Home General Ya Na Mahamadu Abdulai’s funeral begins today

Ya Na Mahamadu Abdulai’s funeral begins today

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The funeral of the late Ya Na Mahamadu Abdulai IV will commence today, 14 December 2018 at Yendi in the Northern Region.

The funeral forms part of the roadmap announced by the Otumfuo-led Committee of Eminent Chiefs to restore peace in the area.


The funeral by the Abudus will end on 28 December 2018.

They will then vacate the temporary Gbewa Palace for the Andanis to organise the funeral of the late Ya Na Yakubu Andani II from 4 – 18 January 2019.

There is heavy presence of police and military to maintain peace.

Background

The two royal gates of Dagbon have been engaged in chieftaincy conflicts that boiled over on 27 March 2002 and resulted in the assassination of Ya Na Yakubu Andani and the killing of 30 others.

The government of then-president John Agyekum Kufuor declared a state of emergency and imposed a dusk-to-dawn curfew on the Dagbon Traditional Area.

The Kufuor government set up the Justice Wuako Commission to investigate the crisis and it has since submitted its report.

The government also appointed the Committee of Eminent Chiefs led by the Asantehene to find a traditional solution to the impasse.


On 21 November 2018, the eminent chiefs made up of the Asantehene, Otumfuo Osei Tutu II, Yagbonwura, Tuntumba Boresa Sulemana Jakpa I and Nayiri, Naa Bohogu Abdulai Mahami Sheriga presented the progress report to the President, Nana Addo Dankwa Akufo-Addo in the presence of chiefs from both the Andani and Abudu gates at the Jubilee House.

The committee recommended that the Abudu royal family from Friday, 14 December to 28 December 2018 hold funeral activities in honour of the late Ya Na Mahamadu Abdulai IV while the funeral of the late Ya Na Abdulai Yakubu Andani II of the Andani royal gate will be held afterwards from 4 January 2019 to 18 January 2019.


A new Ya Na for Dagbon is expected to be enskinned after the royal funerals to bring lasting peace to the area.

Source:

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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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  155. 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

  156. Özellikleri Toplam Yükseklik : 13-15 veya 17mm. Hav Malzemesi : 0 Saf Yeni Yün İlmek Sayısı : 1.000.000 tane/m2 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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  158. 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.

  159. Samur Cami Halıları Samur olarak 40 Yıllıa yakın bilgi birikimini cami halılarına yansıtıyoruz. Samur Cami Halıları; tüy dökmez, alev almaz, antistatik ve antibakteriyeldir. Samur Cami Halıları 10 Yıl Garantilidir. Özel siparis kapsamında halısı üretilen bazı cami projelerimize ve Saflı ve Mihraplı Samur Cami Halıları ürünlerimize gözatabilirsiniz.

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  161. 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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