Profesa Noor,
Bora ujue, kuwa mimi nina binti wawili, niaowalea, ingawa nimeachana na mama yao.
Nawana wangu: Khadija (24) & Saada 12), wote wawili wanajipamba kwa HEADSCARF,
bila ya kua nimewalazimisha, kwa namna yoyote.
Na Khadija hubaki na "hijaab" yake, hata University, ingawa alizuilikana kufanya hivyo alipo-
kua Junior na Senior Highschool, Lycée, kutokana na sheria za Serikali ua Ufaransa!
--------
Kwa hivyo, bora, Ustaadh, tuzidi kuelewana, baina yetu!
--------
Haya, ninakuambia, kwa sababu mimi hushangaa sana, pale unaponiletea miwasalaat
yako, kwa sura ya kana kwamba umo katika DA'AWA ya "kunirejesha" Uisilamuni!
Uislamu wangu, Kwezi, ninauvaa kama nishani, kote niendako. Bila ya kubughudhi wale ambao sio Waisilamu.
--------
Msimamo wangu, timaam, ni kua DINI ZOTE ni za M'Ngu, wetu sote.
Na kwa hayo, hapana dini moja ilio juu ya nyenziwe, kimsingi. Isipokua tu, kila ndani mwa diniye, huona kuwa
yake ndo BORA, kwa sababu ndio anayoifahamu!
Kwa haya, ninakuomba? Profesa, uwe na moyo mkunjufu, wa kutambua na kuvumilia wale wasiomo Uislamuni.
Yaani, kwa kufuata takwimu zitumikazo Ulimwenguni leo, Waisilamu wana idadi ya BILIONI 1 na 1/2, na waliobaki
"makafiri") wana idadi ya BILIONI 4 wa 1/2.
Sasa, Profesa, wewe (kama mimi) ni msomi: hivi unaamini, kweli, kuwa Bwana M'Ngu Mlezi, Mwenye Uweza Wote na
Rehema zote ... angewaumba hao wengine: kwa ladha, na uroho, wa kutaka awtese tu, huku Duniani na Akhera?
--------
Tafadhali, Profesa, unaponipa nasaha zako (kuhusu mnasaba huu), kumbuka kwamba na mimi, vile vile: nimezaliwa,
nimelelewa na nimesomeshwa na walimu wangu, ma Sheikh wakubwa sana, tokea Unguja-Mjini, hadi
Ngazija mpaka Lamu.
--------
Na ikiwa wewe unapenda mafundisho ya Said Qutubi ("Fi Dhilal-l-Qur'aan" ...), na wenzio, wafuasi wa Ibn
Twaimiya; kubali kua, na mimi vile vile, nina ninao ninawowasoma, na kuwaona ni bora, kuliko hawo.
Katika tafsiir, tarjama, saraf, nahaw na shereh: nimekaa kitako (kwa muda mrefu), mbele ya wazee
(Unguja na Ngazija), ambao wengi wamebaki, pale pale, kwa JALALEYINI (Al-Suhuty na Al-Mahaly),
lakini mimi nimechagua zile za Jamal-ed-Din Al-Afghani na Mhamed Abdoh.
-------
Na katika muda, wa miaka minne nilioupitisha jela '1975-78), kwa sababu za kisiasa, mimi ndie niliokuwa
nikisomesha wafungwa wenzagu, tafsiri na sherehi za Kurani, kwa kutumia uongozo wa Sheikh Abdallah Saleh
Al-Farisy, Mohamed Yousuf Ali na Maulana Abu Ala El-MAWUDUDI (tafsiri ya Kiingereza kwa "TAFHUMAAT-EL-QUR'AAN" yake ya Kiurdu).
Nilikua nadurusisha wenzangu kwa makra moja, baada Sala ya Asubuhi, na makra moja baada ya Laasiri,
kila siku: kuanzia "Saba'a minal mathani" kwa mtiririko, mpaka mwisho.
Tuliweza kuhitimisha Msahafu mara mbili, kabla ya kufunguliwa, baada ya muda wa 1978-82.
Upo hapo?
-----------
Natumai, kwa sasa, Profesa, utanielewa. Kuwa, kwa upande wa masuala hayo, mimi sijihesabu kuwa "nimepotea" kwa kuhitajia "nirejeshwe" Uisilamuni!
Usijitaabishe, taba'an abadan, kwa upande huo!
-----------
Mizozano yetu naibakie katika kutathmini mapesi ya siasa za Zanzibar, na matokeo ya January 12 1964, wa ubwagaji wa usultani wa Kibusaidi.
--------
Sijakuambia kuwa mauwaji yaliofuatia, 1964-72, yana uhalali.
Cha uhalali ni Mapinduzi ya 12 january, kihistoria na kijimujtama'a!
Mauwaji ni matokeo, na madhara, ya kumaumbile. Kwani, Profesa, hivi ujui, kuwa hayo nayo hutokea kwengineko!
Na hayajaanza, wala hayatokwisha, na Marehemu/Msamihiwa Abeid Aman Karume, pamoja na Sheikh Ali Muhsin Barwani na Comrade A. M. A. Babu?
Kila la kheri!
Wako msikizi,
Mtiifu,
Mnyenyekevu,
Slm
---
+33-6-33071051.
P. S. Jee, umeanza kukitafuta kile kitabu?
In case, unataabika kukidhibiti, labda uwambie hao watu, kuwa kilichapishwa na kusambazwa 1949 na CHATTO and WINDUS, London.
From: ibrahimnoors@hotmail.com
Date: Wed, 22 Aug 2012 09:36:43 +0400
Bora ujue, kuwa mimi nina binti wawili, niaowalea, ingawa nimeachana na mama yao.
Nawana wangu: Khadija (24) & Saada 12), wote wawili wanajipamba kwa HEADSCARF,
bila ya kua nimewalazimisha, kwa namna yoyote.
Na Khadija hubaki na "hijaab" yake, hata University, ingawa alizuilikana kufanya hivyo alipo-
kua Junior na Senior Highschool, Lycée, kutokana na sheria za Serikali ua Ufaransa!
--------
Kwa hivyo, bora, Ustaadh, tuzidi kuelewana, baina yetu!
--------
Haya, ninakuambia, kwa sababu mimi hushangaa sana, pale unaponiletea miwasalaat
yako, kwa sura ya kana kwamba umo katika DA'AWA ya "kunirejesha" Uisilamuni!
Uislamu wangu, Kwezi, ninauvaa kama nishani, kote niendako. Bila ya kubughudhi wale ambao sio Waisilamu.
--------
Msimamo wangu, timaam, ni kua DINI ZOTE ni za M'Ngu, wetu sote.
Na kwa hayo, hapana dini moja ilio juu ya nyenziwe, kimsingi. Isipokua tu, kila ndani mwa diniye, huona kuwa
yake ndo BORA, kwa sababu ndio anayoifahamu!
Kwa haya, ninakuomba? Profesa, uwe na moyo mkunjufu, wa kutambua na kuvumilia wale wasiomo Uislamuni.
Yaani, kwa kufuata takwimu zitumikazo Ulimwenguni leo, Waisilamu wana idadi ya BILIONI 1 na 1/2, na waliobaki
"makafiri") wana idadi ya BILIONI 4 wa 1/2.
Sasa, Profesa, wewe (kama mimi) ni msomi: hivi unaamini, kweli, kuwa Bwana M'Ngu Mlezi, Mwenye Uweza Wote na
Rehema zote ... angewaumba hao wengine: kwa ladha, na uroho, wa kutaka awtese tu, huku Duniani na Akhera?
--------
Tafadhali, Profesa, unaponipa nasaha zako (kuhusu mnasaba huu), kumbuka kwamba na mimi, vile vile: nimezaliwa,
nimelelewa na nimesomeshwa na walimu wangu, ma Sheikh wakubwa sana, tokea Unguja-Mjini, hadi
Ngazija mpaka Lamu.
--------
Na ikiwa wewe unapenda mafundisho ya Said Qutubi ("Fi Dhilal-l-Qur'aan" ...), na wenzio, wafuasi wa Ibn
Twaimiya; kubali kua, na mimi vile vile, nina ninao ninawowasoma, na kuwaona ni bora, kuliko hawo.
Katika tafsiir, tarjama, saraf, nahaw na shereh: nimekaa kitako (kwa muda mrefu), mbele ya wazee
(Unguja na Ngazija), ambao wengi wamebaki, pale pale, kwa JALALEYINI (Al-Suhuty na Al-Mahaly),
lakini mimi nimechagua zile za Jamal-ed-Din Al-Afghani na Mhamed Abdoh.
-------
Na katika muda, wa miaka minne nilioupitisha jela '1975-78), kwa sababu za kisiasa, mimi ndie niliokuwa
nikisomesha wafungwa wenzagu, tafsiri na sherehi za Kurani, kwa kutumia uongozo wa Sheikh Abdallah Saleh
Al-Farisy, Mohamed Yousuf Ali na Maulana Abu Ala El-MAWUDUDI (tafsiri ya Kiingereza kwa "TAFHUMAAT-EL-QUR'AAN" yake ya Kiurdu).
Nilikua nadurusisha wenzangu kwa makra moja, baada Sala ya Asubuhi, na makra moja baada ya Laasiri,
kila siku: kuanzia "Saba'a minal mathani" kwa mtiririko, mpaka mwisho.
Tuliweza kuhitimisha Msahafu mara mbili, kabla ya kufunguliwa, baada ya muda wa 1978-82.
Upo hapo?
-----------
Natumai, kwa sasa, Profesa, utanielewa. Kuwa, kwa upande wa masuala hayo, mimi sijihesabu kuwa "nimepotea" kwa kuhitajia "nirejeshwe" Uisilamuni!
Usijitaabishe, taba'an abadan, kwa upande huo!
-----------
Mizozano yetu naibakie katika kutathmini mapesi ya siasa za Zanzibar, na matokeo ya January 12 1964, wa ubwagaji wa usultani wa Kibusaidi.
--------
Sijakuambia kuwa mauwaji yaliofuatia, 1964-72, yana uhalali.
Cha uhalali ni Mapinduzi ya 12 january, kihistoria na kijimujtama'a!
Mauwaji ni matokeo, na madhara, ya kumaumbile. Kwani, Profesa, hivi ujui, kuwa hayo nayo hutokea kwengineko!
Na hayajaanza, wala hayatokwisha, na Marehemu/Msamihiwa Abeid Aman Karume, pamoja na Sheikh Ali Muhsin Barwani na Comrade A. M. A. Babu?
Kila la kheri!
Wako msikizi,
Mtiifu,
Mnyenyekevu,
Slm
---
+33-6-33071051.
P. S. Jee, umeanza kukitafuta kile kitabu?
In case, unataabika kukidhibiti, labda uwambie hao watu, kuwa kilichapishwa na kusambazwa 1949 na CHATTO and WINDUS, London.
From: ibrahimnoors@hotmail.com
Date: Wed, 22 Aug 2012 09:36:43 +0400
Behind the veil lives a thriving Muslim sexuality
Naomi Wolf
August 30, 2008
August 30, 2008
A woman swathed in black to her ankles, wearing a headscarf or a full chador, walks down a European or North American street, surrounded by other women in halter tops, miniskirts and short shorts. She passes under immense billboards on which other women swoon in sexual ecstasy, cavort in lingerie or simply stretch out languorously, almost fully naked. Could this image be any more iconic of the discomfort the West has with the social mores of Islam, and vice versa?
Ideological battles are often waged with women's bodies as their emblems, and Western Islamophobia is no exception. When France banned headscarves in schools, it used the hijab as a proxy for Western values in general, including the appropriate status of women. When Americans were being prepared for the invasion of Afghanistan, the Taliban were demonised for denying cosmetics and hair colour to women; when the Taliban were overthrown, Western writers often noted that women had taken off their scarves.
-----------
But are we in the West radically misinterpreting Muslim sexual mores, particularly the meaning to many Muslim women of being veiled or wearing the chador? And are we blind to our own markers of the oppression and control of women?
The West interprets veiling as repression of women and suppression of their sexuality. But when I travelled in Muslim countries and was invited to join a discussion in women-only settings within Muslim homes, I learned that Muslim attitudes toward women's appearance and sexuality are not rooted in repression, but in a strong sense of public versus private, of what is due to God and what is due to one's husband. It is not that Islam suppresses sexuality, but that it embodies a strongly developed sense of its appropriate channelling - toward marriage, the bonds that sustain family life, and the attachment that secures a home.
Outside the walls of the typical Muslim households that I visited in Morocco, Jordan, and Egypt, all was demureness and propriety. But inside, women were as interested in allure, seduction and pleasure as women anywhere in the world.
----------
At home, in the context of marital intimacy, Victoria's Secret, elegant fashion and skin care lotions abounded. The bridal videos that I was shown, with the sensuous dancing that the bride learns as part of what makes her a wonderful wife, and which she proudly displays for her bridegroom, suggested that sensuality was not alien to Muslim women. Rather, pleasure and sexuality, both male and female, should not be displayed promiscuously - and possibly destructively - for all to see.
Ideological battles are often waged with women's bodies as their emblems, and Western Islamophobia is no exception. When France banned headscarves in schools, it used the hijab as a proxy for Western values in general, including the appropriate status of women. When Americans were being prepared for the invasion of Afghanistan, the Taliban were demonised for denying cosmetics and hair colour to women; when the Taliban were overthrown, Western writers often noted that women had taken off their scarves.
-----------
But are we in the West radically misinterpreting Muslim sexual mores, particularly the meaning to many Muslim women of being veiled or wearing the chador? And are we blind to our own markers of the oppression and control of women?
The West interprets veiling as repression of women and suppression of their sexuality. But when I travelled in Muslim countries and was invited to join a discussion in women-only settings within Muslim homes, I learned that Muslim attitudes toward women's appearance and sexuality are not rooted in repression, but in a strong sense of public versus private, of what is due to God and what is due to one's husband. It is not that Islam suppresses sexuality, but that it embodies a strongly developed sense of its appropriate channelling - toward marriage, the bonds that sustain family life, and the attachment that secures a home.
Outside the walls of the typical Muslim households that I visited in Morocco, Jordan, and Egypt, all was demureness and propriety. But inside, women were as interested in allure, seduction and pleasure as women anywhere in the world.
----------
At home, in the context of marital intimacy, Victoria's Secret, elegant fashion and skin care lotions abounded. The bridal videos that I was shown, with the sensuous dancing that the bride learns as part of what makes her a wonderful wife, and which she proudly displays for her bridegroom, suggested that sensuality was not alien to Muslim women. Rather, pleasure and sexuality, both male and female, should not be displayed promiscuously - and possibly destructively - for all to see.
Indeed, many Muslim women I spoke with did not feel at all subjugated by the chador or the headscarf. On the contrary, they felt liberated from what they experienced as the intrusive, commodifying, basely sexualising Western gaze. Many women said something like this: "When I wear Western clothes, men stare at me, objectify me, or I am always measuring myself against the standards of models in magazines, which are hard to live up to - and even harder as you get older, not to mention how tiring it can be to be on display all the time. When I wear my headscarf or chador, people relate to me as an individual, not an object; I feel respected." This may not be expressed in a traditional Western feminist set of images, but it is a recognisably Western feminist set of feelings.
---------
I experienced it myself. I put on a shalwar kameez and a headscarf in Morocco for a trip to the bazaar. Yes, some of the warmth I encountered was probably from the novelty of seeing a Westerner so clothed; but, as I moved about the market - the curve of my breasts covered, the shape of my legs obscured, my long hair not flying about me - I felt a novel sense of calm and serenity. I felt, yes, in certain ways, free.
-----
Nor are Muslim women alone.
The Western Christian tradition portrays all sexuality, even married sexuality, as sinful. Islam and Judaism never had that same kind of mind-body split. So, in both cultures, sexuality channeled into marriage and family life is seen as a source of great blessing, sanctioned by God.
---------
This may explain why both Muslim and Orthodox Jewish women not only describe a sense of being liberated by their modest clothing and covered hair, but also express much higher levels of sensual joy in their married lives than is common in the West. When sexuality is kept private and directed in ways seen as sacred - and when one's husband isn't seeing his wife (or other women) half-naked all day long - one can feel great power and intensity when the headscarf or the chador comes off in the the home
------
Among healthy young men in the West, who grow up on pornography and sexual imagery on every street corner, reduced libido is a growing epidemic, so it is easy to imagine the power that sexuality can carry in a more modest culture. And it is worth understanding the positive experiences that women - and men - can have in cultures where sexuality is more conservatively directed.
---------
I do not mean to dismiss the many women leaders in the Muslim world who regard veiling as a means of controlling women. Choice is everything. But Westerners should recognise that when a woman in France or Britain chooses a veil, it is not necessarily a sign of her repression. And, more importantly, when you choose your own miniskirt and halter top - in a Western culture in which women are not so free to age, to be respected as mothers, workers or spiritual beings, and to disregard Madison Avenue - it's worth thinking in a more nuanced way about what female freedom really means.
------
Naomi Wolf is the author, most recently, of The End Of America: Letter Of Warning To A Young Patriot and the upcomingGive Me Liberty: How To Become An American Revolutionary, and is co-founder of the American Freedom Campaign, a US democracy movement.
---------
I experienced it myself. I put on a shalwar kameez and a headscarf in Morocco for a trip to the bazaar. Yes, some of the warmth I encountered was probably from the novelty of seeing a Westerner so clothed; but, as I moved about the market - the curve of my breasts covered, the shape of my legs obscured, my long hair not flying about me - I felt a novel sense of calm and serenity. I felt, yes, in certain ways, free.
-----
Nor are Muslim women alone.
The Western Christian tradition portrays all sexuality, even married sexuality, as sinful. Islam and Judaism never had that same kind of mind-body split. So, in both cultures, sexuality channeled into marriage and family life is seen as a source of great blessing, sanctioned by God.
---------
This may explain why both Muslim and Orthodox Jewish women not only describe a sense of being liberated by their modest clothing and covered hair, but also express much higher levels of sensual joy in their married lives than is common in the West. When sexuality is kept private and directed in ways seen as sacred - and when one's husband isn't seeing his wife (or other women) half-naked all day long - one can feel great power and intensity when the headscarf or the chador comes off in the the home
------
Among healthy young men in the West, who grow up on pornography and sexual imagery on every street corner, reduced libido is a growing epidemic, so it is easy to imagine the power that sexuality can carry in a more modest culture. And it is worth understanding the positive experiences that women - and men - can have in cultures where sexuality is more conservatively directed.
---------
I do not mean to dismiss the many women leaders in the Muslim world who regard veiling as a means of controlling women. Choice is everything. But Westerners should recognise that when a woman in France or Britain chooses a veil, it is not necessarily a sign of her repression. And, more importantly, when you choose your own miniskirt and halter top - in a Western culture in which women are not so free to age, to be respected as mothers, workers or spiritual beings, and to disregard Madison Avenue - it's worth thinking in a more nuanced way about what female freedom really means.
------
Naomi Wolf is the author, most recently, of The End Of America: Letter Of Warning To A Young Patriot and the upcomingGive Me Liberty: How To Become An American Revolutionary, and is co-founder of the American Freedom Campaign, a US democracy movement.
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