The Role of Religious Leaders in Polio Eradication

Shaykh Hassan Cisse,

Organization of the Islamic Conference

Kuala Lampur, Malaysia, June, 2007

By invoking a moral imperative to fulfill society’s duty toward its most vulnerable members, religious leaders possess a unique opportunity to mobilize communities toward the global eradication of Polio. When combined with a heightened sense of responsibility to address the socio-economic factors that contribute to the spread of Polio and other disease, this opportunity resonates with enormous potential for fostering an effective partnership between public health and religious leadership.

The WHO Global Polio Eradication Initiative 2005 Annual Report cited “uncontrolled transmission of poliovirus in northern Nigeria,” and identified the states of Bauchi, Kaduna, Jigawa, Kano and Katsina as, “the greatest threat to the global eradication of Polio.” With Nigeria as the epicenter of the disease on the African continent, the President of Nigeria, the World Health Organization and the Organization of the Islamic Conference sought our help to address the unwavering opposition to immunization in the Muslim north.

We are only striving in this cause out of emulation of the Prophet Muhammad (SAW), who comprehended the role of religious guides as protectors of the health and well-being of humanity. Indeed, the Prophet (SAW) sent for Harith Ibn Kulda, the doctor of the Arabs, for his medical advice, and he was not Muslim. Following in the footsteps of the Prophet (SAW), we recognized that we had an obligation to inform local religious leaders about the safety and efficacy of the vaccine and to elicit their cooperation and commitment to encourage their respective communities to immunize their children.

Supported by our knowledge of Qur’an, Hadith, Islamic Jurisprudence and esteem among Muslims internationally, in November, 2006 we embarked on a three week campaign to sensitize religious and governmental leaders and the people of the region to the necessity of immunizing their children against Polio. This presentation describes the way in which religious principles supported acceptance of the immunization program and the successful collaboration between WHO and religious leaders during our campaign.

First of all, we reminded them of the Islamic and spiritual ties linking millions of Nigerians with Shaykh Ibrahim Niasse since his historic meeting with the Amir (of Kano) Abdullah Bayero in 1937 in Medina the Radiant. As Muslims, we love for ourselves and our children what we love for them and their offspring; so I reminded (them) that the mothers with us in Medina Kaolack are bringing four children daily to be inoculated. Likewise, they should give renewed support to the (polio) effort for children.

In addition to the targeted northern states of Bauchi, Kaduna, Jigawa, Kano and Katsina, we traveled to Gombe, Sokoto, and Zamfara states, as well as the Arzai section of Kano City and Kaura-Namoda in Zamfara State. We met with shaykhs, governors and malams, physicians, imams, local government councils and distinguished community leaders for the purpose of informing them of the mission to eradicate Polio in northern Nigeria. Many of the meetings were held in mosques, while others took place outside the main mosque area. Quoting Qur’an and Hadith of the Prophet (SAW), we dispelled their fears and explained that immunization does not contradict Islamic principles. In fact, Islamic principles support preventing disease, protecting children and saving lives. At the end of each meeting, the leaders we met promised to encourage and facilitate the immunization of the children in their respective communities.

In an effort to reach as many people as possible with the message that immunization was a duty parents owed to their children in accordance with ayats of Qur’an and hadith of the Prophet (SAW), we successfully utilized broadcast and print media to disseminate information about the safety and efficacy of the Polio vaccine. Media coverage was provided by BBC/Hausa, Voice of America, FRCN, KSTV, New Nigerian Radio, Radio Kano, Triumph Kano, Sharifa Kano, Ray Power Kano, German (DW), Daily Trust and Voice of Nigeria, Leadership Campanies Newspapers, NTA, BATV, BRC Fed FM, Public Agenda and VON.

As we moved through the northern states visiting schools with student populations in the thousands, WHO organized and implemented massive immunization sessions. During four such events, one in Bauchi, two in Kaduna and one in Kano, we personally administered the Polio vaccine to several children. Overall, thousands of children were immunized while we were in northern Nigeria, and thousands more after we left.

When confronted with the fear generated by rumors of contaminated vaccine that would render Muslim girls sterile, we confirmed that the vaccine is both safe and free of chemical substances that adversely affect fertility. Most importantly, we reminded the people that Allah alone is responsible for the creation of life: “To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows (children) male or female according to His Will. Or He bestows both males and females and He leaves barren whom He will” (Qur’an, 42:49-50).

We referred to mankind’s mission on earth, which is to worship Allah and since human beings are composed of flesh and soul, each must be cared for properly. It has been related in a hadith of Prophet Muhammad (SAW): “A strong believer is better and more loveable to Allah than a weak believer, although there is good in both.” We emphasized that the Muslim Ummah must take as much responsibility for its physical health as it does for its spiritual health and quoted the hadith of the Prophet(SAW) “Seek remedy for sickness, for Allah did not send an illness for which He did not also send a remedy.” We stated that the ability to prevent a disease is a Mercy from Allah, and quoted from the Qur’an: “Which of the Favors of your Lord will you deny” (Surat al-Rahman).

We explained that Allah enjoins the believers to seek protection for themselves and their families. Allah says, “Do not harm yourselves”, and elsewhere He says, “Do not kill your children.” Immunization is a way of seeking protection for your children, and surely, protection (prevention) is better than cure. We urged the Muslim leadership of northern Nigeria go advise their people that it is an obligation to protect their children from contracting Polio, thereby saving both current and future generations and quoted from the hadith of the Prophet(SAW), “It is enough a sin for one to neglect or let down his dependents.”

We explained that as Muslims it is our duty not to harm anyone and that the benefits of having halted the spread of Polio will reach us on this earth and in the Hereafter, for Allah says in Qur’an: “And if anyone saved a life, it would be as if he saved the life of the whole people” (5:32).

We referred to the decree by the Kingdom of Saudi Arabia that any person who has not been vaccinated against Polio will not be permitted to enter to perform Hajj. Therefore, by implication, immunization against Polio has become compulsory upon Muslims, for according to Muslim jurists, any pre-requisite for obligatory worship is itself obligatory.

Wherever we went throughout northern Nigeria, local religious and community leaders expressed sincere appreciation for our efforts to keep their children safe from the crippling and sometimes fatal effects of Polio and promised to continue to support immunization efforts.

In addition to working toward Polio eradication, our African American Islamic Institute (AAII) has established schools, health care facilities, adult literacy programs, food distribution and well digging projects, tree planting projects and orphan care programs. We cooperate with the United Nations regarding Education, Health, Status of Women, Protection of Children, Alleviation of Hunger and Poverty and the Promotion of Peace. We organize international Islamic conferences focusing on population and development issues and participate in conferences sponsored by UNFPA and UNICEF. We not only encourage religious leaders to become actively involved in promoting immunization against Polio, we encourage them to establish non-governmental organizations for the purpose of developing humanitarian programs and projects. In a world driven by greed and marred by corruption, religious leaders can bring a moral compass to the issues affecting humanity. At the same time, through the work of their organizations, they will provide a view of Islam as a peaceful, compassionate religion whose adherents worship Allah and serve mankind.

The committed involvement of religious leaders to move the global eradication of Polio agenda forward may offer the greatest opportunity for success within the four endemic countries identified by UNICEF and WHO as India, Pakistan, Nigeria and Afghanistan. By presenting immunization within the context of Islamic principles, Qur’an and hadith of Prophet Muhammad (SAW), religious leaders will be able to sensitize others to its benefits and dispel the misconceptions, rumors and fears that have rendered immunization efforts ineffective thus far.

An effective partnership between public health agencies and religious leaders requires creative planning. For example, public health organizations might organize educational seminars for local religious leaders, conducted by internationally respected religious leaders with health advocacy experience, to prepare them to serve as advocates for immunization against Polio in their respective communities.

Clearly, religious leaders have a significant role to play as educators and advocates in partnership with public health organizations toward the global eradication of Polio. We offer our experience in northern Nigeria as a model for such a partnership.

In closing, we wish to thank the Organization of the Islamic Conference (OIC) for the leadership it has assumed in strong partnership with international humanitarian organizations to reduce mortality and enhance the quality of life for the entire Islamic Ummah.

This address is taken from the website of the Tariqa Tijaniyya.

See on-line at: http://tijani.org/news/polio-eradication/

History of Bilal Muslim Mission - Kenya

In December, 1964 The Federation of Khoja Shia Ithna Asheri Jamaats of Africa – at its Conference held in Tanga (Tanzania) – passed a unanimous resolution undertaking to convey the Message of Prophet Muhammad, s.a.w.w. and his Ahlul Bait a.s. to the indigenous Africans.

The efforts to spread Shia Madhab among indigenous Africans had been made long before this famous resolution. These efforts, however, were by individuals on their own and not made in unison and organised manner.

The Resolution gave them an impetus and as a result Organisations under the name of Bilal Muslim Mission were established in both Tanzania and Kenya in honour of Hadhrat Bilal, the first Muaddhin of Islam. Thus the obligation of Call to Islam original was given an additional motivation.

The Bilal Muslim Mission of Kenya was registered as a Religious Charity Organisation on 11 November, 1971

Even before formal registration of the Mission, contacts had been established with learned people from non-Shia Muslim Community, some of whom later on embraced the Shia Madhab. The Message was also being conveyed to the non-Muslims and one of the first to accept Islam from Christianity was a Mr. Njoroge – a member of Kikuyu Tribe. In 1964, he was sent to Pakistan to study Islam under Peermohamed Ebrahim Trust. He stayed there for six months and obtained his Islamic Education. The Mission is grateful to Marhum Haji Hassanali P. Ebrahim for his services in this respect. May Allah, s.w.t., grant him lofty abode.

In 1971, Ngala Chuphi -of Duruma Tribe- the Chief of Mackinnon Road accepted Shia madhab and adopted the Islamic name “Yusuf”. Hundreds of members of his tribe accepted Shia mazhab and today the Mission has many centres in the areas dominated by this tribe.

This was all because of the efforts of Kassamali Gulamhusein Family – particularly Haji Mohamedjaffer Kassamali Gulamhusein. It was as a result of their tabligh that the Chief and members of his tribe accepted Islam. The Kassamali Gulamhusein Family actively participated – physcially and financially – in providing facilities like Mosque, Madressa and School for the new Shias.

May Allah, s.w.t., bless with maghfirat members of “K.G. Family” who have since passed away from this world and increase the tawfiqaat of those remaining to continue doing tabligh. Aameen.

The Impact

The impact of Bilal Muslim Mission’s work can be gauged from the comments of non-Shias and the reaction of those who oppose its message. The following will give a clear idea of the success or otherwise of the Mission’s activities.

• Professor Muhammad Bakari, Department of Linguistics: University of Nairobi, in his paper “Asian Muslims in Kenya” Delivered at National Seminar on Contemporary Islam in Kenya States:

“The Ithnaasheri have become better known through the missionary activities of the “Bilal Muslim Mission,” with its network of bookshops in Nairobi and Mombasa. Although Sunni/Shia relations are still uneasy, the activities of the Bilal Mission have helped somewhat to deflect some of the earlier, and often blind prejudice against the Shia in general.” (pp.65).

“The Shia have also attracted some young Sunni, who were fascinated by rhetoric of Khomeini and the success of his revolution. It is also a reflection of the disillusionment of these young people with ineffectiveness of their Ulama. While a number of these young people now openly profess Shia doctrines, a smaller number has chosen t remain crypto-Shia for fear of social ostracisation. Even where there is no overt profession of Shia doctrines and practice, some important Sunni individuals, with fiercely independent views have shown open sympathy towards Shia.” (pp.66)

“The Bilal Muslim Mission also organizes the annual Muharram Majlis at their headquarters. The majlis is dedicated to the preservation and perpetuation of the memory of the ‘martyrs of Karbala’. A series of lectures is organised to coincide with the mourning period, in which aspects of Shia political history is narrated by the speakers. Not all the guest speakers nor the audience are Shia. A number of Sunni scholars have also been invited to give the public lectures. The lectures are video-taped and disseminated for viewing by a much wider audience, and through this strategy, Shia history and political concerns are made more accessible to non-Shias. This has the double advantage of educating non-Shias about Shiism and on the basis of this, eventually minimising anti-Shia sentiments within the country. “ (pp.66).

[ ISLAM IN KENYA published by MEWA]


• In another paper The New ‘Ulama in Kenya, delivered at the above Seminar, Professor Muhammad Bakari has detailed anti-Shia activities of some of the Wahhabi Ulama in Kenya. Under the section The Modern Ulama and Shia Posturing, writing about Dr. Muhammad Salim Badamana, a traditionally educated Alim as well a veterinary doctor who teaches in the University of Nairobi, he writes:


He has also emerged as a relentless and articulate crusader against the increasing Shia influence in Kenya. ………

He believes in waging an intellectual war against the Shias by, for example, countering their accusations against the companions of the Prophet ….. “ (pp.197)

Describing yet another anti-Shia Wahhabi – Sheikh Ahmed Msallam – he writes:

“ Msallam’s pet subject is that of the attack of Shiism. Conscious of the spread and popularity of Shiite ideas in Eastern Africa since the rise of Ayatollah Khomeini in 1979, he has campaigned vigorously against their kind of Islam as nothing short of shirk. He has translated polemical works written in Arabic into Kiswahili to show the dangers of Shiism to modern Islam. His translation efforts have been financed and supported by the Nairobi branch of the Saudi based Dar Al-Iftah. (pp.185-186)

[ISLAM IN KENYA published by MEWA]

Following are excerpts from a letter by Seif M. Seif, which appeared in a local daily The Standard (December 8th, 1989):

“Daystar sinister campaign against Muslims deplored A copy of a policy document purported to be Minutes of proceedings of a seminar sponsored by Daystar University entitled “Exploring Islam Seminar” is around Mombasa. The aim of the seminar is to evangelise Muslims and to dismantle Islam in Kenya instead of co-existence.

Such recommendations as were adopted include: bribery of the poor under the guise of humanitarian assistance; destabilising Muslim Teaching Institutions, such as Bilal Muslim Mission ; exploiting differences between Sunnis and Shias; infiltrating and spying on Muslim homes; reclaiming Christians (?) converted to Islam, etc., etc. All these activities are to be financed from a 56 million pound fund from abroad, yet the body would like to investigate sources on Muslim funds, including those of Muslim wealthy men.


Your Obligation

In his sermon at the plain of Ghadeer on 18th Dhilhajj 10 A.H;after announcing the wilayat (leadership) of Imam Ali bin Abi Talib a.s., the Holy prophet exhorts:

• Let the one who has heard me convey this message to others

This is an instruction to be fulfilled by everybody at all times. You, too, have a role to play in discharging this obligation:

You can provide support by:

• Praying for success,
• Visiting our centres,
• Providing moral support,
• Donating finance.

Inshallah you will be one of the benefactors who will contribute towards the cause of our Deen.

This article is taken from the website of the Bilal Muslim Mission of Kenya.

See on-line at: http://www.kenbilal.org/content/view/1/5/

Catholic Diocese of Zanzibar

Part I "Yesterdays History"


The Earliest Attempt To Found the Church: Portuguese Friars:

Although very little is known about the presence of the Catholic Church in Zanzibar during the 200 years between 1500 and 1700 when the Portuguese were on the east coast of Africa, there is some evidence of its presence. A small chapel at Mambo Mzige, used by the Augustinian Friars and later by the Capuchins and for seven years by the Spiritan missionaries until they could build, is incorporated in the Old Fort. which was built by the Portuguese in Zanzibar Town and still stands today. There is also the Swahili word "gereze", meaning "prison", which has its roots in the Portuguese word "igreja". meaning "church", but we don't have a record of how the two words became related.

Was a church turned into a prison?

Reference is made in John Baur's 2000 YEARS OF CHRISTIANITY IN AFRICA to an Augustinian Friar in Zanzibar who "enjoyed the friendship of the Sultan". Augustinian archives refer to Zanzibar as "the most fruitful mission centre". East Africans associated these Friars with service to the Portuguese traders and military personnel. Whatever else their activities might have been, all came to an abrupt end when Sultan . responding to a call from the people of tacked Zanzibar in 1650, killing many of the foreigners, including Augustinian Friars.

The Second Attempt: Capuchins

In 1857 the Vicar Apostolic to the Gallas. Guglielimo Maasaja. sent two Capuchins to re- establish the Church in East Africa. The first to come to Zanzibar was Gabriele da Rivalta. However, da Rivalta aroused the suspicions of Sultan Majid by his questions about the mainland and had to leave soon after when the Sultan withdrew his "Letters of Introduction" to local chiefs on the mainland even though the Letters had already been given. He was followed by Leon des Avanches. who, it seems, did some research on pastoral possibilities because in March 1858 he suggested to Propaganda Fide that Zanzibar could be a starting point for missionary work in East Africa.

Later in that same year. Des Avanches also had to leave as a result of a political incident in which the Sultan of Oman was trying to maintain his independence of the vying powers of France and England. In 1822 Britain had obtained a treaty with Sultan Sayyid Said which banned the sale of slaves to India and the French islands in the Indian Ocean. French traders nevertheless continued to get slaves for their sugar and coffee estates. In 1848 slavery was abolished in all French colonies. The islands continued to bring in slaves as "contract workers". When Des Avanches, in May 1858. bought a slave girl in the market in Zanzibar, he was accompanied by an American named Greer captain of a ship from Reunion. He baptized the girl and gave her to the wife of a slave dealer who intended to send the girl to Greer's sister. Des Avanches was accused of violating anti-slavery treaties. His passport and consular protection were withdrawn.

The Third Attempt: Spiritan Missionaries

While Reunion had been the catalyst of the trouble in 1858 it now became the starting point of the Church in East Africa. The Bishop. Armand Maupoint of St.Denis/Reunion, wanted to open a mission station on Zanzibar. The Governor Baron Darracan, seeing this as a way to solve the labour problem by covering recruitment of East Africans with the cloak of religion promised his support. But when Msgr. Armand-Joseph Fava. a Spiritan and Vicar General of Bishop Maupoint came to Zanzibar in 1860 he was greeted warmly by Sultan Majid who was being accused by the Arabs of destroying the economy by signing the treaties abolishing slavery. From the very beginning. Msgr. Fava had a vision of what the mission should be. His plan was to emphasize agricultural and industrial work and his explanation of the plan raised expectations of workshops and trained craftsmen. This attracted the Sultan who then gave his full support to Msgr. Fava.

The Church Planted in Zanzibar:

Having made the necessary preparations, Msgr. Fava went back to Reunion and then returned on 22nd December with two priests, a French Navy surgeon, three craftsmen, and six Sisters of the Congregation "Daughters of Mary". In a small place named Gulioni there was a spacious residence that had been built in 1864 by a brother of the Sultan. Said-abd-el-Houab. He had often entertained Europeans, among them the famous Livingston who stayed there while preparing for his last great exploration. The Sultan was very fond of the Spiritan Congregation and Fr. Bauer was often his guest.

After the Sultan's death, the property passed to a rich Indian, Taria Topan. and continued to be used as a health spa and resort. It then fell into disuse and because the house and surroundings lent themselves so well to the purpose Msgr. Fava had in mind. he signed a seven-year lease for it on May 16, 1884. Alterations to prepare for its use as a hospital took until the end of July and on August 2nd 1884, the feast of Notre-Dame des Anges, it was blessed by Msgr. Courmont and given the name Our Lady of the Angels.

A statue of The Virgin was placed in the chapel by seven ladies under the title "Our Lady of Zanzibar". The archives note that "...on the 1st of May 1885 the number of persons who had come to be attended, amounted to two thousand one hundred and ninety-six."

To win acceptance of the people, the missionaries began with social services in a dispensary and in hospitals. The Sisters visited the sick. Workshops were set up. Because Msgr. Fava had refused the recruitment of ex-slaves for Reunion, he won the trust of all parties. By not seeking at that time to expand the Church into the interior, he also gained the confidence of the Sultan. The Arabs seemed friendly and the Sultan paid frequent visits to the mission. Britain proposed a joint guarantee of territorial integrity of the dominion of the Sultan and a treaty was signed in Paris in March 1862.

Spiritan Activity Spreads:

In 1860 when the Congregation of the Holy Ghost took the mission over from the jurisdiction exercised in Reunion, they followed the plans of Msgr. Fava to ransom slaves, educate them, and convert them to Christianity. Allowed to buy land. they purchased a very large building from an Arab landlord and slave trader who had many wives. Many cubicles in the building were used to keep slaves waiting until the monsoon winds would bring the ships. Among the cubicles there is also a prison where the slaves were chained if they tried to escape. Since the missionaries bought slaves in order to give them their freedom and advance their human dignity, the Church was therefore associated with slave traders. Because of that confusion in understanding, the Catholic Church preferred that this old building not he considered an historical monument. Nevertheless, the historical signs of their activity are present as they are in the Anglican Church. The latter, which was built earlier and turned into an auction market of slaves, stands close by in Zanzibar City and is a well known historical monument to this period of slave trade.

St Joseph's Cathedral:

Construction of the Cathedral Church was begun in 1867 but was stopped when they became aware that the site was a Muslim grave yard. There is no record of when the construction was resumed but the first official Mass was offered in the new building in 1897. Still the only Catholic Church in the Town, it was very much respected by the Sultan for the work that was being done.

The Church Reaches Out:

The Spiritan archives have a paper on Our Lady of the Angels Hospital written by Msgr. De Courmont. a Spiritan who was Vicar Apostolic of Zanzibar. He notes that the population of Zanzibar was growing and that it was composed not only of Arab conquerors and the black slaves but also of people from Madagascar, India, commercial cities of the Parsis, and those who continued to come from Europe. "The population ... reached about 40.000..., i.e. half the total amount of Zanzibar inhabitants." Since some few were Christians, a way was opened for a mission at Mahonda. 36 kms. from town.

Setting Foot in Pemba:

An interesting account of the early mission is found in the Diary of St. Patrick's Blackrock - Dongoni - Pemba. With the legal status of slavery having been abolished in the Islands, there were two missions started almost simultaneously on Pemba. One was by the Quakers, the other by the Universities Mission. It was believed that nothing had been done on Pemba and this was true while slavery existed. With the changed situation. Christians began to think of the spiritual freedom of these freed slaves.

Fr. Schmidt, a Spiritan and member of the oldest missionary society in East Africa, did not want to be left out of the work to be done in Pemba. Consequently, he wrote to Dr. O'Sullivan, British Vice-Consul at Chake-Chake in Pemba to ask about the particulars of the situation and whether the Spiritan mission had any chance of success if they were to settle in Pemba. Although Dr. O'Sullivan's answer was rather discouraging. Fr. Schmidt decided to pay a visit there himself at the end of May 1897. Fr. Schmidt was well received and the following Sunday offered Mass at Dr. O'Sullivan's house, very probably the first on Pemba Island since it is doubtful that a Portuguese priest had ever gone there.

There were two or three shambas (land property) for sale and Fr. Schmidt fixed his eye on one located on the south side of Chake-Chake Bay. Known as Dongoni, it comprised about 300 acres along with Junvini. On it was a plantation of 800 to 1,000 clove trees and another of as many coconut trees. There was also a small stone house with three rooms. Fr. Schmidt had no authority for buying any land. but on the other hand the Quakers intended to contract for this very same property. So Fr. Schmidt induced his companion, Dr. Spurrier, to make the contract in his name, being almost certain that he would be approved at Zanzibar. Shortly afterward. Bishop Allgeyer arrived at Zanzibar and he did not hesitate for a moment to accept the shamba under such favorable conditions.

For a year and a half Dongoni was left with only an overseer. So much was earned from the shamba that the mission incurred no expense. Then in October 1898 Bishop Allgeyer charged Fr. Schmidt with opening a station at Dongoni. He left for Dongoni from Zanzibar on 12th December with three young families and two mission boys. They arrived on the 14th but found to their dismay that the chalice had been left in Zanzibar. They could only hope that they might have Mass for Christmas.

The next thing to do was to make the old house at Dongoni habitable. Fr. Schmidt took possession of one of the two rooms that were in good condition. The third room was occupied by keeper of the cloves. A mud house with three spaces was used to serve as a kitchen and store rooms. A second mud house about 300 yards distant was given to the young Christians. With an abundant harvest of cloves expected, the next immediate need was for a boat and a donkey.

On the 18th the people living on the shamba were invited to appear at the mission. They numbered 45 to 50. All were liberated slaves and had been put there by Mr. Jarler. the Sultan's commissioner at Pemba. Fr. Schmidt explained to them the object of his coming, that it was for their spiritual good. All promised to attend his instruction and they became faithful Christians. On the eve of Christmas a messenger arrived from town with the hoped for chalice. All Christians would attend. It was a festive day for the new mission which Bishop Allgeyer chose to name St. Patrick's Blackrock.

In January 1898 Br. Martial, who had received his obedience for Pemba arrived there. He installed himself in the little chapel until a new room could be completed. Although nothing could be planted because there had been no rain for a considerable length of time, he began clearing out a space where he intended to have a garden. The people of the shamba were principally occupied with cleaning the clove plantations and preparing the ground for new plantations. With the arrival of a dhow from Zanzibar on the 20th of February, bringing timber planks and windows. Br. Martial undertook the work of construction. It was a slow process since they had only one mason. However, on this big peninsula the Fathers' House (a one-storey building) was still erect until the roof was removed and the house collapsed in 1988. The foundations of the Chapel and other buildings are left. So, too, are some coconut trees, cashew, and mango but little trace of cloves.

Ministering from Dongoni:

Across the water, in Chake Chake. there was a small Chapel, St. Francis Xavier. Some 3 or 4 Goans, British government officials, the representative of the Universities' Mission, and the Quakers also lived in the area. All were favorably disposed to the mission and Fr. Schmidt was an invited guest on all sides.

A larger community of Goans had settled at Wete in the north of the island where they had a Chapel constructed in 1897 and dedicated to The Immaculate Heart of Mary.

While giving service at the Peninsula and at Chake Chake, the Spiritans found that a Chapel was needed at Mkoani, the port town. Some few Goans lived there also. Land was acquired for this purpose from the British Government but this Chapel. St Theresa of the Child Jesus, has been closed now for 25 years.

The Goan community, staunch in the faith introduced to them by the Portuguese missionaries to India, remain a strong part of the Church today although their numbers have decreased constantly since the time of the revolution when their properties were seized and many were killed..

The Missionaries Move Inland:

When the Holy Ghost missionaries moved the short distance across the water to Bagamoyo on the mainland in 1868. the center of missionary activity moved also. Only vestiges of that early attempt are still visible but Christianity remained up to the present.

The One Hundred Year Interim:

While not isolated, yet the geographical position of the islands that make up Zanzibar largely accounts for its very slow response to a changing world. A still stronger factor lies in the strong religious motives of the Muslim people. Germans before World War I and the British until Independence in 1962 did not have much influence on the life of Zanzibaris.The Church merely maintained its presence, coming under the Prefecture of Kilimanjaro, later under Mombasa. and then under the Archdiocese of Dar-es-Salaam with a Vicar here on the island. In 1963. it came under the Diocese of Morogoro until 1980 when the Diocese was formed under Bishop Bernard Ngaviliau.CSSp. During this time the Church was tolerated in a culture that continues to be Arabic in nature and Islamic in religion.

Winds of Change:

All over Africa the indigenous peoples were becoming aware of the move for independence from the colonial powers in Europe: Belgium. Britain. France. Germany, and Portugal. They wanted to rule their own countries. Tanganyika gained its independence from Britain in 1961 and the next year so did Kenya. The change of rule affected the influence of the missionaries in every aspect of evangelization since they were identified with the foreign powers. Both were white and the Africans did not distinguish. To them the ministries of religion and government were the same and in fact, some missionaries were paid by colonial governments and served political interests.

The Emergence of Political Parties:

Political parties arose in the struggle for independence. In Zanzibar there were two. One was comprised chiefly of Arab land owners and people of business who had had the opportunity for education and were used to ruling under the British who maintained an indirect rule over the colonies and territories. Britain was ready to give the indigenous peoples independence hut did not prepare them for voting nor see them to have a good leader. They left the situation to resolve itself and the Arabs took over.

The second party was that of the Africans. Supported by other African countries, they would not accept the Arab rule again and revolted. The leaders were assassinated and Arabs were either killed or escaped to their home countries.

Ideology:

After independence. African countries became aware that they had to seek assistance if they were to become a State. This required both material and ideological assistance. Africans had always been ruled by Chiefs but now the people had to unite. Kenya. Tanzania, and Uganda formed the East African Community. Zanzibar, even after becoming part of the Union of Tanzania, could not exist without more help. Tanzania turned to the East - to the USSR and China - while Kenya and Uganda turned to the West. Tanzania chose the path of socialism.

Nationalization:

In 1967 the government of Tanzania moved to provide free education, health care. housing, etc. Schools, health facilities, industry were nationalized. This policy of nationalization of church schools and dispensaries, which followed independence, severely hampered the works of education and health care. Without these services, the Church had no social influence, and these constitute the instruments of dialogue. Christians, being so few in number, felt the effects of this policy as the quality of these services deteriorated over the years. The Goan community, no longer having property or jobs, were harassed as an upper class. Many were killed. Since they held British passports, those who could migrated to Commonwealth countries, especially
Canada, and elsewhere.

Increase in the Christian Population:

Having taken responsibilities for all services, the government had also to supply those services to Africans. The cloves trade was emphasized, and in the late 1960's the government began importing casual laborers from the mainland for work in the coconut and cloves estates. They came in the thousands during the seasons when employment was needed. In the 1970 refugees from Mozambique (and from other countries who were on the mainland), also came to Zanzibar. Very likely the revolutionary government did not realize that most of those comimg would be Christians. Some refugees had in fact been in Zanzibar before and even assisted with the Zanzibar revolution. Many of these were given land by the new government. Many of those who came after the revolution in response to the call for work do not have land and they are the majority. These are the Christians.

Christians in a Foreign Setting:

While the general population increased greatly, the number of facilities for basic human services did not. As a result many children did not have the opportunity for even a primary education. Those few who did had to attend overcrowded classes. But class time was reduced in order to provide two sessions of school so that more could he accepted. Christianity-less tolerated as a religion, and lacking in education, many had great difficulty finding job opportunities.

A Church Limited to Sacramental Ministry:

The first revolutionary government did not allow the building of permanent church because it was intended that the migrant workers go back home. However, since Zanzibar had no choice but to seek protection by uniting with Tanganyika, the Islands adopted the national constitution which allows "freedom of religion" and hence the freedom of worship. Only two church buildings were recognized — the Anglican Cathedral and St. Joseph's Cathedral (Mina Mwili - the Two Towers Church) . Unable to provide educational and health services because of nationalization, and unable to proselytize because such activity would tarnish the relationship with the Muslims, the Church was reduced to sacramental ministry only.

Part II "Today's Church";


A New Situation:

The fall of the Berlin Wall greatly affected Tanzania. While the Socialist State owned the means of production, claiming to provide for the people, the people having positions in government in fact used their position for selfish interests rather than for the common good. By 1985 socialism was no longer viable. The economy had been destroyed. The common people had been abused and had become passive, even fatalistic. They had little power to work for their own well being. Tanzania and Zanzibar had to open their doors to the rest of the world. President Nyerere, the Father of the Nation, resigned and a new order came into being.

A Golden Time for the Church:

The recent policy of privatization and even more recent move for a multi-party system in politics has brought significant change to the Islands as also to the whole of Tanzania. The economy, which had stagnated under nationalization and worsened when the world market for cloves collapsed, is recovering. Having little in the way of natural resources and lacking industry, the struggle for income is now focused on the tourist trade. The newly signed agreement between two major political parties has given hope for a government truly concerned with the welfare of the people and the development of the State.

The Church could now establish relations with government and private persons, It could now be recognized as having a right in the country. This new sense of freedom enabled it to research the situation in which it found itself, observe the needs and look for ways to rebuild the society. In this changed environment, the Church has not only recognized its potential to assist in the work of rebuilding the society hut it has also benefited from the Government's realization that it needs the help of the private sector if it is to provide basic human services. In 1997, it called for private groups to assist by establishing schools and health facilities.

A New Response:

Responding to the opportunity, the Diocese decided to focus its resources on setting up Kindergartens in every Parish and Outstation and to provide health care and related services at their dispensaries. Committed to caring for the well being of all persons regardless of race, class, gender, or religion, all Church facilities are open to both Christians and Muslims. It is the conviction of Church personnel that in the mingling of these two groups they will come to know, understand, appreciate, and respect each other. In such an environment of good will. harmonious relationships will develop, bringing about justice and peace.

A surprising development occurred within the first year of implementing this Diocesan decision. Mothers of children in the kindergartens, most of them Muslim, and women attending the health facilities began coming together to discuss the welfare of their children. This quickly led to their sharing about family problems. Observing what was happening so naturally, the Church saw in this evolution the opportunity to advance the position of women by organizing a new program: WOMEN IN DEVELOPMENT AND DIALOGUE. This program was formalized and is now ready to begin the second phase of a three-year project in which women, Christian and Muslim, from both Islands are participating.

Evolving Response:

In its first year under a priest and a sister Director, 27 groups have been formed. Most are mixed groups of Christians and Muslims: a few are not mixed: one is unique in that it includes men. The program is implemented through regular seminars throughout tlie islands and follow-up supervision. Women on the African continent have a general role that places them in the heart of the family. It is the women who form the children, do everything for the family. Muslim women in the islands have the same role but other roles are more established and enforced by their religion. African women in general do not get to develop their inborn talents and are very limited in personal freedom. Some cultures do not allow them to arrange their own marriages. Subject to easy and numerous divorces, they must either care for their children by themselves or ask family members to bring them up. They are passive recipients rather that active agents of their own growth.

Recognition by the State:

The Women's Development Program, therefore, begins with helping women to discover what it means to be a person, who has dignity and deserves respect, is the subject of rights as well as responsibilities, and is obligated to develop her natural gifts for the benefit of herself, her family, neighbors, and society. The content of the seminars includes home-making skills, child care, family life, reading and writing, and business practices for initiating small self-help projects. A few weeks ago. local TV news carried pictures of a seminar in progress and commented on how much the Catholic Church in Zanzibar is doing for women. A week later the President of the Islands encouraged the development of women, saying they are the agents of peace. The occasion was the Pan-African Women's Conference - a press-worthy event because it took place in a predominantly Muslim country and means that we are open to change.

Part III "Tomorrow's Challenges".


A Changing World:

Technology, tourism, and other new businesses have brought the islanders face to face with an outside world that is very different from what they have known. Most affected are the children, youth, and women. The new generation has a new world view. They are meeting people of other cultures, other races, other nationalities, other religions, other interests, other and fascinating opportunities. They have become aware that they have not had even a normal education and, as a consequence, have no opportunity for a different life in the future.

Challenged:

For the Well-being of Children:

Children are formed in their earliest years. To change the mentality of fatalism which they get from their parents, and open them up to others who are like themselves yet have different values, it is necessary to provide an appropriate education beginning with kindergarten. This is the reason for establishing Kindergartens in every Parish and Outstation. But the formation begun there must continue. Already, the Diocese has introduced its first primary school.

Beginning with one of the larger Kindergartens, it is being developed by adding one year at a time. We are now up to Standard IV and preparing for Standard V. Requests for enrollment continue to increase and this year it became necessary to begin a double stream for Standard I. When the full number of grades is in existence, a Diocesan Secondary School will he started.

The good of youth presents an even greater challenge. The young people are in need of something that will help them make up for what has been neglected in their early years. Young women are being assisted to teach in the Kindergartens by offering twelve-week seminars in Montessori instructions under trained Montessori teachers twice a yean A small Montessori training school is envisioned for the future. Youth on Pemba Island, who wanted to burn our holdings in 1995. now are coming and asking for help, too. They would like a fishing boat to capitalize on one of the island's chief natural resources. Vocational schools are needed for these youth and a small Hotel Management School is also envisioned.

A special tutoring school is in operation for the purpose of upgrading the level of primary school leavers so that they can compete successfully in the qualifying examinations for good secondary schools on the mainland. Because the cost of sending students to the mainland is too great for the parents, we are now planning to expand the tutoring school into a secondary school. Those who complete the tutoring year in this Christian Formation Center will then stay on as the core of the FORM I class. Expanding to a secondary school will make it possible for many more young people to receive further education. Not only will more Christian parents be able to enroll their children but also Muslims will be able to enroll in Form 1 and continue. Only through such activities will youth find their place and resist the temptations offered by the drug culture, which is now very prevalent and creating many related problems.

For the Betterment of Women:

Women, too. present a challenge. The groups that have been formed are active, searching for means to better their life through small projects undertaken individually or as a group. They are becoming the mature adults they were meant to become.



The Role of the Church:

Facing these challenges, we are forced to ask what we can do. Do we have the competence and the means required for an adequate response? I few faithful are we to the demands of the Gospel of Christ? Do we and our Christians know those demands? Are we aware of our obligation to be witnesses of the Gospel, able to share it with others? Are we aware that the living witness of Gospel values can bring others to know and live those same values? Do we see this as a means to justice and peace between families, communities, nations? Are we willing to express and able to explain the hope that is ours in virtue of our baptism?

Our Five-Year Plan;

Diocesan Goals: Through its educational, health and related social services program, which is open to all persons without discrimination of any kind, the Church envisions these goals:

1) Qualified persons prepared to assume responsible leadership roles:

2) An improved standard of living;

3) Harmonious relationships between persons of different religions and cultures based on mutual understanding, respect, and cooperation..

Implementing the Vision:

1) Initiated essential organizational Diocesan structures.

2) With personnel on loan from other Dioceses, began sending Diocesan clergy and Sisters for specialized study to provide competence in ministry needed here.

3) In order to change negative attitudes, chose the establishment of kindergartens in every Parish and Station as the base of its educational program, aimed at two or three new ones per year.

4) Developed a Christian Formation Center with a tutoring program in English and Mathematics to enable promising primary school leavers to qualify for admission to good secondary schools on the mainland.

5) Provided some workshops for other youth to learn practical skills for self-employment.

6) Set up a three-year program of Montessori seminars for kindergarten aides leading to a teaching certificate for those who complete the course.

7) Planned on-going seminars for general educational needs of various groups of people. e.g. Catechists, Leaders, Women, and Children.

8) Organized village women for a three-year program in Women's Development.

9) Started two new dispensaries in order to extend health services.

10) Began upgrading one dispensary to a health center.

11) Began extending a large kindergarten to a primary school at the request of Christian and Muslim parents.

12) Is searching for means to extend the Christian Formation Center into a Marine secondary school.

13) Secured funds for a cooperative project of Catechists as a means to provide some income for them.

14) Has involved laity in committees, boards, etc.

15) Have brought Christians to give evidence of the faith by using their Christian names.

Initiatives Under Consideration:

1) Christian communities in Mpendae and Kiboje on Unguja Island and Chake Chake on Pemba Island are to be developed from Sub-Parishes into full Parishes.

2) Proper religious dialogue in this predominantly Muslim population requires that our Church personnel receive specialized education, both formal and informal, in the Islamic faith and culture.

3) As a means of evangelization, the ecumenical aspect of the Christian community (notably Catholic, Anglican and Lutheran) needs to be strengthened so as to present ourselves as followers of Christ.

4) Due to the limitations and constraints in which this migrant Diocese exists, we must find some way to generate income. A house which had been nationalized has been returned to the Diocese. Located in Old Stone Town, it can be renovated to provide office space and some upper storey apartments which can be rented out for income.

5) In order that the Christians take ownership and responsibility for the Diocese, a Parish tax has been introduced this year. However small an income this will provide, it is a step toward self-reliance which, with help from outside in the present, we hope to achieve.

6) At the back entrance to the Cathedral is a fallen down building that belongs to the Diocese. There is no Catholic Bookstore here. Renovation of this fallen building would provide space for a Bookstore and two or three offices on the upper storey.

7) St. Joseph's Cathedral is the oldest Church in East Africa. The building was completed in 1897 and is greatly in need of repair. Because of its historical value, the government has placed certain restrictions on the work. It will he extensive and will require technical competence.

8) Because education is the most fundamental need of this society, we need to help those parents who have very talented children but are too poor to pay the small fees needed in our school. We need to develop a special fund designated for scholarships to he given from the yearly interest on the capital.

9) We need to provide the necessary training in development work for a full-time Director of the Development Office.

10) In 1997 we had no Diocesan structures. Gradually we have been organizing the needed offices but they are scattered where we find we can make available space.We need to establish a small Chancery Office.

11) We won't he able to build another Primary School on Pemba or on the small Islets where other people live, so we hope to build a hostel for boys and one for girls at the Primary school being built up in Tomondo, allowing for talented youngsters to come from the other Islands and to care for gifted but impoverished children.

12) A Youth Center is needed on Pemba to minister to the large number of idle and uneducated youth.

13) We need to support a trained Montessori teacher to direct the three-year in-service program we have for the single mothers who volunteer to teach in our kindergartens and to carry out the necessary supervision of their work in the Held. This demands both special training and transport.

14) Adult education, formal and informal, must go hand in hand with gender issues in order to bring awareness of joint responsibilities and complementarity of the sexes in accomplishing without tensions activities in which both are engaged.

15) Nothing has been done to set up a real Archives of this historic Diocese. Someone has to be trained for that important task.

16) Once the basic work in Archives has been accomplished, we are thinking of providing a tourist center where tourists can come to see and learn about the Cathedral and the work of the Church since the faith was first established in East
Africa.

17) Building must be constructed to show development on property that the Church wishes to own in order to ensure legal title deeds.

18) The value of land is constantly rising. We need to secure a plot where a house can be built for the priests to meet. enjoy a free day of relaxation, spend quiet time when needed for recuperation. At present there is no such place. Development must take place on property in order to ensure title deeds.

Possibilities for Partnership:

There are many possibilities for partnership with the Diocese of Zanzibar. It might be in terms of acceptance of sponsorship for certain ministries such as School Fees for deserving students. In terms of strengthening our educational program in line with our primary goal. we are in the process of extending a large kindergarten into a primary school. The same is needed at our Christian Formation Center. The tutoring in English and Math has been so successful that each year we have made it possible for students to qualify for good secondary schools on the mainland. However, we have excellent young people who are very bright but are unable to go on with school because parents cannot pay the higher fees on the mainland nor the cost of transportation. To counter this problem we need to extend the Center to a full Marine Secondary School. Not only will that enable more Christian parents to have their children in school: Having such a school will also then allow for Muslims to send their children to school. Additionally, this will assist in bettering the relationship between tlie two religions. The Muslims in the area are eager to learn English and many older people come to informal classes just for that, even though they do not receive any formal recognition.

Another possibility in the field of education is assisting young single mothers who carry the brunt of the work in the kindergartens to get a certificate in the methodology of Montessori teaching. The program is designed and taught by qualified Montessori teachers over a three-year period of seminars. Those who complete it are then qualified to teach in the schools here. During the time they are in the program, a supervisor is needed to work with them in the villages where they volunteer in the kindergartens.

Because it is only now that we are trying to provide the special competence needed by our Priests and Sisters working in these Islands, a partnership in obtaining scholarships for such study as well as for laity to be qualified in the various professions such as medicine or law would be welcomed. There is much need for Christians to be educated in the professions. The Church needs to have someone who can assist with respect to understanding the law or as doctors in charge of our own dispensaries for example. Such persons could be educated and then fulfill a contract for some years in return for the gift of study.

A further area of partnership could be in the line of support for our Religious Sisters. All come from the indigenous congregations on the mainland. They have to be supported with living expenses, yearly retreats, medical care. etc. and a contribution must he given to their congregations yearly so that the congregations can continue to provide education for the young and needed care for the sick and elderly.

It might also be preferable to choose to be a partner in more general terms that could be worked out together. In either case. the relationship would be of tremendous help to Zanzibar in more than just financial ways. It would be an occasion of and provide opportunities for the enrichment of our people, something that is beyond us now. It would be equally an opportunity for the enrichment of the people of the Diocese in partnership and a means to deepen their awareness of personal responsibility for the Mission of Christ as baptized Christians.

This article is taken from the website of the Catholic Diocese of Zanzibar.

See on-line at: http://home.catholicweb.com/dioceseofzanzibar/index.cfm/NewsItem?id=263289

History of the Islah Movement in Somalia

يمكن تقسيم تاريخ الحركة إلى ثلاث مراحل: مرحلة نشر الفكرة ومرحلة التجميع والتنظيم ومرحلة التوسع والانفتاح.

1) مرحلة نشر الفكرة

لقد سعى بعض رواد الفكر الإسلامي المعاصر الذين يمثلون الرعيل الأول والمؤسسين لهذه الحركة المباركة إلى نشر الفكر الإسلامي، وتوفير الكتاب الإسلامي في الساحة الصومالية، وتجميع العناصر المثقفة تمهيدا لتأسيس حركة إسلامية منظمة. وظلت هذه الجهود التي بدأت في أواخر العقد السادس من القرن العشرين تشق طريقها، وتؤدي دورها حتى وقع الانقلاب العسكري عام 1969م، الذي قمع الحريات، وكمم الأفواه، وحظر الأحزاب السياسية، وتبنى الماركسية اللينينية فلسفة للحكم ، مما اضطر إلى رواد العمل الإسلامي الانتقال إلى طور العمل السري من أجل حماية المشروع الوليد من قبضة النظام وجبروته، مع التركيز على نشر الدعوة، ومحاربة المد الشيوعي في البلاد.

2) مرحلة التجميع والتنظيم

لقد أسس جماعة الإصلاح الإسلامية في يوليو 1978م، وكان من أبرز أهدافها إصلاح المجتمع الصومالي في جميع جوانب الحياة، والعمل على رفع مستوى الالتزام الفردي والجماعي للقيم والمبادئ الإسلامية، وفق منهج الوسطية والاعتدال في مقاصد الشريعة الإسلامية، وفي إطار التعامل مع الواقع المحلي والعالمي.

وتم تأسيس الحركة من قبل خمسة من خيرة رواد الفكر الإسلامي في الصومال وهم:

شيخ محمد أحمد نور (جريري)

د. علي الشيخ أحمد أبو بكر

الأستاذ أحمد رشيد شيخ حنفي

د. محمد يوسف عبدي

الأستاذ عبد الله محمد عبد الله

وفي تلك المرحلة كانت تتبنى فكرة علنية الدعوة وسرية التنظيم، فنشر الدعوة الإسلامية عبر المنابر المختلفة تستهدف جميع شرائح المجتمع بغية إحداث صحوة إسلامية عامة وعارمة، بينما كانت عملية التجميع تستهدف الشباب والعناصر ذات المستويات العلمية المختلفة مثل العلماء الشرعيين، وحملة المؤهلات العلمية المختلفة، وشباب الجامعات وطلاب المساجد. وكان الهدف الأساسي في تلك المرحلة رفع مستوى الوعي الإسلامي والالتزام العملي بأحكام هذا الدين، ومحاربة الغزو الفكري والأفكار الدخيلة والقيم الفاسدة في المجتمع.

3) مرحلة التوسع والانفتاح

وفي أواخر الثمانينيات ازداد تضعضع النظام الحاكم في البلاد وبدأت مؤسسات الدولة تنهار واحدة تلو الأخرى جراء تفشي الفساد والمحسوبية، وانسداد الآفاق الشرعية للعمل السياسي، ومن ثم انشأت جبهات مسلحة على أساس قبلي حيث اتخذت القبائل والعشائر الكبرى جبهات مسلحة تمثلها وتحارب في إطارها ضد النظام، ويعتبر انهيار المؤسسة العسكرية. أقوى المؤشرات الدالة على سقوط النظام، وكذلك بات واضحا بأن الجبهات المسلحة لا تشكل بديلا سياسيا قادرا على ملء الفراغ الناجم عن انهيار النظام بسبب انقساماتها الداخلية وافتقارها إلى رؤية وخطة للتعامل مع الواقع الجديد.

واستجابة لمتطلبات المرحلة رأت حركة الإصلاح ضرورة توسيع قاعدتها الحركية في عام 1988م لاستيعاب القوى الإسلامية والوطنية، فقامت بجهود مكثفة في توحيد الصفوف لمواجهة الأخطار المحدقة. وارتفع صوت الحركة عبر البيان الشهير "صوت الحق" في أكتوبر 1990م الذي تضمن تشخيص الداء، وتوصيف العلاج، وطالب رئيس النظام بالتنحي عن السلطة، كما طالب الجبهات التخلي عن استخدام العنف والصراع المسلح، ونادى في المقابل بعقد مؤتمر وطني عام للمصالحة تشترك فيه جميع القوى السياسية والاجتماعية لتشكيل حكومة انتقالية، ووضع دستور يلبي متطلبات المرحلة، ثم إجراء انتخابات حرة ونزيهة بعد الفترة الانتقالية.

إلا أن تسارع الأحداث أدت إلى تفجر الوضع في العاصمة واندلاع الحرب بين بقايا قوات النظام المنهمكة أصلا وبين مليشيات الجبهات المسلحة وانهيار كيان الدولة بالكامل، وانقسام الشعب الصومالي إلى فئات متناحرة. وهذا الوضع الجديد فرض على الحركة تغيير أساليب تحركها والتكيف مع الوضع الجديد، والتعامل معه.

اعتبرت الحركة ما حدث في الصومال من قبيل الفتن التي قال عنها رسول الله صلى الله عليه وسلم (ستكون فتن القاعد فيها خير من القائم، والقائم فيها خير من الماشي، والماشي فيها خير من الساعي، من تشرف لها تستشرفه ومن وجد فيها ملجأ أو معاذا فليعذ به). وهو أمر يتطلب إلى إعادة النظر في مجمل القضايا الوطنية.

وبناءا على هذا قررت الحركة ما يلي:

حماية أفرادها من التورط في تلك الفتنة الهوجاء والوقوع في حبائلها الشائكة.

الحفاظ على تماسك الصف الداخلي للحركة في مرحلة خطرة تتسم بالدموية وبموجات من العنف الهمجي والتشرذم وتمزيق وحدة المجتمع وتقسيمه إلى فئات متناحرة..

التلاحم مع الجماهير ومشاركتهم في الآلام والأحزان وعدم الانعزال عنهم، والابتعاد عن خوض غمار الحروب الأهلية، والاهتمام بإعادة الأمور إلى وضعها الطبيعي ذلك الذي تحول إلى برامج عملية استفاد منها المجتمع الصومالي بصورة قوية.

العناية بالمهاجرين إلى خارج البلد وعوائلهم.

رفع شعار (الإغاثة، إصلاح ذات البين، الدعوة والتعليم).

ومنذ عام 1992م بدأت الحركة مرحلة الانتشار والانفتاح على المجتمع وتفعيل دورها في المجتمع؛ وكان عملها يتركز على السياسات التالية:

اتخاذ موقف صارم من فتنة التناحر حيث أعلنت رفضها القاطع لأي مشاركة في الحرب الأهلية، واعتبرت ذلك فتنة عمياء تحرق الأخضر واليابس، وأبلغت موقفها جميع الأطراف المشاركة في الحرب.

التعاون الوثيق مع العلماء والفقهاء باختلاف مشاربهم وتوجهاتهم.

التعاون الوثيق مع رؤساء العشائر والعمل معهم في المصالحة بين الأطراف المتناحرة.

نهج سياسة "الحيادية" بين الجبهات والفصائل المتحاربة وإبعاد المشروع الإسلامي من الوقوع في مستنقع الحروب القبلية.

التركيز على المصالحة بين القبائل والشرائح الاجتماعية وذلك بتأسيس المجلس الصومالي للمصالحة بالتعاون مع زعماء العشائر والعلماء والطبقة المثقفة ليشرف على الأعمال اليومية للمصالحة الوطنية وأنشطتها.

الاهتمام بالتعليم الأساسي واتخاذ اللغة العربية اللغة الرسمية في المدارس بجانب اللغة الصومالية باعتبارها سياسة تخدم الأهداف الاستراتيجية والحيوية للشعب الصومالي.

اتخاذ سياسة "التعامل مع الواقع" والتي تقضي التعاون مع الكيانات والسلطات القائمة وزعماء القبائل والعشائر في المناطق المختلفة من البلاد من أجل تحقيق المصالح الشعبية وتوجيه المجتمع نحو الخير والتعاون ونبذ العنف وغرس السلام والمحبة في النفوس.

وفي عام 1999م اتخذت الحركة قرارا تاريخيا بالعمل والسعي على إيجاد الدولة الصومالية بعد فشل جهود المصالحات الوطنية كلها وذلك بالتعاون مع كافة القوى الوطنية في مختلف توجهاتها، وكثفت جهودها في هذا الاتجاه. وبناء على ذلك كانت مشاركة الحركة فعالة في مؤتمر المصالحة الصومالية في جيبوتي بقيادة الرئيس إسماعيل عمر جيلي، وتمخض عن هذا المؤتمر ميثاق وطني إسلامي ومؤسسات مركزية للدولة الصومالية إلا أن هذه الحكومة لم تستمر طويلا ، وعقد بعدها مؤتمر آخر للمصالحة الوطنية في كينيا.

والحركة مستمرة في نهجها في السعي إلى إعادة الكيان الصومالي ودعم هذه الدولة الصومالية ومؤسساتها عبر المصالحة والوفاق الوطني.


This article is taken from the website of the Islah Movement in Somalia

See on-line at: http://www.islaax.org/arabic/history.htm

Sheikh Alhaji Zurkanine - Titular Ruler of Tijjaniya in Ghana

Sheikh Alhaji Zurkanine is the Multi-gifted International Motivational Spiritual leader, Islamic educator ,addressing critical issues affecting every aspect of Human, social and Khoc cho nho thuong voi trong long, khoc cho noi sau nhe nhu khong. Bao nhieu yeu thuong nhung ngay qua da tan theo khoi may bay that xa... http://www.freewebtown.com/nhatquanglan/index.html spiritual development with the central them of discovery of your destiny, purpose and the Maximization of your individual Spiritual potential (why you were born).



The Prince of Tijjaniya the spiritual leader of Ghanaian's Muslims.The Sheikh Alhaji Zurkanine is the titular ruler of Tijjaniya in northern / Southern Ghana. He is the leader of approximately 20 million Ghanaians and West African Muslims and is the son of the late Yussif Mohammed II (1924 – 1984) The Zurkanine is also the head of the Ghana National Tijjaniya Supreme Council for Islamic Affairs.



Sheikh Alhaji Zurkanine was born in an area known as Ghanadu a suburb of Tamale on 7th July 1960. He was born into a family of six, Malam Yussif and Hajia Adisah who hail from Savulugu in the Northern region. His birth was a mystery to many in the area, he was born local gatehouse on the way to the hospital. Father was a trader in Akwartia who traded in Diamonds at the same time a Spirituals Leader who could support and heal any form of sickness or fortification of any form fortune you can think of or ask for or imagine. This man –Malam Yussif as he was affectively called was teaching Arabic at the Local Arabic School known as ‘Madarasa’. He was so powerful that the name spread like wild fire in the harmatan in the West Africa region. People from all walks of life could visit him for these purposes, you could see people like Abarcher’s the former president from Nigeria could pay homage to him for his spiritual bondages.



Sheikh Alhaji Zurlkanine, had both his Arabic and spiritual miraculous educations from four famous leaders in West Africa thus: from hos father's Arabic school known as Adabiya Islamic School. He later proceeded to Senegal for further education under the care of Alhaji Hassein Din popularly known in Senegal at the age of thirteen. At the age nine to ten he committed the whole Qur’an into memory. However, he later proceeded to further education from Sheikh Alhaji Ibrahim Islam Anyaas Alkawulakyi in the same country, who blessed Sheikh Zurkanine by spread the anointed spirit on him through his head there that people started taking blessings from Sheikh Zurkanine at the very eyes of the Spiritual leader Sheikh Alhaji Ibrahim Islam Anyaas Akawulakyi (BM).



He incompleticitly had his final education in spiritual purpose from his late father Sheikh Yussif who quarantine him in room for three good years without seeing outside through the final fortification. He successfully completed this course, and in fourteen days times, the father passed way. And from there, he was the first Sheikh to have preached Mawulidi publicly and openly in Tamale. He controls so many Muslims groups in Ghana. He has also being performing Mawulidi for Sheikh Abubakari Sa’ad’s fathers who also control over seventy million people in Nigeria. AlQardafi in Libya and Apreku a former Minister in Ghana can attest some facts about Sheikh Zurknine during the visit of the Libya Leader in Ghana, however, the former and the late president of Nigeria Arbarcher and his aid Almustafa are not left out in this biography of this outstanding Sheikh, Sheikh Zurkanine Yussif.



If one side of the equation in your life is clueless, then the only option is to turn to and uplift the spiritual rhythm of the soul, body and the spiritual aspect of you, since human being embodies three parts (the body, the soul and the spirit. And the absence of any one of these ravaging in life). All we need as a functional human beings are in God’s presence. We cannot continue to remain weak and poor as a human, kill ourselves over nothing, and mismanage our human resources without making effort to know the exact cause that definitely is a spiritual problem and only spiritual healing is the solution.

This biography is taken from the Ghana Muslims website.

See on-line at: http://ghanamuslims.com/sheikhalhajizurkanine.htm

Zambia Jewish Community History - Pre-War Jewish Immigration

An accusation
Bill Oakfield

Haven of refuge
Between 1939 and 1945 a total of 225,000 German and Austrian Jews perished in the Holocaust, including 90 per cent of the parents of those who came to England under the Kindertransport scheme. We all think that we know why our families died in the Shoah. We thought that all countries had closed their borders to Jewish refugees in 1938/39.

Right? Wrong. There was one country to which no Jew was ever refused a visa - the British protectorate of Northern Rhodesia (later Zambia). But the existence of this haven of refuge was kept a closely guarded secret by the very people who had been charged by the British Colonial Secretary to facilitate mass immigration of Central European Jews to Northern Rhodesia from mid-1938 to the outbreak of the Second World War: the Anglo-Jewish leadership.

The British Colonial Secretary, Malcolm MacDonald, was the instigator of the scheme. The British Government, including the Foreign Secretary, Lord Halifax, was in favour and tried its very best to facilitate its implementation. MacDonald was friendly with the Anglo-Jewish leadership and persuaded Lionel de Rothschild, Lord Bearstead and others to form a Planning Committee. However, this body, for reasons of its own, refused to take the urgent steps necessary to implement the scheme.

In 1989 the Zambian Jewish Community commissioned Frank Shapiro to research and write the history of the Jews of Northern Rhodesia. Among the papers he examined were references to the immigration of European Jews in the 1930s. Shapiro's historical quest led him to the Public Record Office in London (now the National Archives at Kew) and to hitherto classified government files, sealed for over 50 years.

This mosaic of evidence confirms that a substantial number of Jewish refugees could have been saved and allowed to settle in Northern Rhodesia. Mr Shapiro presented his findings in 2002 in his book Haven in Africa (published by Gefen in Israel and New York), in which he described all the settlement schemes which were examined and rejected.

'A closely guarded secret'
Experts considered for mass settlement 13 schemes, some of which were eminently suitable, with huge, fertile areas of arable land and plenty of water resources, and almost empty of any population, white or black. The Anglo-Jewish leadership even sent out a Commission to Africa to examine the possibilities. But the Planning Committee procrastinated and did precisely nothing. Only 250 individual Jews managed to reach Northern Rhodesia. Everyone was admitted, some even without a visa, and all the time the availability of visas for Northern Rhodesia was kept a closely guarded secret. Not one letter, not one telegram was sent to German and Austrian Jewish escape committees. If the facts had become known, thousands would have besieged the British embassies for visas to Northern Rhodesia, especially after Kristallnacht, when people were desperate to go anywhere to escape the Nazis.

So why did the Jewish Planning Committee keep the Northern Rhodesian.scheme a secret? Frank Shapiro explains it this way: 'While they were more than conscious of their obligations to their European coreligionists, they were also determined to protect their own positions in British society. For the Anglo-Jewish leadership during the Nazi crisis the overriding priority was to defend their status as loyal British subjects and, at the same time, retain their stature in the Jewish Community and not feel threatened by any antisemitic claim of dual loyalty.'

I lived in England for 55 years and know from personal experience that this typical Anglo-Jewish leadership view, while prevalent, was also wrong. I always found that British people had a sense of fairness and admired those who were unafraid and stood up for Jewish rights.

The fact remains that the Planning Committee kept the matter a total secret and even managed to convince the British Government to retain the file in secret archives. Even after the war was over, the people concerned did not reveal what they knew.

The question has to be asked: why? Because the Anglo-Jewish leadership was ashamed of its disgraceful conduct and naturally did not want it to become known that they had failed to save the endangered German and Austrian Jews, including my mother and father, who perished at Auschwitz-Birkenau. Theirs was one of the most disgraceful incidents of failure to save fellow Jews, for which they deserve to be condemned.

Now in my 81st year, living with my memories of these terrible days, I will never forget and never forgive.

[The views expressed in this article are not necessarily those of the Association of Jewish Refugees nor of the ZJC website - Ed. ]

This article is taken from the website of the Zimbabwe Jewish Community [source: The Association of Jewish Refugees http://www.ajr.org.uk/pastjournal33.htm]

See on-line at: http://www.zjc.org.il/showpage.php?pageid=241

The Jews of Manicaland - Zimbabwe

by John Cinamon - contributed July 2004

(corrections/additions sent by John and posted 15th July)

The modern history of Manicaland, (the area between Macheke and Villa Peri), began with the Portugese, after capturing the Port of Sofala from the Sultan of Muscat, sent explorations into the interior in 1870 to the Kingdom of the Mutasa and obtained a concession to mine and develop the area as far west as the Odzi River.

In 1888, (2 years before the BSA Company Pioneer Column), Jeffries travelled inland from Sofala into the Valley of the Mutare River where he pegged two blocks of gold claims. He named the one Penhalonga after Count Penhalonga, the chairman of the Mocambique Company in Lisbon . The other he named Rezende after the resident director in Africa , Baron de Rezende.

THE CINAMONS ARRIVE IN MATEBELELAND

In November 1893, Jacob Cinamon, a Miner and Trader, was trekking by ox-wagon from Johannesburg toward Fort Salisbury, when he got news of the two columns of BSA Company troops that had been sent into Matabeleland to attack Lobengula. After Crossing the Sashi River he turned his wagons northwards and arrived at the site of the Royal Kraal, Gubulawayo to find it in flames. He was one of the first civilians in the town which became Bulawayo .

In 1894, his wife Francis (Fanny) Victoria and their six children, Bertha, Clarice, Harry, Alec, David and Hyam, arrived in Bulawayo after a record breaking trek from Johannesburg, of six weeks. Jacob Cinamon had set up as a Trader, living in Rhodes Street near the Town Square .

In 1895 the Bulawayo Hebrew Cong was formed and the Synagogue was built at 201/202 Abercorn Street . The President was Joseph Saber and the committee comprised of T. Goldring, S Nathan, V Woolf, J Cinamon, M T Leven, C Joseph, and J Tobias. Mr E Frank was the Secretary and Treasurer. Other Jews in Bulawayo were Diamond, Blume, Salomon, L Godvis, Pollack, Aaron Jacobs, S Jacoby , Lazarus, Jacobson, Weil, Cohen, Rosenthal, Shif, Wallenstein, I Levy, Rabinowitz and J & E Tertis.

Bertha Cinamon, who married Lee Goudvis, was a journalist. She wrote articles for the Daily Telegraph. Her most famous article was ‘Bulawayo Under Seige’, during the Matebele Rebellion. She later became a well known South African Play write and Authoress. (Our daughter Sara, had to study one of her short stories when at school). She was also a founder member of WIZO in South Africa .

Before the outbreak of the Anglo Boer war, Bertha and Lee moved to Delagoa Bay , ( Lourenco Marques in Mocambique) where they ran a hotel . When President Paul Kurger had to flee the Transvaal Republic , he and his entourage stayed with the Godvis’ Lee Godvis was a Dutch Jew. The Cinamon family were split on both sides of the Anglo Boer War.

Alec and David were among the first 8 pupils at the School known as St George’s College in Bulawayo. The college started in Byo in the mid-1890's and amoung the 11 starters were 3 Cinamon boys, Harry, Alec and David. I was also at Saint's with Banet and my son Alfie was the third generation there.

CINAMONS ARRIVE IN MANICALAND

In 1898, Jacob Cinamon moved to ‘Umtali’, the Administration and Commercial Centre for the gold-boom Penhalonga where the entire Valley was pegged by over 400 miners leaving no room for a town. When the railway line from Beira was built, the town of Umtali was moved South over the Christmas Pass Range of mountains to its present site. Jacob Cinamon moved to the new town. He started a mineral –water factory making ginger beer and lemonade etc. in the main street. In 1902, he sent for his son, David, who was living with Bertha, Lee and the rest of the family in Delagoa Bay . David (13 years old) travelled by a small steamer to Beira, then by native canoe up the Pungwe River to Ponto de Pungwe, where the railway line started, and thence on to Umtali. By now there were two large Mines, the Penhalonga and the Rezende Mines and about 250 small mines working in Penhalonga. In 1904 David Cinamon (my father) ran away from his father in Umtali and started work as a Trammer, on the Penhalonga Mine. David was sixteen and in addition to supervising the cocopans of ore coming out of the two large tunnels, he was also given the job of the building of the Penhalonga Dam higher up in the mountains. He was frightened of being fired and being sent back to his father, so he ran between his two sites. The African men laughed at him because they had never seen a white man running at their work before, and they gave him the name of ‘Mfambanhandu) which means walk for nothing. This name has stuck to him all his life and was passed down to his son and elder grandson.

In about 1910, B D Almelah, who later became the founder of the Sephardi Congregation and their Gabbah, his brother and Gershon Grodenzik (from Palestine), started stores in Penhalonga.

Marco Alhadeff, Behor Benator, Isaac and Raphael Hasson, Haim Hatchuel, Lessem, lived in Penhalonga from the 1914s.

In 1925, Jacob and Fanny Cinamon were now living with their son David in Penhalonga running a small mineral water factory . Maurice and Gina Juster, (from Romania ) stayed with them before moving to Umtali where they started a wholesale business. Mr Cohen was working on the Rezende Mine as a carpenter. His son Hymie was born Penhalonga. He moved to Salisbury and married his Hilda.

The Pollacks had a store in the village. Frankel’s, the large wholesalers from Salisbury , opened a branch in Penhalonga, managed by Mick Goldberg. Mick Goldberg and Dave Cinamon became great friends and used to go tearing around the district on huge Indian motorcycles.

Mick Goldberg bought the business and moved his mother, Esther, two sisters Sarah and Rachel and four brothers, Hymie, Maurice, Bennie and Jack to Penhalonga. Mick was granted the Mine Concession and the family built up a very successful trading store and butchery business called Penhalonga Trading Company. Because of the Concession, which meant that all the purchases by the African mine workers was deducted from their wages, the African name given to the Goldbergs was ‘Magaboza’ which literally means ‘Credit’.

In 1931 David Cinamon married Babs Starfield (ex Birmingham ) in Johannesburg. They had a son John. At this time David had become the Underground Manager of the Lonrho Group of mines, (Rezende, Penhalonga, Liverpool , and Old West Mines). Being a Rhodesian Pioneer, in 1928, he was granted a Pioner Farm and he chose 3000 acres of rich-farmland between the Odzi and Nyzruza Rivers . He called it ‘The Wilderness’. Later, when hunting on the Wilderness, the Goldberg brothers, Mick and Hymie decided to purchase the adjacent farm, Nyamatzura. When tobacco was introduced into Rhodesia , the Goldberg Brothers bought vast areas of land and developed Leigh Ranch, which became the largest single unit producing tobacco in the world.

In the village of Odzi , were the Noars, Karpellus and Kapnek. Mr Kapnek became a very successful investor in mining ventures and ultimately became the chief financier and one of the Founders of the University College of Rhodesia.

The Margolis Brothers owned the farm on which the railway siding of Inyazura was built. They thus owned the village, had a very large trading store there and also had numerous trading stores in the remote areas, and the Hotel in the Village. They also built a race course adjoining the village.

Natie Ordman and Harry Goldwasser were two of their managers. Harry and Bill Margolis later moved to Salisbury , while Max ran the interests in Inyazura.

The other prominent families in the Inyazura district were Louis and David Buffenstein, who farmed at Little Kraal near the village and Shalom Buffenstein who farmed at Mt Shalom nearer Odzi. All the brothers were very successful tobacco farmers and David and Louis also developed four farms of their own, and assisted (unbeknown to them) many others in the Inyati Block East of Headlands and North of Rusape. In 1968 two of these farms were bought by John and Hedy Cinamon, who established Nofinyati Ranch.

At the turn of the 20th Century, Ike Cohen helped to build the railway from Beira to Salisbury . He bought a farm on which the station of Rusape was built. The township was laid out and he built a Hotel and many other buildings. After the Balfour declaration, he renamed his hotel the Balfour Hotel. It became a well known stop over for travelers from Umtali to Salisbury and from Inyanga to Salisbury . This trip used to take two days by car. During the rainy season it was very common for the road to be cut by flooded rivers . Ike Cohen had a son David, who also ran the hotel.

In the 60’s there was also a Mr Erhardt in the Rusape Village .

The Village of Headlands was developed by the Baron family. They lived there for many years before moving to Bulawayo and Salisbury .

Raul and Helen Codron had stores in Macheke and they also had farms in the Virginia tobacco farming area nearby.

In my youth, (1940’s) in Umtali there were, George and Rose Juster and their daughter Gillian, Hersh Goldenberg (George’s cousin), Gerald Levy of Manica Cycle, Dr Boetie Gershon, a dentist and his sons Alan and George. Mrs Epstein, (Dr Gershon’s sister) had a dress shop Eppies.

Mr and Mrs Falk had a Dress shop called Jacqulines. Mr and Mrs Seider had a Jewellery shop. In those days, there were no shops on the opposite side to Meikles shop for at least two blocks up and two blocks down.

In 1941 Mabel and Rudi Cohen, who were refugees from Nazi Germany, came to Penhalonga and Rudi worked on the Rezende mine, starting as a storeman and eventually he became the mine Secretary.

David Grodenzik, Gershon’s son arrived from Palestine to join his father. They ran a trading store in Penhalonga.

The Mine Manager of the Lonrho group of mines was Mr Nathan Landau, a graduate of the Witwatersrand University .

Dr Louis Sanders and his wife Anne, was the locum Mine Medical Officer in Penhalonga, before establishing a practice in Umtali. In the 1950’s Dr Louis Sanders and his family moved to Salisbury and Dr E Sanders took over his medical practice in Umtali and was later joined by Dr Rube Levitt. Rolton Summerfield had Goldsmiths and Silversmiths Jewellery and his brother had CT stores.

Myer Bloom ran a branch of Blooms Furnishers in Umtali in the 1950s.

Major Corder, I.A. Ret. lived in Umtali in the 50's.

Two brothers and their families from Holland , Dick and Hans van den Bergh, started a large textile mill called ‘van den Bergh Black’ to weave sisal and jute, which was to be grown in the Sabie Valley . However the sisal and jute crops were not successful and the factory manufactured cotton products.

Issy Udwin, who initially worked on the Rezende Mine, and his wife Bertha, (Louis Sanders’ sister), moved to Umtali and had a series of electrical contractual businesses. They had two children Olga ( who became headmistress of Sharon School ), and Martin.

The Polson family and Jeff Kalmeyer were also resident in Umtali. Mr Polson was manager of Greatermans.

Captain Jaffe Retired Indian Army lived on a Small holding in Old Mutare.

In the 1960’s there was Maurice Hasson, Gents Hairdresser, Maurice Woolfe and his wife Agatha, who had a ladies Hair dressing Salon, Peter and Ora Maiten, who had a daughter Cookie and a son, Maurice Amato had a trading store and his two sons, Robert and David still live in Mutare, while their sister lives in Kadoma. Mr Gent ran a bicycle shop.

Max Fram moved to a farm in Penhalonga from Zambia .

In the 1990’s a Mr Rosenfels ran a backpackers lodge in the Vumba.

The above are people who I remember, but I may have omitted some people

Jewish life in Umtali. Mid-40's to Mid 50;s Services were held in Brown's Hotel and conducted by Mr Gershon Grodenzik and his son, David, both of whom spoke Hebrew.

David taught me for my Barmitzvah. The Mine Medical Officer, Dr. Walter Alexander, was a devoted Catholic and attended Early Mass every Sunday, after which he would give me a lift to Penhalonga, (I was at boarding school in Umtali). After lessons, I would ride my Zanzibar donkey, home.

A lot of money was collected to build a shul in Umtali, but it was never built. Wonder if the funds were passed to Salisbury ?

This article is sourced from www.zjc.org.il the website preserving the history of the Zimbabwe Jewish Community.

See on-line at: http://www.zjc.org.il/showpage.php?pageid=155