Defending the Christian Faith in Conversation with Islam — Sehemu ya 11: Uislamu wa Kienyeji, Juhudi za Kueneza Uislamu na Ushuhuda wa Kikristo barani AfrikaDefending the Christian Faith in Conversation with Islam — Unit 11: Folk Islam, Islamic Outreach and Christian Witness in Africa

Mstari MkuuKey Verse

"Msimlipe mtu ovu kwa ovu. Fikirini mambo yaliyo mema machoni pa watu wote. Ikiwezekana, kwa upande wenu, iweni na amani na watu wote." (Warumi 12:17-18, SUV)"Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men." (Romans 12:17-18, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza sehemu hii, unapaswa kuweza:When you finish this unit, you should be able to:

1. Kueleza dawah ni nini na kwa nini Waislamu wanaona kuwaalika wengine kwenye Uislamu kuwa wajibu.1. Explain what dawah is and why Muslims see inviting others to Islam as a duty.

2. Kuelezea aina kuu za juhudi zilizopangwa za kueneza Uislamu barani Afrika leo.2. Describe the main forms of organized Islamic outreach in Africa today.

3. Kueleza mbinu ya mdahalo ya Ahmed Deedat na jinsi Wakristo wanavyoweza kuijibu kwa kweli na neema.3. Explain the debate-style method of Ahmed Deedat and how Christians can answer it with truth and grace.

4. Kufafanua Uislamu wa kienyeji na kutaja desturi za kawaida kama hirizi, pepo, watakatifu na kazi ya marabout.4. Define folk Islam and name common practices such as charms, spirits, saints and the work of marabouts.

5. Kuonyesha kutoka Maandiko jinsi Kristo anavyojibu hofu iliyo nyuma ya desturi za kienyeji.5. Show from Scripture how Christ answers the fear behind folk practices.

6. Kuelezea jinsi waumini wanavyoweza kuishi kama majirani wema na kukabiliana na shinikizo bila kulipiza kisasi.6. Describe how believers can live as good neighbours and respond to pressure without retaliation.

Utangulizi: Uislamu Kama Waafrika Wanavyokutana NaoIntroduction: Islam as Africans Meet It

Katika sehemu zilizotangulia tulijifunza Uislamu hasa kupitia vitabu vyake na mafundisho yake. Tuliangalia Kurani, hadithi, madai kuhusu Yesu, Utatu, msalaba na Biblia. Kazi hiyo ni ya lazima. Lakini wachungaji wengi barani Afrika hawakutani na Uislamu kwanza kwenye kitabu. Wanakutana nao sokoni, langoni mwa shule, redioni, kwenye video ndani ya simu, na nyumbani kwa jirani anayevaa hirizi ya ngozi mkononi.In the earlier units we studied Islam mainly through its books and its doctrines. We looked at the Qur'an, the hadith, the claims about Jesus, the Trinity, the cross and the Bible. That work is necessary. But most pastors in Africa do not meet Islam first in a book. They meet it in the market, at the school gate, on the radio, in a video on a phone, and in the home of a neighbour who wears a leather charm on his arm.

Uislamu barani Afrika una nyuso mbili ambazo mchungaji lazima ajifunze kuziona. Uso wa kwanza ni juhudi zilizopangwa za kueneza Uislamu. Waislamu wanaitwa kuwaalika wengine kwenye imani yao, na mahali pengi mwaliko huu umepangwa vizuri na una fedha nyingi. Uso wa pili ni Uislamu wa kienyeji. Hii ndiyo dini ya kila siku ya Waislamu wengi wa kawaida, inayochanganya mafundisho ya Kurani na imani za zamani kuhusu pepo, laana, baraka na ulinzi.Islam in Africa has two faces that a pastor must learn to see. The first face is organized outreach. Muslims are called to invite others to their faith, and in many places this invitation is well planned and well funded. The second face is folk Islam. This is the everyday religion of many ordinary Muslims, which mixes the teaching of the Qur'an with older beliefs about spirits, curses, blessing and protection.

Nyuso hizi mbili zinahitaji majibu tofauti. Mhubiri aliyefunzwa anayekuja na orodha ya mistari ya Biblia anahitaji jibu lililo wazi, lenye ujuzi na utulivu. Mama mwenye hofu anayenunua hirizi kwa ajili ya mtoto wake mgonjwa anahitaji kusikia habari za Mwokozi mwenye nguvu juu ya kila pepo mchafu. Sehemu hii itakusaidia kutambua nyuso zote mbili na kuzijibu zote mbili. Itakusaidia pia kufikiri jinsi ya kuishi kwa uaminifu kama jirani, na jinsi ya kukabiliana na shinikizo au uadui unapokuja.These two faces need different answers. The trained preacher who comes with a list of Bible verses needs a clear, informed and calm reply. The frightened mother who buys a charm for her sick child needs to hear about a Saviour who has power over every evil spirit. This unit will help you recognize both and answer both. It will also help you think about how to live faithfully as a neighbour, and how to respond when pressure or hostility comes.

Dawah: Mwito wa Kiislamu kwa WengineDawah: The Islamic Call to Others

Maana ya DawahWhat Dawah Means

Neno la Kiarabu dawah linamaanisha "mwito" au "mwaliko." Katika Uislamu linamaanisha kuwaalika watu wakubali Uislamu, au kuwaita Waislamu dhaifu warudi kwenye ibada imara zaidi. Waislamu wengi wanaona dawah kuwa wajibu wa kila muumini, si wa viongozi wa dini peke yao. Mwislamu anayekualika kwenye Uislamu kwa kawaida hakushambulii. Kwa macho yake mwenyewe anakufanyia wema, kwa sababu anaamini kwamba Uislamu ndio kweli na njia ya kuingia peponi.The Arabic word dawah means "call" or "invitation." In Islam it means inviting people to accept Islam, or calling weak Muslims back to stronger practice. Many Muslims see dawah as a duty for every believer, not only for religious leaders. A Muslim who invites you to Islam is usually not attacking you. In his own eyes he is doing you a kindness, because he believes Islam is the truth and the way to paradise.

Waislamu mara nyingi hutaja Kurani 16:125, ambayo katika tafsiri ya Pickthall inasema, "Waite kuelekea njia ya Bwana wako kwa hekima na mawaidha mazuri." Walimu wengi Waislamu hutumia aya hii kusema kwamba dawah ifanywe kwa hekima na adabu njema. Wakristo wanapaswa kutambua kwamba huu ndio mfano ambao Waislamu wengi wa kweli wanaushikilia. Hatupaswi kudhani kwamba kila Mwislamu anayezungumza nasi kuhusu imani yake ana nia mbaya.Muslims often point to Qur'an 16:125, which in Pickthall's translation says, "Call unto the way of thy Lord with wisdom and fair exhortation." Many Muslim teachers use this verse to say that dawah should be done with wisdom and good manners. Christians should recognize that this is the ideal many sincere Muslims hold. We should not assume that every Muslim who speaks to us about his faith has bad motives.

Wakristo nao wanaamini katika kuwaalika wengine. Yesu aliwatuma wanafunzi wake kwenda ulimwenguni kote (Mathayo 28:19-20), na Paulo aliwasihi watu wapatanishwe na Mungu (2 Wakorintho 5:20). Kwa hiyo hatukerwi kwamba Waislamu wanashiriki imani yao. Sisi nasi tunashiriki yetu. Swali la kweli si kama watu wanapaswa kushiriki imani yao, bali ni ujumbe upi ulio wa kweli. Wakristo na Waislamu wote wanapaswa kuwa na uhuru wa kusema, na wote wanapaswa kusikiliza kwa unyofu.Christians also believe in inviting others. Jesus sent His disciples into all the world (Matthew 28:19-20), and Paul pleaded with people to be reconciled to God (2 Corinthians 5:20). So we are not offended that Muslims share their faith. We share ours too. The real question is not whether people should share their faith, but which message is true. Both Christians and Muslims should have freedom to speak, and both should listen honestly.

Juhudi Zenye Fedha NyingiWell-Funded Outreach

Katika sehemu nyingi za Afrika, juhudi za kueneza Uislamu zimepangwa na kuungwa mkono kwa fedha. Msaada huu mwingine unatoka ndani ya nchi za Kiafrika, na mwingine unatoka kwa mashirika na wafadhili katika nchi za Ghuba na sehemu nyingine za ulimwengu wa Kiislamu. Juhudi zote hazifanani, lakini wachungaji mara nyingi huona aina kadhaa za kawaida.In many parts of Africa, Islamic outreach is organized and supported by money. Some of this support comes from inside African countries, and some comes from organizations and donors in the Gulf states and other parts of the Muslim world. Not all outreach looks alike, but pastors often see several common forms.

• Kujenga misikiti, wakati mwingine katika vijiji ambavyo awali kulikuwa na Waislamu wachache.• Building mosques, sometimes in villages where there were few Muslims before.

• Kuanzisha shule na madrasa za Kurani, na kutoa ufadhili wa masomo katika nchi za Kiislamu.• Starting schools and Qur'an schools, and offering scholarships to study in Muslim countries.

• Kutoa misaada, kama chakula, visima, zahanati na msaada baada ya maafa.• Providing relief, such as food, wells, clinics and help after disasters.

• Kugawa nakala za bure za Kurani na vijitabu vinavyokosoa Biblia.• Distributing free copies of the Qur'an and booklets that criticize the Bible.

• Kutumia redio, televisheni, mitandao ya kijamii na video fupi za simu kuwafikia vijana.• Using radio, television, social media and short videos on phones to reach young people.

• Kufunza wafanyakazi wa dawah wanaojifunza jinsi ya kuzungumza na Wakristo na jinsi ya kuibua maswali kuhusu Biblia.• Training dawah workers who learn how to speak to Christians and how to raise questions about the Bible.

Wakristo wanapaswa kuwa wa haki katika jambo hili. Misheni za Kikristo nazo zimejenga shule, zahanati na hospitali kote Afrika, na Waafrika wengi walifika kwenye imani kupitia hizo. Kutenda mema si kosa, na tunapaswa kushukuru njaa inaposhibishwa. Swali si kama fedha zinatumika, bali kama watu wanapewa uhuru wa kuchagua na kama ujumbe wanaousikia ni wa kweli.Christians should be fair about this. Christian missions have also built schools, clinics and hospitals across Africa, and many Africans came to faith through them. Doing good works is not wrong, and we should be thankful when hungry people are fed. The question is not whether money is used, but whether people are given the freedom to choose and whether the message they hear is true.

Wakati huo huo, wachungaji wanapaswa kuwa na busara. Baadhi ya familia maskini huhisi shinikizo la kubadili dini ili kupata msaada, nafasi ya shule au kazi. Baadhi ya vijana hupata ufadhili wa masomo na kurudi wakiwa na aina kali na finyu ya Uislamu. Kanisa haliwezi kulingana na kila zawadi kwa fedha. Lakini kanisa linaweza kutoa kitu ambacho fedha haiwezi kununua: upendo wa kweli, ujumbe wa kweli na familia isiyowatelekeza watu. Makanisa yanayowajali wajane, yatima na maskini yanaonyesha injili kwa mikono yao pamoja na maneno yao (Yakobo 1:27).At the same time, pastors should be wise. Some poor families feel pressure to change religion in order to receive help, a school place or a job. Some young people receive a scholarship and return with a strong and narrow form of Islam. The church cannot match every gift with money. But the church can offer something money cannot buy: real love, a true message and a family that does not abandon people. Churches that care for widows, orphans and the poor show the gospel with their hands as well as their words (James 1:27).

Mabishano ya Kimdahalo na Urithi wa Ahmed DeedatDebate-Style Polemics and the Legacy of Ahmed Deedat

Polemiki ni mabishano yanayoshambulia msimamo wa mtu mwingine. Mmoja wa wabishi Waislamu maarufu zaidi wa karne ya ishirini alikuwa Ahmed Deedat (1918–2005). Alizaliwa India na aliishi sehemu kubwa ya maisha yake Afrika Kusini, ambako alianzisha Islamic Propagation Centre International huko Durban. Deedat alisoma Biblia kwa makini, mara nyingi kwa makini zaidi kuliko Wakristo aliokutana nao. Alijulikana kwa midahalo ya hadharani na wasemaji Wakristo, wakiwemo Josh McDowell na Jimmy Swaggart katika miaka ya 1980, na kwa vijitabu kama Is the Bible God's Word?A polemic is an argument that attacks another position. One of the best-known Muslim polemicists of the twentieth century was Ahmed Deedat (1918–2005). He was born in India and lived most of his life in South Africa, where he founded the Islamic Propagation Centre International in Durban. Deedat studied the Bible carefully, often more carefully than the Christians he met. He became famous for public debates with Christian speakers, including Josh McDowell and Jimmy Swaggart in the 1980s, and for booklets such as Is the Bible God's Word?

Mbinu ya Deedat ilikuwa na sehemu kadhaa. Alinukuu mistari ya Biblia, mara nyingi bila muktadha wake, ili kubishana kwamba Yesu hakudai kamwe kuwa Mungu. Alionyesha tofauti kati ya nakala za maandishi ya Biblia na maelezo ya pembeni katika Biblia za kisasa, akidai kwamba hilo linathibitisha kuwa Biblia imepotoshwa. Alitumia maneno ya wasomi wa Kikristo wa kiliberali kana kwamba wanasema kwa niaba ya Wakristo wote. Pia alibishana kwamba Muhammad alitabiriwa katika Biblia, hasa katika Kumbukumbu la Torati 18:18 na katika ahadi ya Yesu kuhusu Msaidizi katika Yohana 14–16. Mtindo wake ulikuwa wa haraka, wa kujiamini na mara nyingi wa kuchekesha, na wakati mwingine wa kudhihaki.Deedat's method had several parts. He quoted Bible verses, often out of context, to argue that Jesus never claimed to be God. He pointed to differences between Bible manuscripts and to notes in modern Bibles, and claimed this proved the Bible had been corrupted. He used the words of liberal Christian scholars as if they spoke for all Christians. He also argued that Muhammad was foretold in the Bible, especially in Deuteronomy 18:18 and in Jesus' promise of the Helper in John 14–16. His style was quick, confident and often humorous, and sometimes mocking.

Deedat alipatwa na kiharusi mwaka 1996 na alifariki mwaka 2005, lakini ushawishi wake bado una nguvu. Rekodi za midahalo yake husambazwa kwa wingi kote Afrika, na wasemaji wengi Waislamu wa baadaye walijifunza kutoka kwa mbinu yake. Kwa sababu hiyo, Mkristo katika kijiji au chuo kikuu anaweza kukutana na hoja zile zile alizotumia Deedat miongo iliyopita, wakati mwingine neno kwa neno. Habari njema ni kwamba hoja hizi zimejibiwa kwa makini. Nyingi kati yake zilishughulikiwa katika Sehemu ya 4 hadi 10 ya kozi hii.Deedat had a stroke in 1996 and died in 2005, but his influence is still strong. Recordings of his debates are shared widely across Africa, and many later Muslim speakers learned from his method. Because of this, a Christian in a village or a university may face the same arguments Deedat used decades ago, sometimes word for word. The good news is that these arguments have been carefully answered. Most of them were treated in Units 4 to 10 of this course.

Jinsi ya Kujibu Dawah na MabishanoHow to Respond to Dawah and Polemics

Rafiki Mwislamu au mfanyakazi wa dawah anapopinga imani yako, kumbuka 1 Petro 3:15. Tunapaswa kuwa tayari kutoa jibu, lakini kwa upole na hofu. Lengo si kushinda ugomvi bali kumshuhudia Kristo. Hapa kuna miongozo ya vitendo.When a Muslim friend or a dawah worker challenges your faith, remember 1 Peter 3:15. We are to be ready to give a defence, but with meekness and fear. The goal is not to win a fight but to bear witness to Christ. Here are practical guidelines.

• Kaa mtulivu. Jibu tulivu mara nyingi huzungumza kwa sauti kubwa kuliko jibu la ujanja (Mithali 15:1).• Stay calm. A calm answer often speaks louder than a clever one (Proverbs 15:1).

• Uliza maswali kabla ya kujibu. Uliza, "Unamaanisha nini kwa hilo?" au "Ulisoma wapi hilo?" Madai mengi ya kibishi huanguka yanapochunguzwa polepole.• Ask questions before you answer. Ask, "What do you mean by that?" or "Where did you read that?" Many polemical claims fall apart when they are examined slowly.

• Angalia muktadha. Mstari unaponukuliwa, fungua Biblia na usome mistari ya kabla na baada yake. Wafundishe watu wako kufanya vivyo hivyo.• Check the context. When a verse is quoted, open the Bible and read the verses before and after. Teach your people to do the same.

• Jua majibu makuu. Pitia tena sehemu zinazohusu uungu wa Kristo, Utatu, kusulubiwa, ufufuo, tahrif na nakala za maandishi ya Agano Jipya.• Know the main answers. Review the units on the deity of Christ, the Trinity, the crucifixion, the resurrection, tahrif and the New Testament manuscripts.

• Usimdhihaki Muhammad wala Kurani. Unaweza kuonyesha mahali madai ya Uislamu yana makosa bila kutukana kile anachopenda jirani yako. Dhihaka hufunga mioyo na inaweza kukuweka wewe na wengine hatarini.• Do not mock Muhammad or the Qur'an. You can show where Islam's claims are mistaken without insulting what your neighbour loves. Mockery closes hearts and can put you and others in danger.

• Usiogope kusema, "Sijui, lakini nitatafuta kujua." Kisha jifunze na urudi.• Do not be afraid to say "I don't know, but I will find out." Then study and come back.

• Elekeza mazungumzo kwa Yesu. Hoja ni muhimu, lakini nafsi ya Kristo, msalaba wake na ufufuo wake ndio moyo wa ujumbe wetu.• Turn the conversation to Jesus. Arguments matter, but the person of Christ, His cross and His resurrection are the heart of our message.

Epuka midahalo ya hadharani isipokuwa umejiandaa vizuri na mazingira ni salama. Mdahalo katika mji wenye mvutano unaweza kusababisha hasira na vurugu. Mara nyingi mazungumzo ya utulivu juu ya kikombe cha chai hufanya mema zaidi kuliko jukwaa na kipaza sauti. Nabeel Qureshi alimjia Kristo, si kwa mdahalo mmoja wa hadharani, bali kwa miaka mingi ya mazungumzo ya kirafiki na ya unyofu na rafiki yake David Wood, pamoja na kujifunza kwake mwenyewe na maombi.Avoid public debates unless you are well prepared and the setting is safe. A debate in a tense town can lead to anger and violence. Often a quiet conversation over tea does more good than a stage and a microphone. Nabeel Qureshi came to Christ, not through one public debate, but through years of friendly, honest discussion with his friend David Wood, combined with his own study and prayer.

Uislamu wa Kienyeji: Imani na Hofu katika Maisha ya Kila SikuFolk Islam: Faith and Fear in Daily Life

Uislamu wa Kienyeji Ni NiniWhat Folk Islam Is

Uislamu wa kienyeji, wakati mwingine huitwa Uislamu wa kawaida wa watu, ni dini ya kila siku ya Waislamu wengi wa kawaida. Ni Uislamu kama unavyoishiwa majumbani na vijijini, si kama unavyofundishwa vitabuni tu. Uislamu wa kienyeji unashikilia kauli ya msingi kwamba hakuna mungu ila Mungu na kwamba Muhammad ni mjumbe wake. Lakini unaongeza desturi nyingi zinazokusudiwa kukabiliana na mahitaji na hofu za kila siku: ugonjwa, ugumba, bahati mbaya, laana, pepo wabaya, mitihani, biashara na usalama safarini.Folk Islam, sometimes called popular Islam, is the everyday religion of many ordinary Muslims. It is Islam as it is lived in homes and villages, not only as it is taught in books. Folk Islam keeps the basic confession that there is no god but God and that Muhammad is His messenger. But it adds many practices meant to deal with daily needs and fears: sickness, barrenness, bad luck, curses, evil spirits, exams, business and safety on journeys.

Kurani yenyewe inazungumza kuhusu jini, viumbe vya roho vilivyoumbwa kwa moto ambavyo vinaweza kuwa vyema au vibaya (angalia, kwa mfano, sura ya 72, iliyopewa jina lao). Waislamu wengi pia huogopa jicho baya, imani kwamba mtazamo wa wivu unaweza kuleta madhara. Katika Uislamu wa kienyeji hofu hizi huwa kubwa sana, na watu hutafuta ulinzi kupitia vitu maalum, maneno na watu watakatifu.The Qur'an itself speaks of jinn, spirit beings created from fire who can be good or evil (see, for example, sura 72, which is named after them). Many Muslims also fear the evil eye, the belief that a jealous look can cause harm. In folk Islam these fears become very large, and people seek protection through special objects, words and holy persons.

Ni muhimu kuwa sahihi hapa. Si Waislamu wote wanaofuata Uislamu wa kienyeji, na wasomi wengi Waislamu wanaupinga vikali. Harakati za mageuzi, zikiwemo zile zinazoitwa Salafi, zinalaani hirizi na kuwaheshimu watakatifu kuwa ni shirk, yaani kumshirikisha Mungu na wengine. Kwa hiyo Mkristo asiseme, "Waislamu wote wanaabudu watakatifu" au "Waislamu wote wanatumia hirizi." Wengine wanafanya hivyo, na wengine wanayakataa mambo haya kabisa. Uliza na usikilize ili ujue jirani yako anaamini nini hasa.It is important to be accurate here. Not all Muslims practise folk Islam, and many Muslim scholars strongly oppose it. Reform movements, including those often called Salafi, condemn charms and the veneration of saints as shirk, which means associating partners with God. So a Christian should not say, "All Muslims worship saints" or "All Muslims use charms." Some do, and some reject these things firmly. Ask and listen to learn what your neighbour actually believes.

Desturi za KawaidaCommon Practices

Maelezo hutofautiana kati ya eneo na eneo, lakini wachungaji barani Afrika mara nyingi watakutana na desturi kama hizi.The details vary from region to region, but pastors in Africa will often meet practices such as these.

• Hirizi na kago. Mifuko midogo ya ngozi au vikasha vya chuma vyenye mistari ya Kurani au maandishi mengine huvaliwa mwilini au kutundikwa nyumbani, dukani na kwenye magari. Katika sehemu za Afrika Magharibi huitwa gris-gris, na katika maeneo yanayozungumza Kiswahili huitwa hirizi.• Charms and amulets. Small leather pouches or metal cases holding Qur'an verses or other writings are worn on the body or hung in homes, shops and vehicles. In parts of West Africa they are called gris-gris, and in Swahili-speaking areas hirizi.

• Kunywa neno. Aya huandikwa kwa wino kwenye ubao wa mbao, wino huoshwa kwa maji, na maji hayo hunywewa kwa ajili ya uponyaji au ulinzi.• Drinking the word. A verse is written in ink on a wooden board, the ink is washed off with water, and the water is drunk for healing or protection.

• Marabout na watu watakatifu. Katika Afrika Magharibi marabout ni mwalimu wa Kiislamu au mtu mtakatifu. Wengine hufundisha Kurani. Wengine hutafutwa kwa baraka, hirizi, uponyaji, uganga wa kupiga ramli na msaada dhidi ya maadui. Katika maeneo yanayozungumza Kihausa mwalimu wa Kiislamu mara nyingi huitwa mallam.• Marabouts and holy men. In West Africa a marabout is a Muslim teacher or holy man. Some teach the Qur'an. Others are sought for blessings, charms, healing, divination and help against enemies. In Hausa-speaking areas a Muslim teacher is often called a mallam.

• Watakatifu na makaburi yao. Waislamu wengi hutembelea makaburi ya watu watakatifu kutafuta baraka, inayoitwa baraka. Udugu wa Kisufi, kama Tijaniyya na Mourides nchini Senegal, huwaheshimu waanzilishi na viongozi wao, na wafuasi wao mara nyingi hutafuta baraka kutoka kwao.• Saints and shrines. Many Muslims visit the tombs of holy men to seek blessing, called baraka. Sufi brotherhoods, such as the Tijaniyya and the Mourides in Senegal, honour their founders and leaders, and their followers often seek baraka from them.

• Ulinzi dhidi ya pepo. Tambiko, usomaji na hirizi hutumika kufukuza jini, kulinda watoto wachanga na kuvunja laana.• Protection from spirits. Rituals, recitations and charms are used to drive away jinn, to protect babies and to break curses.

Desturi nyingi kati ya hizi huchanganya Uislamu na dini za jadi za Kiafrika za zamani. Wakristo wengine nao hufanya vivyo hivyo wanapoweka hirizi kutoka kwa mganga wa jadi huku wakihudhuria kanisani. Hitaji la ndani ni lilelile katika visa vyote viwili: watu wanahisi wamezungukwa na nguvu ambazo hawawezi kuzidhibiti, na wanataka ulinzi.Many of these practices mix Islam with older African traditional religion. Some Christians do the same thing when they keep a charm from a traditional healer while attending church. The deep need is the same in both cases: people feel surrounded by powers they cannot control, and they want protection.

Kwa Nini Uislamu wa Kienyeji Ni Muhimu kwa Ushuhuda wa KikristoWhy Folk Islam Matters for Christian Witness

Uislamu wa kienyeji hutuonyesha jambo muhimu. Waislamu wengi hawaulizi kwanza, "Je, Utatu unaleta maana kimantiki?" Wanauliza, "Nani anaweza kumlinda mtoto wangu? Nani anaweza kuvunja laana hii? Nani anaweza kunipa amani usiku?" Tukijibu aina ya kwanza tu ya maswali, huenda tusiuguse kamwe moyo wa jirani yetu.Folk Islam shows us something important. Many Muslims do not ask first, "Is the Trinity logical?" They ask, "Who can protect my child? Who can break this curse? Who can give me peace at night?" If we only answer the first kind of question, we may never touch the heart of our neighbour.

Hii haimaanishi kwamba mafundisho si muhimu. Ukweli kuhusu Yesu ni nani unabaki kuwa kitovu cha kila kitu. Lakini kwa mtu anayeishi kwa hofu, mlango wa kwanza unaweza kuwa nguvu na upendo wa Kristo. Mwanamke Mwislamu anapoona kwamba jirani yake Mkristo haogopi laana ya marabout, na anapoona maombi yakijibiwa kwa jina la Yesu, anaweza kuanza kuuliza Yesu huyu ni nani hasa.This does not mean that doctrine is unimportant. The truth about who Jesus is remains the centre of everything. But for a person who lives in fear, the first doorway may be the power and love of Christ. When a Muslim woman sees that her Christian neighbour does not fear the curse of a marabout, and when she sees prayer answered in the name of Jesus, she may begin to ask who this Jesus really is.

Nguvu ya Kristo Juu ya Kila NguvuThe Power of Christ over Every Power

Biblia inachukulia ulimwengu wa roho kwa uzito. Haichekeli hofu za watu, bali inazijibu kwa ushindi wa Kristo. Yesu alitoa pepo kwa neno (Marko 1:27). Msalabani alivipokonya silaha falme na mamlaka na kuvishinda (Wakolosai 2:15). Alikuja ili azivunje kazi za Ibilisi (1 Yohana 3:8) na kuwaokoa wale ambao kwa hofu ya mauti walikuwa katika utumwa maisha yao yote (Waebrania 2:14-15). Mtume Yohana huwakumbusha waumini, "kwa maana yeye aliye ndani yenu ni mkuu kuliko yeye aliye katika dunia" (1 Yohana 4:4, SUV).The Bible takes the spirit world seriously. It does not laugh at people's fears, but it answers them with the victory of Christ. Jesus cast out demons with a word (Mark 1:27). On the cross He disarmed the principalities and powers and triumphed over them (Colossians 2:15). He came to destroy the works of the devil (1 John 3:8) and to free those who all their lives were held in fear (Hebrews 2:14-15). The apostle John reminds believers, "He who is in you is greater than he who is in the world" (1 John 4:4, NKJV).

Kweli hii ina matumizi mawili. Kwanza, Wakristo hawapaswi kutumia hirizi wao wenyewe. Waumini wa Efeso walipomgeukia Kristo, walichoma hadharani vitabu vyao vya uchawi (Matendo 19:18-19). Wachungaji lazima wafundishe wazi kwamba Mkristo hahitaji, na hapaswi kutafuta, ulinzi kutoka kwa hirizi, marabout au waganga wa jadi. Pili, Wakristo wanaweza kuwaombea kwa ujasiri majirani Waislamu walio wagonjwa au wenye hofu, ikiwa wanakaribisha. Tunaomba kwa jina la Yesu, si kama wachawi wanaomdhibiti Mungu, bali kama watoto wanaomtegemea Baba yao. Mungu anaweza kuponya, au anaweza kutoa nguvu ya kuvumilia, lakini kwa vyovyote vile mtu huyo anauona upendo wa Kristo.This truth has two applications. First, Christians must not use charms themselves. When the believers in Ephesus turned to Christ, they burned their books of magic in public (Acts 19:18-19). Pastors must teach clearly that a Christian does not need, and must not seek, protection from charms, marabouts or traditional healers. Second, Christians can pray with confidence for Muslim neighbours who are sick or afraid, if they welcome it. We pray in the name of Jesus, not as magicians who control God, but as children who trust their Father. God may heal, or He may give strength to endure, but in every case the person sees the love of Christ.

Jihadhari usimwonyeshe Yesu kama hirizi yenye nguvu zaidi tu. Lengo si kubadilisha chanzo kimoja cha nguvu kwa kingine. Lengo ni kuwaleta watu wamjue Mungu aliye hai kupitia Mwanawe, anayesamehe dhambi, anayetoa uzima wa milele na anayetembea na watu wake. Mapambano ya nguvu hufungua milango, lakini injili lazima ielezwe wazi.Be careful not to present Jesus as simply a stronger charm. The goal is not to replace one source of power with another. The goal is to bring people to know the living God through His Son, who forgives sin, gives eternal life and walks with His people. Power encounters open doors, but the gospel must be explained clearly.

Mjue Jirani Yako, Si Kundi Lake TuKnow the Neighbour, Not Merely the Category

Mchungaji barani Afrika anaweza kuhudumu kati ya majirani Wasunni, Washia walio wachache, jamii za Kisufi, vuguvugu za mageuzi, au watu ambao desturi zao za kiroho za mahali hapo hazilingani na jina lolote la kawaida. Hapaswi kudhani kwamba Msufi wa Afrika Magharibi, rafiki Mwahmadiyya, mhubiri aliyesomea nje ya nchi na mzee wa kijiji wana maoni sawa kuhusu hadithi, kuhusu desturi za ibada, au kuhusu majirani Wakristo. Usufi unapatikana ndani ya Uislamu wa Kisunni na wa Kishia. Harakati ya Ahmadiyya ina madai ya pekee kuhusu mwanzilishi wake, Mirza Ghulam Ahmad, na Waislamu wengine wengi wanayakataa madai hayo kwa nguvu. Waislamu mara nyingi hutofautiana vikali wao kwa wao kuhusu mambo kama hayo.A pastor in Africa may serve among Sunni neighbours, Shia minorities, Sufi communities, reform movements, or people whose local spiritual practices do not fit a neat label. He should not assume that a West African Sufi, an Ahmadi friend, a preacher trained abroad and a village elder hold the same views about the hadith, about devotional practices, or about Christian neighbours. Sufism can be found within both Sunni and Shia Islam. The Ahmadiyya movement makes distinctive claims about its founder, Mirza Ghulam Ahmad, and many other Muslims strongly reject those claims. Muslims often disagree sharply with one another about such matters.

Tabia yenye manufaa zaidi kwa mchungaji ni kusikiliza kwa makini. Uliza ni mapokeo gani yanayoongoza maisha ya rafiki yako, anamwelewaje Yesu, na ni vyanzo gani anavyoviamini zaidi. Mchungaji anapaswa kuweza kueleza waziwazi ungamo la Kikristo kumhusu Kristo bila kumdhihaki Muhammad, Kurani wala Waislamu. Watu wengine hushinikiza kwa nguvu katika mdahalo; wengine huuliza kimya kimya maswali ya kweli kuhusu msalaba. Hali yoyote kati ya hizo haihitaji uadui.The most useful habit for a pastor is careful listening. Ask which traditions shape your friend's own life, how he or she understands Jesus, and which sources he or she trusts most. A pastor should be able to present the Christian confession of Christ clearly without mocking Muhammad, the Qur'an or Muslims. Some people press hard in debate; others quietly ask honest questions about the cross. Neither situation calls for hostility.

Makanisa barani Afrika yanahitaji pia hekima kuhusu historia na maisha ya umma. Ushindi wa kisiasa na kuongoka kwa watu si mara zote tukio moja. Ghasia za kidini za siku hizi hazipaswi kulaumiwa kwa Waislamu wote. Wakristo nao lazima wakiri unyanyasaji wa mamlaka uliofanywa zamani na watu waliodai kumfuata Kristo, na wakatae kulipiza kisasi. Jibu la Kikristo linaloaminika si la woga wala la ukatili. Ni la kweli na la ujasiri, na linaumbwa wazi na Kristo anayemtangaza.Churches in Africa also need wisdom about history and public life. Political conquest and the conversion of a people are not always the same event. Modern religious violence must not be blamed on all Muslims. Christians, too, must admit past abuses of power by people who claimed Christ, and must refuse revenge. A believable Christian answer is neither timid nor cruel. It is truthful and courageous, and it is clearly shaped by the Christ it proclaims.

Kuishi kama MajiraniLiving as Neighbours

Katika miji mingi ya Afrika, Wakristo na Waislamu huishi bega kwa bega. Wanashiriki masoko, shule, teksi na uhusiano wa kifamilia. Mara nyingi familia moja ina washiriki Wakristo na Waislamu. Ukaribu huu ni nafasi kubwa. Ushuhuda bora wa utetezi mara nyingi ni maisha ya uaminifu yaliyoishiwa karibu na watu kwa miaka mingi.In many African towns, Christians and Muslims live side by side. They share markets, schools, taxis and family ties. Often one family has both Christian and Muslim members. This closeness is a great opportunity. The best apologetic is often a faithful life lived near people for many years.

Yesu alitufundisha kumpenda jirani yetu kama nafsi yetu (Marko 12:31), na alionyesha katika mfano wa Msamaria Mwema kwamba jirani yetu anajumuisha watu wa dini nyingine (Luka 10:29-37). Wakristo wanaweza kuwatembelea majirani Waislamu wakati wa ugonjwa au msiba, kusaidia wakati wa shida, kutimiza ahadi zao katika biashara, na kuwatendea wanawake na wanaume Waislamu kwa heshima kulingana na desturi za mahali. Waislamu wengi wanathamini staha, ukarimu na heshima kwa wazee. Wakristo wanaweza kuheshimu maadili haya pale yanapokubaliana na Maandiko.Jesus taught us to love our neighbour as ourselves (Mark 12:31), and He showed in the parable of the Good Samaritan that our neighbour includes people of another religion (Luke 10:29-37). Christians can visit Muslim neighbours when there is sickness or death, help in times of need, keep their word in business, and treat Muslim women and men with respect according to local customs. Many Muslims value modesty, hospitality and respect for elders. Christians can honour these values where they agree with Scripture.

Kuishi kama majirani hakumaanishi kuficha imani yetu. Tunaweza kuomba kabla ya chakula, kusema kuhusu yale ambayo Mungu ameyatenda, na kujitolea kusoma Biblia pamoja na yeyote anayependezwa. Urafiki na ushuhuda vinakwenda pamoja. Rafiki Mwislamu anayekuamini atakusikiliza kwa njia ambayo asingemsikiliza mgeni kamwe. Sehemu ya 12 itasema zaidi kuhusu urafiki, ukarimu na kusoma Biblia pamoja na Waislamu.Living as neighbours does not mean hiding our faith. We can pray before meals, speak about what God has done, and offer to read the Bible together with anyone who is interested. Friendship and witness belong together. A Muslim friend who trusts you will listen to you in a way he would never listen to a stranger. Unit 12 will say more about friendship, hospitality and Bible reading with Muslims.

Kukabiliana na Shinikizo bila Kulipiza KisasiResponding to Pressure without Retaliation

Katika baadhi ya maeneo Wakristo hukabili shinikizo kutoka kwa majirani Waislamu au mamlaka. Hili linaweza kuanzia dhihaka na kutengwa na jamii hadi kupoteza kazi, familia kuwakataa waliobadili dini, na katika baadhi ya mikoa mashambulizi ya kikatili ya makundi yenye silaha. Ni lazima isemwe wazi kwamba Waislamu wengi wanakataa vurugu hizo, na wengi wamewalinda majirani Wakristo wakihatarisha wenyewe. Lakini hatari ni ya kweli katika baadhi ya maeneo, na wachungaji lazima wawaandae watu wao.In some places Christians face pressure from Muslim neighbours or authorities. This can range from mockery and social exclusion to the loss of jobs, family rejection of converts, and in some regions violent attacks by armed groups. It must be said clearly that many Muslims reject such violence, and many have protected Christian neighbours at risk to themselves. But the danger is real in some areas, and pastors must prepare their people.

Mafundisho ya Yesu ni wazi. "Wapendeni adui zenu, na kuwaombea wanaowaudhi" (Mathayo 5:44, SUV). Paulo anaandika, "Msimlipe mtu ovu kwa ovu" (Warumi 12:17), na anatuambia tuushinde ubaya kwa wema (Warumi 12:21). Petro anatukumbusha kwamba Kristo, alipotukanwa, hakurudisha matusi, bali alijitoa kwa Yeye ahukumuye kwa haki (1 Petro 2:23). Wakristo hawapaswi kamwe kupanga kulipiza kisasi, kuchoma misikiti, kuwashambulia Waislamu au kuhimiza chuki. Vitendo kama hivyo vinamvunjia Kristo heshima na kuharibu ushuhuda wetu.The teaching of Jesus is clear. "Love your enemies, bless those who curse you" (Matthew 5:44, NKJV). Paul writes, "Repay no one evil for evil" (Romans 12:17), and tells us to overcome evil with good (Romans 12:21). Peter reminds us that Christ, when He was insulted, did not insult in return, but committed Himself to the One who judges righteously (1 Peter 2:23). Christians must never organize revenge, burn mosques, attack Muslim people or call for hatred. Such actions dishonour Christ and destroy our witness.

Kukataa kulipiza kisasi hakumaanishi kutofanya chochote. Kunamaanisha kujibu kwa njia zinazomheshimu Mungu.Refusing to retaliate does not mean doing nothing. It means responding in ways that honour God.

• Waombee wanaosababisha madhara, na uombee ulinzi wa kanisa.• Pray for those who cause harm, and pray for the protection of the church.

• Samehe kwa moyo, hata haki inapochelewa.• Forgive from the heart, even when justice is slow.

• Tafuta ulinzi wa kisheria. Ripoti uhalifu kwa mamlaka, kama Paulo alivyotumia haki zake kama raia wa Kirumi (Matendo 22:25).• Seek lawful protection. Report crimes to the authorities, as Paul used his rights as a Roman citizen (Acts 22:25).

• Tumia hekima kuhusu usalama. Si upungufu wa imani kubadilisha mahali pa mikutano au kuondoka eneo hatari; Yesu alisema kwamba wafuasi wake wakiudhiwa katika mji mmoja, wanaweza kukimbilia mwingine (Mathayo 10:23).• Use wisdom about safety. It is not a lack of faith to change meeting places or to leave a dangerous area; Jesus said that when persecuted in one city, His followers could flee to another (Matthew 10:23).

• Wajali waathirika, wajane na yatima, Wakristo na Waislamu.• Care for victims, widows and orphans, both Christian and Muslim.

• Sema kwa ukweli na utulivu, bila kueneza uvumi unaoongeza mvutano.• Speak truthfully and calmly, without spreading rumours that increase tension.

• Jenga amani na viongozi Waislamu wanaotaka pia amani katika jamii.• Build peace with Muslim leaders who also want peace in the community.

Kanisa la kwanza lilikua katika ulimwengu ambao mara nyingi ulilitazama kwa mashaka na uadui. Wakristo hawakushinda kwa upanga bali kwa ushuhuda wa uaminifu, upendo na kuteseka kwa subira. Hilo hilo linaweza kuwa kweli barani Afrika leo.The early church grew in a world that often treated it with suspicion and hostility. Christians did not win by the sword but by faithful witness, love and patient suffering. The same can be true in Africa today.

Kielelezo Kutoka KijijiniAn Illustration from the Village

Mchungaji mmoja katika mji wa Afrika Magharibi alidhihakiwa kwa miezi mingi na kijana mmoja mfanyakazi wa dawah aliyesimama karibu na kanisa siku za Jumapili akiwa na kipaza sauti na vijitabu kuhusu migongano ya Biblia. Mchungaji hakujibu kwa hasira. Siku moja alimwalika kijana huyo kunywa chai na kumwomba aeleze hoja yake kali zaidi. Walifungua Biblia pamoja na kusoma kifungu hicho katika muktadha wake. Kijana huyo hakubadilisha mawazo yake siku ile. Lakini miezi michache baadaye, mama yake alipokuwa mgonjwa na hirizi ya marabout haikusaidia, alimjia mchungaji kimya kimya na kumwomba aombe. Urafiki uliendelea, na mchungaji aliendelea kumwombea.A pastor in a West African town was mocked for months by a young dawah worker who stood near the church on Sundays with a loudspeaker and booklets about Bible contradictions. The pastor did not answer with anger. One day he invited the young man for tea and asked him to explain his strongest argument. They opened the Bible together and read the passage in its context. The young man did not change his mind that day. But some months later, when his mother was sick and a marabout's charm had not helped, he came quietly to the pastor and asked him to pray. The friendship continued, and the pastor kept praying for him.

MuhtasariSummary

Uislamu barani Afrika mara nyingi huonyesha nyuso mbili: dawah iliyopangwa na Uislamu wa kienyeji. Dawah ni mwito wa Kiislamu wa kuwaalika wengine kwenye Uislamu, na mahali pengi una fedha nyingi kupitia misikiti, shule, ufadhili wa masomo, kazi za misaada na vyombo vya habari. Mabishano ya kimdahalo, yaliyofanywa maarufu na Ahmed Deedat, bado yanasambaa kwa wingi, lakini hoja zake kuu zina majibu mazuri. Wakristo wanapaswa kujibu kwa utulivu, kuangalia muktadha wa mistari, kuepuka dhihaka na kuweka mkazo kwa Yesu. Uislamu wa kienyeji huchanganya Uislamu na desturi kama hirizi, kunywa neno, kutembelea makaburi ya watakatifu na kutafuta msaada kwa marabout, ingawa Waislamu wengi wanakataa desturi hizi. Nyuma yake kuna hofu ya pepo na laana, ambazo Kristo ameshazishinda msalabani. Wakristo hawapaswi kutumia hirizi, lakini wanaweza kuwaombea majirani zao kwa jina la Yesu. Waumini wanaitwa kuishi kama majirani wema, kushuhudia kwa uwazi lakini kwa upole, na kukabiliana na shinikizo bila kulipiza kisasi, kwa msamaha, maombi, ulinzi wa kisheria, hekima na upendo. Jifunze kile ambacho kila jirani anaamini kweli, na umruhusu Mfalme wa Amani aongoze jinsi kanisa linavyojibu shinikizo.Islam in Africa often shows two faces: organized dawah and folk Islam. Dawah is the Islamic call to invite others to Islam, and in many places it is well funded through mosques, schools, scholarships, relief work and media. Debate-style polemics, made famous by Ahmed Deedat, still circulate widely, but their main arguments have good answers. Christians should respond calmly, check the context of verses, avoid mockery and keep the focus on Jesus. Folk Islam mixes Islam with practices such as charms, drinking the word, visiting saints' tombs and seeking help from marabouts, though many Muslims reject these practices. Behind them lies fear of spirits and curses, which Christ has defeated on the cross. Christians must not use charms, but can pray for their neighbours in the name of Jesus. Believers are called to live as good neighbours, to bear witness openly but gently, and to respond to pressure without retaliation, by forgiveness, prayer, lawful protection, wisdom and love. Learn what each neighbour actually believes, and let the Prince of Peace shape how the church answers pressure.

Maswali ya TafakariQuestions for Reflection

1. Ni aina gani za juhudi za kueneza Uislamu umeziona katika eneo lako, na kanisa lako limejibuje?1. What forms of Islamic outreach have you seen in your own area, and how has your church responded?

2. Je, umewahi kusikia hoja zilizotoka kwa Ahmed Deedat au wafuasi wake? Ni ipi ungependa zaidi kuwa tayari kuijibu?2. Have you heard arguments that came from Ahmed Deedat or his followers? Which one would you most like to be ready to answer?

3. Je, kuna Wakristo katika kanisa lako ambao bado wanaweka hirizi au kutembelea waganga wa jadi au marabout? Utawafundishaje?3. Are there Christians in your congregation who still keep charms or visit traditional healers or marabouts? How will you teach them?

4. Kanisa lako lingewezaje kuonyesha upendo wa vitendo kwa majirani Waislamu mwaka huu?4. How could your church show practical love to Muslim neighbours this year?

5. Kama kanisa lako lingekabiliwa na shinikizo au vurugu, kujibu bila kulipiza kisasi bali kwa hekima kungeonekanaje?5. If your church faced pressure or violence, what would it look like to respond without retaliation but with wisdom?

6. Mazungumzo yako yangetofautianaje na jirani aliyeathiriwa na Usufi, rafiki Mwahmadiyya na mwalimu Msunni, na ni nini unapaswa kukataa kudhani kuhusu kila mmoja?6. How would your conversation differ with a Sufi-influenced neighbour, an Ahmadi friend and a Sunni teacher, and what should you refuse to assume about each?

Wasilisha Mtihani na Uangalie MatokeoSubmit Exam & Check Pass Anza UpyaReset