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Friday Bulletin
Rabi' ul Awwal 16, 1435/January 17, 2014
Former Speaker of the National Assembly Farah Maalim, former presidential candidate Abduba Dida (centre) and University of Nairobi lecturer Dr. Ahmed Abdullatif follow proceedings during the prize giving day of Al-Ansaaru Nursery and Primary school on Sunday. The event was a celebration of the academic success of the Eastleigh based school which topped the charts in Kamukunji constituency, was ranked in third position in Nairobi county and took the 12th position nationally in the 2012 Kenya Certificate of Primary Education (KCPE). Al Ansaaru which in recenty years has featured among top perfoming schools is managed by the Ansaar Sunnah Education Trust.
As concerns grow on the increasing number of Muslim youth adopting extreme and violent ideologies, the government was accused of being party to the spread of this attitude which Muslim leaders pointed out was a threat to inter religious harmony and religious peaceful co-existence. State polices which included marginalization, discrimination, extra judicial killings, collective punishment, harassment and arbitrary detentions were cited among the reasons which are creating a culture of despondency in the community and driving young Muslims to embrace ideologies which advocates for violence. Speaking during the national conference on security and countering violent extremism, Sheikh Ibrahim Lethome a Nairobi lawyer said while the youth are consistently being blamed for engaging in acts of violence, at the same time, actions on the part of the government are similarly helping to fuel this attitude. We are law abiding citizens but when the law enforcers ignore applying the law and chose to retaliate against target innocent, they help to create more radicals, he explained and gave an example of the retaliatory move by Kenya Defence Forces soldiers who burnt down the Garissa market after three of their colleagues were killed by suspected Al Shabbab gunmen. He complained that profiling of Muslims and injustices committed against Muslims in the socalled war on terror was also pushing many young Muslims to embrace violent ideologies. The extremism on one side is being met by another extreme which involves brutal actions by the security agencies, he told the conStory Continued To Page 2
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ference where the Internal Security principal secretary Mutea Iringo was present. The Sheikh acknowledged that violent extremism was a major concern for Muslims as it threatened the unity of the community and also undermined religious peaceful co-existence. For Muslims, he said fighting the vice was not a social or a national responsibility but a religious obligation as the Quran enjoins Muslims to fight munkar (evil). Sheikh Lethome who also serves as the legal advisor of Jamia Mosque Committee urged Islamic scholars, Imams and preachers to appropriately use their mimbars (pulpits) to sensitize Muslims especially the youth to have a better understanding of Islam and refrain from embracing ideologies whose teachings are contrary to Islamic principles which promote tolerance and mutual relationships among Muslims and non-Muslims. In his key note address, Dr. Mustafa Ali the secretary general of the African Council of Religious Leaders said issues of exclusions of Muslims and marginalization on the part of the government was aggravating violent extremism. Many Muslim youth are embracing violence ideologies and celebrating violence. This remains a major concern and the government should not be party to aggravating this problem, he said. He condemned those sanctioning the killing of the innocent said they were attempting to take Muslims to the murky era where religion was hijacked. It is not possible to have jihad in Kenya. This is a naked aggression against your brothers and sisters, he said. Dr. Mustafa took issue with the media for associating terrorism and violent extremism with Islam and accused them of being party to the victimization campaign against Muslims. Addressing the gathering, prominent educationist Dr. Othman Mujahid said it is crucial to put in place measures to immunize this problem and prevent vulnerable youth from falling prey to agents of violence. He dismissed calls calling for a review of the a madrasa curriculum in the face of accusations that the Islamic schools were helping to drive the extremist agenda noting that the institutions had existed since time immemorial and it was wrong to associate them with terrorism or extremism. A woman opinion leader from Nyeri Faridah Mukami, said it was imperative that the government engages Muslims leaders and youth leaders in various areas to address this problem instead of taking measures which only help to escalate the problem. If someone is a criminal, we have competent courts where they can be tried. Extra judicial killings are instead triggering young people to radicalism, she said. While giving a government perspective on countering violent extremism, Mutea Iringo was at pains to absolve the government from accusations of injustice against Muslims. He faced a barrage of questions regarding the governments role in discrimination of Muslims, issuance of national documents and violations of human rights in the war on terror. The principal secretary described it as a perception that the government was treating Muslims unfairly and evaded a question on what the government was doing to bring back rendition Kenyans-a promise made by President Uhuru Kenyatta and his deputy during their election campaigns-only stating that they ended up in the neighboring country after evidence pointed out that they cooperated with the alleged bombers in the July 2010 attack in Kampala. He stressed that radicalism was a concern on national security and the government will not relent on its efforts to purge from society what he described as perverts who were threatening the countrys security. Iringo said the emergence of youth who are violently taking over mosques and propagating ideas which are a threat to national cohesion was dangerous for the future of the nation and called for critical cooperation with the Muslims. The Bible and the Quran cannot advocate ideas which are violent. We should not accept this people
to create enmity and divisions among peace loving Kenyans, he said. Speaking at the event, the Supreme Council of Kenya Muslims (SUPKEM) assistant secretary general Hassan Ole Naado expressed his dismay at the negative portrayal of new Muslims (reverts) who he said were consistently being blamed for perpetuating acts of violence. I also converted to Islam and it pains to see that those who chose to embrace the religion are being criminalized, he said. A former commissioner with the National Cohesions and Integration Commission Rev. Lawrence Bomett spoke on the need for such forums to help to dispel misconceptions that Muslims support acts of terrorism. From the mindset of many ordinary Christians, when they see Muslim leaders on television condemning acts of terror they take it to be a public relations exercise but my presence here has made it clear to me that Islam unequivocally denounces acts of violence against innocent people, he observed. The conference, which brought national and opinion leaders, Islamic scholars and government officials, was organized by SUPKEM and the Kenya Transition Initiative transitions in an attempt to addressing the growing problem of violent extremism. Among those who in attendance were the Internal Security cabinet secretary Joseph Ole Lenku and the Inspector General of Police David Kimaiyo.
Da'wa
By Khalid Baig
On the twelfth of Rabi-ul-Awwal, Muslims all over the world hold special gatherings to commemorate and celebrate the birthday of Prophet Muhammad, Sall-Allahu alayhi wa sallam. The special programs attract huge numbers of Muslims. There can be no two opinions among the believers that remembering the Prophet, Sall-Allahu alayhi wa sallam, and learning about his life example are highly meritorious acts. The milad celebrations show the deep love and devotion that all the believers have for the Messenger of Allah, Muhammad ibn Abdullah, Sall-Allahu alayhi wa sallam. This love and devotion remains a distinct characteristic of Muslims throughout the centuries. However, while the fact of this love has not changed, its nature has. It has taken different forms than what we find in the early generations. The Companions were the special people who came in direct contact with Allah's Messenger, Sall-Allahu alayhi wa sallam, learned from him, joined his struggle, gave the most sacrifices for it, devoted their lives for his mission, and earned the credentials for being the model disciples, followers, and devotees. Among them was Sayyidna Mus'ab ibn Umayr, Radhi-Allahu anhu. As a young pagan in Makkah, he was the best dressed, the best cared for youth. Clad in the most expensive silk and wearing the best perfumes, he would leave a trail of fragrance wherever he passed by. Then something happened. He met the Prophet, SallAllahu alayhi wa sallam, and his message penetrated the depth of his heart. Life changed drastically. His pagan mother, who used to love him before, now despised him and began to punish him severely. His was a transformation from riches to rags. Once the Prophet, Sall-Allahu alayhi wa sallam, saw him covering his body with a patched up old hide and showing the signs of rough life that he had embraced. He said, "I saw this young man some years ago in Makkah. There was none at that time who was more handsome, was living a more luxurious life, or was better dressed than him. But today he has sacrificed all the comforts of this life for the love of Allah and his Prophet." He was the first teacher of the Ansar in Madinah and the standard bearer of the Muhajireen in Badr. When he was martyred in Uhud, there was not enough cloth to cover his body completely; grass was used to supplement the small burial cloth. According to some reports, the Prophet, Sall-Allahu alayhi wa sallam, stood by his body and recited the verse: "From among the believers there are some men who fulfilled their pledge with Allah." Among them was Sayyidna Sa'd ibn Mu'adh, Radhi-Allahu anhu, the leader of the Ansar. The Ansar had provided hospitality and protection to the Prophet, Sall-Allahu alayhi wa sallam and the Makkan Muslims, but soon they faced a bigger challenge. Would they be ready to fight against the much larger and better equipped Makkan army? His powerful words in the meeting before Badr captured the spirit of their commitment. "O Rasulullah, we have believed in you, affirmed your Prophethood, and pledged obedience. By Allah, who has sent you as a Messenger, if you were to command us to jump into the ocean we will do that. Not one soul among us will remain behind. Insha-Allah you will find us steadfast in the battle." Among them was Sayyidna Jareer ibn Abdullah, Radhi-Allahu anhu. Once he sent his servant for buying a horse. The servant made a deal for three hundred dirhams and brought the seller with him so he could be paid. Sayyidna Jareer ibn Abdullah, RadhiAllahu anhu, looked at the horse and realized that the seller had undervalued it. "Would you sell it for four hundred?" he asked. The seller agreed. "How about five hundred?" he continued his unusual "bargaining" and finally bought the horse for eight hundred dirhams. He was later asked why he did so. "The seller was not aware of the true value of this horse, " he explained. "I have simply given him a fair price because I had promised to Prophet Muhammad, Sall-Allahu alayhi wa sallam, to always be sincere and well-wisher for every Muslim." Among them was the unnamed person who was wearing a gold
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YOUTH
By Muhammad Fathi
Imagine a young man coming to the Imam of your neighboring mosque with this strange request: "Can I get a fatwa that permits me to commit Zina (fornication/adultery)?" What kind of response will he receive? I think that shocked and angry reproach is the most likely reaction of the attendees and the Imam; you would hear yells like, "Shame on you! How dare you mention such despicable things in the mosque and, even worse, request to commit it?" Well, let's read this story and see how the Prophet (peace and blessings be upon him) handled a situation like this: Abu Umama Al-Bahily (may Allah be pleased with him) narrated that a young man came to the Prophet and said: 'O Messenger of Allah, give me a permission of Zina.' The Companions turned to him and started rebuking him. The Prophet said: "Come closer." When the young man drew nearer to the Prophet and sat down, the Prophet asked him: "Would you like it for your mother?" The man answered; No, by Allah. May Allah make me a protection for you! The Prophet commented, "People also do not like it for their mothers." The Prophet added, "Would you like it for your daughter?" Again, the young man answered negatively. So, the Prophet said, "People too would not love it for their daughters" Further, the Prophet asked, "Would you like it for your sister?" The Prophet received the same answer and made the same comment. The Prophet went on asking about the man's paternal and maternal aunts. The young man's answer was the same and the Prophet repeated the same comment, "People do not like that for their aunts." The Prophet then placed his hand on the young man and prayed for him, "O Allah, forgive his sins, purify his heart, and protect his chastity." Abu Umamah, the narrator of the hadith, said that the young man did not pay heed to any temptation thereafter. (Authenticated by Al-Albani) With this gentle, understanding, and convincing approach, the Prophet (peace and blessings be upon him) sought to empower the young man rather than destroy him. He aimed to strengthen and fortify him in his battle with temptations rather than alienate or undermine him. Following this Prophetic example is crucial when dealing with the youth as it does not only determine if the youth will commit Zina or not, but most importantly, if they would ever come back to the Mosque to discuss and find answers for their future problems or not. Listening to the youth, understanding their problems and heartedly embracing and caring for them, whatever the issues they may have, are all elements of the Prophet's art of empowerment. In the above hadith, the Companions themselves were not able to contain their shock. Perhaps this would be the natural reaction of our Imams and community leaders if faced with a similar question. The Prophet, however, dealt with the situation as a great educator; he drew the young man nearer to him, discussed the problem rationally, and thus succeeded in convincing the young man to the extent that, as the hadith narrator reported, the man would pay no heed to any temptation after that. Furthermore, the Prophet did not let the incident pass without his unique spiritual touch. Placing his hand on the young man and praying for him must have left an unforgettable effect. Criticism does no benefit in such situations. It would only alienate the youth and make them think twice before looking for solutions in the Mosque. If we are not friendly enough to embrace our youth and recognize their concerns, they would look for other environments to channel their worries and needs. The young man above dared to address the Prophet with his un-
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FEATURE
Robert Fisk
Any other Middle Eastern leader who survived eight years in a coma would have been the butt of every cartoonist in the world. Hafez el-Assad would have appeared in his death bed, ordering his son to commit massacres; Khomeini would have been pictured demanding more executions as his life was endlessly prolonged. But of Sharon the butcher of Sabra and Shatila for almost every Palestinian there has been an almost sacred silence. Cursed in life as a killer by quite a few Israeli soldiers as well as by the Arab world which has proved pretty efficient at slaughtering its own people these past few years Sharon was respected in his eight years of near-death, no sacrilegious cartoons to damage his reputation; and he will, be assured, receive the funeral of a hero and a peacemaker. Thus do we remake history. How speedily did toady journalists in Washington and New York patch up this brutal man's image. After sending his army's pet Lebanese militia into the Sabra and Shatila refugee camps in 1982, where they massacred up to 1,700 Palestinians, Israel's own official enquiry announced that Sharon bore "personal" responsibility for the bloodbath. He it was who had led Israel's catastrophic invasion of Lebanon three months earlier, lying to his own prime minister that his forces would advance only a few miles across the frontier, then laying siege to Beirut at a cost of around 17,000 lives. But by slowly re-ascending Israel's dangerous political ladder, he emerged as prime minister, clearing Jewish settlements out of the Gaza Strip and thus, in the words of his own spokesman, putting any hope of a Palestinian state into "formaldehyde". By the time of his political and mental death in 2006, Sharon with the help of the 2001 crimes against humanity in the US and his successful but mendacious claim that Arafat backed bin Laden had become, of all things, a peacemaker, while Arafat, who made more concessions to Israeli demands than any other Palestinian leader, was portrayed as a super-terrorist. The world forgot that Sharon had opposed the 1979 peace treaty with Egypt, voted against a withdrawal from southern Lebanon in 1985, opposed Israel's participation in the 1991 Madrid peace conference and the Knesset plenum vote on the Oslo agreement in 1993, abstained on a vote for a peace with Jordan the next year and voted against the Hebron agreement in 1997. Sharon condemned
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Examples of such restrictions that husbands place on wives immediately after the wedding, citing their superior Islamic rights over them as the reason, are: You will not talk to your male colleagues and cousins. You will not go to any social gathering without me. You will never take up a job or career. You will visit your parents only once a week/month/year. You will not invite that annoying girlfriend of yours to our home. You will delete your Facebook account. You will not gain weight etc. Such restrictions from new husbands are a sign of an underlying insecurity that manifests itself in the form of paranoid possessiveness, irrational jealousy, and an attempt to exert an extreme level of control over their wife - thwarting and suppressing her movement, her halal hobbies and interests, and even her bubbly personality. The reason that husbands usually provide for such strictness, is the superior rights afforded to them by Islam, as their wives guardians/ maintainers, to put such restrictions on them for the overall good of the home. However, the real reason is their fear of losing her love, loyalty, focus and obedience. The prime example of this is when a righteous girl, who habitually observes all the limits of Islam from even before her marriage, becomes a target of manipulation and control from her husband. A clear test of whether a husband possesses true gheerah (praiseworthy jealousy) or is just controlling, is whether or not he obeys the rules and restrictions of Islam himself. Since Allah has ordered us in the Quran to always take Prophet Muhammad as our role model, we should recall when he (if ever) tried to control his wives in such a way? Advocate of Foreplay During Marital Intimacy In some cultures, manliness is equated with certain manners, beliefs and habits that border on arrogance and uncouthness that is prohibited in Islam, e.g. overeating and belching loudly; picking unnecessary fights with other men; swearing, and regarding women with disdain and contempt. Men who have such a mindset consider the act of showing patient gentleness towards their wives before and during sexual intimacy, as an antithesis to being manly, assertive, powerful and in control. The Prophet however, made it very clear to Muslim men that they should not climb on top of their wives like animals, without arousing them first with foreplay, using loving words and kisses. Conclusion: A Loving Family Man While many fathers and husbands might be loving and tender behind closed doors, they hesitate to display care for their wives and daughters in public. Not so was the Prophet! The Prophet openly showed love for his daughters. He would kiss and secretly converse with Fatimah in front of others. Contrast that to the negative reaction some modern-day Muslim men show to the good news of a daughters birth - a reaction similar to the one showed by pagan Arabs during the era of ignorance. Chivalry, honesty, integrity, fairness, justice, gentleness, compassion, and empathy: the Prophet embodied all these positive qualities in his cordial and successful relationships with the women in his life; qualities that we all should try to acquire and incorporate into our own lives.
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