Home General Save yourself from trouble, don’t cane students – NAGRAT tells members

Save yourself from trouble, don’t cane students – NAGRAT tells members

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The National Association of Graduate Teachers (NAGRAT), has asked its members not to go contrary to the Ghana Education Service’s (GES) directive that bans them from caning their students.

According to the association, a strict adherence to the order will be in their interest and save them from any punitive measure the service is likely to take against them.

The GES has recently instructed all schools to immediately adopt a new disciplinary toolkit together with alternative sanctions as measures for correcting pupils and students in schools other than canning.

In what has been received with mixed reactions, many have however backed the decision accusing teachers of going to the extreme in checking the inappropriate behaviours of their students.

But President of NAGRAT, Angel Carbonu, who believes using corporal punishment to discipline the child is the way to go, advised teachers to be mindful of whatever sanction the GES will take against them in default.

Speaking in an interview, Mr. Carbonu said the association has no other option than to welcome the order, abide by it and allow posterity to judge the outcomes.

“In the new code of conduct for teachers, it is stated clearly that when a teacher beats a student, the teacher will be arraigned before the disciplinary committee depending on the gravity of the situation. Therefore, I call on my teachers that as we speak today, there is a ban on corporal punishment. If you are a Maths or English teacher, go to the school and teach, carry your books and move out so that you will not be arraigned before a court that you have battered their child so that you are saved.”

“The conclusion that teachers cane students irresponsibly to make students timid is [problematic]. Although we know there are excesses, we will not oppose the ban. We’ll welcome any disciplinary approach GES brings but the outcome will determine whether it is right or wrong”, he stressed.

 

Cultural ways of discipline

Reacting to assertions that most foreign countries have long ago put an end to this form of corporal punishment, the NAGRAT president rejected such comments because he thinks it was clear for  Ghana to contextualise its way improving discipline.

“Disciplining a child needs to be put in a social context. It should reflect the kind of society we find ourselves in. So bringing the prescription of a western society will not necessarily be workable in our environment because we  won’t get the same outcome. We should therefore find a workable way of correcting deviants in our society because it is societal, cultural and traditional specific. Anytime Western donors realise that, one way of discipline a child is by beating them, they feel a bit weird.”

“There are people that abuse by inflicting injuries on kids. However, there are also a lot of people who have been straightened up by hard-handled teachers. So can we as a people, look at our cultural realities and settings and develop a way of correcting deviant behaviour  so that it is effective because the end results from the Western world is nothing admirable”, Angel Carbonu noted.

GES urges parents to deal with any teacher who beats their child

Parents whose children return from schools with signs of them being canned are at liberty to deal ruthlessly with their teachers.

Director of the Guidance and Counselling Unit of the Ghana Education Service (GES) , Ivy Kumi, who gave this charge insists canning students without recourse to the approved alternative sanction provided by the GES amounts to assault, hence parents should do all they can to take on the teacher in question in such an instance.

Madam Kumi  said ‘since caning and all other corporal punishments are forms of abuse, parents can take it up. If a teacher beats a child and he or she suffers marks on the body, it is an abuse. The student has been battered and the parent  can decide to report to the police.”

 

Source: Citnewsroom

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Nous présenterons ainsi successivement les conditions liées au soignant (I), les exigences relatives à l’environnement où est réalisée la « roqya » (II). Nous aborderons ensuite la question de la gratuité de la prestation ou de sa contrepartie financière et enfin les conditions dans laquelle elle est réalisée (III). I- Les conditions liées au soignant Souvent la « roqya » est perçue comme une pratique dispensée par un tiers. Or, il est essentiel de rappeler et de souligner un fait important : la meilleure des « roqya » est celle que nous dispensons nous-mêmes à travers le « dhikr » et la récitation du Coran. Ainsi, pour se prémunir des maux liés au mauvais œil ou à la sorcellerie, il convient régulièrement de lire le Coran et faire des invocations notamment celles du matin et du coucher, de réciter régulièrement la sourate « La vache », de renouveler son intention, de placer la certitude dans son cœur, d’effectuer ses prières etc., et surtout de demander à Allah la meilleure des protections. Toutefois, dans certaines conditions, il est nécessaire de recourir à un soignant. C’est à ce stade qu’il convient d’être vigilant. Il ne suffit pas de se rendre auprès d’une personne qui se présente avec la qualité de cheikh ou d’imam pour accepter de lui confier cette pratique. Comme pour tout procédé et encore plus lorsque cela relève de considérations religieuses, il est important de bien choisir son soignant car ce dernier est tenu de posséder des qualités bien affirmées. La maîtrise du Coran et des traditions prophétiques en la matière est une condition sine qua none, mais insuffisante. La personne doit également avoir des notions de psychologie afin de déterminer la part de sorcellerie et celle de troubles psychologiques fréquents chez les patients. La personne doit posséder une bonne hygiène de vie, notamment spirituelle puisqu’il n’est pas inutile de rappeler que le succès de la « roqya » dépend de Dieu. Ces critères sont difficilement évaluables, surtout par une personne qui est affectée par un mal-être, quelle que soit sa source. C’est pourquoi les proches doivent accompagner la personne dans la recherche d’un soignant qualifié et reconnu comme tel par des référents religieux de la localité (imam, responsables associatifs, etc.). De manière générale, le soignant doit posséder des qualités déterminées que nous pouvons synthétiser de la manière suivante. Il doit : être en capacité de lire le Coran, croire avec certitude au Coran, être empreint de piété, connaître les pièges et les caractéristiques du diable et des djinns, connaître la méthode prophétique de la « roqya », disposer de connaissances de base en psychologie, avoir la conviction que le succès de sa thérapie dépend de Dieu. A l’exception de la première exigence, il semble difficile de vérifier les autres conditions dans le cadre d’un entretien téléphonique avec une personne que nous n’avons jamais rencontrée, même si elle se présente sous le titre de « cheikh » ou d’un imam. Par conséquent, ces conditions soulignent une première limite quant au recours à la « roqya » par téléphone. Par ailleurs, à l’instar de tout médecin, le soignant doit, avant de prodiguer des conseils ou une médication, procéder à une consultation. Ainsi, un environnement adéquat est indispensable pour la réalisation d’une « roqya ». Il est enfin inconcevable qu’un médecin puisse vous affirmer par téléphone connaître votre maladie et attester pouvoir vous guérir. Vous auriez plus que des doutes sur ce prétendu médecin. II- Un environnement propice et la réalisation d’une consultation préalable à la réalisation d’une « roqya » Il est intéressant de noter que, dans son ouvrage « Comment se protéger des djinns & satan », Wahîd ‘Abdussalâm Bâli évoque l’importance du climat pour réaliser une roqya[2]. Ainsi, il expose les points suivants : « 1. Préparer le climat adéquat en faisant par exemple sortir les images et les statues de la pièce où on va soigner le malade, pour permettre aux anges d’y entrer. 2. Débarrasser le sujet de tout ce qu’il peut porter sur lui comme talismans ou amulettes et les brûler. 3. Éteindre tout ce qui peut émettre le son de la musique et des chants. 4. Vider le lieu de tout ce qui comporte une infraction à la shari‘a à savoir, par exemple, la présence d’un homme qui porte de l’or ou une femme qui ne porte pas le voile légal – al-hijab. 5. Donner au malade et à sa famille une leçon de dogme de façon à ce que leurs cœurs ne soient pas attachés à un autre qu’Allah. 6. Leur faire savoir que la façon de soigner est différente de celle des sorciers et des charlatans et que le Coran recèle guérison et miséricorde, comme l’a informé Allah le Puissant et le Majestueux. 7. Diagnostiquer son cas : pour cela poser des questions au malade pour s’assurer de la présence de tous les symptômes (…) ». Or, dans les témoignages communiqués, l’interlocuteur qui se présente comme soignant ne pose aucune question aux personnes. Il débute ainsi la « roqya » directement par une récitation du Coran. En outre, il est intéressant de souligner que dans l’un des témoignages communiqués à l’UFCM, l’interlocuteur demandait à la personne de remplir successivement des verres de lait, d’huile, d’eau etc. et de les poser par la suite sur la table de la salle à manger. Au point que la personne s’est retrouvée avec une multitude de verres posés sur la table. Le comble est que la personne ignorait ce qu’elle devait en faire lorsqu’elle a pris conscience de la tromperie. Nous constatons par conséquent qu’une « roqya » ne peut être réalisée dans un environnement quelconque. En effet, une procédure de diagnostic est essentielle. Nous pouvons à titre d’exemple faire le parallèle avec un rendez-vous chez le médecin ; ce dernier ne peut vous prescrire une ordonnance sans au préalable vous avoir ausculté et interrogé sur les différents symptômes que vous ressentez physiquement. A défaut, au lieu de guérir vous allez aggraver vos maux. Cette attitude vigilante du médecin traitant doit se retrouver lorsque nous envisageons le recours à une « roqya ». Pour illustrer ce propos, nous citerons l’exemple de l’anthropologue, spécialiste de l’islam européen, Farid El Asri, chercheur associé au Centre Jacques Berque, qui nous rapporte une situation alarmante suite à une « roqya » : « Une jeune femme en Belgique (…) est morte suite à une tentative d’exorcisme. Pendant les séances, les fkihs (imams) utilisent normalement de l’eau « coranisée ». Pour cette jeune femme, prétendument stérile, les exorcistes ont carrément plongé son visage dans l’eau et quand elle tentait d’en sortir pour respirer, les guérisseurs estimaient qu’il s’agissait du jinn qui l’habitait et ils replongeaient son visage dans l’eau. Pendant le procès, la famille de la défunte s’est présentée comme musulmane et a accusé ces pratiques d’être extérieures à l’islam quand les guérisseurs estimaient qu’ils avaient simplement fait ce qu’ils pouvaient. Le fait de recourir trop systématiquement au fkih risque également de faire passer une crise d’épilepsie, par exemple, pour une crise de possession. »[3] Nous allons aborder enfin la dernière problématique, celle relative aux honoraires du soignant. III- Les honoraires du soignant Le Prophète, bénédictions et salut sur lui, « a agréé les Compagnons qui ont été payés pour la roqya ». Il est dès lors autorisé de rémunérer un soignant en contrepartie d’une prestation. Toutefois, cette rémunération doit être raisonnable et surtout clairement définie avant le traitement. En outre, nous ne pouvons que souligner et rappeler que, si la roqya est réalisée dans un cadre sérieux, il convient de procéder à toutes les déclarations administratives. Comme pour tout contrat, vous devez exiger un document écrit et le praticien doit préciser quels sont ses engagements exacts afin d’éviter tout litige postérieur. Malheureusement, tous les témoignages transmis à l’UFCM soulignent que l’interlocuteur insiste à plusieurs reprises sur la gratuité de la prestation. Or, dans les faits, cette dernière est payante puisque le coût de la communication est surtaxé. Ainsi, l’une des victimes qui nous a contacté, s’est retrouvée avec une facture téléphonique (hors forfait) de 1800 euros. Par conséquent, nous constatons que ces « roqyas » gratuites sont fondées sur la technique dite du « call-back » qui consiste à amener une personne à rappeler un numéro surtaxé, information qui lui est bien évidemment dissimulée. Une « roqya » peut être payante à condition de respecter un cadre prédéterminé, fondé sur l’information et la transparence des honoraires. En conclusion A la lumière des développements susvisés, l’UFCM appelle d’une part à une régulation du métier de la pratique de la « roqya », d’autre part, à la vigilance de chacun à ne pas céder à la tentation d’une « roqya » qui ne serait pas réalisée dans les conditions requises et qui pourrait produire des effets inverses. Au-delà du cadre spirituel ou juridique, les divers témoignages reçus et étudiés par l’UFCM ne peuvent pas nous laisser indifférents à la question suivante : pourquoi des personnes sont-elles amenées à accepter aussi facilement une « roqya » par téléphone ? Est-ce la gratuité qui a déterminé leur choix ? Certes le mal-être produit par cette société est de plus en plus grand. Nous vivons une époque où les êtres sont de plus en plus coupés des signes de Dieu et vivent un rythme de vie effréné. Ces affaires sont révélatrices des maux les plus profonds qui touchent la communauté musulmane. Par ailleurs, comme l’ensemble des rites islamiques (hajj, halal, pompes funèbres) censés nous rappeler les limites qui déterminent la voie vers Dieu, nous constatons que leur marchandisation trahit de plus en plus leur vocation première. Suffit-il qu’un interlocuteur se présente à nous comme un « cheikh » ou un imam et qu’il nous propose une « roqya » gratuite pour l’accepter aussitôt Ne devrions-nous pas tous nous interroger sur le fait qu’il y ait des musulmanes et des musulmans aussi isolés et aussi ignorants de leur propre religion pour être trompés aussi facilement ? Sommes-nous devenus si dépendants des Hommes que nous en oublions de nous adresser directement à Dieu pour solutionner nos malaises ? Autant de questions que chacun d’entre nous a la responsabilité de se poser. En effet, aucun de nous ou de nos proches ne sont à l’abri d’une telle tromperie. Il convient enfin de rappeler que la « roqya » est un remède précis et qu’elle ne peut se faire que sous certaines conditions et surtout qu’elle demeure l’exception à la règle, qui est de toujours s’adresser directement à Dieu. Avant de recourir à une « roqya », il convient de faire une introspection sur ses propres pratiques cultuelles et de revenir.

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  144. Camiler Müslümanları bir araya getiren, birlikte ibadet etmelerini sağlayan ibadethanelerdir. Camilerin iç ve dış mimarisi de buna uygun olarak huzur verici bir şekilde tasarlanır. Bir camiden içeriye girildiği zaman dikkat çeken ilk detay şüphesiz ki cami halılarıdır. cami halısı modelleri birden çok türe sahiptir, çeşitli modellere sahip olan cami halılarını seçerken dikkat edilmesi gereken birtakım detaylar vardır.Cami halısı seçiminde dikkat edilmesi gereken ilk nokta cami halıların yumuşak bir yapıya sahip olmasıdır. İnce yapıda bir cami halısı zeminden gelen soğuğa engel olamaz ve ibadet eden kişiler için hastalık riski oluşturur, sert yapıda olan bir cami halısı ise bireylere rahatsızlık verebilir. Bu yüzden seçilen cami halısı kalın yapıda ve yumuşak olmalıdır. Bu yapıda seçilen cami halısı bireylerin ibadetlerini sağlıklı ve rahat şekilde gerçekleştirmelerini sağlar. Birden çok renge sahip olan ve kalabalık desenler bulunduran cami halıları bireylerin ibadetleri esnasında odaklanmalarına engel olur ve zihin karışıklığı oluşmasına neden olur. Bu sebeple seçilecek cami halısı caminin iç mimarisine uygun olmanın yanı sıra renk ve desen olarak sade olmalı ve her açıdan bütünlük oluşturmalıdır. Cami halısı seçiminde dikkat edilmesi gereken bir diğer nokta ise halıların leke tutmayan ve kolay kirlenmeyen bir yapıya sahip olmasıdır. Gün içerisinde çok sayıda insanın ziyaret ettiği camiler için kullanılacak halılar, kolay kirlenmeyen ve leke tutmayan yapıya sahip olmalıdır. Bu yapıya sahip olan cami halıları uzun süreli kullanım imkanı sunar. Halı seçiminde önemli olan diğer bir husus ise seçilecek halının nem ve rutubete karşı dayanıklı bir yapıya sahip olmasıdır. Nem ve rutubete karşı dayanıksız bir yapıda olan cami halıları kısa süre içerisinde yıpranır ve kötü kokuların oluşmasına neden olur.

  145. otel halısı otel halısı Yurt Halısı Halıların yurtlarda seçiminde dayanıklı olması ve uzun süreler kullanıma uygun olması istenmektedir. Bu isteğin yanında renklerinin canlı olması ve uzun süre solma yapmaması da istenmektedir. Başarılı bir şekilde halıların uzun süreler kullanılması oldukça önemlidir. Yurtlarda kullanılacak halıların genel olarak evlerdeki ve iş yerlerinde farklı özelliklerdeki halıların bir karışımı olması istenmektedir. Bunların yanında maliyetlerinin de düşük olması da oldukça önemlidir.

  146. Cami halısı seçiminde farklı seçenekler arasından yapabileceğiniz seçimler sayesinde camilerde yapıya uygun olarak istenilen renk ve boyutlarda zemin döşemesi gerçekleştirebilirsiniz. Ülkemizde bulunan Selçuklu ve Osmanlı mimarilerinin görüldüğü tarihi eser niteliğindeki camilerde yapının estetiğine uygun özellikteki yün veya akrilik türlerdeki cami halıları seçilebilir. Modern mimari ile inşa edilmiş yeni dönem camilerinde çok daha büyük alanlar kullanıldığından dolayı bir renk sabitliği ve düzen oluşturabilmek adına cami halısı seçiminde belirli ölçülere dayanılarak kolay temizlenebilen uygulanabilen halılar seçilmektedir.

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  148. Cami halılarının kendi içinde birçok modeli mevcuttur. Bunların çeşitlerine bakacak olursak, Göbekli Cami Halısı,büyük ve bölmeleri olmayan camilerde mimariyi ve yapıyı daha ön planda tutmak için kullanılan cami halısıdır. Ortasında geniş ve yuvarlak desenlerle bezelidir. En çok tercih edilen modeller arasındadır. Saflı Cami Halısı,daha küçük camilerde kullanılan bant şeklinde şeritlere ayrılan, cemaatin saf tutmasını kolaylaştıran, mimariyi ön planda tutmak gibi özelliği olmayan cami halısı modelidir.

  149. Cami halılarının kendi içinde birçok modeli mevcuttur. Bunların çeşitlerine bakacak olursak, Göbekli Cami Halısı,büyük ve bölmeleri olmayan camilerde mimariyi ve yapıyı daha ön planda tutmak için kullanılan cami halısıdır. Ortasında geniş ve yuvarlak desenlerle bezelidir. En çok tercih edilen modeller arasındadır. Saflı Cami Halısı,daha küçük camilerde kullanılan bant şeklinde şeritlere ayrılan, cemaatin saf tutmasını kolaylaştıran, mimariyi ön planda tutmak gibi özelliği olmayan cami halısı modelidir.

  150. Cami Halıları estetik rahat ve hijyenik olmalıdır. Renkler dikkat dağıtmamalı, desenler göz yormamalıdır. Bununla beraber desenleri, modelleri, üretildikleri malzemeler ve fiyatları da önemlidir. Binlerce insana hitap edip, onların maneviyatla doldukları anda bu bütünlüğünü bozmayacak özelliklere sahip olması ve amacına uygun şekilde dekore edilmesi gerekmektedir. Desenler ve motifler kültürlere göre farklılıklar gösterse de dini olarak herhangi bir rahatsızlık vermemelidir.Çok fazla insanın uğrak yeri olan camilerin halıları hem hijyenik hem de dayanıklı olmalıdır. Kolay temizlenmesi açısından parça parça olması uygundur. Tüm bunların yanı sıra zemin yapısına uygun yumuşaklıkta ve kalınlıkta olmalıdır. Cami Halısı çeşitlerini görmek ve detaylı bilgi almak için ürünleri yerlerinde görebilirsiniz.

  151. Naturel Cami Halısı, daha çok sade görünüme sahip gri ve toprak tonları rengi olan cami halılarıdır. İçerisinde de doğal hammaddesinde de doğal ürünler kullanılmaktadır.Yün Cami Halısı,cami halıları seçimi yapılırken zemin yapısı ve alttan ısınma çok önemlidir. İbadet edenlerin sağlığı dikkate alındığından diğer malzemelerin olumsuz sonuçlar doğurduğu görülmüştür. Özellikle plastik ve türevleri elektriklenme yapacağından ibadet esnasında dikkat dağılmasına yol açabilir. Cami Halısı Modelleri ve Cami Halısı Fiyatları hakkında detaylı bilgi almak ve ürünleri yerlerinde incelemek için ürünlere bakmaya gidebilirsiniz.

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  153. Camiler İslam kültüründe oldukça önemli mimari yapılardır. Camiler binlerce insanı bir araya getirirken, İslam mimarı ve motiflerini de içinde barındıran kültürel bir mirastır. Mimari yapısı, motifleri ve daha birçok özelliği ile göz alıcı güzelliğe sahip olan camilerde kullanılan halılar da dikkat çekici detaylar arasında yer alır. Cami halısı desenleri çeşitli yapılara sahiptir. Bunlar; saflı cami halısı, seccadeli cami halısı, göbekli cami halısı gibi modellerdir. Cami halısı modelleri üretiminde kullanılan hammadde ve desen açısından birbirinden farklılık gösterir. Bu modeller arasında en çok tercih edilen modeller arasında saflı cami halısı ve göbekli cami halısı modelleri bulunur. Saflı cami halısı modeli, düzenli ve eşit aralıkları ile saflara ayrılarak, ibadet eden kişilerin huzurlu bir ortam içerisinde ibadetlerini gerçekleştirmelerine yardımcı olur. Düzenli ve hijyenik bir yapıya sahip olan saflı cami halısı, desen ve motifleri ile estetik bir görünüm sağlar ve ibadet eden kişilerin huzurlu bir ibadet ortamında olmalarına yardımcı olur. Akrilik cami halıları ise fiziksel dış etkenlere karşı kuvvetli olmasıyla dikkat çeker ve bu özelliği sayesinde uzun süreli kullanım imkanı sağlar. Keçelenmenin önüne geçen malzemesi ile halının aşınması ya da iz tutması gibi durumların önüne geçer aynı zamanda akrilik cami halıları rutubet ve küf tutmayan özellikleri ile dört mevsim boyunca rahatlıkla kullanılabilir. Göbekli cami halısı modeli, adından da anlaşıldığı üzere halının orta kısmında büyük bir desenin yer aldığı halı modelidir. Ülkemizde yer alan camilerde sıklıkla tercih edilen bu halı modeli, ateşe karşı dayanıklıdır ve ısı yalıtımı, ses akustiği sağlar.

  154. Casibom Casibom Casibom Giriş Güvenilir Mi? Girişin güvenilir olması sorunu bahis sektöründe oluşabilmektedir. Bahis severlerin siteye para yatırması nedeni ile güven önemli özelliklerden olmaktadır. Giriş alanlarında oluşan sorunlar kısa sürede site tarafından çözülebilmektedir.

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  159. Ortalama Ömür 20-30 Yıl Çok çeşitli renk alternatifleri, desenleri bulunur. Cami Halısı Özellikleri İnsanları bir araya getiren ve Müslümanların ibadet etmek için bir arada bulundukları camilerin dış yapısı kadar iç yapısı da oldukça önemlidir. İbadet eden kişilerin huzurlu bir biçimde ibadetlerini gerçekleştirebilmeleri için cami içerisinde kullanılan motif, desen, halı gibi detaylar önemlidir. Camilerden içeri girildiği zaman ilk dikkat çeken ve iç yapıyı tamamlayan bir detay olan cami halıları da bu açıdan önemle seçilmesi gereken bir unsurdur. Cami halısı kullanımında dikkat edilmesi gereken birçok önemli detay bulunur. Bunlardan ilki halının desen yapısıdır. Ülkemizde bulunan camilerde en çok tercih edilen desen türü ise saflı desen ve göbek desen halı seçenekleridir. Dikkat edilmesi gereken diğer bir detay ise halının rengidir. Cami halısının rengi iç mimariye uygun, kolay kirlenmeyecek ve leke göstermeyecek ve ibadet sırasında kişilerin dikkatini dağıtmayacak, zihin karışıklığına sebep vermeyecek bir renkte olmalıdır.. Cami halısı kullanımında dikkat edilmesi gereken diğer detaylardan bir tanesi de üretimde kullanılan hammaddedir. İnsan derisinin halı ile temas etmesi göz önüne alındığında hammaddenin sağlığa zararlı olmaması gerekir. Ayrıca kullanılan halının kir ve toz tutmaması da önemlidir, bu nedenle çoğunlukla yün halılar tercih edilir. Hem sağlık açısından hem de uzun süreli kullanım imkanı sunması nedeniyle en ideal hammadde tercihi yündür. Plastik ve türevi malzemeler ibadet sırasında yaşanabilecek elektriklenme ve dikkat dağıtma gibi etkenler yüzünden tercih edilmemektedir.

  160. Ortalama Ömür 20-30 Yıl Çok çeşitli renk alternatifleri, desenleri bulunur. Cami Halısı Özellikleri İnsanları bir araya getiren ve Müslümanların ibadet etmek için bir arada bulundukları camilerin dış yapısı kadar iç yapısı da oldukça önemlidir. İbadet eden kişilerin huzurlu bir biçimde ibadetlerini gerçekleştirebilmeleri için cami içerisinde kullanılan motif, desen, halı gibi detaylar önemlidir. Camilerden içeri girildiği zaman ilk dikkat çeken ve iç yapıyı tamamlayan bir detay olan cami halıları da bu açıdan önemle seçilmesi gereken bir unsurdur. Cami halısı kullanımında dikkat edilmesi gereken birçok önemli detay bulunur. Bunlardan ilki halının desen yapısıdır. Ülkemizde bulunan camilerde en çok tercih edilen desen türü ise saflı desen ve göbek desen halı seçenekleridir. Dikkat edilmesi gereken diğer bir detay ise halının rengidir. Cami halısının rengi iç mimariye uygun, kolay kirlenmeyecek ve leke göstermeyecek ve ibadet sırasında kişilerin dikkatini dağıtmayacak, zihin karışıklığına sebep vermeyecek bir renkte olmalıdır.. Cami halısı kullanımında dikkat edilmesi gereken diğer detaylardan bir tanesi de üretimde kullanılan hammaddedir. İnsan derisinin halı ile temas etmesi göz önüne alındığında hammaddenin sağlığa zararlı olmaması gerekir. Ayrıca kullanılan halının kir ve toz tutmaması da önemlidir, bu nedenle çoğunlukla yün halılar tercih edilir. Hem sağlık açısından hem de uzun süreli kullanım imkanı sunması nedeniyle en ideal hammadde tercihi yündür. Plastik ve türevi malzemeler ibadet sırasında yaşanabilecek elektriklenme ve dikkat dağıtma gibi etkenler yüzünden tercih edilmemektedir.

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  165. Cami Halısı Fiyatları 2022 Cami halıları, ibadet eden kişilere en iyi şekilde hizmet eden, kaliteli ve uzun süreli kullanım imkanı sağlayan, geniş renk ve desen yelpazesine sahip olan halılardır. Cami halısı fiyatları; halının üretiminde kullanılan iplik türüne, ebatına, modeline ve daha birçok unsura bağlı olarak değişiklik gösterir. Bu nedenle sahip olmak istediğiniz cami halısı modeline karar verdikten sonra internet sitemizde yer alan iletişim bilgilerinden bizlere ulaşabilir ve cami halısı metrekare fiyatları ile ilgili en doğru bilgiye kolay şekilde ulaşabilirsiniz.

  166. Yurt ve camilerin olmazsa olmaz dekorasyon ürünü halıdır. Peki tercih ettiğiniz halılar ne kadar kullanışlı? Bulunduğu ortama uyum sağlıyor mu? En önemli detay ise kokuyu içine hapsediyor mu? Tüm bunların cevabını yazının devamında görebilirsiniz.

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  168. Cami Halım 6 Farklı Cami Halısı Modelleri Olarak; Akrilik Cami Halısı , Yün Cami Halısı , Saflı Cami Halısı, Seccadeli Cami Halısı ve Göbekli Cami Halısı Satışı Gerçekleştirmektedir. İstenilen renk, desen ve ebatta cami halısı üretimi yapabilmekteyiz.

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