa Hamis went to Tabora to prepare the terrain for Prof. Malima’s trip to the town. NRA had a branch in Tabora but it had scanty membership. The chairman of NRA Tabora branch was a retired army captain Mustapha Kivuruga, son of Abdallah Kivuruga founder member of the TAA in Tabora in 1945 and founder member of TANU in 1955. Mustapha Kivuruga joined the army and was trained in Israel. Abdallah Kivuruga and his brother Maulidi Kivuruga had been important personalities in the local politics of Tabora. Sheikh Khalifa held a meeting with the cream of the Muslim activists in Tabora at the Nujum Muslim Centre.  Among those in attendance was Bilal Rehani Waikela [1] a veteran of the Muslim struggle against injustices and Christian hegemony.

The activists were informed that Prof. Malima was coming to Tabora and would announce his resignation from CCM at a public rally. It was now upon them to lay down strategy for the success of Prof. Malima’s trip and revitalisation of NRA. Following this meeting elections were called at the Adult Education Centre and Waikela was elected NRA Tabora Regional Chairman replacing Kivuruga. Kivuruga became district chairman. It was from this meeting that membership drive for the NRA began. Tabora has always carried with it a grudge against the government. The place was completely forgotten. Like many Muslim areas, no meaningful development had taken place since independence. The people in Tabora saw this as there opportunity to have their own back against the government and the CCM.

Prof. Malima and his entourage were booked to fly to Tabora on Friday morning aboard Air Tanzania. Their bookings were confirmed but when they presented their tickets, they were told that the flight was fully booked. Their protests to the fact that there bookings were confirmed fell into deaf ears. Prof. Malima decided to travel to Tabora by road.[2] Meanwhile the Christian Lobby had been busy. It had constantly working on plots to discredit Prof. Malima in the eyes of the right thinking people. The press both private and that owned by the government and party, including the state-owned radio; and the office of the president, has been Muslim’s worst enemy in its struggle against injustice. The media fabricates and publishes negative stories about Muslims with impunity.

The propaganda is given an angle of Muslim radicals harbouring the desiring to overthrow a legally constituted government. Muslims have suffered in this campaign with Prof. Malima. The Friday papers Majira, Nipashe, including CCM daily Uhuru and the Tanzania News Agency (SHIHATA)  carried stories in banner headlines that Prof. Malima was on that day Friday the 15 July, 1995 going to announce his resignation from CCM at Tabora in the Friday Mosque after Friday Prayers. What this negative publicity wanted to achieve was to portray Prof. Malima as dangerous man who wanted to pit Muslims against Christians to acquire power for his own selfish ends. The end result for such an eventuality was obvious civil upheavals.

On that Friday morning Muslim notables and leaders and members of the NRA in Tabora went to the Air Port to meet Prof. Malima. The plane flew in without him. In Tabora town rumor was spreading that Pro. Malima was to address Muslims and announce his resignation from CCM from the pulpit of the Tabora Friday Mosque. Even before the time for the Friday prayers was due, the Friday Mosque was filled to capacity and some of the worshippers were sitting sprawled outside the mosque grounds. But few knew that Prof. Malima was not in Tabora that day anyway. The previous day Regional Police Commander called on the BAKWATA leadership in Tabora and informed them that Prof. Malima was to address Muslims at the Friday Mosque. The police commander insisted upon BAKWATA leadership that that was mixing religion and politics; and that was not acceptable. The government would not allow house of worship to be used as political arena.  It was therefore up to BAKWATA to ensure that Prof. Malima does is not allowed to announce his resignation from the CCM from the pulpit. Security personnel were deployed to the mosque early morning on Friday. There were uniformed and plainclothes policemen on beat around the Friday Mosque since day break.  In the afternoon police cars arrived at took strategic positions around the mosque. State Intelligence personnel were very much in evident mingling with Muslims outside the mosque. This created tension inside and outside the mosque.

Few minutes before prayers were to begin; Sheikh Mavumbi from BAKWATA arrived at the mosque in a police car escorted by the Regional Police Commander. Sheikh Mavumbi went infront of the mosque and through the public addressing system he warned of the dangers of mixing religion and politics. People were dead silence listening to Sheikh Mavumbi. He said he has been informed that Prof. Malima was to address Muslims from the mosque that day and he has come to announce that he is forbidden to do that in that mosque. As soon as he uttered Prof. Malima’s name there was pandemonium in the mosque, Muslims shouting asking Sheikh Mavumbi his source of that information. Sheikh Mavumbi seemed confused as there were shouts from every angle of the mosque. Muslims looked threatening and the mood inside the mosque was fiery.  Tabora Friday Mosque is under Imam Issa Mzee, a young man in his mid-thirties. He rose up to calm Muslims but people were not listening to him. 

As things seemed to get out of control and other Muslims were rising standing up from where they had been sitting and the crowd outside the mosque was fighting to get inside the mosque, there was indication that the sanctity of that holy place was going to be violated. It was then that Waikela moved to the front of the mosque and took up the microphone and called for peace. Seeing Waikela at the kibla calm prevailed and Waikela told Muslims not to blame Sheikh Mavumbi for his announcement. It was probable he had been told to come to the mosque to make the announcement. The best way for Muslims to do was not to condemn Sheikh Mavumbi but to ask him who told him that Prof. Malima would come to the mosque to deliver a political address. Appealing to Muslims Sheikh Waikela asked them if anyone had seen Prof. Malima in the mosque. The crowd answered in the negative.

Islamic law demands that when there is a controversy between two parties, both parties should be heard before passing judgement. Sheikh Mavumbi had judged Muslims without giving them chance to be heard. Amidst boos from Muslims, Sheikh Mavumbi ashamed was led out of the mosque through the back door of the mosque and on into the waiting police car. Was he to walk out from the main door Muslims would have beaten him. It was then when the police were whisking him away from his fellow Muslims that Sheikh Mavumbi realised that he had been a fool and the government had used his religious position among Muslims for its own political ends. People have simple minds. Any announcement through the radio or the printed word is bound to be taken as the truth. For how could the government allow its media to be used for propaganda and spread lies against Muslims?  If an announcement is on the radio and newspapers then it is the truth. Sheikh Mavumbi like many people in Tabora believed in what they read and heard on the radio that Prof. Malima was going to make a major political statement from the pulpit. On that Friday Prof. Malima spent the night in Nzega and arrived in Tabora Saturday afternoon and stayed at the house of Suleiman Marjebi one of the notables of  the township.

On Sunday 17 July, 1995 thirty-seven years since TANU held its 1958 annual meeting in Tabora the meeting which paved the way to independence, Prof. Malima addressed a big rally at Uyui grounds. The Tabora meeting would be remembered for its achievement. It managed to put into Legislative Assembly Julius Nyerere, Chief Abdallah Said Fundikira, John Ketto, Nesmo Eliufoo, John Mwakangale, Lawi Sijaona and Paul Bomani. It was in Tabora that Nyerere shed tears because of oppression of which Tanganyikans were being subjected to by the British. Nyerere said if the British did not want to set Tanganyikans free he would direct his anguish to God. Before Prof. Malima spoke Bilal Waikela mounted the platform dressed in his prison uniform which he wore thirty years ago when he was detained by Nyerere for resisting Christian hegemony. He reminded the people of Tabora that he was detained by Nyerere for reminding him of the cherished ideals of TANU the party they had formed and built together in order for Africans of Tanganyika to be free from all forms of oppression. Waikela told his audience that and he was now returning to politics to seek for that equality and justice denied.

Prof. Malima announced his resignation from the CCM at the Uyui meeting. Prof. Malima told his audience that that oppression which made Nyerere shed tears while giving a speech to members of TANU and the people cried with him at the Tabora Central Market was still prevalent 37 year after the tears had long dried. Prof. Malima told his audience that he was resigning from the CCM because, he said, the party has deviated from its cherished ideals of justice and equality and had established classes. He was resigning and joining the opposition in order to fight for equality among all the people in Tanzania.

That Sunday night NRA National Conference was held and Prof. Malima was elected Chairman and Abubakar Olotu secretary of NRA. What had taken place in Dar es Salaam Airport repeated itself in Tabora Railway Station. NRA had booked a wagon for its delegates travelling back to Dar es Salaam and had paid for it in advance. But when they arrived at the railway station, they were told that no wagon has been allocated to them. The press had the chance to correct their earlier story that Prof. Malima had planned to announce his resignation from the mosque but it did not do so. The propaganda machinery wanted people to believe that Prof. Malima was unable to do so because Muslims did not allow him to mix “religion and politics.”

***
To date the government still buries its head in the sand like the proverbial ostrich scared to admit that we have a real problem. Year after year the country is gradually slipping, polarising itself into two contending forces...Muslims bracing up for second liberation and Christians standing up against Muslims not willing to let go the privileges they enjoy...only time will tell. The clock has gone full round. During the struggle for independence in 1950s the banner was in the hands of the like of Mufti Sheikh Hassan bin Amir, Sheikh Mohamed Ramia, Mshume Kiyate, Mwinjuma Mwinyikambi and the sophisticated young men of the times, Abdulwahid and Ally Sykes, Zuberi Mtemvu, Hamza Mwapachu, Dossa Aziz and others, it were the British against Muslims majority in TANU...now the banner is in the hands of very young Muslims with no party affiliation, not in turbans and kanzu but in jeans, sneakers and t shirts...what is this? Have we failed to see the writing on the wall? Are we this blind?


[1] For more information on Bilal Rehani Waikela see Mohamed Said, "Islam and Politics in Tanzania," Al Haq International, Karachi, Vol. 1/No.3, August- December, 1993.
[2] Majira, 15 July, 1995.