Historia ya Uhuru isimuliwavyo na Mohammed Said yakosolewa

FaizaFoxy said:

Hahahaha, darsa limewaingia na JF haisaidii kufuta historia inazidi kufanya darsa linoge. Unabadili badili maneno, sivyema hivyo, hivi ukibadili maneno ndio ukweli utafutika?

Abdul Wahid Sykes kampokea Nyerere,

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Uongo. Nyerere alikuwa Mwalimu Pugu sasa jiulize ilikuwaje akafika Dar es Salaam hadi apokewe ? Ninavyojua kuna watu walimhitaji wakafunga safari hadi Pugu kumwomba aje awaongoze naye akakubali baada ya kusita kidogo.

Mshume Kiyate kampa "reshen" ya chakula,

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Uongo, labda ueleze nini maana ya "reshen". Mwalimu hakuomba msaada na alikuwa na uwezo wa kujitegemea hata bila Mshume Kiyate.

Dossa Aziz katumia mali zake,

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So what, kwani alikuwa anawekeza, ili iweje ? Kila mtu alisaidia kadri ya uwezo wake na si Dosa Azizi peke yake.

Hassan Bin Ameir katumia umaarufu wake kuinyanyuwa (?) TANU,

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Uongo No. 1, umaarufu wake wapi - Dar es Salaam ? (watu laki moja na nusu) au Tanganyika (watu milioni tisa)
Uongo No. 2, Kuinyanyua TANU wapi - Gerezani Dar es Salaam au Tanganyika ?

hata jina la TANU limetolewa na kina Sykes, jee kuna ubishi hapo?

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Uongo, Mwalimu alitoa wazo, wajumbe wakaunga mkono.
Sykes akapendekeza TAU, Mwalimu akapendekeza TNAU.
Wajumbe wakakubaliana TANU kwani ni rahisi kutamkika.

Sasa baada ya kujibu hayo maswali, naomba umuulize huyo Mohamed Said kwa nini aliamua kuiandika histohisia zake kwa lugha ya Kiingereza na si Kiswahili. Wengine hatuna muda mwingi wa kukaa JF ila tutajaribu kila mara kuzijibu hizo hoja zake za kichochezi kadiri muda utakavyoturuhusu.

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Mag3 said:

FaizaFoxy said:

Hahahaha, darsa limewaingia na JF haisaidii kufuta historia inazidi kufanya darsa linoge. Unabadili badili maneno, sivyema hivyo, hivi ukibadili maneno ndio ukweli utafutika?


Uongo. Nyerere alikuwa Mwalimu Pugu sasa jiulize ilikuwaje akafika Dar es Salaam hadi apokewe ? Ninavyojua kuna watu walimhitaji wakafunga safari hadi Pugu kumwomba aje awaongoze naye akakubali baada ya kusita kidogo.

Uongo, labda ueleze nini maana ya "reshen". Mwalimu hakuomba msaada na alikuwa na uwezo wa kujitegemea hata bila Mshume Kiyate.

So what, kwani alikuwa anawekeza, ili iweje ? Kila mtu alisaidia kadri ya uwezo wake na si Dosa Azizi peke yake.

Uongo No. 1, umaarufu wake wapi - Dar es Salaam ? (watu laki moja na nusu) au Tanganyika (watu milioni tisa)
Uongo No. 2, Kuinyanyua TANU wapi - Gerezani Dar es Salaam au Tanganyika ?

Uongo, Mwalimu alitoa wazo, wajumbe wakaunga mkono.
Sykes akapendekeza TAU, Mwalimu akapendekeza TNAU.
Wajumbe wakakubaliana TANU kwani ni rahisi kutamkika.

Sasa baada ya kujibu hayo maswali, naomba umuulize huyo Mohamed Said kwa nini aliamua kuiandika histohisia zake kwa lugha ya Kiingereza na si Kiswahili. Wengine hatuna muda mwingi wa kukaa JF ila tutajaribu kila mara kuzijibu hizo hoja zake za kichochezi kadiri muda utakavyoturuhusu.

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Mag3,

Hapana haja ya mie kukueleza siku za awali za Nyerere Dar es Salaam.
Hizo zinafahamika sana na baadhi ya wazee bado wako hai.

Kisichofahamika kwenu ni nafasi ya Sheikh Hassan bin Amir katika kupigania uhuru wa Tangnayika.
Nakunyambulia Insha Allah kipande katika moja ya "paper" zangu:

"Thename of Mufti Sheikh Hassan bin Ameir like the names of many other Muslimpatriots is omitted from the political history of Tanzania.[1] There isno place in the official history in which his name is mentioned even inpassing. Sheikh Hassan bin Ameir’s name began to feature in early 1980’s whenMuslims privately began to research and document their role in the independencestruggle as a reflection to their marginalisation in distribution of power. Asa result of this Sheikh Hassan bin Ameir’s name soon came to the fore and wasassociated not only with politics and equal power sharing between Muslims andChristians but also with efforts by Muslims to build educational institutions. Havingaccomplished his role as a patriot and a symbol of mass mobilisation under TANUduring the struggle he resigned from politics soon after Tanganyika achievedits independence in 1961 and through his organisation Dawa’t Islamiyyaconcentrated on serving Islam and Muslims. This shift was to create anunprecedented confrontation between himself and the then President of TanzaniaJulius Nyerere. On the order of the President, Sheikh Hassan bin Ameir wasarrested for ‘subversion’ and deported to Zanzibar and the EAWMS of whichSheikh Hassan bin Ameir was among its leaders declared an ‘illegal’ society. Inits place BAKWATA was formed to replace the EAMWS. The reverberations of thisclash between these two giants of titanic magnitude are being felt as we speaktoday likewise the vacuum left by the EAMWS has not been filled. Consequentlythe political climate and relations between Muslims and the government was notto be the same again. Inthe same breath relations between Muslims and BAKWATA to say the least has beenlukewarm. Muslims perceive BAKWATA as a puppet organisation and just to mentionthe name leaves a bad taste in the mouth. To refer to a Muslim as a BAKWATA Muslim is like calling a Christian adisciple of Judas Iscariot who betrayed Jesus for thirty pieces of silver. Asto Nyerere, history is yet to judge him. But one cannot be knowledgeable to allthis in the absence of the political history of Sheikh Hassan bin Ameir. Thereare however, contrary voices disputing Sheikh Hassan bin Ameir’s politicalcarrier. These voices are originatingfrom some of his students questioning his role in politics. Students of SheikhHassan bin Ameir prefer to remember him as a brilliant ‘ulamaa’, an outstandingtranslator of the Qur’an[2] and not as a politician. Sheikh Hassan bin Ameir’s ‘silsila’ goes backto Sayyidna A’li b. Abu T’alib and Rasuli Lahi (SAW). Understandingly hisstudents do not want to taint this with what they perceive as ‘trifles’. But reality and history takes exception tothis. This stand if allowed to flourish would wipe out and obscure an importantperiod in Sheikh Hassan bin Ameir’s life and hence has erase a significantchapter in the country’s history. Along with it, the country will also lose histhoughts and aspirations, which made him what he is in the history ofTanganyika. We will also not be able touncover the forces behind marginalisation of Muslims. This is information vitalto Muslims and has to be accessible to all and sundry. The truth however stillremains that Sheikh Hassan bin Ameir was in deed a politician who played aleading role in Tanganyika’s struggle for independence.[3] Muslimsor his obedient students should be the last persons to question Sheikh Hassanbin Ameir’s political carrier.

Sheikh Hassan bin Ameir - TheScholar Foot-Soldier, 1940 -1950

In 1940 when Sheikh Hassan binAmeir left Zanzibar for Tanganyika he was sixty years old. The purpose of thisresettlement was to create a springboard in Tanganyika from where he couldspread the message of Islam to the neighbouring countries of Congo, Nyasaland,Rwanda and Burundi, which were predominantly Christian countries. In a periodof about twenty-eight years Sheikh Hassan bin Amir was able to establish centresin Tanganyika and in the neighbouring countries, teaching from one village ortownship to another. Sheikh Hassan bin Ameir would stay in one place for awhile holding 'darsas' and when he was satisfied that the message was wellreceived he would move on leaving behind his students to continue with thework. He would move on to another town or village and do the same but alwayscoming back to the places he had previously held court to check onprogress. Sheikh Hassan bin Ameir was sosuccessful in proselytising work that Belgians who were the colonisingauthority in Congo, Rwanda and Burundi seeing masses of their subjectsreverting to Islam declared him a prohibited immigrant in all their coloniesand he was therefore forcefully evicted back to Tanganyika.[4] At thattime Sheikh Hassan bin Ameir had shifted his headquarters from Dar es Salaam toBujumbura in Burundi. Back in Tanganyika SheikhHassan bin Ameir criss – crossed the country spreading the message of Islam notstaying in one place more than was necessary. This was the formative years of Sheikh Hassan’s influence and theperiod, which he was able to build a strong base of followers through out thecountry who looked upon him as ‘amir’. In between his travels Sheikh Hassan bin Ameir continued to write hisdiscourses[5] and hewrote in Arabic, but not without a purpose. He wanted Muslims to learn Arabic because it is the language of theQur’an. Sheikh Hassan bin Ameir had excelled in the language both oral andwritten. Sheikh Hassan bin Ameir wrote in Kiswahili only when he wanted tocommunicate with Muslims on political matters. This is the period when the fireof nationalism had been kindled in Africa. When nationalist politics began inTanganyika to oust the British from the country Sheikh Hassan bin Ameirtransformed the centres he had established into active centres of colonialresistance and mass mobilisation. His students and followers providedmembership as well as leadership to the emerging movement.

The Years of Tabligh andPolitics, 1950 - 1961

SheikhHassan bin Ameir’s political carrier began much earlier when he was travellingaround the country establishing centres. Probably unknown to his students thatthey were being prepared as foot soldiers for an imminent onslaught on the colonialgovernment. However, Sheikh Hassan bin Ameir came into prominence in 1950 whenhe was elected into the TAA-Political Subcommittee and hence became one of thesignatories[6]to the memorandum on constitutional development presented by TAA to theGovernor of Tanganyika, Sir Edward Twining.[7] The taskof this committee among other issues was to clandestinely prepare the groundfor formation of TANU to free Tanganyika from colonialism.[8] SheikhHassan bin Ameir as the Mufti represented the dominant Muslim interests inTanganyika. Open politics and massmobilisation to agitate for independence in Tanganyika began with the formationof TANU in 1954 with Julius Nyerere, a Roman Catholic as the leader. While atthe top TANU had a Christian president, Muslims, however, dominated themovement in leadership and membership composition. At the party headquarters inDar es Salaam there was what was known as the ‘TANU Elders Council’ (Baraza la Wazee) a polit – bureau ofsorts constituting of 173 members all of them Muslims. [9] While the Elders Council supported Nyererethis was not the case with other members in the party. A small faction ofradical Muslims rose to oppose Nyerere’s leadership for no other reason but forbeing a Christian. This created aninternal crisis not between Muslims and Christians but among Muslimsthemselves. This was a serious issue,which could have derailed the movement before it even took off. A meeting wastherefore called in 1955 to clarify the status of Christianity in TANU. It wasat this meeting that Sheikh Hassan bin Ameir impressed upon the people ofTanganyika on the importance of secularism in TANU to preserve national unity.This meeting was held in a house in Pemba Street and Sheikh Nurdin Husseinsupported its resolution from Lindi and Sheikh Abdallah Chaurembo of Dar esSalaam who was a student of Sheikh Hassan bin Ameir. This meeting coined thename ‘Yuda’ which was to be the labelof any member of TANU who discriminated his fellow African because of hisfaith.[10]The name ‘Yuda’ coined by TANUhad direct relationship with Judas Iscariot from Christian scriptures, thetraitor who betrayed Jesus for thirty pieces of silver. The problems, whichTANU encountered, were mainly from colonial government or those inspired by itusing fellow Africans as puppets to try to derail the movement. It was thebelief of Sheikh Hassan bin Ameir that the survival of Muslims as a people andIslam as a religion rested in the total overthrow of the colonial governmentand the strategy to achieve that goal was through national unity. It was from this cue from Sheikh Hassan binAmeir that Nyerere and with the help of the Elders Council was able toestablish in TANU the nationalist-secularist ideology. A very critical obstacle tonational unity was thus averted. Had TANU succumbed to sectarian politics ofinsisting that since Muslims were the most discriminated upon by colonialismand were dominant in politics and should therefore assume leadership in theparty, this would have been divisive and counter productive to themovement. Christians would have beenalienated and probably the colonial government in its ‘divide and rule’ tacticswould have encouraged them to form a rival party. This new party certainlywould not have been pro - Islam. Theonly power to benefit from such rivalry would have been the British and theroad to independence would not have been smooth. It would have been fraughtwith factional violence as is the case in all countries where sectarianpolitics reign supreme. Nyerere was a familiar face atthe 'darsa' of Sheikh Hassan bin Ameir in down town Dar es Salaam. It is saidwhenever Nyerere went to see Sheikh Hassan bin Ameir, Sheikh Hassan wouldalways as a rule, dismiss his students and would sit down with Nyerere and hisentourage for hours on end discussing on the future of Tanganyika. Under SheikhHassan bin Ameir’s wings no Muslim dared to challenge Nyerere. [11] SheikhHassan bin Amir's ‘madras’ in Dar es Salaam therefore played a multiplicity ofroles. It was a centre of religious knowledge as well as centre for massmobilisation and agitation against the colonial government. It was difficult to distinguish betweenvisitors who came to visit Sheikh Hassan bin Ameir. Had they come to the Muftito seek ‘fatwa’ for a ‘mushkel’ or had they come to exchange notes on thepolitical climate in the country. Nyerere realised very early in his politicalcareer the power and respect commandeered by Mufti Sheikh Hassan bin Ameir andhe never took any important decision without consulting him."

Mohamed

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[1] This is a challengeworth taken by students to research into the tarikh of Muslim patriots whofought for independence but their contribution has not been requited.
[2] See Issa H. Ziddy,‘Sheikh Hassan bin Ameir As – Shirazi (1880 – 1979) Mchango wake Katika KukuzaTaaluma na Maendeleo kwa Waislam wa Afrika ya Mashariki’ p.8.
[3] From his own mouthSheikh Hassan bin Ameir declared himself a politician. See Sheikh Hassan binAmeri, ‘Ubaguzi wa Elimu’ Waraka wa 1963 kwa Waislam wote wa Tanganyika,Da’awat Islamiyya.
[4] See Issa H. Ziddy,op. cit. p. 18.

[5] Sheikh Hassan bin Ameir wrotethe following books from 1914 to 1979: A’qdul A’ q – yaani a’ la mauledJaylaaniy, (Cairo 1946), Wasilatul –Rajaa (Cairo 1951), Fat – hul Kabiir Sher – he Al – Mukhtasari Swaghiir(Zanzibar 1955), Madarijil – U’ laa Sherhe Tabarak Dhil – U’la (Cairo 1962),Sher-he At’ yabul Asmaau, Maslakul Muhtaaj ila Bayaani Istilail Minhaaj,(Cairo1966), Idh’ahu Limaanil Asmai, (First publication date unknown reprinted Cairo1987).

[6] The memorandumwhich bears Sheikh Hassan bin Ameir’s signature together with signatures ofother patriots is among historic documents, which it is believed have been destroyedto pave way for official history and can now no longer be consulted.
[7]For a detailed discussion on the subject see Cranford Pratt, the Critical Phase in Tanzania 1945-1968,Cambridge University Press, London, 1976, pp. 29-31.
[8]Local historians most of them Christians including Nyerere himself want peopleto believe that TANU was the brainchild of Julius Nyerere. To date the countryhas not honoured the founding members of TANU who most of them were Muslims. See Fr. Peter Smith, ‘Christian and Islam inTanzania Development and Relationships’ in Islamochristiana,16 (1990) pp. 171-182. Also Smith, ‘Some Elements for UnderstandingMuslim-Christian Relations in Tanzania’. 1993 (seminar paper presented inDakar, Senegal, ‘Islam in Africa South of Sahara’). Also see See M. Said, ‘InPraise of Ancestors’ Africa Events,London, March/April 1988, pp. 37-41. Also See Africa Events, May, 1988, letter by Dr K. Mayanja Kiwanuka.
[9]See Elder Council Section File 376, Party Archives,Dodoma. In 1970 Nyerere attended aseminar on religion in Tabora organised by the Tanzania EpiscopalConference(TEC). In that seminar Nyerere for the first time publicly addressed himself tothe issue of TANU’s religious identity. Nyerere said ‘Our Party, the TANU, has no religion. It is just apolitical Party and there are no arrangements or agreements with a particularreligion’. In pre - independence Tanganyika TANU had a religious identity andthat identity was Islamjust as CCM gradually assumed strongChristian influence, identity and excelled in its anti Islam posture.
[10]See article by Rajab Diwani, TANU Ilipambana na Misukosuko Mingi' UHURU 3rd July, 1974.
[11]Inthe formative years of TANU (1954 – 1958) the top leadership in TANU was fromAl Jamiatul Ismaiyya fi Tanganyika. When Nyerere went to the United Nations forthe first time in 1955 to plead for Tanganyika’s independence part of the moneyto finance the trip came from the coffers of Al Jamiatul Islamiyya. At thattime TANU treasurer was Sheikh Idd Faiz Mafongo who was also the treasurer ofAl Jamiatul Islamiyya. The TANU secretary was Ali Mwinyi Tambwe who was also AlJamiatul Islamiyya secretary. This intertwining role of Islam and politicsworked perfectly well for Mufti Sheikh Hassan bin Ameir because he could meet thesame leadership either in TANU or in Al Jamiatul Islamiyya with no conflict ofinterest. Sheikh Mohamed Ramiya of Bagamoyo Khalifa of Tarika Quaddiriyya alsocommanded such political authority but his influence was within his home town,See August M. Nimitz Jr. Islam andPolitics in East Africa, University of Minneapolis, 1980.

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FaizaFoxy said:

Huwezi kabisa kutenganisha Waislaam na harakati za kutafuta madaraka. Hilo ukipenda usipende. Wale waliompokea Nyerere Dar. walikuwa dini ipi?

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zenge said:

unajua mambo anayoeleza bwana M/S ni sawa na hii kauli ya kumlinganisha Alex Fergie na makocha wengine na kusema wako kwenye mizani moja.Kwanza Nyerere unamsimulia ni mtu ambaye hakutoweka muda mrefu hapa duniani. kama angeishi karne ya 12 hivi kweli watu wangekusadiki.Sikiliza hotuba aliyosema kuhusu udini akisema ni upumbavu kwa Watanzania kuwaza mambo hayo.Sasa wewe unadai alikuwa nao .Aliutumia muda gani ambao sisi wa leo hatuuona.Watu wa sampuli hizi watamsifia Iddi Amini kwa vile ni muisilamu.Unapoteza muda wako ukidhani utaharibu jina lake kumbe, unajiharibu wewe mwenyewe. Ukifanya mazuri watukupenda waisilamu na wengine lakini ukiona kuna kundi la kukushabikia basi kuna kasoro. Lakini endelea kuandika na kufunua yale ya moyoni mwako.

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sweke34 said:

Yeye atakuambia andika 'paper ' na wewe......ila wale wa mihadhara ya nje ya nchi huwa anawajibu eti kwa sababu hawaulizi maswali kama ya humu ndani! sijawahi kuona 'scholar' aliye bogus kama Mohamed Said. Utaandikaje makala halafu ukashindwa kui defend kwa hoja?

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Mag3 said:

FaizaFoxy said:

Hahahaha, darsa limewaingia na JF haisaidii kufuta historia inazidi kufanya darsa linoge. Unabadili badili maneno, sivyema hivyo, hivi ukibadili maneno ndio ukweli utafutika?


Uongo. Nyerere alikuwa Mwalimu Pugu sasa jiulize ilikuwaje akafika Dar es Salaam hadi apokewe ? Ninavyojua kuna watu walimhitaji wakafunga safari hadi Pugu kumwomba aje awaongoze naye akakubali baada ya kusita kidogo.

Uongo, labda ueleze nini maana ya "reshen". Mwalimu hakuomba msaada na alikuwa na uwezo wa kujitegemea hata bila Mshume Kiyate.

So what, kwani alikuwa anawekeza, ili iweje ? Kila mtu alisaidia kadri ya uwezo wake na si Dosa Azizi peke yake.

Uongo No. 1, umaarufu wake wapi - Dar es Salaam ? (watu laki moja na nusu) au Tanganyika (watu milioni tisa)
Uongo No. 2, Kuinyanyua TANU wapi - Gerezani Dar es Salaam au Tanganyika ?

Uongo, Mwalimu alitoa wazo, wajumbe wakaunga mkono.
Sykes akapendekeza TAU, Mwalimu akapendekeza TNAU.
Wajumbe wakakubaliana TANU kwani ni rahisi kutamkika.

Sasa baada ya kujibu hayo maswali, naomba umuulize huyo Mohamed Said kwa nini aliamua kuiandika histohisia zake kwa lugha ya Kiingereza na si Kiswahili. Wengine hatuna muda mwingi wa kukaa JF ila tutajaribu kila mara kuzijibu hizo hoja zake za kichochezi kadiri muda utakavyoturuhusu.

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Mag 3. hapa ndipo patamu, namuomba radhi Mohamed Said kwa kuwa ntakujibu kwa maandiko yake: Maandiko myeusi yako, myekundu yangu, ya buluu ya Mohamed Said:

Uongo. Nyerere alikuwa Mwalimu Pugu sasa jiulize ilikuwaje akafika Dar es Salaam hadi apokewe ? Ninavyojua kuna watu walimhitaji wakafunga safari hadi Pugu kumwomba aje awaongoze naye akakubali baada ya kusita kidogo.

Ilikuwa adhuhuri Nyerere alipokuja Dar es Salaam kutoka Pugu, akiwa si mwalimu wa shule tena. Inasemekana aliposhuka tu kwenye basi alikwenda moja kwa moja ofisini kwa Abdulwahid Kariakoo Market. Nyerere alikaa na Abdulwahid katika nyumba yake namba Mtaa wa Stanley na Abbas Sykes ndiye aliyeambiwa na kaka yake atoke chumbani kwake ampishe Nyerere. Abbas wakati ule alikuwa kijana mdogo.

Hivyo ndivyo alivyoandika Mohamed Said, sasa wewe unasema "uongo" lakini unasema kama ilivyo hapo juu, hutuelezi chochote hapo, tunaomba tueleze ukweli wako, maana kuja kusema "uongo", "uongo" na mimi nikianza kukuambia na wewe "uongo" uongo" tutakuwa hatufiki.

Version ya Mohamed Said ya Nyerere kupokelewa na Abdul Wahid Sykes hiyo hapo, haya tupe yako iliyokuwa mbadala wa hiyo.

Tukimaliza hili tuataendelea mengine uliyosema "uongo".

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Mgalanjuka said:

Oh boy! "harakati za kutafuta madaraka"? Sikulijua hili, nilidhani kutafuta uhuru...

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Gwalihenzi said:

Faiza wewe unapiga makelele wala hujui kujenga hoja, tafadhari acha makelele yako na sifa za kijinga hapa jamvini, mzee Mohamedi Said aliliona bandiko langu akalijibu kabla ya wewe kuweka upupu wako hapa. Rudi usome jibu la mzee wako.Hao wazee unaowaorodhesha hapa na mchango wao hakuna anayeukataa, tunachokikataa hapa ni huo mtazamo finyu wa mzee wako kwamba wao ndio pekee walioleta ukombozi na kwamba Nyerere hakufanya chochote kuwaendeleza waislam.

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sweke34 said:

Labda ....Zomba(her cousin) alim PM tena FF na kumuambia MS hayupo kwenye system.....ilikuwa ni false alarm tu..!
UNAFIKI huu ni kielelezo cha kwanini baada ya miaka 50 ya uhuru bado kuna watu wanasema kuna mfumo Kristo.

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FaizaFoxy said:

Unaweza kunionesha ni wapi uliyaona hayo niliyoyawekea nyekundu?

Hilo la bluu, Jee, wewe unaweza kutuonesha ni wapi Nyerere kawaendeleza Waislaam wakati tuna 83% vs 17%.

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FaizaFoxy said:

Mag3 said:

Mag 3. hapa ndipo patamu, namuomba radhi Mohamed Said kwa kuwa ntakujibu kwa maandiko yake: Maandiko myeusi yako, myekundu yangu, ya buluu ya Mohamed Said:

Uongo. Nyerere alikuwa Mwalimu Pugu sasa jiulize ilikuwaje akafika Dar es Salaam hadi apokewe ? Ninavyojua kuna watu walimhitaji wakafunga safari hadi Pugu kumwomba aje awaongoze naye akakubali baada ya kusita kidogo.

Ilikuwa adhuhuri Nyerere alipokuja Dar es Salaam kutoka Pugu, akiwa si mwalimu wa shule tena. Inasemekana aliposhuka tu kwenye basi alikwenda moja kwa moja ofisini kwa Abdulwahid Kariakoo Market. Nyerere alikaa na Abdulwahid katika nyumba yake namba Mtaa wa Stanley na Abbas Sykes ndiye aliyeambiwa na kaka yake atoke chumbani kwake ampishe Nyerere. Abbas wakati ule alikuwa kijana mdogo.

Hivyo ndivyo alivyoandika Mohamed Said, sasa wewe unasema "uongo" lakini unasema kama ilivyo hapo juu, hutuelezi chochote hapo, tunaomba tueleze ukweli wako, maana kuja kusema "uongo", "uongo" na mimi nikianza kukuambia na wewe "uongo" uongo" tutakuwa hatufiki.

Version ya Mohamed Said ya Nyerere kupokelewa na Abdul Wahid Sykes hiyo hapo, haya tupe yako iliyokuwa mbadala wa hiyo.

Tukimaliza hili tuataendelea mengine uliyosema "uongo".

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Uongo. Uongo. Uongo.
1. Nyerere aliondokea wapi kwenda Edinburg mwaka 1949?
2.Alipotoka Edinburg mwaka 1952 alipokewa na nani?
3. Alipokuwa anafundisha Pugu alikuwa anakaa wapi? Tukumbuke Nyerere alikuwa analipwa paundi 450 kwa mwezi, mshahara ambao ilibidi Gavana akubali alipwe. Kwa mshahara huo na nafasi yake, mnataka kutuambia kuwa kila alipofika Dar alikuwa anajibana kwenye chumba cha Abbas? Bila shaka inawezekana kuna siku alifanya hivyo kwa rafiki yake lakini huo si ushahidi kuwa Abdulwahid ndie alimpokea Dar!
4. Alichokifanya MS ni kuchukua incidence moja na kuifanya ndio kawaida. Si bure yeye kutumia neno 'inasemekana'.

Uongo mtupu.

Amandla.....

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By Mohamed Said

Gwalihenzi,

Kawaulize ndugu zake.

Prof. Haroub kafa Marxist au kafa Muislam?

Mohamed

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Gwalihenzi said:

Kwa chuki na ulimbukeni wa imani yako ya kidini utaonaje juhudi kubwa alizo fanya kuwaendeleza watanzania bila kujali dini, rangi wala kabila zao? Huwezi kuona na hutakaa uone. Utaendele na uchochezi wako bila hekima kwa sababu ya ubinafsi wako wewe na huyo mzee wako. Bahati ukweli ni "inert" utadumu daima na Nyerere ataenziwa daima na watu wa kweli na wapenda amani bila kujali imani zao. Mzee Mohamed Saidi anajua wazi kizazi chake kilifaidi matunda ya utumishi uliotukuka wa mwl Nyerere, hatakubali hilo kwakuwa amejikita katika jitihada za kibaguzi za kidini.

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Mohamed Said said:

Gwalihenzi,Kawaulize ndugu zake.Prof. Haroub kafa Marxist au kafa Muislam?
Mohamed

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sweke34 said:

Kwa hiyo unataka kusema Prof . Haroub Othman kuna wakati alikuwa siyo Muislam??

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sweke34 said:

Hapa MS bado hatujapata jibu....kuna wakati Prof. Haroub alikuwa siyo muislam? au ulikuwa na maana gani hapo?

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Nguruvi3 said:

Mohamed amefikia mahali pa kujipa wadhifa fulani juu ya hukmu ya waislam wa Tanzania. Siku za awali na katika post moja ya sasa ameeleza kuwa waislam wanaichukulia BAKWATA kama yudas karioti. Hapa keshatoa hukumu kuwa ni makafiri na walifariki wakiwa makafiri mfano ni mwanzuoni na ulamaa Mufti Hemed bin Jumaa.

Mohamed amepitisha hukumu kuwa marehem Haroub Othman(RIP)
amefariki Muislam baada ya kuacha umarxist. Tayari keshampangia darja mbele ya mwenyezi mungu.

Si mtume wa mwenyezi mungu wala swahaba au imam yoyote aliyewahi kutoa hukumu dhidi ya mwanadamu mwenzake. Uislam unasema kuwa kila mja atakwenda mbele ya haki na amali zake. Jukumu la waumini ni kuhakikisha wanamtimizia yale yanayojuzu baada ya kufariki.

Sasa Mohamed anapojivika jukumu la kutambua nani mwislam nani kafiri inatia woga na amefikia mahali anavuka mipaka ya kidini.
Jukumu la nani kafariki vipi na ana amali gani ni la mwenyezimungu.

Wewe jibu maswali na hoja ya kitabu chako.

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FaizaFoxy said:

Huna cha kusema wakati inajulikana kuwa hii nchi Nyerere kang'atuka iko hohehahe. Matunda? matunda yepi hayo? hata dawa za mswaki hakuna wakati wake, hata viberiti kwa foleni, watu taabani unaniambia kutukuka? mimi nilikuwepo toka Nyerere anaichukuwa hii nchi mpaka anakufa. AlhamduliLlah, sijaona cha maana alichoifanyia hii nchi, kipi> vijiji vya ujamaa?

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Mohamed Said said:

Nguruvi3,Prof. Haroub mie ndugu yangu.
Usitake kuleta maneno yasiyokuwa na maana yoyote.Kuhusu BAKWATA, ukafiri sidhani kama yanakuhusu sana wewe.Mohamed

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