Historia ya Uhuru isimuliwavyo na Mohammed Said yakosolewa

Historia ya Uhuru isimuliwavyo na Mohammed Said yakosolewa

Mgalanjuka said:
Ni kweli fikra tofauti huja vichwani mimi pia hufikiria laiti hiyo ndio ingekuwa historia ya uhuru wa Tanganyika...[/QUOTEa

Mgalanjuka,

Kwa hakika "The Life and Times of Abdulwahid Sykes (1824 1968 the Untold Story of the Muslim Struggle Against British Colonialism in Tanganyika," Minerva Press London 1998 si historia yote ya uhuru wa Tanganyika.

Mlango uko wazi kwa watu kama wewe kuandika historia nyingine ili tukamilishe historia ya nchi yetu.

Umuhimu wa historia hii kwanza ni kusahihisha ile historia rasmi iliyozoeleka kwa miaka nenda miaka rudi.

Hili la kwanza.

Kitu cha pili muhimu ni kuwa ukimleta Abdu Sykes katika historia ile rasmi sasa inabidi urudi nyuma robo karne uanze na historia ya baba yake, Kleist Sykes.

Hapa Nyerere ushamweka pembeni.
Atakuja katika historia lakini kwa sura nyingine siyo ile ya "superman" iliyozoeleka.

Kitu cha tatu ni mchango wa Uislam na Waislam katika maendeleo ya siasa Tanganyika.

Kwa mtu ambae alianza kusoma historia rasmi sasa akijakutana na hii historia niliyoandika mimi kwa hakika unakuwa umemchukua katika dunia ambayo hakuwa anajua ilikuwapo.

Mshtuko wake ni mkubwa kama unavyouona ulivyowapiga wengi humu JF.

Na hiki ndicho kilichokumba vyuo vingi na wasomi wengi wa African History Marekani na Ulaya kiasi cha kupata hamu ya kuniona kwa macho yao wenyewe.

Angalia hapa chini mtiririko wa kitabu changu:
[TABLE="class: MsoNormalTable"]
[TR]
[TD]Part One

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Abdulwahid Sykes 1924-1968

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 1. The Sykes: Origins 1894-1929
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Old Town of Dar es Salaam and its Elite
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kleist Sykes, Pioneer and Man of Ideas: 1894-1949
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· World War One 1914-1918
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Founding of the African Association and Al Jamiatul Islamiyya fi Tanganyika (Muslim Association of Tanganyika), 1929-1933
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 2.The Second World War and Tanganyika's Political Foundation, 1938-1945

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Burma Infantry, 1942
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 3. Dar es SalaamDockworkers Movement 1947-1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Dar es Salaam Port, 1947
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Erika Fiah
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Dockworkers' Union, 1948
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 4. The Genesis of Open Politics in Tanganyika 1950 -1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanganyika African Association, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA Political Subcommittee, 1951
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika as a Mandate Territory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kenyan Nationalists in the Struggle of Tanganyika,1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA and KAU: Attempts at Linkage and Solidarity, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Meru Land Evictions, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 5. Julius Kambarage Nyerere
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Story of Julius Nyerere, 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika African National Union (TANU)-The Party of Independence, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 6. The Pan African Congress of Northern Rhodesia, 1953
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Ally Kleist Sykes
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Two

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Mass Mobilisation and Independence 1954-1961

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 7. Mass Mobilisation 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Elders' Council and Nyerere's Visit to the United Nations, New York, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Idd Faiz Mafongo
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The African Press-Ramadhani Mashado Plantan, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Ahmed Rashad Ali-Radio Free Africa (Radio ya Afrika Huru), 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Propagandists-The Bantu Group,1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Incorporation of Swahili Women's Societies into the Struggle, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Football As a Political Weapon
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 8. The Formation of the Party in the Provinces
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Central Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Southern Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Western Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanga Province, 1956
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TANU in Mombasa, Kenya, 1957
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 9. The Tabora Conference-The Road to Independence, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanga Strategy, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Debate for Tripartite Voting
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Pan-African Movement of East and Central Africa (PAFMECA), 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Independence, 1961
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Three

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Conspiracy Against Islam 1961-1970

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 10. The Muslim Factor in Post-Independence Tanzania 1961-1970
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Islam: The Ideology of Colonial Resistance
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The First Muslim Congress, 1962
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Resistance to Change
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Second Muslim Congress, 1963
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Proposal for an Islamic University, 1964
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Politics of Islam, Church, State and the African Christian
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 11. The East African Muslim Welfare Society (EAMWS) ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Fomentation of the BAKWATA ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Nyerere, Tewa, Bibi Titi Encounter, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Islamic National Conference, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Omissions Analysed
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Betrayal of Ideals
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Conspiracy Theory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Epilogue
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Bibliography
[/TD]
[/TR]
[/TABLE]
Click to expand...
 
Mohamed Said said:
Mgalanjuka,

Nami kuna wakati hunipitikia fikra kusema hivi historia ya uhuru wa Tanganyika ingelikuwaje kama nisingeliandika kitabu kile...

Mohamed
Click to expand...

Historia isingekuwa vingine vyovyote kwani historia haibadiliki; even God can not change history so they say. Ingebakia vile vile na imebakia vile vile ilivyotokea. Kuandika kwako kitabu hakujabadilisha historia. Nyerere bado anabakiwa kuwa Rais wa kwanza, Nyerere bado anakuwa kiongozi mkuu wa harakati za Uhuru, Nyerere bado anabakia kuwa Baba wa Taifa. Sykes na wengine wanabakia kuwa katika nafasi zao. Nothing has changed.
 
Mzee Mwanakijiji said:
Historia isingekuwa vingine vyovyote kwani historia haibadiliki; even God can not change history so they say. Ingebakia vile vile na imebakia vile vile ilivyotokea. Kuandika kwako kitabu hakujabadilisha historia. Nyerere bado anabakiwa kuwa Rais wa kwanza, Nyerere bado anakuwa kiongozi mkuu wa harakati za Uhuru, Nyerere bado anabakia kuwa Baba wa Taifa. Sykes na wengine wanabakia kuwa katika nafasi zao. Nothing has changed.
Click to expand...

A lot of changes

Kuwa rais siyo tatizo lakini aliupataje??...

Now we have official history (documented kwamba nyerere ni superman),

Pia tuna other history (documented kwamba nyerere ni mkuja na msaliti wa ukweli)

Readers will decide which history make sense to him??
 
MS angejitahidi kutofautisha dini ya uislam na Tanzania yetu, hakika, Kitabu chake kingekuwa mchango mkubwa katika historia ya taifa letu. Ila kwa mtu makini ukisoma hata mabandiko ya huyu muungwana unaona kabisa dhamira yake ni ipi! Tragic

Naomba niulize: Hivi Nyerere na mapungufu yake angekuwa muislam, MS kitabu chake kingekuwa hivi kilivyo?

Bwana lets call spade a spade. Nyerere 'wengi wenu' mnamchukia kwa sababu ya dini yake! Its simple kwa mtu yeyote aliyeenda shule akaelimika atalielewa hili. MS na wenzako..you are simply religious bigots! Apologies kama nimekosea. Lakini maandiko yako hayatoi any other way of thinking! Kingine ni kwamba baadhi ya waislamu walitaka special priviledge kitu ambacho Mwalimu never even contemplated!

Ni hii tabia ya kuangalia mstakabali wa taifa letu kwa miwani ya imani zetu ndo inazidi kutupeleka shimoni. Sadly, the so called wasomi baada ya kutumia kalamu zao kuchangia ujenzi wa taifa lenye mshikamano ndo hawa bado wanalia na 'descrimination' ya kusadikika miaka hamsini iliyopita! Wake up people.

Huo usawa MS na wenzake wanaoutafuta hautatoka vatican wala Mecca. Utatoka kwetu sisi wenyewe! tragically tunashindwa kulielewa hili na matokea yake..kizazi baada ya kizazi tunarithishana chuki na umasikini. What a tragedy of mankind!
 
Mzee Mwanakijiji said:
Historia isingekuwa vingine vyovyote kwani historia haibadiliki; even God can not change history so they say. Ingebakia vile vile na imebakia vile vile ilivyotokea. Kuandika kwako kitabu hakujabadilisha historia. Nyerere bado anabakiwa kuwa Rais wa kwanza, Nyerere bado anakuwa kiongozi mkuu wa harakati za Uhuru, Nyerere bado anabakia kuwa Baba wa Taifa. Sykes na wengine wanabakia kuwa katika nafasi zao. Nothing has changed.[/QUOTE


MM,

Kuwa Nyerere ni kiongozi mkuu wa harakati za kudai uhuru hakuna anaeweza kupinga hiyo ni haki yake kabisa. Inawezekana hujui lakini soma hapa chini Nyerere leo anaitwaje na Waislam:

"...but what usually thrills Muslims and utterly significantshowing that times have changed is when in the rallies and in normal discussionMuslims refer to Nyerere hitherto known respectfully as "Baba wa Taifa" as"Baba wa Kanisa," meaning "Church Elder."[1] The moveby the Catholic Church to make him a saint has not helped matters..."
Maneno haya yaliwafadhaisha sana wasikilizaji wa muhadhara wangu Zentrum Moderner Orient (ZMO), Berlin kiasi waliniuliza pembeni, "Are things this bad?"

Sasa Mwanakijiji ikiwa utapenda kuisikiliza akili yako mwenyewe utabaki na fikra hizo hizo ulokuwanazo lakini ukweli ndiyo huo kitabu nishaandika kinasomwa ndani na nje na Nyerere hajabaki kama alivyokuwa na kuzoeleka. Kitabu cha Kiswahili kinakwenda sasa toleo la tatu na ni maarufu sana.
[1]The late Prof. Haroub Othman after reading Sheikh Ali Muhsin's book Conflict and Harmony in Zanzibar and thewriter's book The Life and Times of Abdulwahid Sykes 1924 -1968 The Untold Story of the Muslim Struggle Against British Colonialismin Tanganyika, Minerva Press, London 1998 andhaving come across hitherto unknown information on Nyerere was devastatedbecause he was a great admirer of Nyerere as a patriot and a nationalist. Thetwo books had painted him differently. Prof. Haroub confronted Nyerere and toldhim that the allegations in those two works have tarnished his image and headvised him to respond to them. Nyerere never did. Christian lecturers at Dares Salaam University are discouraging students from making references to thosetwo books. Dr. Harith Ghassany's book KwaheriUkoloni Kwaheri Uhuru, has also come up with more information on Nyererehitherto unknown in the Zanzibar Revolution and the bloodbath which followed.


Kwa hakika "The Life and Times of Abdulwahid Sykes (1824 1968 the Untold Story of the Muslim Struggle Against British Colonialism in Tanganyika," Minerva Press London 1998 si historia yote ya uhuru wa Tanganyika.

Mlango uko wazi kwa watu kama wewe kuandika historia nyingine ili tukamilishe historia ya nchi yetu.

Umuhimu wa historia hii kwanza ni kusahihisha ile historia rasmi iliyozoeleka kwa miaka nenda miaka rudi.

Hili la kwanza.

Kitu cha pili muhimu ni kuwa ukimleta Abdu Sykes katika historia ile rasmi sasa inabidi urudi nyuma robo karne uanze na historia ya baba yake, Kleist Sykes.

Hapa Nyerere ushamweka pembeni.
Atakuja katika historia lakini kwa sura nyingine siyo ile ya "superman" iliyozoeleka.

Kitu cha tatu ni mchango wa Uislam na Waislam katika maendeleo ya siasa Tanganyika.

Kwa mtu ambae alianza kusoma historia rasmi sasa akijakutana na hii historia niliyoandika mimi kwa hakika unakuwa umemchukua katika dunia ambayo hakuwa anajua ilikuwapo.

Mshtuko wake ni mkubwa kama unavyouona ulivyowapiga wengi humu JF.

Na hiki ndicho kilichokumba vyuo vingi na wasomi wengi wa African History Marekani na Ulaya kiasi cha kupata hamu ya kuniona kwa macho yao wenyewe.

Angalia hapa chini mtiririko wa kitabu changu:
[TABLE="class: MsoNormalTable"]
[TR]
[TD]Part One

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Abdulwahid Sykes 1924-1968

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 1. The Sykes: Origins 1894-1929
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Old Town of Dar es Salaam and its Elite
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kleist Sykes, Pioneer and Man of Ideas: 1894-1949
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· World War One 1914-1918
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Founding of the African Association and Al Jamiatul Islamiyya fi Tanganyika (Muslim Association of Tanganyika), 1929-1933
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 2.The Second World War and Tanganyika's Political Foundation, 1938-1945

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Burma Infantry, 1942
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 3. Dar es SalaamDockworkers Movement 1947-1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Dar es Salaam Port, 1947
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Erika Fiah
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Dockworkers' Union, 1948
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 4. The Genesis of Open Politics in Tanganyika 1950 -1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanganyika African Association, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA Political Subcommittee, 1951
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika as a Mandate Territory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kenyan Nationalists in the Struggle of Tanganyika,1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA and KAU: Attempts at Linkage and Solidarity, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Meru Land Evictions, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 5. Julius Kambarage Nyerere
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Story of Julius Nyerere, 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika African National Union (TANU)-The Party of Independence, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 6. The Pan African Congress of Northern Rhodesia, 1953
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Ally Kleist Sykes
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Two

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Mass Mobilisation and Independence 1954-1961

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 7. Mass Mobilisation 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Elders' Council and Nyerere's Visit to the United Nations, New York, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Idd Faiz Mafongo
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The African Press-Ramadhani Mashado Plantan, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Ahmed Rashad Ali-Radio Free Africa (Radio ya Afrika Huru), 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Propagandists-The Bantu Group,1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Incorporation of Swahili Women's Societies into the Struggle, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Football As a Political Weapon
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 8. The Formation of the Party in the Provinces
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Central Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Southern Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Western Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanga Province, 1956
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TANU in Mombasa, Kenya, 1957
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 9. The Tabora Conference-The Road to Independence, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanga Strategy, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Debate for Tripartite Voting
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Pan-African Movement of East and Central Africa (PAFMECA), 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Independence, 1961
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Three

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Conspiracy Against Islam 1961-1970

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 10. The Muslim Factor in Post-Independence Tanzania 1961-1970
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Islam: The Ideology of Colonial Resistance
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The First Muslim Congress, 1962
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Resistance to Change
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Second Muslim Congress, 1963
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Proposal for an Islamic University, 1964
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Politics of Islam, Church, State and the African Christian
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 11. The East African Muslim Welfare Society (EAMWS) ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Fomentation of the BAKWATA ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Nyerere, Tewa, Bibi Titi Encounter, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Islamic National Conference, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Omissions Analysed
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Betrayal of Ideals
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Conspiracy Theory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Epilogue
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Bibliography
[/TD]
[/TR]
[/TABLE]
Click to expand...
 
Mzee Mwanakijiji said:
Historia isingekuwa vingine vyovyote kwani historia haibadiliki; even God can not change history so they say. Ingebakia vile vile na imebakia vile vile ilivyotokea. Kuandika kwako kitabu hakujabadilisha historia. Nyerere bado anabakiwa kuwa Rais wa kwanza, Nyerere bado anakuwa kiongozi mkuu wa harakati za Uhuru, Nyerere bado anabakia kuwa Baba wa Taifa. Sykes na wengine wanabakia kuwa katika nafasi zao. Nothing has changed.
Click to expand...

MM,

Hiyo si kweli. Hakika Nyerere alikuwa kiongozi mkuu wa kudai uhuru hakuna awezae kumnyang'anya sifa hii lakini kuwa sasa ana hadhi kama ile ya zamani kwa Waislam ni hapana.

Soma hapa chini:

"...what usually thrills Muslims and utterly significantshowing that times have changed is when in the rallies and in normal discussionMuslims refer to Nyerere hitherto known respectfully as "Baba wa Taifa" as"Baba wa Kanisa," meaning "Church Elder."[1] The moveby the Catholic Church to make him a saint has not helped matters...

Haya maneno yanatoka katika paper niliyotoa Zentrum Moderner Orient (ZMO), Berlin mwezi August na wasikilizaji wangu walinyong'onyea sana na maneno haya kiasi mwisho walinichukua pembeni na kuniuliza, "Are things that bad?"

Ama kuhusu kuwa historia haijabadilika hilo pia si kweli la kama wewe unapenda kusikiza akili yako basi sina la kukufanya lakini kitabu ndiyo hicho nishaandika na kinasomwa dunia nzima na mwandishi ndiyo huyo anaalikwa huko kueleza historia ya Tanganyika.

Hebu angalia kitabu changu kimegusa historia gani na tafakari:

[TABLE="class: MsoNormalTable"]
[TR]
[TD]Part One

[/TD]
[/TR]
[TR]
[TD]Abdulwahid Sykes 1924-1968

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 1. The Sykes: Origins 1894-1929
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Old Town of Dar es Salaam and its Elite
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kleist Sykes, Pioneer and Man of Ideas: 1894-1949
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· World War One 1914-1918
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Founding of the African Association and Al Jamiatul Islamiyya fi Tanganyika (Muslim Association of Tanganyika), 1929-1933
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 2.The Second World War and Tanganyika's Political Foundation, 1938-1945

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Burma Infantry, 1942
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 3. Dar es SalaamDockworkers Movement 1947-1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Dar es Salaam Port, 1947
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Erika Fiah
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Dockworkers' Union, 1948
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 4. The Genesis of Open Politics in Tanganyika 1950 -1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanganyika African Association, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA Political Subcommittee, 1951
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika as a Mandate Territory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kenyan Nationalists in the Struggle of Tanganyika,1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA and KAU: Attempts at Linkage and Solidarity, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Meru Land Evictions, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 5. Julius Kambarage Nyerere
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Story of Julius Nyerere, 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika African National Union (TANU)-The Party of Independence, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 6. The Pan African Congress of Northern Rhodesia, 1953
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Ally Kleist Sykes
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Two

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Mass Mobilisation and Independence 1954-1961

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 7. Mass Mobilisation 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Elders' Council and Nyerere's Visit to the United Nations, New York, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Idd Faiz Mafongo
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The African Press-Ramadhani Mashado Plantan, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Ahmed Rashad Ali-Radio Free Africa (Radio ya Afrika Huru), 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Propagandists-The Bantu Group,1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Incorporation of Swahili Women's Societies into the Struggle, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Football As a Political Weapon
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 8. The Formation of the Party in the Provinces
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Central Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Southern Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Western Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanga Province, 1956
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TANU in Mombasa, Kenya, 1957
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 9. The Tabora Conference-The Road to Independence, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanga Strategy, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Debate for Tripartite Voting
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Pan-African Movement of East and Central Africa (PAFMECA), 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Independence, 1961
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Three

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Conspiracy Against Islam 1961-1970

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 10. The Muslim Factor in Post-Independence Tanzania 1961-1970
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Islam: The Ideology of Colonial Resistance
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The First Muslim Congress, 1962
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Resistance to Change
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Second Muslim Congress, 1963
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Proposal for an Islamic University, 1964
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Politics of Islam, Church, State and the African Christian
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 11. The East African Muslim Welfare Society (EAMWS) ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Fomentation of the BAKWATA ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Nyerere, Tewa, Bibi Titi Encounter, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Islamic National Conference, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Omissions Analysed
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Betrayal of Ideals
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Conspiracy Theory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Epilogue
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Bibliography
[/TD]
[/TR]
[/TABLE]

[1]The late Prof. Haroub Othman after reading Sheikh Ali Muhsin's book Conflict and Harmony in Zanzibar and thewriter's book The Life and Times of Abdulwahid Sykes 1924 -1968 The Untold Story of the Muslim Struggle Against British Colonialismin Tanganyika, Minerva Press, London 1998 andhaving come across hitherto unknown information on Nyerere was devastatedbecause he was a great admirer of Nyerere as a patriot and a nationalist. Thetwo books had painted him differently. Prof. Haroub confronted Nyerere and toldhim that the allegations in those two works have tarnished his image and headvised him to respond to them. Nyerere never did. Christian lecturers at Dares Salaam University are discouraging students from making references to thosetwo books. Dr. Harith Ghassany's book KwaheriUkoloni Kwaheri Uhuru, has also come up with more information on Nyererehitherto unknown in the Zanzibar Revolution and the bloodbath which followed.
 
Mzee Mwanakijiji said:
Historia isingekuwa vingine vyovyote kwani historia haibadiliki; even God can not change history so they say. Ingebakia vile vile na imebakia vile vile ilivyotokea. Kuandika kwako kitabu hakujabadilisha historia. Nyerere bado anabakiwa kuwa Rais wa kwanza, Nyerere bado anakuwa kiongozi mkuu wa harakati za Uhuru, Nyerere bado anabakia kuwa Baba wa Taifa. Sykes na wengine wanabakia kuwa katika nafasi zao. Nothing has changed.
Click to expand...

MM,

Hiyo si kweli. Hakika Nyerere alikuwa kiongozi mkuu wa kudai uhuru hakuna awezae kumnyang'anya sifa hii lakini kuwa sasa ana hadhi kama ile ya zamani kwa Waislam ni hapana.

Soma hapa chini:

"...what usually thrills Muslims and utterly significantshowing that times have changed is when in the rallies and in normal discussionMuslims refer to Nyerere hitherto known respectfully as "Baba wa Taifa" as"Baba wa Kanisa," meaning "Church Elder."[1] The moveby the Catholic Church to make him a saint has not helped matters...

Haya maneno yanatoka katika paper niliyotoa Zentrum Moderner Orient (ZMO), Berlin mwezi August na wasikilizaji wangu walinyong'onyea sana na maneno haya kiasi mwisho walinichukua pembeni na kuniuliza, "Are things that bad?"

Ama kuhusu kuwa historia haijabadilika hilo pia si kweli la kama wewe unapenda kusikiza akili yako basi sina la kukufanya lakini kitabu ndiyo hicho nishaandika na kinasomwa dunia nzima na mwandishi ndiyo huyo anaalikwa huko kueleza historia ya Tanganyika.

Hebu angalia kitabu changu kimegusa historia gani na tafakari:

[TABLE="class: MsoNormalTable"]
[TR]
[TD]Part One

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Abdulwahid Sykes 1924-1968

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 1. The Sykes: Origins 1894-1929
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Old Town of Dar es Salaam and its Elite
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kleist Sykes, Pioneer and Man of Ideas: 1894-1949
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· World War One 1914-1918
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Founding of the African Association and Al Jamiatul Islamiyya fi Tanganyika (Muslim Association of Tanganyika), 1929-1933
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 2.The Second World War and Tanganyika's Political Foundation, 1938-1945

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Burma Infantry, 1942
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 3. Dar es SalaamDockworkers Movement 1947-1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Dar es Salaam Port, 1947
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Erika Fiah
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Dockworkers' Union, 1948
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 4. The Genesis of Open Politics in Tanganyika 1950 -1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanganyika African Association, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA Political Subcommittee, 1951
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika as a Mandate Territory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Kenyan Nationalists in the Struggle of Tanganyika,1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TAA and KAU: Attempts at Linkage and Solidarity, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Meru Land Evictions, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 5. Julius Kambarage Nyerere
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Story of Julius Nyerere, 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanganyika African National Union (TANU)-The Party of Independence, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"][/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 6. The Pan African Congress of Northern Rhodesia, 1953
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Ally Kleist Sykes
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Two

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Mass Mobilisation and Independence 1954-1961

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 7. Mass Mobilisation 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Elders' Council and Nyerere's Visit to the United Nations, New York, 1954
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Idd Faiz Mafongo
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The African Press-Ramadhani Mashado Plantan, 1950
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Ahmed Rashad Ali-Radio Free Africa (Radio ya Afrika Huru), 1952
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Propagandists-The Bantu Group,1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Incorporation of Swahili Women's Societies into the Struggle, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Football As a Political Weapon
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 8. The Formation of the Party in the Provinces
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Central Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Southern Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Western Province, 1955
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Tanga Province, 1956
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· TANU in Mombasa, Kenya, 1957
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 9. The Tabora Conference-The Road to Independence, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Tanga Strategy, 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Debate for Tripartite Voting
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Pan-African Movement of East and Central Africa (PAFMECA), 1958
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Independence, 1961
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Part Three

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Conspiracy Against Islam 1961-1970

[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 10. The Muslim Factor in Post-Independence Tanzania 1961-1970
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Islam: The Ideology of Colonial Resistance
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The First Muslim Congress, 1962
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Resistance to Change
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Second Muslim Congress, 1963
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Proposal for an Islamic University, 1964
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Politics of Islam, Church, State and the African Christian
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]Chapter 11. The East African Muslim Welfare Society (EAMWS) ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Fomentation of the BAKWATA ‘Crisis'
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Nyerere, Tewa, Bibi Titi Encounter, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· The Islamic National Conference, 1968
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Omissions Analysed
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Betrayal of Ideals
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Conspiracy Theory
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Epilogue
[/TD]
[/TR]
[TR]
[TD="width: 744, bgcolor: transparent"]· Bibliography
[/TD]
[/TR]
[/TABLE]

[1]The late Prof. Haroub Othman after reading Sheikh Ali Muhsin's book Conflict and Harmony in Zanzibar and thewriter's book The Life and Times of Abdulwahid Sykes 1924 -1968 The Untold Story of the Muslim Struggle Against British Colonialismin Tanganyika, Minerva Press, London 1998 andhaving come across hitherto unknown information on Nyerere was devastatedbecause he was a great admirer of Nyerere as a patriot and a nationalist. Thetwo books had painted him differently. Prof. Haroub confronted Nyerere and toldhim that the allegations in those two works have tarnished his image and headvised him to respond to them. Nyerere never did. Christian lecturers at Dares Salaam University are discouraging students from making references to thosetwo books. Dr. Harith Ghassany's book KwaheriUkoloni Kwaheri Uhuru, has also come up with more information on Nyererehitherto unknown in the Zanzibar Revolution and the bloodbath which followed.
 
Topical said:
A lot of changes

Kuwa rais siyo tatizo lakini aliupataje??...

Now we have official history (documented kwamba nyerere ni superman),

Pia tuna other history (documented kwamba nyerere ni mkuja na msaliti wa ukweli)

Readers will decide which history make sense to him??
Click to expand...

Probably you meant "them" but still you have brought forward very important tips. Thank you.
 
Ar-radhi Mohamed Said.

Mbona unazidi kuwanga nondo za ajabu zilizoshiba kila Mwanakijiji na wenzake wakileta mapandiko yao dhaifu..

Unazidi kupiga misumari minene mizito..

Darsa linazidi kuleta changamoto!
 
Masanja said:
MS angejitahidi kutofautisha dini ya uislam na Tanzania yetu, hakika, Kitabu chake kingekuwa mchango mkubwa katika historia ya taifa letu. Ila kwa mtu makini ukisoma hata mabandiko ya huyu muungwana unaona kabisa dhamira yake ni ipi! Tragic

Naomba niulize: Hivi Nyerere na mapungufu yake angekuwa muislam, MS kitabu chake kingekuwa hivi kilivyo?

Bwana lets call spade a spade. Nyerere 'wengi wenu' mnamchukia kwa sababu ya dini yake! Its simple kwa mtu yeyote aliyeenda shule akaelimika atalielewa hili. MS na wenzako..you are simply religious bigots! Apologies kama nimekosea. Lakini maandiko yako hayatoi any other way of thinking! Kingine ni kwamba baadhi ya waislamu walitaka special priviledge kitu ambacho Mwalimu never even contemplated!

Ni hii tabia ya kuangalia mstakabali wa taifa letu kwa miwani ya imani zetu ndo inazidi kutupeleka shimoni. Sadly, the so called wasomi baada ya kutumia kalamu zao kuchangia ujenzi wa taifa lenye mshikamano ndo hawa bado wanalia na 'descrimination' ya kusadikika miaka hamsini iliyopita! Wake up people.

Huo usawa MS na wenzake wanaoutafuta hautatoka vatican wala Mecca. Utatoka kwetu sisi wenyewe! tragically tunashindwa kulielewa hili na matokea yake..kizazi baada ya kizazi tunarithishana chuki na umasikini. What a tragedy of mankind!
Click to expand...

Umekasirika wewe..

Hakuna mwenye shida na nyerere na dini yake waislamu wangekuwa na shida hiyo si wangemkataa from very beginning, walijitahidi kumkaribisha kwa heri yeye akawabagua hapo ndio shida ilipoanza..

Hilo la ubaguzi na UDINI linamhusu sana nyerere na si waislamu (wahanga wa siasa zake)

Waislamu tunapata ukweli wa mambo..lol
 
Naona kuna mtu anajitahidi kujaza kurasa za JF kwa hadithi za kijiweni na kweli wapo watu wanaamiini kuwa kuna siku jua litatokeza magharibi litue mashariki ! Mohamed Said anaweza kuwatukana watu ambao hawakupata malezi kama yeye aliyoyapata kutoka kwa wazee wake wa Gerezani, lakini kamwe hatafanikiwa kuibadilisha historia. Anaweza kuandika vitabu alfu kidogo na kutoa mihadhara hadi mwezini lakini historia ya Tanganyika namhakikishia hataibadilisha kamwe hata akijaza maktaba zote duniani.

Mohamed Said angetafakari kidogo tu angeweza kung'amua ni aina gani ya watu anaodai anawapa darsa lakini, masikini, ana macho lakini haoni na ana masikio lakini hasikii kwani Udini unamtafuna. Amewabagua Wakristo (Wakatoliki ?) na humu tumeshuhudia akiwabagua hata Waislaam, kwamba Waislaam safi ni wale tu wanaokubaliana na uchochezi wake. Pamoja na kumtonya kuwa wengine tunaishi na Waislaam safi kabisa wasiokubaliana naye, Mohamed Said anakufuru na kuwaita hao wasaliti wa Uislaam.

Mnakasha huu nashukuru umetinga humu JF na naomba hata neno moja lilioandikwa humu lisifutwe ili vizazi vijavyo viweze kusoma jinsi mbinu ya kuwagawanya Watanzania katika misingi ya Udini ilivyoshindwa. Kwa jinsi ile ile wazee wetu Watanganyika walivyowakataa wachochezi wa kidini wakati wa kudai uhuru ndivyo na sisi miaka hamsini baada ya uhuru tunawakataa wachochezi kama Mohamed Said katika jitihada zake za kutuvuruga kwa kupandikiza hii mbegu ya chuki miongoni wa Watanzania.

Wana JF, hebu fikirieni kama Wazee wa Gerezani waliomlea Mohamed Said ndio wangekamata dola baada uhuru na hebu fikirieni kama hao wazee ndio wangepewa usukani wa kuliendesha taifa.... ! Kulingana na simulizi za Mohamed Said mwenyewe, kulikuwa na kikundi kidogo cha Waislamu wenye msimamo mkali waliokuwa wakipanga kumg'oa Nyerere kwa kuwa alikuwa Mkristo. Hii ilikuwa ni mara ya pili kwa suala la dini kuzuka tangu Nyerere achukue uongozi wa chama kwa mara ya kwanza mwaka 1953.

Hata mwaka ulikuwa haujapita tangu Mwalimu achaguliwe kuwa Raisi wa TANU tayari tayari kulikuwa na kundi la Waislaam wenye msimamo mkali waliotaka kumpindua. Sote tunajua ni nani aliutaka uongozi wa TANU lakini akashindwa na Mwalimu Nyerere kwenye kura na hivyo si vigumu kukisia kundi hili liliongozwa na mtu wa aina gani. Lakini leo anatokea Mchochezi ambaye hafichi kuwa alilelewa na wazee hao hao na anadai kuwa historia iliyopo ilikosewa na anataka kuandika mpya aliyohadithiwa na mashujaa wake !
 
ritz said:
Ar-radhi Mohamed Said.

Mbona unazidi kuwanga nondo za ajabu zilizoshiba kila Mwanakijiji na wenzake wakileta mapandiko yao dhaifu..

Unazidi kupiga misumari minene mizito..

Darsa linazidi kuleta changamoto!
Click to expand...

Gogovivu style!
 
Kigarama said:
Kuna mtu aliyetokea kusikojulikana ambaye mpaka sasa ameacha sintofahamu ni wapi hasa aliipotokea na kuwaachia wana historia wabashiri ni wapi alitokea. Mtu huyo ambaye kwa maelezo yake walikuwa kwenye vita na wenzake watatu wakakimbizwa na maadui wao na hatimaye kutawanyika, mmoja akaenda Kaskazini, mwingine Kusini na Mmoja akafika eneo la Udzungwa mahali kunaitwa Ng'uruwe.

Mtu huyu ambaye jina lake halijulikani mpaka sasa alipewa majina mawili na wenyeji wa Udzungwa jina moja aliitwa Mfwimi = Mwindaji kwani alikuwa ni mwindaji hodari sana na jingine Muyinga yaani mtu aliyefika mahali kwa kutangatanga. Mtu anahisiwa kwamba inawezekana alikuwa ni mtu wa pwani kwani alipofika Ng'uruwe alikuwa na furushi la Chumvi, lakini dhana nyingine mtu huyu anaweza kuwa alikuwa ni Mkamba kutokana na umbo lake kubwa.

Mfwimi au Muyinga alizaa na Semduda mtoto wa mtawala wa eneo la Ng'uruwe mtoto aliyezaliwa akaitwa Muyinga. Muyinga akamzaa Maliga na Mkini, Maliga akamzaa Kilonge ambaye akawazaa watoto wawili, Ngaonalupembe na Munyigumba. Munyigumba alimuua Ngaonalupembe wakati mkewe akiwa mjamzito. Baada ya kufanya mauaji hayo Mnyigumba alisema mtoto atakayezaliwa atajwe kuwe ni wake

Mke wa Ngaonalupembe ambaye alikuwa ni Sekinyaga Semlimwandi alizaa mtoto wa Ngaonalupembe akiwa anaishi na Munyigumba, mtoto huyo aliitwa Kong'oke. watoto wa Mnyigumba ambao alizaa na mke wake Sengimba ni Mkwawa na Mpangile. Baadaye Mkwawa alikuja kumuua Kong'oke.

Baadhi ya watoto wa Mkwawa ni hawa

1. Sapi ambaye baadaye alisilimu na kuitwa Yusuph. Mama yake ni Semsilamgunda

2. Ligiliwe ambaye naye alisilimu akaitwa Mohamed. Mama yake ni Mganga Senyenza

3 Pancrass- Mkristo. Mama yake ni Semelele Msangu toka ukoo wa kina Melele.

4. Ananasi - Mkristo

5. Boniface - Mkristo

6. Mwanzali ambaye alisilimu akaitwa Athumani

7. Kilemaganga alikuwa ni mwanamke na aliolewa kwenye ukoo wa chifu wa Usangu Melele.

Ilikuwaje watoto wa Mkwawa wengine wakawa waislamu na wengine wakawa wakristo? Wakati yeye Mwenyewe hakuwa Muislamu wala Mkristo!!
Click to expand...

Kigarama,

Wacha tukujibu kuwa Mkwawa inawezekana alikuwa mwislamu maana inaonekana unajipa ushindi usiostahiki kwa vile tumekaa kimya kwasababu uliahidi utaanzisha thread ya kuhusu Mkwawa nikawa naisubiri nikaona nikae kimya nisishushe nondo za kwanini status ya Mkwawa binafsi naona ni ishu inabakia inconclusive but evidence point to the fact kuwa Mkwawa alikuwa mwislamu.

Labda tuanzie na Mkwawa mwenyewe. Chifu Mkwawa ambaye anafahamika kwa majina mengi kama Mkwavinyika, Kwawa, Kuawa, Qwawa, Mkwaba, Mkuanika, Mukwawi Nyika, Kwawinjika na Mkuu wa nyika. Alizaliwa mwaka 1855 na kufariki tarehe 19 July 1898. Alizaliwa yeye na kaka yake anaitwa Muhenga. Baba yao alikuwa akijulikana kama Munyigumba.

Inasemekana taarifa za awali kuhusu maeneo wanayoishi wahehe (Kuanzia mto Ruaha , Kilombero, Kuja hadi Milima ya kusini (Mbeya)) zilianza kufahamika miaka 30 ya mwanzo ya karne ya 19 (Oliver and Mathew, History of East Africa, Oxford, 1963). Taarifa hizo zilikuwa zikihadithiwa na waswahili (wafanyabiashara) na waarabu na wazungu waliokuwa wakifanya biashara kati ya inland Tanganyika na pwani ya Tanganyika. Waarabu ndio waliokuwa wa kwanza kupita maeneo hayo na kukuta yalikuwa ni vijiji vidogo vilivyokuwa na watu wachache wakiishi maeneo hayo. Inasemekana waarabu hao walikuwa vizuri na wenyeji wao na kwa muda wa miaka 30 waliyokuwa wakifanya nao biashara hakukuwa na vita vya aina yeyote maeneo hayo. Walikuwa wakianzia Usanga, Usenga maeneo ya Ukimbu hadi kaskazini magharibi kwa wahehe. Baada ya mwaka 1830 wafanyabiashara hawa waliingia zaidi ndani na kufika mpaka kwa wanyamwezi. Biashara yao kubwa ilikuwa bunduki na silaha za kivita kwa kubadilishana na pembe za ndovu na watumwa kutoka kwa wenyeji.

Eneo hilo baadae lilivamiwa na Wangoni waliokuwa wakitaka kupora misafara ya kibiashara iliyokuwa ikitokea kwa Wanyamwezi. Uvamizi ndio asili ya vita vya wahehe. Vile vile wazungu nao walichochea vita hivyo mpaka pale wajerumani walipokuja kutawala (Alison Redmayne, Mkwawa and Hehe Wars, Journal of African History, 1968). Wahehe walikuwa katikati ya route ya biashara inayotoka Central Tanganyika kwenda mto Ruaha.

Utawala wa akina Muyinga katika ukoo wa Wahehe ambamo Chief Munyigumba alitawala ulidumu kwa muda wa miaka mingi ukiweza kupanua himaya kupitia mapambano ya kucontrol trade routes. Mfano waliweza kupambana na wabena wakawashinda na kuwa chini ya himaya yao. Vile vile waliweza kuwashinda warori na kuweza kudhibiti route zote za biashara mwaka 1830. Warori walikuwa wakijulikana kama wavamizi wa misafara ya biashara na Wahehe wakiongozwa na chief Munyigumba na wakitumia silaha walizokuwa wakipata kutoka kwa waarabu waliweza kuwafukuza na kudhibiti maeneo waliyokuwa wakikaa katika mwaka 1857.

Mwaka 1840 Wangoni walianza kupambana na Wahehe katika kugombania umiliki wa maeneo yanayopita misafara ya biashara. Vita hivi vilidumu hadi kifo chake Chief Munyigumba mwaka 1878. Kufuatia kifo cha Munyigumba utawala wa wahehe ukawa katika vacum na matokeo yake Mwambambe aliyeoa mmoja ya watoto wa kike wa Chief Munyigumba aliwauwa watawala waliokuwa wanategemewa kumrithi Chief Munyigumba akimtumia Muhenga kama msaidizi wake. Mkwawa alikimbilia kwa Wagogo kuepuka kuwawa.

Mpaka hapo utaona wahehe, wangoni na wazungu walikuwa na mapigano ya kugombana umiliki wa maeneo ya wanayopita wafanyabiashara wanaotoka Central Tanganyika kwenda Pwani ya Tanganyika. Wahehe walikuwa na urafiki wa karibu na waarabu (Tangia mwanzo mwa karne ya 18 na ya 19) ambapo waarabu walikuwa wakiwapa silaha na risasi kwa kubadilishana na watumwa na pembe za ndovu.

Nitaendelea Kigarama kwa leo tuishie hapo!
 
Mdondoaji said:
Kigarama,

Wacha tukujibu kuwa Mkwawa inawezekana alikuwa mwislamu maana inaonekana unajipa ushindi usiostahiki kwa vile tumekaa kimya kwasababu uliahidi utaanzisha thread ya kuhusu Mkwawa nikawa naisubiri nikaona nikae kimya nisishushe nondo za kwanini status ya Mkwawa binafsi naona ni ishu inabakia inconclusive but evidence point to the fact kuwa Mkwawa alikuwa mwislamu.

Labda tuanzie na Mkwawa mwenyewe. Chifu Mkwawa ambaye anafahamika kwa majina mengi kama Mkwavinyika, Kwawa, Kuawa, Qwawa, Mkwaba, Mkuanika, Mukwawi Nyika, Kwawinjika na Mkuu wa nyika. Alizaliwa mwaka 1855 na kufariki tarehe 19 July 1898. Alizaliwa yeye na kaka yake anaitwa Muhenga. Baba yao alikuwa akijulikana kama Munyigumba.

Inasemekana taarifa za awali kuhusu maeneo wanayoishi wahehe (Kuanzia mto Ruaha , Kilombero, Kuja hadi Milima ya kusini (Mbeya)) zilianza kufahamika miaka 30 ya mwanzo ya karne ya 19 (Oliver and Mathew, History of East Africa, Oxford, 1963). Taarifa hizo zilikuwa zikihadithiwa na waswahili (wafanyabiashara) na waarabu na wazungu waliokuwa wakifanya biashara kati ya inland Tanganyika na pwani ya Tanganyika. Waarabu ndio waliokuwa wa kwanza kupita maeneo hayo na kukuta yalikuwa ni vijiji vidogo vilivyokuwa na watu wachache wakiishi maeneo hayo. Inasemekana waarabu hao walikuwa vizuri na wenyeji wao na kwa muda wa miaka 30 waliyokuwa wakifanya nao biashara hakukuwa na vita vya aina yeyote maeneo hayo. Walikuwa wakianzia Usanga, Usenga maeneo ya Ukimbu hadi kaskazini magharibi kwa wahehe. Baada ya mwaka 1830 wafanyabiashara hawa waliingia zaidi ndani na kufika mpaka kwa wanyamwezi. Biashara yao kubwa ilikuwa bunduki na silaha za kivita kwa kubadilishana na pembe za ndovu na watumwa kutoka kwa wenyeji.

Eneo hilo baadae lilivamiwa na Wangoni waliokuwa wakitaka kupora misafara ya kibiashara iliyokuwa ikitokea kwa Wanyamwezi. Uvamizi ndio asili ya vita vya wahehe. Vile vile wazungu nao walichochea vita hivyo mpaka pale wajerumani walipokuja kutawala (Alison Redmayne, Mkwawa and Hehe Wars, Journal of African History, 1968). Wahehe walikuwa katikati ya route ya biashara inayotoka Central Tanganyika kwenda mto Ruaha.

Utawala wa akina Muyinga katika ukoo wa Wahehe ambamo Chief Munyigumba alitawala ulidumu kwa muda wa miaka mingi ukiweza kupanua himaya kupitia mapambano ya kucontrol trade routes. Mfano waliweza kupambana na wabena wakawashinda na kuwa chini ya himaya yao. Vile vile waliweza kuwashinda warori na kuweza kudhibiti route zote za biashara mwaka 1830. Warori walikuwa wakijulikana kama wavamizi wa misafara ya biashara na Wahehe wakiongozwa na chief Munyigumba na wakitumia silaha walizokuwa wakipata kutoka kwa waarabu waliweza kuwafukuza na kudhibiti maeneo waliyokuwa wakikaa katika mwaka 1857.

Mwaka 1840 Wangoni walianza kupambana na Wahehe katika kugombania umiliki wa maeneo yanayopita misafara ya biashara. Vita hivi vilidumu hadi kifo chake Chief Munyigumba mwaka 1878. Kufuatia kifo cha Munyigumba utawala wa wahehe ukawa katika vacum na matokeo yake Mwambambe aliyeoa mmoja ya watoto wa kike wa Chief Munyigumba aliwauwa watawala waliokuwa wanategemewa kumrithi Chief Munyigumba akimtumia Muhenga kama msaidizi wake. Mkwawa alikimbilia kwa Wagogo kuepuka kuwawa.

Mpaka hapo utaona wahehe, wangoni na wazungu walikuwa na mapigano ya kugombana umiliki wa maeneo ya wanayopita wafanyabiashara wanaotoka Central Tanganyika kwenda Pwani ya Tanganyika. Wahehe walikuwa na urafiki wa karibu na waarabu (Tangia mwanzo mwa karne ya 18 na ya 19) ambapo waarabu walikuwa wakiwapa silaha na risasi kwa kubadilishana na watumwa na pembe za ndovu.

Nitaendelea Kigarama kwa leo tuishie hapo!
Click to expand...

Interesting...............huyu Mwambambe hakutaka kumuua shemeji yake i.e. Muhenga..........possible mrithi wa Chief Munyigumba.....na Mkwawa akakimbilia maeneo ya Wagogo..........kuepuka kuuawa na Mwambambe.....

leta darsa mkuu ili tuone mchele wapi na chuya wapi......
 
Ogah said:
Interesting...............huyu Mwambambe hakutaka kumuua shemeji yake i.e. Muhenga..........possible mrithi wa Chief Munyigumba.....na Mkwawa akakimbilia maeneo ya Wagogo..........kuepuka kuuawa na Mwambambe.....

leta darsa mkuu ili tuone mchele wapi na chuya wapi......
Click to expand...

According to Alison Redmayne namnukuu haya maneno:-

Soon after Munyigumba's death,
Mwambambe seized power by killing some of the possible heirs and by
using Muhenga, son of Munyigumba, as his puppet in his attempt to rule
himself. Mkwawa fled to Ugogo, and Mwambambe ruled Uhehe and part
of northern Ubena, which had been acquired by Munyigumba after the
Hehe had defeated the Sangu, who themselves had earlier defeated some
highland Bena.

Muulizeni Kigarama mbona hajamtaja Muhenga wala Mwambambe kwani inasemekana Mwambambe alikuwa anaonekana ni nuksi na dosari katika historia ya wahehe. Tutaendelea kesho wacha niwaacheni leo nilikuwapo wakuu.
 
Mohamed Said;2849848]MM,Hiyo si kweli. Hakika Nyerere alikuwa kiongozi mkuu wa kudai uhuru hakuna awezae kumnyang'anya sifa hii lakini kuwa sasa ana hadhi kama ile ya zamani kwa Waislam ni hapana.
Soma hapa chini:"...what usually thrills Muslims and utterly significantshowing that times have changed is when in the rallies and in normal discussionMuslims refer to Nyerere hitherto known respectfully as “Baba wa Taifa” as“Baba wa Kanisa,” meaning “Church Elder.”[1] The moveby the Catholic Church to make him a saint has not helped matters...
Haya maneno yanatoka katika paper niliyotoa Zentrum Moderner Orient (ZMO), Berlin mwezi August na wasikilizaji wangu walinyong'onyea sana na maneno haya kiasi mwisho walinichukua pembeni na kuniuliza, "Are things that bad?"
Ama kuhusu kuwa historia haijabadilika hilo pia si kweli la kama wewe unapenda kusikiza akili yako basi sina la kukufanya lakini kitabu ndiyo hicho nishaandika na kinasomwa dunia nzima na mwandishi ndiyo huyo anaalikwa huko kueleza historia ya Tanganyika
Click to expand...
Hapa Mohamed hujaelewa kilichosemwa. Historia haibadiliki hata kama atatokea mtu na kuandika viatbu 1000 na yote yasieleze ushiriki wa Sykes, Munanka, Nyerere n.k katika harakati. Haibadiliki kwa sababu ukweli upo pale pale na huo ndio historia kwamba Sykes aliishi Da re Salaam na alikuwa mwanasiasa. Nyerere alikuwa Mwalimu na alifika Dar es Salaam. Ulichojibu ni maandishi ya historia kubadilika lakini historia yenyewe kamwe haibadiliki. Unaweza kuandika paper 1345 na vitabu 671 kuwa Mshume Kiyate ndiye alikwenda UN kutoa hotuba. Hapo utakuwa umebadilisha maandishi kuwa aliyetoa hotuba ni Nyerere, lakini historia haitabadilika kuwa aliyekwenda UN ni Nyerere.

Elewa tofauti ya historia na maandishi ya historia. Kama maandishi yako yameelezea historia(masimulizi) tofauti na maandishi yaliyekuwepo basi kilichobadilika ni maandishi ya historia na si Historia kwasababu hakuna kilichobadilika kuwa Nyerere alikuwa kiongozi wa harakati za uhuru
Christian lecturers at Dares Salaam University are discouraging students from making references to thosetwo books. Dr. Harith Ghassany’s book KwaheriUkoloni Kwaheri Uhuru, has also come up with more information on Nyererehitherto unknown in the Zanzibar Revolution and the bloodbath which followed
Click to expand...
Hili nimeshalijadili huko nyuma lakini kwa faida ya wapenzi na mashabiki wanaomeza kila watupiwacho na si kutafakri nalirejelea.

Hivi kuna sababu mtu afanye utafiti kuhusu kauli hiyo ya Mohamed. Kusema kuwa ''......lecturerers at UDS are discoursging students from making reference.....'' ni sentensi inayoweza kuandikwa na mtu yoyote mwenye kalamu na karatasi bila kujali kiwango cha elimu ili mradi tu awe mwelewa.

Ili ilete maana na ionekane imeandikwa na mtafiti ni lazima iwe na 'supported' evidence. Evidence si makaratasi au recording ni kauli kutoka kwa wahusika. Mohamed angesema .....kama alivyonukuliwa au kusema profesa fulani ambaye hakuweza kutoa sababu za kuridhisha kwanini isiwe reference. Ima angemhoji mkuu wa taaluma wa UDSM, makamu mkuu wa chuo n.k. hapo tungekuwa na sababu ya kufikiria alichosema.
Kuiacha ikiwa inaelea tu, kwa watu wanaosoma na kuelewa haiingii akilini hata kwa bahati mbaya, ama kwa watu wanaodhani huu ni utafiti na wamegoma kuzishawishi akili zao kufikiri, hii sentensi ina maana sana kwao na ni utafiti unaohitaji kujibiwa na tafiti.

Hata ukiangalia uandishi ni wa kiwango cha ajabu. Ukisema Lecturers una maana wahadhiri ikiwa ni pamoja na physics, mathematics, chemistry, Geology, Botany n.k. Hiyo tu inapoteza maana halisi ya kile kilichokusudiwa kuelezwa na inabaki kuwa 'collective punishment'.
Mwandishi mahiri angekwenda katika specifics, mfano Lecturers at Faculty abcd au department abcd wamekataa kitabu kisifanywe reference.

Haiwezekani Mohamed ajue maongezi kati ya Malima na Mwinyi, au Nyerere na Abdul, amhoji Tewa Said Tewa, Sheihk Kassim, na ajue kanzu iliyookotwa mapipani aliyovaa Adam Nasib halafu ashindwe kutueleza ni maprofesa gani au idara gani waliokataa! Ashindwe kumhoji mkuu wa taaluma kupata upande wa pili lakini anajaribu kutulisha maneno yake yasiyo na 'the other side of the coin' nasi tukubalianae naye kwasababu tukimpinga itatubidi tuandike paper au vitabu!!

Ili kutulazimisha tukubaliane naye anasema amewaeleza Wajeruma (supposedly wana akili kuliko sisi) na kitabu kinasomwa dunia nzima ingawa hajatueleza China, Japana, Syria na Mayote kipo au sio sehemu ya dunia.

Kwa ufupi kauli yake inalenga mambo mawili.
1. Kueneza chuki kati ya waislam na iman zingine
2. Kutumia psychology ili UDSM wakubali kitabu chake na kukuza mauzo yake hata kama zitatoa matokeo ya kuvurugana kama taifa.

Hatukubali masimulizi ya namna hii. Ney!
 
Nguruvi3 said:
Hapa Mohamed hujaelewa kilichosemwa. Historia haibadiliki hata kama atatokea mtu na kuandika viatbu 1000 na yote yasieleze ushiriki wa Sykes, Munanka, Nyerere n.k katika harakati. Haibadiliki kwa sababu ukweli upo pale pale na huo ndio historia kwamba Sykes aliishi Da re Salaam na alikuwa mwanasiasa. Nyerere alikuwa Mwalimu na alifika Dar es Salaam. Ulichojibu ni maandishi ya historia kubadilika lakini historia yenyewe kamwe haibadiliki. Unaweza kuandika paper 1345 na vitabu 671 kuwa Mshume Kiyate ndiye alikwenda UN kutoa hotuba. Hapo utakuwa umebadilisha maandishi kuwa aliyetoa hotuba ni Nyerere, lakini historia haitabadilika kuwa aliyekwenda UN ni Nyerere.

Elewa tofauti ya historia na maandishi ya historia. Kama maandishi yako yameelezea historia(masimulizi) tofauti na maandishi yaliyekuwepo basi kilichobadilika ni maandishi ya historia na si Historia kwasababu hakuna kilichobadilika kuwa Nyerere alikuwa kiongozi wa harakati za uhuru Hili nimeshalijadili huko nyuma lakini kwa faida ya wapenzi na mashabiki wanaomeza kila watupiwacho na si kutafakri nalirejelea.

Hivi kuna sababu mtu afanye utafiti kuhusu kauli hiyo ya Mohamed. Kusema kuwa ''......lecturerers at UDS are discoursging students from making reference.....'' ni sentensi inayoweza kuandikwa na mtu yoyote mwenye kalamu na karatasi bila kujali kiwango cha elimu ili mradi tu awe mwelewa.

Ili ilete maana na ionekane imeandikwa na mtafiti ni lazima iwe na 'supported' evidence. Evidence si makaratasi au recording ni kauli kutoka kwa wahusika. Mohamed angesema .....kama alivyonukuliwa au kusema profesa fulani ambaye hakuweza kutoa sababu za kuridhisha kwanini isiwe reference. Ima angemhoji mkuu wa taaluma wa UDSM, makamu mkuu wa chuo n.k. hapo tungekuwa na sababu ya kufikiria alichosema.
Kuiacha ikiwa inaelea tu, kwa watu wanaosoma na kuelewa haiingii akilini hata kwa bahati mbaya, ama kwa watu wanaodhani huu ni utafiti na wamegoma kuzishawishi akili zao kufikiri, hii sentensi ina maana sana kwao na ni utafiti unaohitaji kujibiwa na tafiti.

Hata ukiangalia uandishi ni wa kiwango cha ajabu. Ukisema Lecturers una maana wahadhiri ikiwa ni pamoja na physics, mathematics, chemistry, Geology, Botany n.k. Hiyo tu inapoteza maana halisi ya kile kilichokusudiwa kuelezwa na inabaki kuwa 'collective punishment'.
Mwandishi mahiri angekwenda katika specifics, mfano Lecturers at Faculty abcd au department abcd wamekataa kitabu kisifanywe reference.

Haiwezekani Mohamed ajue maongezi kati ya Malima na Mwinyi, au Nyerere na Abdul, amhoji Tewa Said Tewa, Sheihk Kassim, na ajue kanzu iliyookotwa mapipani aliyovaa Adam Nasib halafu ashindwe kutueleza ni maprofesa gani au idara gani waliokataa! Ashindwe kumhoji mkuu wa taaluma kupata upande wa pili lakini anajaribu kutulisha maneno yake yasiyo na 'the other side of the coin' nasi tukubalianae naye kwasababu tukimpinga itatubidi tuandike paper au vitabu!!

Ili kutulazimisha tukubaliane naye anasema amewaeleza Wajeruma (supposedly wana akili kuliko sisi) na kitabu kinasomwa dunia nzima ingawa hajatueleza China, Japana, Syria na Mayote kipo au sio sehemu ya dunia.

Kwa ufupi kauli yake inalenga mambo mawili.
1. Kueneza chuki kati ya waislam na iman zingine
2. Kutumia psychology ili UDSM wakubali kitabu chake na kukuza mauzo yake hata kama zitatoa matokeo ya kuvurugana kama taifa.

Hatukubali masimulizi ya namna hii. Ney!
Click to expand...


Mengine anaweza kujibu Mohammed lakini nilipo underline

1. Hiyo chuki anayoeneza ni ipi? kwanini isiwe other way around kwamba wewe unatisha watu wasisoma kwa hofu ya bure??

2. Hatukubali duh! mbona uko so authoritative??? who are u? utakataa wapi??? wewe unaweza kutulazimisha historia iliyompamba mtu moja tu kama malaika?? huko ndio uchochezi na kunyima watu uhuru??
 
Nguruvi3 said:
Hapa Mohamed hujaelewa kilichosemwa. Historia haibadiliki hata kama atatokea mtu na kuandika viatbu 1000 na yote yasieleze ushiriki wa Sykes, Munanka, Nyerere n.k katika harakati. Haibadiliki kwa sababu ukweli upo pale pale na huo ndio historia kwamba Sykes aliishi Da re Salaam na alikuwa mwanasiasa. Nyerere alikuwa Mwalimu na alifika Dar es Salaam. Ulichojibu ni maandishi ya historia kubadilika lakini historia yenyewe kamwe haibadiliki. Unaweza kuandika paper 1345 na vitabu 671 kuwa Mshume Kiyate ndiye alikwenda UN kutoa hotuba. Hapo utakuwa umebadilisha maandishi kuwa aliyetoa hotuba ni Nyerere, lakini historia haitabadilika kuwa aliyekwenda UN ni Nyerere.

Elewa tofauti ya historia na maandishi ya historia. Kama maandishi yako yameelezea historia(masimulizi) tofauti na maandishi yaliyekuwepo basi kilichobadilika ni maandishi ya historia na si Historia kwasababu hakuna kilichobadilika kuwa Nyerere alikuwa kiongozi wa harakati za uhuru Hili nimeshalijadili huko nyuma lakini kwa faida ya wapenzi na mashabiki wanaomeza kila watupiwacho na si kutafakri nalirejelea.

Hivi kuna sababu mtu afanye utafiti kuhusu kauli hiyo ya Mohamed. Kusema kuwa ''......lecturerers at UDS are discoursging students from making reference.....'' ni sentensi inayoweza kuandikwa na mtu yoyote mwenye kalamu na karatasi bila kujali kiwango cha elimu ili mradi tu awe mwelewa.

Ili ilete maana na ionekane imeandikwa na mtafiti ni lazima iwe na 'supported' evidence. Evidence si makaratasi au recording ni kauli kutoka kwa wahusika. Mohamed angesema .....kama alivyonukuliwa au kusema profesa fulani ambaye hakuweza kutoa sababu za kuridhisha kwanini isiwe reference. Ima angemhoji mkuu wa taaluma wa UDSM, makamu mkuu wa chuo n.k. hapo tungekuwa na sababu ya kufikiria alichosema.
Kuiacha ikiwa inaelea tu, kwa watu wanaosoma na kuelewa haiingii akilini hata kwa bahati mbaya, ama kwa watu wanaodhani huu ni utafiti na wamegoma kuzishawishi akili zao kufikiri, hii sentensi ina maana sana kwao na ni utafiti unaohitaji kujibiwa na tafiti.

Hata ukiangalia uandishi ni wa kiwango cha ajabu. Ukisema Lecturers una maana wahadhiri ikiwa ni pamoja na physics, mathematics, chemistry, Geology, Botany n.k. Hiyo tu inapoteza maana halisi ya kile kilichokusudiwa kuelezwa na inabaki kuwa 'collective punishment'.
Mwandishi mahiri angekwenda katika specifics, mfano Lecturers at Faculty abcd au department abcd wamekataa kitabu kisifanywe reference.

Haiwezekani Mohamed ajue maongezi kati ya Malima na Mwinyi, au Nyerere na Abdul, amhoji Tewa Said Tewa, Sheihk Kassim, na ajue kanzu iliyookotwa mapipani aliyovaa Adam Nasib halafu ashindwe kutueleza ni maprofesa gani au idara gani waliokataa! Ashindwe kumhoji mkuu wa taaluma kupata upande wa pili lakini anajaribu kutulisha maneno yake yasiyo na 'the other side of the coin' nasi tukubalianae naye kwasababu tukimpinga itatubidi tuandike paper au vitabu!!

Ili kutulazimisha tukubaliane naye anasema amewaeleza Wajeruma (supposedly wana akili kuliko sisi) na kitabu kinasomwa dunia nzima ingawa hajatueleza China, Japana, Syria na Mayote kipo au sio sehemu ya dunia.

Kwa ufupi kauli yake inalenga mambo mawili.
1. Kueneza chuki kati ya waislam na iman zingine
2. Kutumia psychology ili UDSM wakubali kitabu chake na kukuza mauzo yake hata kama zitatoa matokeo ya kuvurugana kama taifa.

Hatukubali masimulizi ya namna hii. Ney!
Click to expand...

Nguruvi3,

Kwa hakika mimi kama mwandishi wa kitabu hicho sina sababu wala haki ya kuvutana sana na wasomaji wa kitabu changu.

Hapa nakuchukulia wewe kama msomaji.

Ikiwa umekisoma kitabu ndiyo ushakisoma na umeona yaliyo ndani yake.
Kwangu mimi hiyo inatosha.

Mengine yote yanayofuatia kutokana na kitabu hicho ndiyo mambo ya kisomi ama mtu akubali au akatae yaliyoandikwa.

Hapana ugomvi katika hilo.

Ila kitu kimoja ndicho kinachonitia moyo.
Kitabu hiki kimependwa sana si hapa Tanzania tu bali kote kinaposomeshwa.
Nakala ya Kiswahili tunakwenda toleo la tatu.

Labda tujiulize nani anasoma kitabu hiki na kwa nini kimepata wasomaji wengi?

Wakija vijana kutoka US au Ulaya kunihoji kwa ajili ya "thesis" zao jambo la kwanza hunambia kuwa wamesoma kitabu changu na kimewasaidia sana kuelewa siasa za Tanzania na nafasi ya Waislam katika nchi hii.

Kwangu mie hicho si kitu kidogo.

Waswahili tuna msemo, "Mmashomvi mmoja hafungi soko."


Mohamed
 
Topical said:
Mengine anaweza kujibu Mohammed lakini nilipo underline

1. Hiyo chuki anayoeneza ni ipi? kwanini isiwe other way around kwamba wewe unatisha watu wasisoma kwa hofu ya bure??

2. Hatukubali duh! mbona uko so authoritative??? who are u? utakataa wapi??? wewe unaweza kutulazimisha historia iliyompamba mtu moja tu kama malaika?? huko ndio uchochezi na kunyima watu uhuru??
Click to expand...

Topical,

Kila mwandishi ana kitabu chake kimoja tu.
Vingine vitakavyofauatia vitakuwa ni vitabu kama vitabu vingine.

Mimi kitabu changu ni hiki cha Abdu Sykes.

Hiki kitabu kimepindua vitabu vyote vilivyopata kuandikwa kuhusu uhuru wa Tanganyika na ndugu zetu kwa hakika wameumia sana.

Watu wengi wameniuliza kuhusu kitabu hiki watu wakubwa kabisa katika serikali yetu.

Kila mara natoa mfano wa Prof. Haroub Othman.
Yeye kilimvuruga akili kabisa.

Ilikuwa tabu kwake kuamini kuwa Nyerere aliagiza vyombo vya dola kuwaandama Waislam kiasi cha Mkurugenzi wa Makosa ya Jinai Geofrey Sawaya kupita mikoani akihonga watu mashuhuri fedha katika jamii ya Waislam waunge mkono BAKWATA.

Sawaya alikuwa akikutananao kwenye vyumba vya hoteli.

Prof. Haroub Ilibidi aende kwa Ahmed Rashad Ali amuulize na Rashad akamuambia na yeye aliwekwa kizuizini kama Muislam pamoja na masheikh wengine wakati wa sakata la EAMWS akaja tolewa kifungoni na Dossa Aziz.

Haroub hapo aseme nini?

Lakini haya yote ni kati ya historia ya Waislam wa Tanzania.
Haiwezi kutoweka.

Mohamed
 
You must log in or register to reply here.

Our Community

Regional Communities

Back
Top Bottom
Menu
Forums
New posts
Log in
Register