Uchochezi wa Mohamed Said na dhihaka kwa Wapigania Uhuru wa Tanganyika na Zanzibar

Uchochezi wa Mohamed Said na dhihaka kwa Wapigania Uhuru wa Tanganyika na Zanzibar

G,

Hivi nyie JF ndiyo kipimo chenu?
Nimekuwekea hapa wewe ili msaidiane nyote wawili mkamilishe hesabu lau kwa uchache sana.

Kuna hili nilikwishaliweka.
Hii kazi ya kuandika sio siri imetangazwa katika Kigoda Cha Mwalimu Nyerere.

Mimi hamtaki kuniaini.

Hebu fanyeni uchunguzi na nyie mjua nini chanzo cha kazi hiyo kisha rejeenikwangu Insha Allah.

Saida Othmann Yahya (mke wa marehemu Prof. Haroub Othman) na Prof. Issa Shivji wanaandika
hivi sasa maisha ya Nyerere.

Hili la kwanza sasa hebu fikeni na Chuo Kikuu cha Dar es Salaam Idara ya Historia waulize fikra zao
kuhusu kitabu changu.

Hapo ndipo kitovu cha taaluma na utafiti msikalie JF, JF, JF, JF, hapa ni mpata mpatae ndiyo maana
hata Yericko na yeye yumo.

Msitambe kwa kuuliza maswali JF...
Humu kila ''msomi'' uwanja wake hata wale wasomi chekechea.

Mbona hamtii kidole katik ''reviews'' za kitabu?
Ingieni na humo huo ndiyo usomi.

Nyie JF, JF, JF...

Hebu basi ingieni kwenye ''serialisation'' zangu tatu katika The East African.
Hamna la kusema?

Zitafuteni hizo ''series'' mtazipata zilichapwa December 1998.

Maofisa ofsis za serikali walikuwa wanachekea chooni gazetila The East African
wanapasiana kama timu ya Brazili 1970 iliivyokuwa wanapeana pasi.

Ukipenda wanapasiana The East African kama kitabu cha Barzanji.

Nakupeni home work hiyo fanyeni uchunguzi kisha rudini hapa mnambie kuwa
bado mnaamini kuwa John Iliffe, Jonathan Glassman, James Brenan na wengineo,
wasomi hawa mabingwa wa African History waliokifanyia ''review'' kitabu changu walikuwa
wanareview ngano na Cambridge Journal of African History walichapa ngano.

Rudini hapa mnambie The East African katika ''serialisation,'' iliyodumu wiki tatu walikuwa
walikuwa wanafanya kichekesho katika ''serialisation'' ya ngano.

Halikadhalika mje mseme hawa nao Amazon, WH Smith, Africa House (London) hawa wote
waliokuwa wakiuza kitabu changu walikuwa wakiuza unga wa ngano na kuwa waliuziwa mbuzi
ndani ya gunia.

Na hawa wasomaji wa kitabu hiki kinachokwenda toleo la tatu la kitabu ni watu wasiojua kitu.
Hebu piteni humo na jengeni hoja zenu humo.

Basi nyie mmekuwa kazi muijuayo ni kuuliza, kuuliza, kuuliza, ubishi, ubishi, ubishi...
Kujipongeza na kutaka ushindi mwepesi.

Hii haiwezekani.
Ilm sharti usome, upinde mgongo, usome na uandike mambo ya maana yenye tija.

Mwisho nakupeni tanbihi acheni lugha za mitaani za ''JF hapendwi mtu nk. nk...''

Kama ni hizo lugha zingekuwa za maana kutumia mimi ni aula zaidi kuzitumia kwa kuwa sikuzaliwa
kijijini wala kuja kutoka popote.

Nafungua macho niko Dar es Salaam.
Na Dar es Salaam ni bingwa wa kuzua maneno
.
Mohamed Saidi, ulikuwa na sababu gani ya kuaga hapa jamvini na sasa unarudi kinyemela?Kwani kuzaliwa kwako Dar es salaam kuna manufaa gani kwa taifa hili unalotaka kuliaangamiza kwa kwa uchochezi wako wa kidini? Au ulifanya juhudi gani ili uzaliwe Dar? kwanini ujivunie kuzaliwa Dar kana kwamba kuzaliwa Dar es Salaam ni "achievement". Sasa angalia majivuno yako yanavyo kuletea mateso;
Mchochezi Mkuu katimka kakimbia baada ya kugundua kuwa JF si kama uwanja wa mihadhara, watu wanahoji na wanadadisi...sasa wamebaki "cheerleaders" kumlilia kwa kuwaacha wakiwa! Jf kiboko, huko nyuma wako wengi waliokimbia kama yeye na hadi leo hata kuingia humu wanaogopa. Eti hadithi na simulizi za mtaa wa Gerezani zinaitwa historia!...hapana, hapa JF zinaitwa kwa jina lake halisi, ngano.

Nina hakika waliofuatilia mjadala huu kwa makini watakuwa wamejifunza mengi lakini tusije tukawashangaa wale ambao wameambulia sifuri...uelewa watu hutofautiana, wapo ambao wataendelea kulalamikia mtihani badala ya mapungufu yao, oh tunaonewa! Common sense is not that common otherwise id.io.ts would have no domicile! Wapo wanaoamini kwa akili finyu kwamba wanatoa darsa kumbe ni wao wanapewa darasa!

Baada ya maswali yangu kwa mchochezi kukosa majibu, na mimi naaga nikiwaachia uwanja the Barubaru's, the zomba's, the vichwangumu and company. You are free to go ahead and dance yourselves lame...unfortunately the music has long stopped playing!

Haya msome na huyu na uzijibu hoja hizi;
Asalaam Alekum, Shalom, Peace be apon you guyz!..
damn hivi bado nyie wadanganyika mnazungumzia maswala ya Nyerere, Uislaam na Ukristu?... ama kweli mzungu alituweza sana kutupachika wingu hili ktk bongo zetu.... Dah! ama kweli adui yetu mkubwa ni kutawaliwa kifikra haswaaaa!

Kwako Muhammed Said, Hakuna mtu apaswaye kuitwa Muislaam ikiwa hajajisalimisha kwa Mwenyezi Mungu (Total submission to God), hizi habari za watu kuzaliwa ktk Uislaam wa majina na ukoo na nasaba, kuvaa kanzu na kubaraghashia hauwezi kutumiwa kama ushahidi hata mbele ya Mwenyezi Mungu isipokuwa wale walojinafsisha mioyo yao na wakafuata waloamrishwa na vitabu bya Mwenyezi Mungu..Na ndio maana wapo wale waliofuata vitabu enzi za Nabii Issa (Yesu) na kabla ya Muhammad waliitwa Masara na kwa sababu moja tu kwamba walifuata kitabu na wakawasamilisha kwa Mwenyezi Mungu...Hii inarudi nyuma hadi wakati wa Ibrahim walikuwepo walojisalimishakwa Mwenyezi Mungu na wakatofautiana na baba, mama au kaka zao wa tumbo moja..

Kwa hiyo mkuu wangu, ni dhambi kubwa sana kujaribu kuutafsiri Uislaam kama Wakristu maana hawa ni kundi la watu waliomfuata Yesu ama Wayahudi (Jews) ambao ni kundi la watu waliokubali kumfuata Judea, Uislaam ni dini ambayo humfuati mtu isipokuwa unajisalimisha kwa Mwenyezi Mungu na kufuata yale uloamrishwa. Infact Muslims are not followers of Muhammad bali Muhammad ni mjumbe tu (messanger)...Hizi habari za kuleta jamii ya waislaam kwa kuzaliwa ama kwa sababu anaitwa Abdul, Ally, Omar na kutuweka sote kundi moja ni ujinga mwingine kufuata utamaduni wa watu wengine ilihali ukweli sivyo!

Binafsi yangu nachukia sana mtu anapotaka kutumia dini kuhalalisha ujinga ambao ndio sababu kubwa ya hao unaowaita waislaam kuwa nyuma. Na nimeshakwambia sana tu ya kwamba ikiwa enzi ya Nyerere ni asilimia 5 tu waliweza kupata nafasi ya kuendelea ma na masomo shule za juu, ulitegemea Waislaam wangapi wachaguliwe na kwa kigezo gani? yaani unataka kunambia asilimia 95 ya watoto waloshindwa kuendelea na masomo wote waliokuwa Waislaam!!..

Kama swala ni ELIMU leo hii basi lizungumzwe na tusitake sana kukwepa ukweli maana lipo wazi kabisa na Nyerere hayupo duniani. Tumeujenga mfumo huu mpya sisi wenyewe tena kwa matusi na rais akiwa Mwinyi sasa iweje Nyerere ndiye wa kulaumiwa?..Ama rais anapokuwa Muislaam jina basi hakuna makosa isipokuwa yule mwenye jina la kizungu?

Hebu angalia na kigongo kingine hiki hapa!
Hoja kuu ya Mohammed said ni kwamba waislamu hawajafaidi matunda ya uhuru kama wakristo ilihali wao ndio haswa waliopigania uhuru huo. Lakini wengi wa wapigania uhuru hao wa gerezani kama siyo wote na kama ilivyoainishwa na MS mwenyewe hakuna hata kumbukumbu zao kuendesha political rally hata Morogoro, leave alone Nkasi, Karagwe, Magu au Tunduru. Hiyo haimaanishi mchango wao hautambuliwi so is to others waliokuwa maeneo mbali mbali ya Tanganyika. Shukrani kwa walioleta ushahidi wa ziada katika kurekebisha historia iliyopindishwa. Anyways!

Tulishayaongea haya 2010/2011 mpaka tukafika hitimisho mbalo lilikuwa je kama kuna hilo tatizo la mfumo kristo au waislamu kubaguliwa suluhisho lake ni nini? Tukamuuliza Mohammed Said, je ianzishwe affirmative action?, MMM akamuuliza kwa nini basi wasianzishe political movement? Mpaka leo Mohammed Said hajatoa suluhisho ya nini kifanyike kuhusu hiyo anayoiita dhulma. Zaidi zaidi ni tishio kwamba wanatoa tahadhari kwamba serikali isipoliangalia hili yatakayotokea huko baadae tusijelaumiana. Na hapa ndiyo hoja ya mfumo kristo inapojikoroga. Iweje serikali ile ile inayodaiwa kuongozwa na kusimamiwa na mfumo kristo ishughulikie hicho kinachoitwa dhulma dhidi ya inaowadhulumu??

Nilimuuliza Mohammed Said wakati ule atupe japo mfano wa nchi ambayo madaraka na ajira serikalini zinatolewa kwa kufuata uwiano wa kidini ili ikibidi tukajifunze huko. Hajajibu mpaka leo.

Kuhusu Nyerere kunyima jamii fulani elimu, nilimuuliza pia ni kwa nini 1990 kulikuwa na shule nyingi binafsi wilaya ya Rungwe (Na nilizitaja) kulinganisha na mkoa mzima wa Dar es Salaam na Pwani? Hajajibu mpaka leo. Nilitoa mfano specific wa Rungwe ili kuua hoja ya ukatoliki maana wilaya ya Rungwe by then na very likely hata leo ilikuwa na waumini wa RC wasiozidi 10% ya total population.

Nilimuuliza Mohammed Said ni kwa nini Haroub Othman aliendelea kutoa lectures kuhusu intellectualism na uongozi wa mfano wa Nyerere????? Hii ni baada ya MS kutuambia HO alikasirika sana (In a sense alianza kukosa imani na Nyerere) baada ya kujua ukweli wa historia ya uhuru wa Tanganyika kama isimuliwavyo na yeye Mohammed Said. Mfano wa lectures za HO inazozingumzia ni ile aliyoitoa October 14, University of Cape Town, South Africa – Mwalimu Julius Nyerere: An intellectual in power (Unaweza bofya juu ya hiyo title kupata ziada ya kilichosemwa). Mohammed Said hajajibu mpaka leo?

Nilimuuliza MS kuwa inadaiwa wenye mfumo Kristo chaguo lao la uraisi in 2010 elections ilikuwa Dr. Slaa, Kilichotokea wote tunafahamu. JK alishinda, je hii haimaanishi kushindwa au kutokuwepo huo unaodaiwa kuwa mfumo Kristo wenye nguvu za ajabu wa kuamua nani asome nani asisome, nani awe raisi au waziri na nani asiwe, na aajiriwe serikali na nani asiwe. Mohammed Said hajajibu mpaka leo.

Kilichoniondoa mjadalani wakati ule ni pale MS (Mwenye bandiko) alipoonekana kuishiwa hoja na kudai ooh! Angalia nyie mko wangapi, mie peke yangu lakini bado hamniwezi. Mara ooh! Kama hamkubaliani na hoja ndani ya kitabu chake andikeni na nyie vitabu vyenu juu ya historia za wazee wenu. Ikawa sasa si kuelimishana bali kushindana. Nimepitia humu naona ndio huko huko mjadala ulikoelekea.

All in all ni kwamba huu mjadala hautakuwa na maana kama facts na opinions hazitenganishwi na pia mjadala kuhusu nini kifanyike kwa hiyo dhulma inayodaiwa kuwepo. Kutishana na kukebehiana hakutatufikisha kokote kama taifa. Unless kama mjadala huu ni burudani tu. Lakini pia ndugu zangu tusisahau individual responsibility, maana hapo ndio kwenye suluhisho la kudumu.

Babu Mohamed upo hapo?
 
Unakosema tukapate ushahidi sio kule kunakohalalisha ukweli wa historia ya Uhuru Tanganyika!

Kitabu chako hakifundishiwi na chuo chochote katika ardhi ya Tanzani na kwakukidhibiti zaidi serikali imekiita ni kitabu cha KUFIKIRIKA tu (conspiracy Book)

Unauhadaa ulimwengu kwakusema ni kitabu cha Historia ya Uhuru wa Tanganyika wakati mamlaka zinazo ratibu mambo ya historia kwa nchi yetu wameshatuthibitishia kuwa ni NGANO tena za vuli?

Niambie hapa ni chekechea, shule ama chuo gani katika ardhi ya Tanzania ambao kitabu chako kinatumika kama rejea kwa wanafunzi?

Hata hivyo vyuo huko ughaibuni wanaokualika ukawadanganye huenda wanajua kuwa unadanganya ila wanapenda NGANO zako tu huku wewe ukijinasibu umtu muhimu wa historia!

Yericko,

Unajua nakuonea huruma sana.

Mtego wako umekamata chui sio paa.

Ungekuwa una busara ungerudi nyumbani ukamwacha chui.
na mtego wako.

Cha ajabu unakwenda kwenye mtego wako ukaunusuru.

Chui kakunasa wewe.

Umekosa mtoto na maji ya moto.

Hivi hukutegemea kama utapambana na mimi
ulipobandika ile ya "Maaskofu..."

Wewe Kizungu chako ndiyo hiki cha "conspiracy book."

Ndiyo nikasema wewe na kundi lako ndiyo mjikusanye
mje mpambane na mie.

Mwisho...
Kitabu changu ni shubiri kwa mfumokristo.

Ikiwa shubiri huijui na hujui inatibu maradhi gani muulize
Ritz au yule ndugu yake...

Unamjua sana.
 
Mohamed Saidi, ulikuwa na sababu gani ya kuaga hapa jamvini na sasa unarudi kinyemela?Kwani kuzaliwa kwako Dar es salaam kuna manufaa gani kwa taifa hili unalotaka kuliaangamiza kwa kwa uchochezi wako wa kidini? Au ulifanya juhudi gani ili uzaliwe Dar? kwanini ujivunie kuzaliwa Dar kana kwamba kuzaliwa Dar es Salaam ni "achievement". Sasa angalia majivuno yako yanavyo kuletea mateso;

Haya msome na huyu na uzijibu hoja hizi;

Hebu angalia na kigongo kingine hiki hapa!

Babu Mohamed upo hapo?

Niko ndugu yangu.
Nimekusoma.

Laiti ungeingia kwenye bahari yenyewe.

Ungesoma sentensi nzima ungeipata maana kamili.

Ukinyambua huko kuzaliwa Gerezani peke yake hapo
hakuna cha kujadili.

Wazungu wana neno lao "out of context."

Hilo la kurudi mbona nilishaeleza huko nyuma?
Ungekuwa kwanza basi unasoma ndiyo unaandika.

Usikimbilie kuandika kabla ya kusoma unatoa raha ya
mnakasha na we mwenyewe unajifedhehesha.

Huwezi kuja hata na chelewa acha kigongo ikiwa wewe
ni mvivu wa kusoma.

Sasa rudi kasome kisha njoo na magongo.
Insha Allah utanikuta nakusubiri.
 
Westing time for nothing,kama historia haikuandikwa kipindi hicho,hiki kipindi iandikeni kwa ufasihi lakini si kwa kudanganya watu,kama ilivyoonekana kumbe hata hamjui halafu mnapotosha wananchi,Pia mkiandika hiyo historia andikeni na uhusika wa Field Marshal Okelo kwenye mapinduzi ya Zanzibar mbona mfumo Islam unamtoa wakati yeye alihusika moja kwa moja na mapinduzi ya Zanzzibar?
 
G,

Hivi nyie JF ndiyo kipimo chenu?
Nimekuwekea hapa wewe ili msaidiane nyote wawili mkamilishe hesabu lau kwa uchache sana.

Kuna hili nilikwishaliweka la kuandikwa kwa historia ya Nyerere.
Hii kazi ya kuandika sio siri imetangazwa katika Kigoda Cha Mwalimu Nyerere.

Mimi hamtaki kuniamini.

Hebu fanyeni uchunguzi na nyie mjue nini chanzo cha kazi hiyo kisha rejeeni kwangu Insha Allah.

Saida Othmann Yahya (mke wa marehemu Prof. Haroub Othman) na Prof. Issa Shivji wanaandika
hivi sasa maisha ya Nyerere.

Wameshahoji watu Zanzibar.

Hili la kwanza sasa.

La pili hebu fikeni na Chuo Kikuu cha Dar es Salaam Idara ya Historia waulizeni fikra zao kuhusu kitabu
changu.

Nakala ya Kizungu iko Maktaba ya Chuo Kikuu East Africana.
Waulizeni hivi siku hizi East Africana mnaweka vitabu vya ngano?

Hapo ndipo kitovu cha taaluma na utafiti msikalie JF, JF, JF, JF, hapa ni mpata mpatae ndiyo maana
hata Yericko na yeye yumo.

Msitambe kwa kuuliza maswali JF...
Humu kila ''msomi'' ni uwanja wake hata wale wasomi chekechea.

La tatu mbona hamtii kidole katika ''reviews'' za kitabu?
Ingieni na humo nami nikusomeni huo ndiyo usomi.

Nyie JF, JF, JF...
Imekuwa kisa cha kipofu na tembo.

Hebu basi ingieni kwenye ''serialisation'' zangu tatu katika The East African.
Hamna la kusema?

Zitafuteni hizo ''series'' mtazipata zilichapwa December 1998.

Maofisa ofisi za serikali walikuwa wanachekea chooni gazeti la The East African
wanapasiana kama timu ya Brazili 1970 iliivyokuwa wanapeana pasi.

Ukipenda wanapasiana The East African kama kitabu cha Barzanji.

Nakupeni home work hiyo fanyeni uchunguzi kisha rudini hapa mnambie kuwa
bado mnaamini kuwa John Iliffe, Jonathan Glassman, James Brenan na wengineo,
wasomi hawa mabingwa wa African History waliokifanyia ''review'' kitabu changu
walikuwa wanareview ngano na Cambridge Journal of African History walichapa ngano.

Rudini hapa mnambie The East African katika ''serialisation,'' iliyodumu wiki tatu walikuwa
walikuwa wanafanya kichekesho katika ''serialisation'' ya ngano.

Halikadhalika mje mseme hawa nao Amazon, WH Smith, Africa House (London) hawa wote
waliokuwa wakiuza kitabu changu walikuwa wakiuza unga wa ngano na kuwa waliuziwa mbuzi
ndani ya gunia.

Na hawa wasomaji wa kitabu hiki kinachokwenda toleo la tatu ni watu wasiojua kitu.
Hebu piteni humo na jengeni hoja zenu humo.

Basi nyie mmekuwa kazi muijuayo ni kuuliza, kuuliza, kuuliza, ubishi, ubishi, ubishi...
Kujipongeza na kutaka ushindi mwepesi.

Hii haiwezekani.
Ilm sharti usome, upinde mgongo, usome na uandike mambo ya maana yenye tija.

Mwisho nakupeni tanbihi acheni lugha za mitaani za ''JF hapendwi mtu nk. nk...''
Inachusha.

Kama ni hizo lugha zingekuwa za maana kutumia mimi ni aula zaidi kuzitumia kwa kuwa sikuzaliwa
kijijini wala kuja kutoka popote.

Nafungua macho niko Dar es Salaam.
Na Dar es Salaam ni bingwa wa kuzua maneno.

Sasa msomi kama hapa umekosolewa kwamba umedanganya si hata kwenye hizo series zako ulizoorodhesha umedanganya watu pia? Huo ndio wasiwasi wangu kwamba unaweza kudanganya watu wote lakini huwezi kudanganya watu wote wakati wote watagundua kwamba you are a traittor
 
Westing time for nothing,kama historia haikuandikwa kipindi hicho,hiki kipindi iandikeni kwa ufasihi lakini si kwa kudanganya watu,kama ilivyoonekana kumbe hata hamjui halafu mnapotosha wananchi,Pia mkiandika hiyo historia andikeni na uhusika wa Field Marshal Okelo kwenye mapinduzi ya Zanzibar mbona mfumo Islam unamtoa wakati yeye alihusika moja kwa moja na mapinduzi ya Zanzzibar?

E,


Fungua uzi mpya.
Hii mada nzuri sana.

Umekisoma kitabu cha Dk. Harith Ghassany "Kwaheri Ukoloni Kwaheri Uhuru?"
Kina mengi.

Fungua uzi tumwage mchele kwenye kuku wengi.
Utastarehe na nafsi yako.

Huu uwanja ushajaa.
 
Mohamed Saidi umeondoka ukirudi jibu hizo hoja za Nyambala acha kurukia akina Yeriko hoja ulizotakiwa ujibu unakwepa,NENDA KAJIBU HOJA
 
Yani nyie mna ndoto za kuona Abdul Sykes ana beba nembo ya uasisi?

Hilo halitatoke kamwe katika ardhi hii ya Tanganyika/Tanzania!

Tangu aliposhindwa uchaguzi wa Urais wa TAA pale Anartogulo Mnazi mmoja mwaka 1953 chini ya Jemadari na mwanazuoni mbobevu Julius Kambarage Nyerere, nyota ya Abdul Sykes kuwa kiongozi wa uasisi iliyeyuka na kuwa sehemu tu ya waasisi wa Taifa leytu!

Hilo litasimama wima daima, Historia ipo na haitabadilika kwa NGANO za Maulamaa kama Mohamed na wafia dini wengine!

Nawashauri wajikite zaidi kutafiti mambo ya kiroho waache kulivuruga taifa!

Na hiyo 1953 walikuwa wanaasisi TAA?
 
Unakosema tukapate ushahidi sio kule kunakohalalisha ukweli wa historia ya Uhuru Tanganyika!

Kitabu chako hakifundishiwi na chuo chochote katika ardhi ya Tanzani na kwakukidhibiti zaidi serikali imekiita ni kitabu cha KUFIKIRIKA tu (conspiracy Book)

Unauhadaa ulimwengu kwakusema ni kitabu cha Historia ya Uhuru wa Tanganyika wakati mamlaka zinazo ratibu mambo ya historia kwa nchi yetu wameshatuthibitishia kuwa ni NGANO tena za vuli?

Niambie hapa ni chekechea, shule ama chuo gani katika ardhi ya Tanzania ambao kitabu chako kinatumika kama rejea kwa wanafunzi?

Hata hivyo vyuo huko ughaibuni wanaokualika ukawadanganye huenda wanajua kuwa unadanganya ila wanapenda NGANO zako tu huku wewe ukijinasibu umtu muhimu wa historia!

Wewe ndiye unaetakiwa kuleta ushahidi wa tuhuma zako, na hujauleta mpaka sasa, Mohamed Said anakusaidia kama hupajui, maana unapopajuwa wewe mpaka sasa una YAI, zero, nil.

Mbona una mapungufu ya uelewa? tuhuma ulete wewe halafu ushahidi alete unaemtuhumu?

Unakuwa kama kadondo? unamjuwa kadondo? sidhani kama mtu wa kuja hata mmoja anaweza mjuwa kadondo.
 
Sasa msomi kama hapa umekosolewa kwamba umedanganya si hata kwenye hizo series zako ulizoorodhesha umedanganya watu pia? Huo ndio wasiwasi wangu kwamba unaweza kudanganya watu wote lakini huwezi kudanganya watu wote wakati wote watagundua kwamba you are a traittor

Unatuhumu kudanganywa na palipodanganywa hupaoneshi? uko timamu?

Kama upo timamu onesha kimoja ulichodanganywa kwenye kitabu cha Mohamed Said.

Kwanza ilikuwa uchochezi, wenzako wameshindwa kuonesha hata moja la uchochezi. Ikawa dhihaka nayo pia mpaka sasa hawajaonesha, wewe unakuja na "kudanganya" nao pia huuoneshi na nnakupa fursa lakini nna uhakika hutoweza kuuonesha.
 
Yericko Nyerere,

Kwa kuwa unabeba jina la Nyerere ingawa hatujui una uhusiano upi na akina Nyerere, naomba unifafanulie:

1) Kuna wakati Nyerere alipewa sifa mitaani ya kuwa ni "mchonga", jee ni kwa ajili ya kusema hovyo au kwa ajili ya kuchonga meno?

2) Kama ni kwa ajili ya kuchonga meno, meno aliyachonga kabla ya kuingia ukristo huko Tabora au alichongwa utotoni.

3) Au alichongwa baada ya kuingia Ukristo, ujanani au uzeeni?

4) Jee, aliyemchonga hayo meni (kama kachongwa) unamjuwa ni nani? ili tumuweke kwenye kumbukumbu.

5) Pitia hizi picha zikusaidie kutupa majibu.

Haya ni katika kuiendeleza historia ya mtakatifu to be:

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6) Kama alipewa sifa hiyo kwa ajili ya kusema hovyo na si kwa ajili ya kuwa kweli kachonga meno, usijibu kitu, ntakuwa jibu nimesha lipata.
 
Mohamed Saidi umeondoka ukirudi jibu hizo hoja za Nyambala acha kurukia akina Yeriko hoja ulizotakiwa ujibu unakwepa,NENDA KAJIBU HOJA

E,

Ikiwa unasoma post hili swali la kujibu maswali nimekwisha lieleza
huko nyuma.

Huwa sijibu kila kitu.
Hujibu jambo ambalo naona litakuwa na manufaa.

Ikiwa na wewe unapenda kufanya mnakasha na mimi nakusihi jambo
moja.

Zingatia mjadala wa kiungwana.

Ningeweza na mimi nikakujibu kifedhuli kama ulivyoniandikia angalia post
zangu za hivi karibuni.

Hayo nayaweza pia.
 
Sasa msomi kama hapa umekosolewa kwamba umedanganya si hata kwenye hizo series zako ulizoorodhesha umedanganya watu pia? Huo ndio wasiwasi wangu kwamba unaweza kudanganya watu wote lakini huwezi kudanganya watu wote wakati wote watagundua kwamba you are a traittor

E,

Hapana sikusema uongo katika kitabu changu.

Kwanza nimefanya literature review angalia hapa chini hivi vitabu, majarida na
magazeti yote niliyosoma kabla ya kuandika:

[TABLE="class: MsoNormalTable"]
[TR]
[/TR]
[TR]
[TD]Amir, Hassan Sheikh, (Mufti) ‘Daawat Islamiyya', unpublished paper, 1962[/TD]
[/TR]
[TR]
[TD]Baker, E, Principles of Social and Political Theory, Oxford, 1951.
[/TD]
[/TR]
[TR]
[TD="width: 601"]Bates, Darrel, A Gust of Plumes, Hodder and Stoughton, London, 1972.[/TD]
[/TR]
[TR]
[TD="width: 601"]Becker, C H ‘Materials for the Understanding of Islam in German East Africa,' in Tanzania Notes and Records, no.68, February, 1968[/TD]
[/TR]
[TR]
[TD="width: 601"]Bergen, Jan Pvan, Development and Religion in Tanzania, Madras, 1981. [/TD]
[/TR]
[TR]
[TD="width: 601"]Bennet, George, Kenya, A Political History, The Colonial Period,OxfordUniversity Press, London, 1963 [/TD]
[/TR]
[TR]
[TD="width: 601"]Bienefold, M A, ‘Trade Unions, The Labour Process', JMAS Vol. 17 no. 4, 1979[/TD]
[/TR]
[TR]
[TD="width: 601"]Bolt, Robert, State of Revolution, Heinemann, London, 1977[/TD]
[/TR]
[TR]
[TD="width: 601"]Butler, Jeffery and Castagno A S, Boston University Papers on Africa in Transition in(eds),African States: A Prolegomenon, Praeger, New York.[/TD]
[/TR]
[TR]
[TD="width: 601"]Cartwright, John, Political Leadership in Africa, Croom Helm and Canberra St. Martin's Press, New York, 1983 [/TD]
[/TR]
[TR]
[TD="width: 601"]Chiume, M W K, Vituko Vya Uhuru, Pan-African Publishing Company Ltd, Dar es Salaam[/TD]
[/TR]
[TR]
[TD="width: 601"]Chuo Cha Kivukoni, Historia ya Chama cha TANU 1954-1977, Dar es Salaam, 1981[/TD]
[/TR]
[TR]
[TD="width: 601"] Daily News Nyerere: 1961-1985...Passing on the Tongs, 1986[/TD]
[/TR]
[TR]
[TD="width: 601"] Duggan, W R and Civille, J,R Tanzania and Nyerere, Orbis Book, Maryknoll New York, 1976[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Duverger, Maurice, Political Parties: Their Organisation and Activity in the Modern State,John Wiley and Sons, New York, 1963[/TD]
[/TR]
[TR]
[TD="width: 601"]Hansen, H. B. and Twaddle, M.Religion and Politics in East Africa, James Currey, London, 1995 [/TD]
[/TR]
[TR]
[TD="width: 601"]Harbeson, John, W, ‘Land Reform and Politics in Kenya, 1954-70', JMAS, Vol. 9 No.2, 1971, pp. 231-251[/TD]
[/TR]
[TR]
[TD="width: 601"]Hatch, John, Two African Statesmen, Secker and Warburg, London, 1976[/TD]
[/TR]
[TR]
[TD="width: 601"]Iliffe, John, A Modern History of Tanganyika, Cambridge University Press, London, 1977[/TD]
[/TR]
[TR]
[TD="width: 601"] A History of Post-War Africa, Andre Deutsch, London, 1965[/TD]
[/TR]
[TR]
[TD="width: 601"] Modern Tanzanians, (ed), East African Publishing House, Nairobi, 1973[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"] ‘The Role of the African Association in the formation and Realisation of Territorial Conciousness in Tanzania.' Mimeo, University of East Africa Social Sciences Conference, 1968[/TD]
[/TR]
[TR]
[TD="width: 601"] ‘A History of Dockworkers of Dar es Salaam' TNR, Dar es salaam, 71, 1970[/TD]
[/TR]
[TR]
[TD="width: 601"]Idara ya Habari ya Chama, Uamuzi wa Busara. [/TD]
[/TR]
[TR]
[TD="width: 601"]Kandoro, S. Abdu, Mwito wa Uhuru, National Printing Company, Dar es Salaam, 1981[/TD]
[/TR]
[TR]
[TD="width: 601"]Kaggia, Bildad, Roots of Freedom 1921-1963:The Biography of Bildad Kaggia, East African Publishing House[/TD]
[/TR]
[TR]
[TD="width: 601"]Kayamba, Martin, The Autobiography of Martin Kayamba, ‘The Story of Martin Kayamba Mdumi, MBE, of the Bondei Tribe', in Margery Perham, (ed) Ten Africans, pp.175-272[/TD]
[/TR]
[TR]
[TD="width: 601"]Kimambo, I. N.and Temu A J A History of Tanzania, EAPH, Nairobi, 1969[/TD]
[/TR]
[TR]
[TD="width: 601"]Kjeshus, H, (ed) Labour in Tanzania, University of Dar es Salaam Political Science Series, TPH, Dar es Salaam, 1977.[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Kirilo, Japhet and Seaton Earle, The Meru Land Case, East African Publishing House, Nairobi, 1966[/TD]
[/TR]
[TR]
[TD="width: 601"]Kiwanuka, K Mayanja, ‘The Politics of Islam in Bukoba District', B A Thesis, University of Dar es Salaam, 1973 [/TD]
[/TR]
[TR]
[TD="width: 601"]Listowel, Judith, The Making of Tanganyika, Chatto and Windus, London, 1965[/TD]
[/TR]
[TR]
[TD="width: 601"]Macpherson, Fergus, Kenneth Kaunda of Zambia, Oxford University Press, Lusaka, 1974[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Mang'enya, E. A. M, Discipline and Tears, Dar es Salaam University Press, 1984[/TD]
[/TR]
[TR]
[TD="width: 601"]Mapolu, Henry, Workers and Management, TPH, Dar es Salaam, 1976[/TD]
[/TR]
[TR]
[TD="width: 601"]Mapunda, H, Historia ya Mapambano ya Mtanzania, TPH, Dar es Salaam, 1980[/TD]
[/TR]
[TR]
[TD="width: 601"]Mazrui, A A, Violence and Thought, Longman, London, 1969[/TD]
[/TR]
[TR]
[TD="width: 601"]Mboya, Tom, The Challenge of Nationhood, Praeger Publishers, New York, 1970[/TD]
[/TR]
[TR]
[TD="width: 601"]Mihayo, B. Paschal, Industrial Conflict and Change in Tanzania, TPH, Dar es Salaam, 1981[/TD]
[/TR]
[TR]
[TD="width: 601"] Miti, Katabaro, Whither Tanzania? Ajanta Publications, Delhi, 1987[/TD]
[/TR]
[TR]
[TD="width: 601"]Mutahaba, G, Portrait of a Nationalist: The Life of Ali Migeyo, East African Publishing House, 1969.[/TD]
[/TR]
[TR]
[TD="width: 601"]Mwenegoha, H A K Mwalimu Julius Kambarage Nyerere, Foundation Books Ltd, Nairobi, 1976[/TD]
[/TR]
[TR]
[TD="width: 601"] Nimitz, August H, ‘The Role of Sufi Order in Political Change,' Ph. D Thesis, Indiana University, 1973[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"] Islam and Politics in East Africa, University of Minnesota Press, Minnapolis, 1980[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Nyerere, J. K., Freedom and Socialism, Oxford University Press, Dar es Salaam, 1968[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"] Freedom and Unity, Oxford University Press, Dar es salaam, 1976[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Pratt, Cranford, The Critical Phase in Tanzania, 1945-1968, Cambridge University Press, London, 1976[/TD]
[/TR]
[TR]
[TD="width: 601"] Reekes, W Geofrey, ‘The Development and Diffusion of Swahili Culture in Tanzania', Mimeo, African Studies Working Paper no. 8/1979[/TD]
[/TR]
[TR]
[TD="width: 601"]Rusberg, G G, The Myth of ‘Mau Mau' Nationalism: Nationalism in Kenya, Frederick A Praeger Publishers, New York, 1966[/TD]
[/TR]
[TR]
[TD="width: 601"]Said, Mohamed ‘Islam and Politics in Tanzania,' Al Haq International, Karachi, vol.1/no.3 August- December, 1993[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Shivji, I G, Law, State and the Working Class in Tanzania, James Currey, London, 1986[/TD]
[/TR]
[TR]
[TD="width: 601"]Sivalon, J, Kanisa Katoliki na Siasa ya Tanzania Bara 1953 Hadi 1985, Benedictine Publications, Ndanda - Peramiho, 1992[/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"]Sklar, Richard, L., ‘The Nature of Class Domination in Africa,' JMAS Vol. 79[/TD]
[/TR]
[TR]
[TD="width: 601"]Smith, P. Fr; ‘Christian and Islam in Tanzania Development and Relationships' in Islamochristiana, 16 (1990) [/TD]
[/TR]
[TR]
[TD="width: 601"] ‘Some Elements for Understanding Muslim-Christian Relations in Tanzania,' 1993 (Seminar paper presented in Dakar, Senegal, ‘Islam in Africa South of Sahara) [/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"][/TD]
[/TR]
[TR]
[TD="width: 601"] 'Muslim and Christian Relations in Tanzania in the Light of Vatican II.' M A Dissertation, London School of Oriental Studies, (1979)[/TD]
[/TR]
[TR]
[TD="width: 601"]Tandau, A. C. A., Historia ya Kuundwa Kwa TFL (1955-1962) na Kuanzishwa kwa NUTA, Dar es Salaam, Mwananchi Publishing Company, 1964[/TD]
[/TR]
[TR]
[TD="width: 601"]Tandon, Yash, In Defence of Democracy, Inaugural Lecture Series no. 14, Dar es Salaam University Press, 1979[/TD]
[/TR]
[TR]
[TD="width: 601"]Tewa, S. Tewa, ‘Probe In the History of Islam in Tanzania' (unpublished manuscript)[/TD]
[/TR]
[TR]
[TD="width: 601"]Ulotu, A. Ulotu, Historia ya TANU, Kilimanjaro Publications, 1971 Mashairi ya Mambo Leo, Kitabu cha Kwanza, The Sheldon Press, London 1965[/TD]
[/TR]
[TR]
[TD="width: 601"]Newspapers/Magazines[/TD]
[/TR]
[TR]
[TD="width: 601"]Tanganyika Standard[/TD]
[/TR]
[TR]
[TD="width: 601"]Sunday News[/TD]
[/TR]
[TR]
[TD="width: 601"]Daily News[/TD]
[/TR]
[TR]
[TD="width: 601"]Zuhra[/TD]
[/TR]
[TR]
[TD="width: 601"]Baragumu[/TD]
[/TR]
[TR]
[TD="width: 601"]Kwetu[/TD]
[/TR]
[TR]
[TD="width: 601"]Mambo Leo[/TD]
[/TR]
[TR]
[TD="width: 601"]Mwangaza[/TD]
[/TR]
[TR]
[TD="width: 601"]Tazama[/TD]
[/TR]
[TR]
[TD="width: 601"]Kiongozi[/TD]
[/TR]
[TR]
[TD="width: 601"]Ngurumo[/TD]
[/TR]
[TR]
[TD="width: 601"]Daily Nation[/TD]
[/TR]
[TR]
[TD="width: 601"]Uhuru[/TD]
[/TR]
[TR]
[TD="width: 601"]Africa Events[/TD]
[/TR]
[TR]
[TD="width: 601"] New African[/TD]
[/TR]
[/TABLE]

Baada ya kusoma vitabu, magazeti na majarida hayo hapo juu nikapitia nyaraka za Sykes.

Hizi nyaraka kwa kweli ni katika hazina ambayo sijapata kushuhudia kote nilipopita kufanya
utafiti.

Nimekutana na barua za Keneth Kaunda alizokuwa akiandikiana na akina Sykes mwaka 1953,
barua za wanaharakati wa wakati ule - Rashid Kawawa, Dk Wilbard Mwanjisi, Chief Thomas
Marealle, Julius Nyerere mwaka 1953...

Baada ya kusoma nyaraka hizo nikafanya mahojiano na wale walioshiriki katika TAA na TANU.

Ndipo sasa nilipokaa kitako kuandika.

Ili mtu uwe katika hali ya kusema kuwa mimi nimeandika ''uongo'' itabidi awe ni mwelewa wa
historia ya Tanganyika lau kwa uchache.

Si kitu mtu unaweza kuamka na kusema mwandishi amedanganya.
Ni jambo linalohitaji ujuzi.

Mimi nilikwenda ''maili moja zaidi'' kwa kuleta katika historia mambo mapya kama yalivyokuwa
yakijulikana na kuyaeleza kwa namna nilivyoelezwa na wenyewe wahusika wakuu.

Mathalan.

Iliffe ameandika paper nzima kuhusu chama cha makuli cha Dar es Salaam na alimtaja Abdu Sykes
kama kiongozi mwaka 1948.

Yeye alipitia juu juu.

Mimi nimekieleza kisa kile kwa upande wa makuli wenyewe walikichukuliaje chama chao na vipi walifanya
mipango yao ya kupambana na ukoloni.

Kwa kweli ni mengi.

Yeye hakumuelezea mtu muhimu sana katika mkasa ule G. Hamilton.

Huyu aliletwa na serikali kuja kuwafunza Waafrika namna ya kuendesha vyama vya vya wafanyakazi na
wanafunzi wake walikuwa Abdu Sykes na Islam Barakat.

Badala ya kuwapa ujuzi ule akataka kuwaingiza katika siasa za kikomunisti kuwahujumu Waingereza.
Kisa hiki kinasisimua sana.

Hebu waza hata kwa dakika moja afisa Mzungu kutoka Dockworkers Union, London Mkomunisti.

Nimechukua shida hii kukueleza kwa haya yote ili ujue kuwa siko humu kufanya maskhara.

Tumalize.

Ikiwa wewe unataka kujua ukweli basi andika kwa ustaarabu niulize maswali nami nitakujibu.

Na si lazima ukubaliane nami.
Ila mimi nitakueleza kile ambacho nina hakika hukupata kukusikia hata siku moja.
 
Yani nyie mna ndoto za kuona Abdul Sykes ana beba nembo ya uasisi?

Hilo halitatoke kamwe katika ardhi hii ya Tanganyika/Tanzania!

Tangu aliposhindwa uchaguzi wa Urais wa TAA pale Anartogulo Mnazi mmoja mwaka 1953 chini ya Jemadari na mwanazuoni mbobevu Julius Kambarage Nyerere, nyota ya Abdul Sykes kuwa kiongozi wa uasisi iliyeyuka na kuwa sehemu tu ya waasisi wa Taifa leytu!

Hilo litasimama wima daima, Historia ipo na haitabadilika kwa NGANO za Maulamaa kama Mohamed na wafia dini wengine!

Nawashauri wajikite zaidi kutafiti mambo ya kiroho waache kulivuruga taifa!

Yericko,

Unaandika kwa pupa bila tafakuri.
Hii inatokana na kutojua historia ya baba yako na Abdu Sykes.

Muulize mama yako atakufahamisha ikhsani iliyokuwapo baina yao.

Bibi yako Bi. Mugaya na Bi. Mluguru biti Mussa mama yake Abdu
walikuwa mashoga wakubwa sana.

Unakifahamu kile kisa cha Nyerere ''kulishwa sumu'' kilitokea nyumbani
kwa Bi Mluguru.

Andika kwa adabu unapomtaja Abdu Sykes huyu ni baba yako.
Kwetu sisi rafiki ya baba yako ni baba yako.

Sasa tuendelee.

Soma hapa chini mambo yalivyokuwa wakati wa uchaguzi wa 1953 kati ya
Abdu Sykes na Nyerere:

[TABLE="class: MsoNormalTable"]
[TR]
[TD] The election was by a show of hands. Phombeah who was in charge of the Arnatouglo Hall was the returning officer.

Phombeah asked both Abdulwahid and Nyerere to go out of the hall for voting to begin.

The whole week before voting Phombeah was making rounds campaigning for Nyerere. But there was no need of doing that; the TAA inner circle of Abdulwahid, Ally, Dossa Aziz and Rupia had already decided to make Nyerere president of the Association and the election was a mere formality. After Abdulwahid and Nyerere had gone out, voting began.

Abdulwahid ‘lost' the election-the first loss in his whole political career-and Nyerere won by a very small margin.[1]

This was the beginning of the end of the influence of the Sykes family in the TAA and the beginning of Nyerere's political career. From that day the political history of Tanganyika was never to be the same again.

[/TD]
[/TR]
[TR]
[TD="width: 601"] It is strange that this milestone in Nyerere's life has neither been documented nor accorded importance.

In his whole political career Nyerere was never again to face a more formidable opponent than Abdulwahid.

This contest between Abdulwahid and Nyerere has become a legend.

Some reports have it that Abdulwahid won the election, others say Nyerere won by a single vote; yet others say that TAA members had to vote thrice to get the winner since the votes were tying.

Dossa Aziz reports that Abdulwahid did not lose that election, and went on to say that:

[/TD]
[/TR]
[TR]
[TD="width: 601"] ''There was no way Nyerere could defeat Abdulwahid in Dar es Salaam of 1950s. Abdulwahid was not defeated in that election. We all wanted it to be that way. We wanted Nyerere to assume TAA leadership.''[2]
[/TD]
[/TR]
[TR]
[TD="width: 601"] Nyerere himself has never talked about this election or how he came to lead the Party in Dar es Salaam.

The nearest he got to reflect on Abdulwahid was in the farewell speech to Elders of Dar es Salaam, and unfortunately his memory failed him as he could not recall what post Abdulwahid was occupying when he (Nyerere) joined TAA in 1952.
[/TD]
[/TR]
[TR]
[TD="width: 601"] In order to understand the dilemma facing Abdulwahid, Nyerere and the TAA leadership, particularly the inner circle, one has to keep in mind that Muslims were a majority in Dar es Salaam and were in control of local politics.

Very few Muslims had confidence in mission-educated Christians. They were perceived as being too close to the colonial state to take a leading role in the struggle for independence, and many people used the election to show their objection to Nyerere.

They saw him as an outsider withdrew their support from the association. Nyerere was new to the town.

He had no political base of his own and was for the most of the week teaching at Pugu, outside Dar es Salaam.

Abdulwahid was flamboyant and as president of TAA he had put colour into the office. He used to invite TAA activists to his house for lunches and dinners and this added to his popularity.

At that time many thought Nyerere would not fit into Abdulwahid's shoes.
[/TD]
[/TR]
[/TABLE]


[1] See Listowel, op. cit. p 221 also Iliffe, A Modern History... op. cit. p 510.

[2] Dossa Aziz, interviewed in 1987.
 
Unatuhumu kudanganywa na palipodanganywa hupaoneshi? uko timamu?

Kama upo timamu onesha kimoja ulichodanganywa kwenye kitabu cha Mohamed Said.

Kwanza ilikuwa uchochezi, wenzako wameshindwa kuonesha hata moja la uchochezi. Ikawa dhihaka nayo pia mpaka sasa hawajaonesha, wewe unakuja na "kudanganya" nao pia huuoneshi na nnakupa fursa lakini nna uhakika hutoweza kuuonesha.
Ushahidi wa hotuba niliyobandika hapo juu ni kielelezo tosha cha kuthibitisha uongo wa Mohamed Said.
 
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