Monday, February 18, 2013

Posted here on 18/2/2013.

Ismail Kamdar
A Glimpse at the Life of Aishah Bint Abi Bakr



Posted: 08 Feb 2013 07:46 AM PST

Lecture by Ismail Kamdar
Transcribed by Zara T.

[The following is  transcript of Ismail Kamdar's lecture "A Glimpse at the Life of Aishah Bint Abi Bakr." The transcript includes slight modifications for the sake of readability and clarity.]
Asalamualaykum warahmatulahi wabarakatuhu


All praise is due to Allāh and may Allāh's peace and blessings be upon His final messenger, the mercy to this universe, the Prophet Muḥammad [saws], and for everybody who follows his way with righteousness until the last day.

The topic I have chosen for this session is a glimpse at the life of Aishah binti Abi Bakr [ra]. I have chosen this topic because, very often, we discuss the biographies of scholars, we focus on the biographies of the male scholars. While Islamic history is also rife with for many female scholars of Islam who serve as role models, not just for Muslim women, but also for the Muslim men, as there is much that we can learn from their lives which apply to both genders.



Aishah [ra] was perhaps the most prolific of such scholars, as she was the wife of the Prophet Muḥammad [saws]. She was one of the early scholars of his ummah, being from the sahabah, and she is a woman whose scholarship is agreed upon by the scholars of Islam. The ulema have agreed upon her high level of scholarship.



So who was Aishah [ra]? Aishah was the only wife of the Prophet Muḥammad [saws] to be born into a Muslim home, rather than converting to Islam. She was born approximately three years after prophethood in the home of Abu Bakr Siddiq [ra]. So she was a daughter of the greatest man after the prophets, Abu Bakr [ra], the greatest of the sahabah. Aishah was his daughter. And she grew up around the Prophet [saws] because her father was the prophet's best friend. Aishah [ra], we do not know much about her life before she married the prophet, as she married the prophet [saws] at a very young age. And this age, in recent times, has been deemed problematic by many non-Muslims in that it does not agree with the customs of marriages of modern people.



To be precise, the Prophet Muḥammad [saws], he wedded Aishah when she was six but they only consummated the marriage a few years later after she had attained puberty. So, this marriage, in modern terms, seems problematic because of the culture we are used to, we are accustomed to. However, when you look at it in the historical context, there was nothing wrong with it because, at that time in Arabia, it was normal for people with such different age groups to get married. It was normal for men or women to get married at a very young age. People used to mature a lot faster in terms of their mental capabilities as they were raised to be husbands and wives, and so at a younger age, they were more prepared for marriage. If the Prophet Muḥammad's [saws] marriage was something bad, his enemies would have been the first to jump on it. But not a single enemy of Islam at the time picked on his marriage to Aishah. And if it was something bad, it would have affected her in a negative way. Normally when a young woman is forced into marriage to someone who she does not like, or she's forced into marriage at a young age when she's not ready, she grows intense dislike for that individual who she's married to, and it stems into hatred. And this is seen in her life later on.



But with Aishah and the Prophet Muḥammad [saws], the case is the opposite. Her love for the Prophet [saws] grew so much that she became his most beloved wife. And even after the Prophet Muḥammad [saws] had passed away, she became one of the leading scholars to propagate his message to the world, showing that she was a mature woman who studied from the Prophet [saws], and loved him so much that she wanted to be one of the main propagators of his religion. So this marriage is something no Muslim should feel ashamed about or to try and distort historical facts about, it is something that was a blessing for the ummah.



Aishah [ra] was the third woman that the Prophet Muḥammad [saws] married. In the early part of his life, he was married to Khadija bint Khuwaylid [ra] and he remained in a monogamous marriage with her until she passed away. After she passed away, he married Saudah bint Zam'ah [ra], an elderly woman, to help raise his daughters. A few months later, he had a dream in which the angel Gabriel presented to him Aishah as his bride. And as we Muslims know, the dreams of the prophets are revelation. So acting upon this dream, he married Aishah [ra] and she became one of his wives.



The Prophet Muḥammad [saws] had many wives. This is something which all historians agree upon. And his wives were the best of women. We call them ummahatul mu'mineen, the mothers of the believers. They were the role model women of this ummah. Aishah was one of them.



There's nothing wrong with the Prophet Muḥammad [saws] having many wives. This was something which is normal amongst the prophets and amongst the people of that time. Islam came and put a limit to polygamy and said men are allowed a maximum of four wives if they can treat them with justice. But an exception was made for the prophet Muḥammad [saws]. He had up to nine wives at one time because he was a prophet of Allāh and he was able to do justice between them. And each of those marriages played an important role in the da‘wah and in the political situation of the ummah and most of these wives were divorcees or widows whom he had been assisting and caring for. Aishah was the only virgin bride of the Prophet Muḥammad [saws]. Every other woman he married was either divorced or widowed. So this automatically made her seem like the special one. And his love for her grew very intensely. So much so that Anas ibn Malik [ra] narrates that, “The first example of true love we Muslims saw was the love between Aishah and Muḥammad [saws].” His love for Aishah was so much that the other wives could see it, even though he treated them with equality and justice; but they could see his love for her.



And when he was asked to be just with his love between his wives, he replied that the hearts are controlled by Allāh. What was within his capabilities, he was just with, but the hearts are in the hands of Allāh , and love is something that Allāh controls. Once a sahabi by the name of Amr ibn al Aas [ra] asked the Prophet Muḥammad [saws], “Who is the most beloved person to you?” The Prophet Muḥammad [saws] said, “Aishah.” So he said, “I'm talking about the men.” The Prophet Muḥammad [saws] replied again, and he said, “Her father.” So from here we see that the Prophet Muḥammad (saw), not only did he love Aishah, but he was not afraid to express this in public.



We find many stories of the love that occurred between them. We find that Aishah [ra] and the Prophet Muḥammad [saws] used to race with each other. There is a narration that when she was a young bride, during the early years in Madīnah, when returning from an expedition, she and the Prophet Muḥammad [saws] stayed behind. And when the people had gone forward, they raced each other to catch up with the rest of the people. When they had reached the people, Aishah had won the race. Many years later, she had picked up a bit of weight and now the same situation occurred, and the prophet [saws] decided to race with her again. And this time he won and he told her this was for that. So it was a very friendly, a very loving relationship, that they had. For example, on the day of 'Īd, Abu Bakr walks into the house of the Prophet [saws], into Aishah's house, and finds that some girls were playing with drums, the hand drums, the duff, and they were singing some songs. So Abu Bakr got very angry and told them they cannot do this in the house of the Prophet [saws]. The Prophet [saws] told Abu Bakr [ra] that it is the day of 'Īd, let them have fun. So Abu Bakr left and the children continued to play with Aishah [ra] and sing their songs. After these girls had left, Aishah and the Prophet [saws] went outside to the masjid and in the masjid, there were some young Abyssinians who were playing with their spears, putting on a little demonstration. So the Prophet Muḥammad [saws], he held Aishah in a way that she could see properly what was happening, and he kept standing there with Aishah in his arms until she was tired and had had enough and she had enjoyed the entertainment and was ready to go back. So the Prophet Muḥammad [saws], we learn from this, not only was he loving to his wife Aishah, but he also took out time to have fun with her and to enjoy some entertainment with her, which is something a lot of people don't realize is part of Islam, that marital couples need to spend time having fun together. That time must be made. You need to take out time for your spouse and enjoy time together. This is something which is from the sunnah.



Now Aishah [ra], she was the most beloved wife of the prophet [saws], but despite that, she would still get jealous of his other wives. And she was most jealous of Khadija even though Khadija had passed away before her; the reason being that the Prophet [saws] loved Khadija a lot. So much so, that the scholars differ on whether he loved Aishah more or Khadija more. So Aishah narrates that no woman made her more jealous than Khadija even though she had never seen her, because every day the Prophet [saws] would talk about her until one day Aishah got angry and told the Prophet [saws], “Didn't Allāh give you something better than her?” (talking about herself). And the Prophet [saws], he got angry and he replied, “Khadija believed in me when nobody else did, and Khadija was the one who assisted me with her wealth, and she is the one to whom Allāh had blessed me with children.” From then Aishah realized that she should not speak about Khadija again. I'm bringing up this story to show that the sahabah, who were the greatest of humanity after the prophets, were also human and they were also subject to the mistakes of human beings and to the emotions that the rest of us feel. Sometimes we paint too beautiful a picture of the sahabah until it seems unrealistic and it seems like something we can't follow. But when you look at Aishah [ra] and the other sahabah, they were humans like ourselves but they strived to be amongst the best and, as a result, because of this, Allāh elevated their status.



There are many other stories of her jealousy, which shows some of her human mistakes. For example, once, when the Prophet [saws] had some of his guests in her house, and one of the other wives had sent some food for these guests, she got very angry as to why she was sending food to her house, and she threw the plate and it broke. The Prophet [saws] did not scream at her, he did not shout at her, he did not get abusive or vulgar, as was his nature. He was the mercy to this universe. He was a mercy to his wives as well. He simply laughed and told his companions that your mother is jealous. And he told Aishah to replace the plate and that was it. End of the story. He didn't blow it out of proportion, understanding human nature and understanding the nature of co-wives, that they would be jealous of each other.



So Aishah [ra], she was a human being like us but she strived. She strived to be the best. And she was a very gifted woman in terms of her intellect. And this can be seen from the fact that not only did she narrate many narrations from the Prophet [saws], but in many of these narrations you will find that they're not just narrating, but questioning as well. If the Prophet [saws] would say something, she would ask a question to clarify it. And it was this questioning nature of hers which led her to gain even more knowledge. The scholars of Islam deduct from her life, and from the life of other scholars, that one of the signs of a true student of knowledge is the ability to ask deep questions which expand upon the issues being discussed. So when the prophet [saws] narrated to Aishah the hadith that on the Day of Judgment humanity will be raised uncircumcised and naked, Aishah [ra] asked the question, “Won't people be looking at each other?” A very good question. And the Prophet [saws] replied, “On that day, the affair will be so severe, people will be so scared of Allāh, they wont even think about looking at each other.” So from her question we got to understand just how scary the Day of Judgment is. But these types of questions led her to become a great scholar.



We find that the age most of us spend in school and in our studies, she spent this age in the company of the Prophet [saws] studying under him. So from the age of 9 until 18 or 20, she was in the company of the Prophet Muḥammad [saws]. So when he passed away, she now had an ocean of knowledge which she began to share, not just with female companions, but even the male sahabah and the male tabieen used to come and study underneath her and she used to teach them from behind a niqab, but there were those who were mahram to her and they would study with her without hijab. The best example of this was her nephew, Urwah bin Zubair [ra], who was from the tabieen. He was the son of Aishah's sister, Asma, and husband Zubair bin Awam. Urwah wanted to study Islam and he asked his father, “Who is the best scholar for me to study under?” And Zubair told him to go and study with Aishah because Aishah was the greatest female scholar of her time and Urwah had an advantage that other men did not have. Aishah was his aunt, so there was no need for hijab so he could study underneath her in a much more personal and direct manner. So Urwah began to study under Aishah and became one of her closest students. And he narrates that he had not seen anyone with more knowledge in hadith, tafsir, fiqh, Arabic, poetry, or even medicine, than Aishah, and he had very high respect for her. So this was Aishah [ra]; she became one of the greatest scholars. She became an advisor to the khalifs after the time of the Prophet [saws], and there are many other great stories about her. Indeed you can spend many hours just discussing her life alone.



One story about her life that stands out and is perhaps most often discussed is the story of the great slander. Hadithul ifk. In this story, it happened during the lifetime of the Prophet [saws], Aishah [ra] was on a journey with the Prophet, and as they were returning from an expedition, she left the camp to relieve herself. When she was coming back, she realized that she had dropped her necklace and she went back to pick it up. While she was gone, the people did not realize that she was gone, and they continued with the journey, as she was in a hijab type of carriage and this carriage was being carried, and so people could not see inside and thought she was inside it. When she returned to the place where the caravan was, there was nobody there and she was now alone in the desert. So she sat down on a rock and she began to wait. She fell asleep and while she was asleep, her niqab came off and one of the sahabah who stayed behind, he came riding up on his horse and he saw her and he recognized her because he knew her from the days before the laws of hijab were revealed. So he just said inna lilahi wa inna ilayhi rajioon and she immediately woke up and covered her face and without speaking to each other, he let her get onto his horse and he walked and took her back to Madīnah. So here we can see the piety not just of Aishah but of this man as well, that they didn't even speak to each other out of fear, not just of what could happen, but what people could say because this is the wife of the Prophet and people are looking to try and find fault with him and his family. So in the most purest manner possible, he took Aishah back home.



But the leader of hypocrites, Abdullah bin Ubayy, he saw this and he decided to use this to his advantage to try and slander Aishah. And so he began to spread a rumor that Aishah and this sahabi had naoozubillah, done some kind of sin. And this rumor had spread. Aishah was very sick and she was in her home for a few days and she did not know that this rumor was spreading. When she finally found out about it, she went home to her parents, and she says before that that she realized the Prophet [saws] was being a bit cold; he wasn't as sweet as he normally is and she couldn't understand why. When she heard about the rumor, she finally understood and she asked permission to go to her parents' house. She went home and asked her parents if it's true that such rumors were spreading, and her parents said that yes those rumors are spreading, and they were very sympathetic, and she stayed there and she began to make duaa. The Prophet [saws], he went around doing some research and investigation to try and find out if there was any truth to these rumors and he finally came to visit her and speak to her and her family, and her family did not know what to say, so she said that, “I know that I am innocent but people won't believe me, so I leave my affair to Allāh. Allāh will help me.” And after that, the verses of Surah Nur were revealed. Surah Nur, about 10 or 20 verses of Surah Nur, clarifying the name of Aishah [ra], declaring her chastity, and condemning those who accused her of any kind of sin to hell. When these verses were revealed, her parents told her to thank the Prophet [saws] and she said that she'll only thank Allāh.



Now there are many lessons we can derive from this story. The first lesson is that not only is it important to stay away from sins, but it is important to stay away from such situations or circumstances that can help make people accuse you of sin. Because if people see you doing something which can be interpreted in the wrong way, then they can really easily misconstrue the situation and attack your name. And defending one's honor and keeping an honorable face in public is all part of the deen.



The next lesson we learn from this story is that the covering of the face was something that the wives of the Prophet [saws] used to do. Scholars differ on whether it is obligatory or recommended. I personally follow the opinion that it is recommended, it is not an obligation, but it is something they used to do, definitely. So for those Muslims who try to stop women from covering their face and claiming it is not from Islam, this story is very clear – Aishah [ra] used to cover her face in front of men who were not related to her.



The next lesson we can derive from this story is that the Prophet Muḥammad [saws], he did not know the unseen, except what Allāh revealed to him. And this is very important because there are many Muslims who think that the Prophet [saws] had blanket knowledge of the unseen. If he had blanket knowledge of the unseen, he would not have worried, he would not have changed his attitude, he would not have done any investigations, and he would not have waited for wahy. He would have already known that Aishah was innocent. But he was a human who received revelation and only whatever revelation he received, that was the amount of the unseen that Allāh allowed him to know.



The next lesson we learn from this story is that gossip and slander are from the worst of sins that affect our society. There is a narration that says that backbiting is worse than zina. And really, here we can see the effects of backbiting, how it ruins the lives of good people. That there can be a good man or woman in the society, but people with loose tongues talk ill about them, spread rumors about them, and this affects their lives and it makes life difficult for them. Aishah [ra] was not the only person to be affected by rumors. There were others who were afflicted so badly that it even led to their death.


Look at the life of imām Bukhāri [rah]. In the final years of his life, some of the scholars who were jealous of him began to misconstrue some of his statements and spread rumors that he has wrong aqeedah. And so wherever he went, people did not want to listen to him, as those rumors had spread before him. Finally imām Bukhāri [rah] raised his hands and made duaa. He said, “Oh Allāh, your earth is vast, but it has become narrow for me, so choose me for Yourself, take me to You.” And one month later, imām Bukhāri [rah] passed away. What led to his death? Many of the scholars say it was this: slander, rumors, gossip, unfounded accusations. If it can affect the lives of righteous people like imām Bukhāri and Aishah [ra], what about us? What about your neighbor? What about your family members? So this is a warning to every single believer to control your tongue. Be careful what you say about others.

The Prophet Muḥammad [saws] said, “Whoever believes in Allāh and the last day should either speak what is good or remain silent.” That is the way of the believer. If what you are saying is not good and beneficial, don't say it. Don't speak about others. In another hadith he said, “From the perfection of īmān is to leave things that don't concern you.” Don't get involved in other peoples lives. Who is committing what sin, what is the latest gossip, what is the latest rumor. This is evil and this destroys society. Stay away from this. Stay away from these type of things. This we can learn from the story of the slander of Aishah [ra]. There are many other lessons which other speakers might be able to extract, and other authors will have extracted, as is the nature of the stories of the sahabah and the prophets and the great scholars of the past. Their lessons are not limited.

Aishah [ra], another amazing story in her life happened after the death of the Prophet [saws]. At the time of Uthman [ra], towards the end of his life, there was a great fitnah. And in this fitnah, it actually lead to many Muslims (or so called Muslims) attacking him and assassinating him. At this point in time, Aishah [ra] was in Mecca performing the hajj; Uthman was in Madīnah. So the people of Madīnah, they chose Ali to be the next khalif, and Aishah and her companions in Mecca were of the view that Ali should first bring the murderer of Uthman to justice and then they would accept him as the khalif. And so Aishah [ra], according to one of the narrations in Bidayah Wannihayah, she went in front of the Kabah and she delivered a lecture about the virtues of Uthman, and she rallied the people to go and speak to Ali about this issue. So Aishah [ra] left at the head of an army with Talha and Zubair by her side to go and speak to Ali. Note that their intention was to speak to Ali and to discuss the issue, not to fight with him. When they reached there, they had a discussion and they came to some peaceful agreement that they'll accept him as khalif and then he will do what he can to bring the murderers to justice. Some of the hypocrites in the army, when they heard about this peace, they decided to plot and start a war. And so they split themselves up in to either side of the army and began to attack each other. This caused a battle to break out between the followers of Aishah and the followers of Ali. And in this battle, known as the battle of the camel, both Talha and Zubair were murdered and Aishah, she was on her camel in a hawdaj and in order to stop the battle, Ali had his men attack the camel, so once the hawdaj fell, people stopped fighting. And that was the end of the battle. Aishah and Ali came to peaceful terms and that was a regrettable incident amongst the sahabah.

Going back to what I said earlier, the sahabah [ra] were humans and they made mistakes. And these mistakes cannot be held against them. Indeed, we have done a lot worse in our lives to look back at the one or two mistakes the great scholars and great sahabah have done and to hold it against them.

Aishah [ra], in her army were Talha and Zubair, both of whom were given the glad tidings of jannah in this world. And Aishah herself was praised in the Qurʾān. And Ali himself was given the glad tidings of Jannah. So on both sides were righteous people. And we look at them as our righteous sahabah and we say for each of them radiAllahu anhum and we do not attack their character in any way, because they were the sahabah, they were much more righteous than us, and whatever mistakes they made, we just make duaa, “May Allāh be pleased with them and may Allāh have mercy on them.”

So this was Aishah [ra], a very short glimpse at her life. We looked for a short while at the slander incident. We looked at the battle of camel, a very brief run down. Really the battle alone can take 1 or 2 hours to discuss with all its lessons. Then, we also looked at her marriage.

I'd like to conclude with one more story: the story of Aishah [ra] when she passed away. I read this in Bidayah Wannihayah, that when Aishah [ra] was passing away, Abdullah bin Abbas [ra] requested permission to visit her. So he came by her bedside and he spoke to her and she said that she was fearing Allāh. And Abdullah bin Abbas said, “Good news to you.” She said “Why?” He said, “Because you are the one who Allāh has revealed verses about you clarifying your name and these verses will be recited until the day of judgment.” And imagine all the good qualities. He said that you were the only virgin wife of the Prophet [saws], and you were the most beloved of his wives, and you were a scholar of Islam, and you were the only one in whose house revelation would descend when the Prophet [saws] was sleeping in your bed, and many, many other virtues he began to mention of Aishah, until she said, “I wish I had died before this or I was something unknown.”

This was paraphrasing the words of Maryam [as] mentioned in Surah Maryam when she was pregnant with Eesa [as] and going through the pains of labor and thinking about what people will say when they see the baby, how would they react. She said the same thing, “I wish I had died before this or I was unknown.” So Aishah [ra], she passed away after this. And from that story we see the high respect that Abdullah bin Abbas and the other sahabah had for her. Because Abdullah bin Abbas himself was a scholar of Islam, the great mufassir of Islam. And he was also a scholar of fiqh but he also looked up to her as a scholar, he also had great respect for her. She was from amongst the mothers of the believers, one of our mothers.

Another lesson we can extract from this story, which also can be taken from the story of hadithul ifk, is that Aishah [ra], she had such a strong connection with the Qurʾān that many a times, her words, her speech, would be from the Qurʾān. So during the incident of the slander, when they asked her what she had to say, she simply said, “I say what the father of Yusuf [as] said: that patience is beautiful and Allāh's help is sought against what they are saying.” So her words were the words of the Qurʾān. Likewise, when she was passing away, her words were the words of Maryam [as] mentioned in the Qurʾān. So she had this strong connection with the Qurʾān that she was able to quote it like that in her own speech, for her own answers, she would quote Qurʾān. And this is a really strong connection that we all should try to have with the Qurʾān.
So the life of Aishah [ra] is a very vast topic and there is a lot that has been narrated about her in the various books of history which, inshā'Allāh, we can discuss in more detail on a later occasion. This was just to give a glimpse at her life, to get people interested in studying her life in more details, and to extract a few basic lessons that both men and women can follow and to live by.

Aishah [ra] is proof that a woman can be superior to a man in knowledge and in piety and there is no such thing in Islam that all men are better than all women or as some people think, that women are deficient, no. Aishah [ra], she was a proof who lived in this world, that a woman can reach the highest levels of scholarship, she can be extremely pious, she can play a role in politics, and she can be remembered as a righteous Muslim for all time after her.

So we ask Allāh to help the women of this ummah to follow in her footsteps, to help the men of this ummah to follow in the footsteps of her husband, the Prophet Muḥammad [saws], and in those issues which are general, to help both the men and women of this ummah to follow in the footsteps of her and her husband, the Prophet Muḥammad [saws], and to become just like them, and to be able to not only extract lessons from their lives but to apply it in our own lives till we become walking examples of the sunnah.

Sunday, February 17, 2013

MAELFU WAMZIKA SHEIKH NASSOR ABDALLAH BACHU, ZANZIBAR, TANZANIA

Imetundikwa hapa leo hii tarehe  18/2/2013.

Kutoka:-
http://zanzibariyetu.wordpress.com/2013/02/14/maelfu-wamzika-sheikh-nassor-abdallah-bachu/



MTAFARUKU mkubwa umezuka kati ya familia na wanafunzi wa Mwanachuoni Mkubwa wa Dini ya Kiislamu wa Afrika Mashariki, Sheikh Nassor Abdallah Bachu aliyefariki dunia jana mchana huko Chukwani Mjini Zanzibar.Mtafaruku huo umekuja baada ya wanafamilia kuchimba kaburi mbele ya kibla cha Msikiti ambayo amesaliwa huku wanafunzi wa Sheikh huyo wakisema hawezi kuzikwa katika kibla cha Msikiti kwa kuwa ni kinyume na mafundisho ya dini ya kiislamu.

Kamati ya maandalizi ya mazishi hayo imesema kitendo kilichofanywa na wanafamilia kuchimba kaburi mbele ya msikini ni kinyume mafundisho ya dini na ni tofauti na alivyokuwa akihubiri wakati wa uhai wake ambapo mara zote alikuwa akikataza waumini wa dini ya kiislamu kuzikwa ndani ya msikiti au mbele ya msikiti.

Akiongozwa kamati hiyo, Sheikh Nurdin Kishki aliwatangazia waumini kuwa na subra wakati kamati ya maandalizi ya Sheikh huyo ikiwa ikifanya mazungumzo na wanafamilia ili kufikia mwafaka wa wapi lichimbwe kaburi lake, huku kila mmoja aliyekuwepo katika mkuanyiko huo wakisomeshana namna ya kuzikana maiti za kiislamu.

Wakati waumini hao wakitakiwa kuwa na subra baadhi ya waumini wamekwenda kulifukia kaburi la awali lililochimbwa na kusema haitowezekana kuzikwa katika eneo hilo na kutafutwa eneo jengine kwa ajili ya kuulaza mwili huo.

“Waumini tunakuombeni jamani muwe na subra lakini tunasema daima mwenyewe Marehemu Sheikh Nassor wakati wa uhai wake alikuwa akipinga suala la kuzikwa ndani ya msikiti au mbele ya msikiti lakini kaburi tunaliona limechimbwa mbele ya msikiti huku ni kwenda kinyume na mafundisho ya dini ya kiislamu na pia ni kinyume na kile alichokuwa akikihubiri na kukisomesha, hatuwezi kuwaingilia wanafamilia kwa kuwa sisi ni wanafunzi wake tu Sheikh lakini wao ndio wenye maiti na wao ndio wenye haki lakini tunawaomba sana katika hili tusende kinyume na dini” alisema Kishki mbele ya umati mkubwa.

Baada ya vuta ni kuvute hizo wanafamilia waliingia ndani ya msikiti na kujifungia na hatimae kutoa tamko la kuuliza ni masafa gani ambayo wanataka likachimbwe kaburi na mwili wa marehemu ulazwe.

Akizungumza na baadhi ya waandishi wa habari, Said Masoud Gwiji ambaye ni miongoni mwa wanafunzi wake Sheikh Nassor na pia ni mwana kamati ya maandalizi ya mazishi alisema kwamba ni vizuri wana familia wakafahamu kwamba alichokuwa akikihubiri Sheikh Nassor kiendane na kile kinachotekelzewa mwisho wa uhai wake.

Alisema sio busara kuvutana lakini kwa kuwa mafundisho ya dini ya kiislamu yanakataza kaburi kuchimbwa karibu na msikiti ni vyema likazingatiwa hilo na mazishi hayo kaburi likachimbwa kando na msikiti.

Hatimae wanafamilia na wanafunzi wa Sheikh Naassor wakakubaliana kuchimba kaburi mbali na msikiti na mazishi yakafanyika huku umati mkubwa ukiwa unashuhudia huku kila mmoja akitaka kushika maiti hiyo jambo ambalo limezusha ahama kubwa kutokana na umati mkubwa.

Naye Makamo wa Kwanza wa Rais wa Zanzibar, Maalim Seif Sharif Hamad ameungana na melfu ya waumini wa dini ya Kiislamu jana katika mazishi ya Mwameanachuoni na Mhadhiri Mkubwa wa Dini ya Kiislamu Zanzibar, Sheikh Nassor Abdallah Bachu aliyefariki dunia juzi Chukwani Mjini Unguja.

Sheikh Nassor Bachu amefariki majira ya saa 5 mchana juzi baada ya kuugua kwa muda mrefu akisumbuliwa na kiharusi ambapo alisafirishwa kwa matibabu nchini India na katika hospitali mbali mbali za Dar es Salaam na Zanzibar kabla ya kufikwa na mauti.

Mwili wa Marehemu Sheikh Nassor ulilazimika kusaliwa katika viwanja vya Mnazi Mmoja kutokana na kuwa hakuna Msikiti mkubwa ambao ungeweza kuhimili maelfu hayo ya watu waliofika kwa ajili ya kushindikiza mwili huyo.

Hii ni mara ya kwanza kwa ummati mkubwa kama huo kushiriki mazishi ya Mwanachuoni huyo ambapo awali alitakiwa kusaliwa katika Msikiti wa Kikwajuni aliokuwa akiendesha darsa wakati wa uhai wake lakini kutokana na umati mkubwa ilishindikana na kuamuliwa kusaliwa katika viwanja vya Mnazi Mmoja, na baadae magari yamefuata msafara kuanzia Skuli ya Haile Sellasie na kuelekea Donge kwa kuzikwa ambapo kuanzia Mjini hadi Donge barabara imejaa wananchi wakisubiri njiani kuona msafara uliobeba maiti hiyo.

Mazishi ya Sheikh Nassor hayajawahi kutokea ambapo mbali ya ummati mkubwa kuja kushuhudia mazishi hayo wanawake na wanaume walioanzia Chukwani alipomalizikia uhai wake, na baadae kuletwa katika uwanja na Mnazi Mmoja na kupekelekwa huko Donge maelfu ya waumini wameonekana kusubiri maiti njiani na kushuhudia msafara mkubwa uliokuwa ukiongozwa na gari ya Makamo wa Kwanza wa Rais Maalim Seif Sharif Hamad.

Viongozi wengine waliohudhuria mazishi hayo ni pamoja na Waziri wa Ofisi ya Makamo wa Pili, Mahammed Aboud Mohammed, Mufti Mkuu wa Zanzibar, Sheikh Saleh Omar Kaabi, Kadhi Mkuu wa Zanzibar, Sheikh Khamis Haji, Katibu Mtendaji wa Wakfu na Mali ya Amana, Sheikh Abdallah Talib na Masheikh mbali mbali kutoka Nairobi, Mikoa ya Tanzania Bara, na wenyeji wao Zanzibar.

Sheikh Nassor alinza kufundisha mafunzo ya dini ya Kiislamu kwa kuendesha darsa mbali mbali katika Misikiti ya Kikwajuni na Rahaleo mnamo mwaka 1978 baada ya Mwalimu wake Sheikh Said Njugu kuanza kuumwa na kushindwa kuendesha darsa hizo ambapo majina ya wanafunzi wa Sheikh huyo yalipendekezwa matatu akiwemo Sheikh Ali Ahmad, Sheikh Othman Ali na yeye Sheikh Nassor Bachu.

Mwalimu wake Sheikh Nassor pia aliwahi kupigwa marufuku kufanya mihadhara na kuendesha darsa na Mzee Aboud Jumbe Mwinyi aliyekuwa Rais wa Zanzibar wakati huo; jambo ambalo lililezwa kwamba kabla ya kifo chake Sheikh Said Njugu alikwenda kuombwa radhi na Mzee Aboud Jumbe.

Wanafunzi wa mwanzo ambayo amewasomesha Sheikh Nassor alivyoanza kuendesha darsa ambapo alianzia na wanafunzi wachache akiwemo Abdulghani Msoma ambaye ni Katibu Ofisi ya Utawala Bora, aliyekuwa Mkuu wa Mkoa wa Mjini Magharibi, Abdallah Rashid na Ali Juma Shamhuna ambaye ni waziri wa Elimu na Mafunzo ya Amali, Zanzibar.

Sheikh Nassor Bachu alianza kuvuma katika miaka  ya 80 ambapo alikuwa na upinzani mkubwa kati yake na Serikali ya Mapinduzi Zanzibar iliyokuwa ikiongozwa na Rais wa wakati huo Dk Salmin Amour Juma ambapo alionekana kuhimiza wajibu na maadili ya kiislamu kufuatwa jambo ambalo lilikuwa likionekana ni geni kwa wakati huo.

Mbali kupingwa na viongozi wa serikali lakini pia Sheikh Nassor alipata upinzani mkali kutoka kwa Maulamaa na Masheikh mbali mbali wa dini ya Kiislamu kutokana na kutangaza kwake msimamo wa kufuata Sunnah -Mila za Mtume Muhammad (s.a.w) ambapo waislamu walionekana kupingana naye.

Msimamo wa Sheikh Nassor Bachu ulikuwa ni kukataza kuadhimishwa kwa kuzaliwa kwa Mtume Muhammaa (s.a.w) kwa kusomwa maulid na akitaka maadhimisho hayo yawe ni kufuata matendo yake badala ya kukusanyika, pamoja na suala la muandamo wa Mwezi Mtukufu wa Ramadhani kufuatwa popote unapoonekana jambo ambalo lilikuwa likipingwa na baadhi ya Maulamaa hapa nchini wakitaka lazima Mwezi uonekane nchini na utangazwe na serikali.

Changamoto alizokumbana nazo Sheikh Nassor katika uhai wake ni nyingi ikiwemo kutengwa na baadhi ya jamii yake, kuzuwiwa kuendesha darsa, kufungiwa misikiti asisalishe na mara kadhaa kupigwa mabomu ya machozi wakitawanywa baada ya kusali swala ya Eid El Hajj ambapo hali hiyo ilianzia wakati wa utawala wa Dk Salmin na kumalizikia kwa Rais Mstaafu Amani Karume.



Saturday, February 16, 2013

BADO WAVUTANIA KUCHINJA NYAMA MKOANI MWANZA, TANZANIA


http://www.raiamwema.co.tz/sites/default/files/styles/medium/public/field/image/280_mwanza.jpgImetundikwa hapa leo hii tarehe 17/2/2013.
 
Mwanza bado wavutania kuchinja
Toleo la 280
6 Feb 2013, RAIA MWEMA
  • Nyama zadoda buchani, wanunuzi wapungua.
ULE usemi wa Kiswahili kwamba mbuyu ulianza kama mchicha unaonekana kusadifu katika mgogoro unaohusisha haki ya kuchinja wanyama na ndege kwa ajili ya kitoweo unaoendelea Mwanza na Geita kati ya waislamu na wakristo.
 
Tayari Umoja wa Makanisa ya Kikristo Jijini Mwanza umetoa tamko la kupinga msimamo wa serikali kuwa wenye haki ya kuchinja kwa ajili ya kuwauzia wananchi ni waislamu na wakristo wanaweza kuchinja majumbani mwao tu.
 
Kwa mujibu wa tamko hilo, kitendo cha serikali inayosema haina dini kuwalazimisha wakristo kufuata ibada ya dini isiyokuwa ya imani yao ni kinyume cha Katiba ya Jamhuri ya Muungano wa Tanzania Ibara ya 19 kifungu cha 1 na 2, inayotoa uhuru wa kila mtu kuwa na uhuru wa kuabudu na kwamba suala la imani ya dini ni jambo binafsi na hiari ya mtu kulifuata.
 
Tamko hilo limewataka wakristo kutokula nyama zilizochinjwa kinyume na imani yao, kwa kuwa tendo la kuchinja ni sehemu ya ibada kwa waumini wa dini ya kiislamu tofauti na walivyokuwa wakifiriki mwanzoni kwamba tendo hilo halina uhusiano wowote na ibada na hivyo hawaoni sababu ya kuendelea kushirikishwa katika ibada isiyokuwa ya imani yao.
 
“Kwa kuwa sasa imebainika kuwa tendo la kuchinja kwa wenzetu waislamu ni sehemu ya ibada kwa mujibu wa imani yao, tofauti na tulivyokuwa tukidhani hapo awali kuwa tendo la kuchinja halina uhusiano wowote na mambo ya ibada. Sisi wakristo hatuoni sababu ya kuendeea kushirikishwa katika ibada ya imani isiyotuhusu. Tunatoa wito kwa wakristo wote kuanzia sasa kutokula nyama zilizochinjwa kinyume na imani ya kikristo” ilisema sehemu ya tamko hilo lililotiwa saini na Askofu Charles Sekelwa ambaye ni mwenyekiti wa Umoja huo na katibu Mchungaji wake Jacob Kituu.
Katika kuonyesha uthabiti wa msimamo wao wachungaji na maaskofu walikutana Jumamosi iliyopita katika Parokia ya Mtakatifu Joseph Mfanyakazi Kirumba chini ya kamati ya Ulinzi na Mwasialiano ya Umoja huo na kuazimia kuwatangazia waumini wao katika makanisa yote kususia kununua nyama kwenye mabucha katika kipindi chote ambacho watakuwa hawajapata machinjio yatakayowawezesha kuchinja kwa imani yao.
 
Tangazo hilo ambalo lilitolewa Jumapili iliyopita limeanza kuathiri biashara hiyo, kwa mujibu wa Mwenyekiti wa Umoja wa wenye Mabucha Jijini Mwanza, Joshua Machage, biashara yao imeathirika sana kwa kuwa hata waislamu wanaogopa kununua kwenye mabucha ya wakristo kwa kuhisi kwamba watakuwa wamejichinjia.
 
“Tatizo hili ni kubwa, kuna wanachama wangu wameleta taarifa hapa kuwa biashara haiendi kabisa kwa sababu ya mvutano huu, wakristo jana (Jumapili) wametangaziwa kutonunua nyama zinazochinjwa na watu wasiokuwa wa imani yao sasa hali ni mbaya sana kwenye biashara yetu, nyama zimesimama kabisa hali ni mbaya,” alisema Machage.
Mgogoro huo umeendelea kushika kasi pamoja na serikali kumtuma Waziri wa Nchi Ofisi ya Rais Uratibu na Sera, Steven Wassira, kusuluhisha mgogoro huo, ambaye katika kikao chake na viongozi wa dini hizo mbili alisisitiza msimamo wa serikali ambao ulikuwa umetolewa awali na Mkuu wa Mkoa wa Mwanza Evarist Ndikilo huko Nyehunge, Sengerema ambako ndiko mgogoro huo ulikoanzia.
Sheikh wa Wilaya ya Sengerema, Ahmed Jaha Ally aliliambia Raia Mwema kwamba kwa mtazamo wa wengi na imezoeleka katika jamii kwamba muislamu hali asichochinja na kwamba mkristo akichinjia nyumbani kwake akala mwenyewe hilo haliwasumbui lakini akafafanua zaidi.
“Hilo la kuchinja nyumbani halina tabu, lakini wakichinja na kuanza kuweka kwenye mabucha hapo kunakuwa na shida kwa sababu wanaweza kununua watu wenye hoteli na kwenda kuuza, sasa akila muislamu kwenye hoteli hiyo itakuwa siyo haki, kwa sababu kwa mujibu wa maelekezo ya dini yake hapaswi kula kisichochinjwa na muislamu, ” alisema.
Akijibu kuwa kuchinja ni ibada na hivyo wasiokuwa waislamu wanashiriki ibada isiyo ya imani yao alisema kuwa hawawashirikishi wakati wa ibada na kwamba kula nyama ile si kushiriki ibada hiyo kwa kuwa hiyo inamhusu mchinjaji.
“Kwa kula tu hushiriki hiyo ibada kwa sababu inamhusu mchinjaji, kwa hiyo hatuwashirikishi lakini ndugu zetu pia wakumbuke tunavumiliana katika mambo mengi, Ijumaa ni siku ya kazi lakini Jumamosi na Jumapili ni siku za mapumziko na sisi tumekaa kimya, kwa hiyo haya mambo yanahitaji kuvumialiana” alisema Sheikh Ally.
Mwandishi wetu alipotembelea Ofisi ya BAKWATA Mkoa wa Mwanza kutaka kujua msimamo wa Baraza hilo katika hali inayooendelea hivi sasa mkoani hapa kiongozi aliyemkuta ofisni hapo alisisitiza kuwa wao hawana cha kuongeza wala kupunguza kwa kuwa msimamo ulishatolewa na Waziri Wassira.
“Sisi hatuna cha kuongeza wala kupunguza, msimamo ulikwishatolewa siku ile, wewe si ulikuwapo? Ehee! Kama ulikuwapo basi sisi hatuongezi wala kupunguza kwenye hilo, na wala usininukuu, kama wao wakristo wanalo la kusema ni wao na serikali” alisema kiongozi huyu ambaye alikataa kunukuliwa gazetini.
Hayo yakiendelea mkoani Mwanza, hali si shwari pia mkoani Geita ambako uchunguzi wetu umebaini kuwa maaskofu wa Mkoa huo walikaa kikao siku ya Jumamosi wiki jana katika ofisi ya Jimbo Katoliki Geita ili kujadili suala hilo.
“Kikao hicho kilikuwa na dhamira ya kutoa tamko la kuwataka wakristo kutokula nyama zinazochinjwa na watu wasiokuwa wa imani yao na kulikuwa na mkakati wa kukubaliana kuwa na bucha au machinjio yao kwa kuwa wanaamini serikali imeamua kuegemea upande mmoja wa suala hilo,” kilisema chanzo chetu kuhusu kikao hicho cha maaskofu.
 

Imeelezwa kuwa hata viongozi wa kikristo walioungana na msimamo wa serikali wakati wa ziara ya Wassira walishawishiwa na serikali mkoani humo ili kuwasaliti wenzao.

 
Hata hivyo, Mkuu wa Mkoa wa Geita, Said Magalula, alisema taarifa hizo si za kweli na kwamba katika kikao hicho na Waziri Wasirra viongozi wote wa dini walikubaliana na wakatoa tamko hilo.
 
“Kile kikao kile kilikuwa kati ya waziri na viongozi wa dini zote na si maaskofu tu, wale waliosema ni watu wazima na wana heshima zao na ni viongozi wazito, wanawezaje kuhujumiwa? Lakini hoja hapa ni kwamba walikubaliana wakaelewana kama walishawishiwa hilo si hoja” alisema mkuu huyo wa Mkoa.
 
Maslahi ya Uchumi yahusishwa
Pamoja na kuhusishwa na imani, suala hilo pia limekuwa likitazamwa kwa mtazamo wa kiuchumi hasa kwa kuzingatia kuwa hiyo ni sehemu ya ajira kwa watu wanaohusika na shughuli ya uchinjaji kwa hiyo upo uwezekano mkubwa wa hilo kuchangia katika sintofahamu hii inayoendelea.
 
Kwa mujibu wa mtoa habari wetu hoja hiyo iliibuka katika kikao cha wachungaji Jumamosi wiki iliyopita jijini Mwanza ambako inaelezwa kuwa mtoa hoja mmoja alisema kuwa suala hilo limekuwa likiwanufaisha waislam kiuchumi wakati wamekuwa mstari wa mbele kuutukana na kuikashafu imani ya kikristo.
 
“Iliibuka hoja humo kwamba kila ng’ombe anayefugwa na mkristo anamuhakikishia muislamu shilingi elfu tano wakati wa kuchinja na katika hizo, shilingi elfu moja inachangwa msikitini na kwamba pamoja na yote hayo imani ya kikristu imekuwa ikikashfiwa bila serikali kufanya kitu, mtoa mada akasisistiza kuwa kuendelea kuchinjiwa na waislamu ni kuendelea kufadhili kukashifiwa kwa imani yao na kwa kuwa serikali imechukua upande katika hili ni bora wajisimamie,” kieleleza chanzo chetu.
 
Mwenyekiti wa Chama cha Wenye Mabucha Mwanza Machage anasema kuwa zamani kuchinjiwa ilikuwa ni kama huduma na ilikuwa ni bure pengine ndiyo maana hakukuwa na kelele za namna hii lakini sasa hivi imekuwa ni biashara.
 
“Chama change, kwa mfano, tunalipa karibu shilingi milioni moja au zaidi kwa mwezi kwa ajili ya kuchinjiwa, sasa hii ni biashara kubwa ndiyo maana hata serikali inatakiwa kuliangaliwa kwa umakini mkubwa suala hili si kulichukua juu juu tu kama inavyofanya, kwa sababu yakiingia masuala ya kibiashara inakuwa si haki kusema wengine wana haki na wengine hawana haki” alisema.
 
Ndikillo, Wassira wanyooshewa kidole
Mtazamo wa wengi ni kwamba suala hili limefikishwa hapa lilipo na serikali yenyewe hasa kauli zilizokuwa zikitolewa na Mkuu wa Mkoa Ndikillo huko Nyehunge wakati wa sakata hilo na kitendo cha Waziri Wassira kuunga mkono ikaonekana anakubaliana na kila kitu alichosema Mkuu wa Mkoa wa Mwanza.
 
“Hili suala limekuzwa na Mkuu wa Mkoa na kauli zake za kejeli na dharau, alipokuja Nyehunge wakati wa mazungumzo ya mvutano ule, badala ya kutulia na kulichunguza jambo kwa undani alipoona hakuna maelewano alitoa amri tu kwa Polisi kuwa mkristo yeyote akichinja tia ndani, hilo liliwakwaza viongozi wa kikristo, uhalali wa amri hiyo ulikuwa unatokana na sheria ipi?” anahoji Mwinjilisti Ernest Charles wa Kikundi cha Biblia ni Jibu ambaye alishiriki katika kikao hicho.
 
Akizungumza na Raia Mwema mzee mmoja kutoka Nyehunge ambaye hakutaka kutajwa gazetini, alisema kuwa tangu aanze kujitambua hajawahi kuona kiongozi anashughulikia suala la mgogoro wa dini kwa jinsi alivyofanya Mkuu wa Mkoa wa Mwanza.
 
“Mwanangu mimi sasa nina miaka 74, viongozi huwa wanakuwa na hekima na busara. Watu wakifarakana kwenye mambo ya dini yanatakiwa mazungumzo ya muda mrefu.
 
“Mkuu wetu alipokuja kwa kufoka na kutoa amri hapo aliharibu. Mambo haya yanatakiwa watu wakae na kuyazungumza tena na tena,” alieleza mzee huyo.
Chimbuko la mgogoro
 
Pengine Mwezi Mei mwaka jana ndiyo unaweza kuelezwa kuwa ndipo vuguvugu hili lilipoibuka wakati wa mazishi ya mzee Kamuli ambaye alikuwa muumini wa Kanisa la African Inland Church of Tanzania (AICT) Nyehunge.
Inaelezwa katika msiba huo ya kuwa mchungaji wa eneo hilo, James Lutambi, alichinja ng’ombe kwa ajili ya msiba huo.
 
Inaelezwa ya kuwa waislamu waliohudhuria msiba huo walipofika walihoji nani amechinja, wakaambiwa ni mchungaji. Wakataka kujua kwanini amechinja, yakatokea majibizano kidogo lakini waislamu hao waliondoka na kisha wakamwandikia mtendaji wa kijiji barua ya kutangaza kujitenga kushirikiana na wakristo katika misiba na sherehe, baada ya tangazo hilo, wakristo nao wakaamua kuwa na bucha yao.
 
Agosti 27, 2012 Umoja wa Wakristo Nyehunge ulimwandikia barua Afisa Mifugo wa Wilaya yenye kumbukumbu namba UMK/ NY/01/05 wakiomba idhini ya kuchinja katika machinjio ya Nyehunge.
 
Katika kujibu barua hiyo Afisa Mifugo alimwandikia mtendaji wa kijiji cha Nyehunge barua yenye kumbukumbu namba VYE/SENG/V.10/11/131 ya tarehe 02, Oktoba 2012 akimtaka kuitisha vikao vitakavyosaidia kupatikana muafaka juu ya uchinjaji wa wanyama katika machinjio ya Nyehunge, ambayo iliambatana na ufafanuzi mbalimbali wa kisheria kuhusu uchinjaji.
 
“Uchinjaji na ukaguzi wa wanyama kwa ajili ya kuuza kwa wananchi unafanyika chini ya Sheria ya Magonjwa ya Wanyama ya mwaka 2003 pamoja na kanuni ya mwaka 2007. Kifungu cha 7 sheria inatamka kuwa uchinjaji wa wanyama kwenye machinjio zilizoidhinishwa na serikali unafanywa kwa misingi ya imani za kidini inayokubalika na jamii husika. Sheria na kanuni zake haitamki wazi muumini wa dhehebu gani aruhusiwe kuchinja wanyama kwa lengo la kuuzia wananchi, kwa mantiki hiyo hakuna muumini wa dhehebu fulani aliye na haki ya kisheria kuchinja isipokuwa pale jamii husika inapokubaliana” ilieleza sehemu ya barua hiyo iliyotiwa saini na Afisa Mifugo wa Wilaya hiyo Dk. Yohana Sagenge.
 
Katika kile kinachoonyesha kikao hicho kutozaa matunda wakristu waliendelea kwenda kuchinja lakini walikutana na kikwazo machinjioni ambako afisa aliyekuwa anahusika na kukagua nyama machinjioni alikataa kukagua iliyochinjwa na wakristo na hivyo wakaamua kuiuza hivyohivyo. Baada ya wakristo kuanza kuchinjia huko waislamu wakasusa kutumia machinjio hayo wakwa wanachinjia nje.
 
Ilipofika hapo Mkuu wa Wilaya ya Sengerema akaingilia kati na kutangaza wenye haki ya kuchinja kwenye machijio hayo ni waislam, wakristo wakaweka msimamo wa kuendelea kuchinja hali hiyo ikiwalazimu Polisi kuingilia kati na kufunga machinjio hayo kwa muda wa mwezi mmoja.

Baada ya wafanyabiashara ya nyama kulalamika, Mkuu wa Wilaya ya Sengerema akaitisha kikao kingine na wachungaji ambacho kilikaa kwa zaidi ya saa kumi lakini hakikupata muafaka.
 
Katika kikao hicho akasisitiza kuwa kwa sasa wenye haki ya kuchinja ni waislam na kama wakristo wakitaka kuchinja wasubiri katiba mpya.
 
Mgogoro ulipoendelea ndipo alipolazimika kwenda Mkuu wa Mkoa ambaye ni kama alikwenda kuwasha moto zaidi badala ya kuutuliza.
 
Inaelezwa na baadhi ya wananchi wa Nyehunge kwamba Desemba 31, 2012 mchungaji Paul Range wa kanisa la EAGT alikamatwa na Polisi na kuwekwa mahabusu kwa kosa la kuchinja ng’ombe machinjioni na mwenye ng’ombe aliyechinjwa naye aliwekwa mahabusu kwa kosa hilo hilo.
 
Tukio hilo lilisababisha pia Mkuu wa Mkoa wa Mwanza kuamuru Mtendaji wa Kijiji cha Nyehunge kufukuzwa kazi kwa kushindwa kudhibiti uchinjaji huo.
 
“Ndiyo maana ninakwambia Mkuu wa Mkoa amechangia sana kulikuza hili. Mchungaji alikamatwa kwa sababu ya maelekezo aliyotoa siku ya mkutano na hili likaibua hisia kali kwa watu ndiyo maana tuko hapa leo,” anasema Mwinjilisti Charles.
 

Wednesday, February 13, 2013

Super Bowl Is Single Largest Human Trafficking Incident In U.S

Posted here on 14 February, 2013.

Super Bowl Is Single Largest Human Trafficking Incident In U.S.: says United States of America Attorney General


ASTAGHFIRULLAH  !!!

The Huffington Post
By Eleanor Goldberg Posted: 02/03/2013 9:04 am EST

When it came time for the Super Bowl, Clemmie Greenlee was expected to sleep with anywhere from 25 to 50 men a day. It’s a staggering figure, but it doesn’t shock advocates who say that the sporting event attracts more traffickers than any other in the U.S.

"The Super Bowl is the greatest show on Earth, but it also has an ugly underbelly," Texas Attorney General Greg Abbott told USA Today in 2011 when his state was gearing up to host the event. "It's commonly known as the single largest human trafficking incident in the United States."

The influx of fans fosters the optimal breeding ground for pimps looking to boost their profits. Experts say that the sheer number of men looking to pay for sex substantially increases demand and the massive crowds allow for pimps and victims to essentially go unnoticed, newsnet5.com reports.

"It's not so much that you become a victim at the Super Bowl, but that many victims are brought in to be used for all the men at the Super Bowl," Stephanie Kilper, a representative for Operation Freedom Taskforce in Akron, Ohio -- an organization which aims to end to human trafficking –- told newsnet5.com

According to Forbes, 10,000 prostitutes were brought to Miami for the Super Bowl in 2010 and 133 underage arrests for prostitution were made in Dallas during the 2011 Super Bowl.

Greenlee, a former sex trafficking victim who was abducted and raped by her captors at 12, told the Times-Picayune that she was shuttled around cities in the South to work as a prostitute at large-scale events. The 53-year-old, who now works as an advocate for sex trafficking victims in Louisiana, said there was immense pressure to meet her traffickers’ demands at events like the Super Bowl.

"If you don't make that number (of sex customers), you're going to dearly, dearly, severely pay for it," Greenlee told the Times-Picayune."I mean with beatings, I mean with over and over rapings. With just straight torture. The worst torture they put on you is when they make you watch the other girl get tortured because of your mistake."

As of Friday, five women were rescued and eight human-trafficking related arrests were made in New Orleans, according to FOX 8.

To help crack down on the number of sex trafficking cases this weekend, law enforcement agencies and advocacy groups are collaborating with local businesses.

They’re handing out pamphlets to local clubs and bars, explaining what to look out for and advocacy groups have been doling out bars of soap to hotels that have hotline numbers etched on them so that victims in need of an escape know where they can turn for help.

"We treat these people as victims,” Ray Parmer, the local special agent-in-charge with Immigration and Customs Enforcement told FOX 8. “They are not arrested, they are not removed from the United States, we treat them as victims.”

It’s a staggering figure, but it doesn’t shock advocates who say that the sporting event attracts more traffickers than any other in the U.S.

"The Super Bowl is the greatest show on Earth, but it also has an ugly underbelly," Texas Attorney General Greg Abbott told USA Today in 2011 when his state was gearing up to host the event. "It's commonly known as the single largest human trafficking incident in the United States."

The influx of fans fosters the optimal breeding ground for pimps looking to boost their profits. Experts say that the sheer number of men looking to pay for sex substantially increases demand and the massive crowds allow for pimps and victims to essentially go unnoticed, newsnet5.com reports.

"It's not so much that you become a victim at the Super Bowl, but that many victims are brought in to be used for all the men at the Super Bowl," Stephanie Kilper, a representative for Operation Freedom Taskforce in Akron, Ohio -- an organization which aims to end to human trafficking –- told newsnet5.com

According to Forbes, 10,000 prostitutes were brought to Miami for the Super Bowl in 2010 and 133 underage arrests for prostitution were made in Dallas during the 2011 Super Bowl.

Greenlee, a former sex trafficking victim who was abducted and raped by her captors at 12, told the Times-Picayune that she was shuttled around cities in the South to work as a prostitute at large-scale events. The 53-year-old, who now works as an advocate for sex trafficking victims in Louisiana, said there was immense pressure to meet her traffickers’ demands at events like the Super Bowl.

"If you don't make that number (of sex customers), you're going to dearly, dearly, severely pay for it," Greenlee told the Times-Picayune."I mean with beatings, I mean with over and over rapings. With just straight torture. The worst torture they put on you is when they make you watch the other girl get tortured because of your mistake."

As of Friday, five women were rescued and eight human-trafficking related arrests were made in New Orleans, according to FOX 8.

To help crack down on the number of sex trafficking cases this weekend, law enforcement agencies and advocacy groups are collaborating with local businesses.

They’re handing out pamphlets to local clubs and bars, explaining what to look out for and advocacy groups have been doling out bars of soap to hotels that have hotline numbers etched on them so that victims in need of an escape know where they can turn for help.

"We treat these people as victims,” Ray Parmer, the local special agent-in-charge with Immigration and Customs Enforcement told FOX 8. “They are not arrested, they are not removed from the United States, we treat them as victims.”

EGYPT'S NEW GRAND MUFTI ELECTED FOR FIRST TIME !!!





Posted here on 14 February, 2013.


· Egypt's new Grand Mufti elected for first time ever

· Following a vote by senior figures at Al-Azhar, Shawqi Ibrahim Abdel-Karim Allam has been chosen as Egypt's new Grand Mufti; President Mohamed Morsi must approve the choice
(Source: Ahram Online, Monday 11 February,  2013)
Shawqi Ibrahim Abdel-Karim Allam is to become Egypt's new Grand Mufti following a vote by members of the Al-Azhar Senior Scholars Authority on Monday.

It is first time the Grand Mufti has been chosen in a vote as opposed to being appointed by the president.

President Mohamed Morsi of Egypt  is expected to approve the decision, after which Allam will officially take up the role.

He is set to replace the outgoing mufti, Ali Gomaa, who will retire in March at the age of 61. His tenure was extended by one year in 2012 by the former ruling military council.

Earlier this month, the president turned down a request by Al-Azhar to extend Gomaa's tenure further.
Three finalists were chosen on Monday in a closed session held by senior members of the Al-Azhar Senior Scholars Authority. There was then a vote by members of the authority.

The authority was headed by Al-Azhar Grand Imam Ahmed El-Tayeb, in addition to Gomaa and Qatar-based Islamic scholar Youssef El-Qaradawi.

Following the decision, Allam stated: "It is an honour to have been chosen by the Al-Azhar Senior Scholars Authority. I hope to fulfil people's trust in me and I hope to God that I am fit for the position."

He said he would remain in his current position as head of Islamic Jurisprudence and Sharia Law at Al-Azhar University, Tanta Branch, until President Morsi officially approves his appointment.

Allam, 55, was born in the Nile Delta governorate of Beheira. He received his PhD in 1996 from the Al-Azhar University Faculty of Sharia and Law. His most famous book concerns the predetermination of the sex of a fetus and its legality and legitimacy according to Islamic law.

He has also written a book on the political rights of Muslim women.

The bylaws of Al-Azhar say the new Grand Mufti must be under the age of 60.

The candidate should also have worked continuously inside the religious establishment following the completion of his studies, and be a scholar of Jurisprudence and Sharia law. He must also be fluent in a second language other than Arabic.


Al-Azhar is the main source of religious edicts for Sunni Muslims worldwide and the post of Grand Mufti has been in existence since 1895. Allam is the 19th holder of the post.

The list of nominees for the post sparked controversy when it appeared that a member of the Muslim Brotherhood Guidance Bureau, Abdel Rahman El-Bar, had intended to nominate himself for the role. It later seemed he had not.

Allam does not appear to have any political affiliations.