Home Security KMA prosecutes 20 sanitation offenders

KMA prosecutes 20 sanitation offenders

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Out of 120 people who were arrested in 2018 for sanitation offences in the Kumasi metropolis in the Ashanti Region, 20 were prosecuted.



Osei Assibey Bonsu, the Metro Deputy Waste Management Director who said this revealed that five culprits have been prosecuted this year as of January.

He said this in an interview with Kumasi FM’s Elisha Adarkwah at a clean-up exercise organised by the Kumasi Metropolitan Assembly in collaboration with the Ashanti Business Owners Association and beneficiaries of the Nation Builders Corps (NaBCo) at the Central Business District (CBD) of Kumasi on Saturday, 2 March 2019.

The mayor said the KMA has started enforcing the sanitation by-laws to ensure cleanliness in Kumasi, adding that the assembly is equipping the sanitation and environmental health officers to intensify their work.

He, therefore, advised residents in the metropolis to abide by the sanitation by-laws and prioritise cleanliness to make the city clean.

Mark Osei Boakye, Secretary to the Ashanti Business Owners Association (ABOA) called for instant punishment for those who will be found littering.

He suggested that such culprits are made to sweep the streets for an hour to serve as a deterrent to others.



Source:Classfmonline

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  238. L’UFCM a constaté depuis quelques mois l’accroissement des tromperies à la « roqya ». Les témoignages de personnes victimes de ces pratiques se multiplient et présentent les mêmes caractéristiques : « Une personne vous appelle et vous propose une séance de « roqya » gratuite. Cette personne vous propose de rappeler un numéro prétendu gratuit, souvent un numéro commençant par 0 800… » Mais, dans les faits, cette prestation est loin d’être gratuite, puisque la conversation est facturée à vos frais et à votre insu. Au-delà de l’aspect juridique qui est traité à ce jour par le pôle juridique de l’UFCM[1], ce procédé soulève la problématique de sa conformité au Coran et à la Sunna. En effet, la « roqya » peut se définir comme une thérapie qui permet de soigner les actes de sorcellerie, de mauvais œil et également de se protéger contre ces derniers. Par conséquent, est-il possible de la pratiquer par téléphone et quelles sont les exigences édictées par le Coran et la Sunna ? 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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  356. 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.

  357. Excellent post but I was wanting to know if you could write a litte more on this subject? I’d be very grateful if you could elaborate a little bit more. Thanks!|

  359. Cami Halısı ve duvardan duvara halılarda bir marka olan Elifnur Cami Halıları kurulduğu günden bu yana müşteri memnuniyeti ilkesi ile cami ve cemaatlerimizin beklentileri ve talepleri doğrultusunda en son teknolojiyi kullanarak sağlıklı, hijyenik, kaliteli ve istenilen özellikte Akrilik Cami Halısı, Yün Cami Halısı ürün seçenekleri ile saflı cami halısı, seccadeli cami halısı, göbekli cami halısı modellerinde hizmet sunmaktadır

  361. 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.

  365. Casibom Mobil Bonus Mobil bonus alanları kullanıcının sisteme üyeliğini gerçekleştirmesi için önemli olmaktadır. Bahis severler mobil kullanım açısından sistemde çevrimsiz olan bonus türlerinden yararlanma imkanına sahip olmaktadır. Casibom mobil uygulama içerisinde bulunan yatırım bonusları da diğer bahis uygulamarından yüksek olarak hizmet vermektedir.

  368. ЯЗЫК вас есть шоу-бизнес, яже для вас что поделаешь продвинуть? Ты да я видим решение. SEO продвижение по низенькой стоимости от 500 рублев! Предпочитайте подходящего исполнителя а также выводите являющийся личной собственностью бизнес в течение ВЕРШИНА!

  370. I do agree with all the ideas you’ve offered on your post. They are really convincing and can certainly work. Still, the posts are too short for newbies. May just you please prolong them a bit from next time? Thanks for the post.|

  371. Cami Halısı Modelleri 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.

  376. Cami Halısı Alırken Nelere Dikkat Etmelisin? 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.

  380. Samur Cami Halıları Hakkında Teknoloji Samur Cami Halıları son teknoloji ile donatılmıs fabrikalarımızda üretilmektedir. Yapısı Samur Cami Halıları antistatik ve antibakteriyeldir. Üretim Samur Cami Halıları kesinlikle tüy dökmeyen bir üretim teknolojisi ile üretilmektedir. Ve Samur Cami Halıları alev almazlar.Modeller

  384. 現場兒童色情片 活婴儿色情片 儿童色情 児童ポルノ 兒童色情 国产线播放免费人成视频播放 国产线播放免费人成视频播放 Ana SayfaHakkımızdaÜrünlerimizKalite BelgelerimizReferanslarımızBlogE-KatalogİletişimFrançaisEnglish Cami ve Yurt Halısı ModelleriCami ve Yurt Halısı Modelleri balksz-1-min 0 Kokusuz Yünden Üretilen Cami ve Yurt Halıları

  391. Yün halılar, birçok insanın olmazsa olmaz dekorasyon ürünü olarak günümüze kadar gelmektedir. Camilerde ve yurtlarda yün halılar, farklı renk ve motiflerle birçok insanın odak noktası oluyor. Aynı zamanda kokuyu içinde barındırmaması, yanıcı özelliğinin diğer halı türlerine göre daha az olması da tercih etmek için avantaj sağlıyor.

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