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
- Thread starter Yericko Nyerere
- Start date
Ritz
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Naona mmeamua kujifariji na kujiliwaza...Mohamed Said, habari ingine.
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Gwalihenzi
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Unapokosa hoja zenye mashiko hukimbilia kucheza na maneno ya kiswahili! Ndio maana upo hapa kama mshereheshaji na mpambaji wa uchochezi wa Mohamed Saidi
zomba
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Jee, una tatizo na hilo?
zumbemkuu
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jibu hoja usiangalie sarufi za maneno
Mzee Mwanakijiji
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Hili si kweli; hakuna ushhahidi wowote wa kihistoria wa hili. Nyerere ndiye aliyekuwa kiongozi wa kwanza wa TANU na ambaye wapigania uhuru wengine wote (akiwemo Sykes) walisimama nyuma yake. It is as simple as that. Unaweza kutaka iwe vinginevyo lakini haitokuwa.
Of course, kwa sababu kwa muda wa miaka 15 umepata watu ambao wamekuwa wakikubali simulizi hili na hawakua na uwe uwezo wa kukuhoji kwani wanaohofia wakikuhoji watakuwa wanahoji Uislamu na siyo historia potofu uliyoitunga. Endeleeni tu kusomeshha mnaosomesha na amini mnayoamini lakini historia haijabadilika.
Gwalihenzi
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Huna hoja ya kwako wala msimamamo imara, unajaza maandishi ya kitoto na kishabiki tu humu, na mzee mwenzio Mohamed Saidi anaufurahia upuuzi wako kwani unampa nafasi ya kupumua wakati amebanwa kwenye kona.
Mzee Mwanakijiji
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Kama hicoh kingekuwa kigezo tungesema mpe heshima yake Nyerere...
Ngongo
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Duh Mag3 & Mohamed Said funguka kidogo ebu tupatie kisa cha Chief David Kidaha Makwaia kumbe alikuwa mkatoliki.
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Ritz
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[h=1]Development and Religion in Tanzania[/h]THE CATHOLIC CHURCH MOVEMENT
Jan P. van Bergen's book quoted Nyerere by saying that the interest of his (Roman) Church came first, and would never go against his Church so as to liberate it from the matope (mud), which it has accumulated by being identified with world situation in Europe. This is clear testimony indicated that Nyerere ruled his country for the betterment of clandestine Catholic Church Movement (CCM), in Tanzania and Muslims in this country were the first in the world who contributed money to the Catholic secessionist state of Biafra in Nigeria to fight against their fellow Muslims in Nigeria, the most populous Muslim nation in Africa. The Catholic Church Movement in Biafra demanded to secede to rid themselves in what they called "a calamitous slavery in an ocean of Muslims." In contrary, a number of Muslim troops from Zanzibar were disproportionately killed during the Nyerere's invasion of Uganda in 1979 which toppled a Muslim ruler, Iddi Amin and re-installed Nyerere's old friend, Milton Obote, a Christian who supported Nyerere for the creation of Tanzania in collaboration with the Central Inteligence Agency (CIA) whose director was George Bush, later the former US President.
Their huge Christian Churches as well as many seminaries and proliferation of foreign priests and sisters in Tanzanian Churches, is a firm evidence that Christian organizations in Tanzania are affiliated with and used by foreign countries, because they can not through their local donation alone to carry out such activities and finance the lavish-style of their Church leaders. All the Churches and monasteries in Tanzania are the property of the Western nations, from where they recieve their orders and budgets for evangelism. For instance, the Tanzanian Catholic Church is the property of Italians, Portuguese, Spaniards, Belgians and French, the Lutheran Church is the property of Germans and Dutch, the architect of the apartheid in South Africa. The Anglican Church is the property of the British, the Moravian Church is the property of the Nordic countries, the Church of Pentecostal Assemblies of God, Seventh Day Adventists and African Inland Mission, among others are the properties of the United States. Further evidence of their affiliation is that all the Churches in developing countries, including Tanzania are referred to as "provinces" meaning that they are a sort of institutional chapters, and that their highest leadership is from the Western countries instead of host countries.
The proliferation of Western Churches in Tanzania, led to the formation of many organizations such as the Tanzania Episcopal Conference (TEC), the Catholic Secretariat representing the largest Christian denomination; the Evangelical Lutheran Church in Tanzania (ELCT), representing the non-Catholic denomination; the Christian Council of Tanzania (CCT), comprising of Protestant Missionary Societies, the Office of the Anglican Archbishops, the Office of the Archbishop of the Greek Orthodox Church and the National Spiritual Assembly of the Bahais, among others. The Tanzanian Churches are affiliated either with World Council of Churches or Lutheran World Federation. In contrast, the Muslims in Tanzania are marginalized and they are not allowed to be affiliated with any global Muslim organization, whether the Organization of Islamic Conference (OIC) or the Islamic Organization of Africa (IOA), in the gist that Tanzania is a secular state, despite the fact that secularism is a Christian ethos of governance (Matthew 22:21) and mimicked from the Western nations like the Unites States. Ironically, that Tanzania is a member of the Commonwealth, whose chief should always be the head of the Anglican Church of England, the former colonial ruler before the ascendancy of Nyerere in Zanzibar and Tanganyika.
EDUCATION UNDER CHRISTIAN LEADERSHIP
To many uninformed people, Nyerere is a public defender of secularism in the ruling Party and the government. But his secret meetings with Church leadership is quite the opposite. In his confidential conversation on August 2, 1970, with Rev. Robert Rweyemaum, the then Secretary General of Tanzania Episcopal Conference (TEC), the largest Christian denomination of Catholic Church, Nyerere is quoted in a book Development and Religion in Tanzania by J. P. van Bergen as saying that he has established in TANU a department of political education and that he deliberately appointed a Christian minister to head it not because he was a strong politician but because of his Catholic Faith. This book published by the Catholic Church stated that this reason the Rev. Mushendwa with his strong solid Christian faith, was put in charge of TANU's Development of Political Education. Nyerere continued what was left by the British educational discparity against the Muslims. He was aware of Muslim's grievance in the area of education. He wrote in his book Freedom and Unity that the disparity of educational levels could be used as a political issue:
The enmity which could be stirred by the evil minded between Muslims and Christians as we all know, the colonial government did not concern itself very much with education and therefore the majority of those who managed to acquire did so in the mission schools, and are therefore mostly Christians. Here again, then we have a division by its very existence constitutes a political threat to unity. (p. 179).
The Muslims in Tanganyika who pioneered and led the grassroot struggle against the Anglo-Ducth colonial rule to end oppression have not reaped the fruits of their labor since the 1961 independence. Many questions are now being asked by the contemporary Muslims about this bag puzzle. Educational disparity between Muslims and Christians goes on abated. In Tanganyika, Muslims claimed that they have been marginalised in their own country before and after independence. Their past experience with Nyerere convinced them that it is unfair to expect Christian, however sincere or honest he might appear to the public, to safeguard the interest of Muslims. He vowed not to improve the level of Muslim education in Tanganyika and Zanzibar.
Recent study conducted by G.A. Malekela, a Christian Professor in the Faculty of Education at the University of Dar es Salaam, stated that in the government Secondary schools in Tanganyika in 1983, Christians were 78% and all non-Christians were only 22%. Christians are clearly over represented despite the fact that Muslims are 65% in the population of Tanganyika. The latest research done by the Dar es Salaam University Muslims Trusteeship (DUMT) and published in 1992 by Al-Haqq International showed that the number of Muslim students has been falling in the country's university Dar es Salaam and colleges. At the University of Dar es Salaam alone, the research reported that the total enrollment for the 1986-1990 was 4,191. Out of this number, Muslim students were only 586, or 13%, whereas Christians were 3,609 or 87%. It is was not therefore a sheer coincidence throughout his uninterrupted 24 years as the President of Tanzania (1961-1985), Nyerere, being a Catholic had always appointed a Christian to head the Ministry in Education. Muslims stated that because of this ever-increasing under-representation of Muslims in relation to Christians in Secondary and Higher Education, all key posts in the Tanzanian administration and public institutions came to be dominated by Christians, while Muslims largely relegated to menial positions such as drivers and messengers. The Muslims in Tanganyika are demanding their a fair share of the national cake because after independence, Tanganyikan Muslim student intake, is below 10%; the Muslim Cabinet ministers are negligible while Muslim principal secretaries and heads of parastatal organization are non-existent.
But like Tanganyika, the Muslims in Zanzibar have been discriminated against education in foreign countries after the forceful union of Tanganyika and Zanzibar to form Tanzania. Mohammed Mwinyi Mzale, the then Minister for Education in Zanzibar stated that of the 12 members of the Joint Selection Committee (JOSECO) which selects students for higher education in university and institutions at home and abroad, none is from Zanzibar. He lamented that when students on Zanzibar's scholarship turn up at Tanzania missions abroad, they are kept a stiff arm's length away on the pretext that they are not on a United Republic's scholarship, even though in fact Zanzibar pays its share in the Union's higher education budget. He contended that the executive bodies of higher education are Union only in word but in deeds and in their structure, there are mainland creatures and are there to do its biding. The Union parliament formulate policies for the interest of Tanganyika and believed that somehow the Tanganyika and Union governments are Siamese twins.
Jan P. van Bergen's book quoted Nyerere by saying that the interest of his (Roman) Church came first, and would never go against his Church so as to liberate it from the matope (mud), which it has accumulated by being identified with world situation in Europe. This is clear testimony indicated that Nyerere ruled his country for the betterment of clandestine Catholic Church Movement (CCM), in Tanzania and Muslims in this country were the first in the world who contributed money to the Catholic secessionist state of Biafra in Nigeria to fight against their fellow Muslims in Nigeria, the most populous Muslim nation in Africa. The Catholic Church Movement in Biafra demanded to secede to rid themselves in what they called "a calamitous slavery in an ocean of Muslims." In contrary, a number of Muslim troops from Zanzibar were disproportionately killed during the Nyerere's invasion of Uganda in 1979 which toppled a Muslim ruler, Iddi Amin and re-installed Nyerere's old friend, Milton Obote, a Christian who supported Nyerere for the creation of Tanzania in collaboration with the Central Inteligence Agency (CIA) whose director was George Bush, later the former US President.
Their huge Christian Churches as well as many seminaries and proliferation of foreign priests and sisters in Tanzanian Churches, is a firm evidence that Christian organizations in Tanzania are affiliated with and used by foreign countries, because they can not through their local donation alone to carry out such activities and finance the lavish-style of their Church leaders. All the Churches and monasteries in Tanzania are the property of the Western nations, from where they recieve their orders and budgets for evangelism. For instance, the Tanzanian Catholic Church is the property of Italians, Portuguese, Spaniards, Belgians and French, the Lutheran Church is the property of Germans and Dutch, the architect of the apartheid in South Africa. The Anglican Church is the property of the British, the Moravian Church is the property of the Nordic countries, the Church of Pentecostal Assemblies of God, Seventh Day Adventists and African Inland Mission, among others are the properties of the United States. Further evidence of their affiliation is that all the Churches in developing countries, including Tanzania are referred to as "provinces" meaning that they are a sort of institutional chapters, and that their highest leadership is from the Western countries instead of host countries.
The proliferation of Western Churches in Tanzania, led to the formation of many organizations such as the Tanzania Episcopal Conference (TEC), the Catholic Secretariat representing the largest Christian denomination; the Evangelical Lutheran Church in Tanzania (ELCT), representing the non-Catholic denomination; the Christian Council of Tanzania (CCT), comprising of Protestant Missionary Societies, the Office of the Anglican Archbishops, the Office of the Archbishop of the Greek Orthodox Church and the National Spiritual Assembly of the Bahais, among others. The Tanzanian Churches are affiliated either with World Council of Churches or Lutheran World Federation. In contrast, the Muslims in Tanzania are marginalized and they are not allowed to be affiliated with any global Muslim organization, whether the Organization of Islamic Conference (OIC) or the Islamic Organization of Africa (IOA), in the gist that Tanzania is a secular state, despite the fact that secularism is a Christian ethos of governance (Matthew 22:21) and mimicked from the Western nations like the Unites States. Ironically, that Tanzania is a member of the Commonwealth, whose chief should always be the head of the Anglican Church of England, the former colonial ruler before the ascendancy of Nyerere in Zanzibar and Tanganyika.
EDUCATION UNDER CHRISTIAN LEADERSHIP
To many uninformed people, Nyerere is a public defender of secularism in the ruling Party and the government. But his secret meetings with Church leadership is quite the opposite. In his confidential conversation on August 2, 1970, with Rev. Robert Rweyemaum, the then Secretary General of Tanzania Episcopal Conference (TEC), the largest Christian denomination of Catholic Church, Nyerere is quoted in a book Development and Religion in Tanzania by J. P. van Bergen as saying that he has established in TANU a department of political education and that he deliberately appointed a Christian minister to head it not because he was a strong politician but because of his Catholic Faith. This book published by the Catholic Church stated that this reason the Rev. Mushendwa with his strong solid Christian faith, was put in charge of TANU's Development of Political Education. Nyerere continued what was left by the British educational discparity against the Muslims. He was aware of Muslim's grievance in the area of education. He wrote in his book Freedom and Unity that the disparity of educational levels could be used as a political issue:
The enmity which could be stirred by the evil minded between Muslims and Christians as we all know, the colonial government did not concern itself very much with education and therefore the majority of those who managed to acquire did so in the mission schools, and are therefore mostly Christians. Here again, then we have a division by its very existence constitutes a political threat to unity. (p. 179).
The Muslims in Tanganyika who pioneered and led the grassroot struggle against the Anglo-Ducth colonial rule to end oppression have not reaped the fruits of their labor since the 1961 independence. Many questions are now being asked by the contemporary Muslims about this bag puzzle. Educational disparity between Muslims and Christians goes on abated. In Tanganyika, Muslims claimed that they have been marginalised in their own country before and after independence. Their past experience with Nyerere convinced them that it is unfair to expect Christian, however sincere or honest he might appear to the public, to safeguard the interest of Muslims. He vowed not to improve the level of Muslim education in Tanganyika and Zanzibar.
Recent study conducted by G.A. Malekela, a Christian Professor in the Faculty of Education at the University of Dar es Salaam, stated that in the government Secondary schools in Tanganyika in 1983, Christians were 78% and all non-Christians were only 22%. Christians are clearly over represented despite the fact that Muslims are 65% in the population of Tanganyika. The latest research done by the Dar es Salaam University Muslims Trusteeship (DUMT) and published in 1992 by Al-Haqq International showed that the number of Muslim students has been falling in the country's university Dar es Salaam and colleges. At the University of Dar es Salaam alone, the research reported that the total enrollment for the 1986-1990 was 4,191. Out of this number, Muslim students were only 586, or 13%, whereas Christians were 3,609 or 87%. It is was not therefore a sheer coincidence throughout his uninterrupted 24 years as the President of Tanzania (1961-1985), Nyerere, being a Catholic had always appointed a Christian to head the Ministry in Education. Muslims stated that because of this ever-increasing under-representation of Muslims in relation to Christians in Secondary and Higher Education, all key posts in the Tanzanian administration and public institutions came to be dominated by Christians, while Muslims largely relegated to menial positions such as drivers and messengers. The Muslims in Tanganyika are demanding their a fair share of the national cake because after independence, Tanganyikan Muslim student intake, is below 10%; the Muslim Cabinet ministers are negligible while Muslim principal secretaries and heads of parastatal organization are non-existent.
But like Tanganyika, the Muslims in Zanzibar have been discriminated against education in foreign countries after the forceful union of Tanganyika and Zanzibar to form Tanzania. Mohammed Mwinyi Mzale, the then Minister for Education in Zanzibar stated that of the 12 members of the Joint Selection Committee (JOSECO) which selects students for higher education in university and institutions at home and abroad, none is from Zanzibar. He lamented that when students on Zanzibar's scholarship turn up at Tanzania missions abroad, they are kept a stiff arm's length away on the pretext that they are not on a United Republic's scholarship, even though in fact Zanzibar pays its share in the Union's higher education budget. He contended that the executive bodies of higher education are Union only in word but in deeds and in their structure, there are mainland creatures and are there to do its biding. The Union parliament formulate policies for the interest of Tanganyika and believed that somehow the Tanganyika and Union governments are Siamese twins.
zomba
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Kwa kukumbusha tu, hoja iliopo ni Uchochezi wa Mohamedi Said na dhihaka kwa Wapigania Uhuru wa Tanganyika na Zanzibar.
Sasa itetee hoja hiyo.
Achana na sarufi na safu na sharaf za maandiko.
Mohamed Said
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N,
Ndiyo siku zote nakuambieni.
Bora mkaandika kitabu mtaeleweka.
Haya maswali na ubishi wa kuunga hapa kata pale
tutazungushana hadi asubuhi.
Hilo la kanisa kupinga siasa na kuwatisha waumini wake
Kleist kalieleza katika "memoir" zake alipokuwa anaeleza
jinsi alivyounda African Association 1929.
Msome Illife "Kleist Sykes..." katika Modern Tanzanians.
Hilo kuwa safari ya pili TANU haikuchangia safari ya UNO
umelitoa wapi.
Hayo mengine wala kwa kweli sipati mantiki ya swali.
Ushauri.
Hebu jikusanyeni andikeni angalau critique ya kitabu
changu huenda mkaja na kitu cha kueleweka.
Ritz
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[h=1]Development and Religion in Tanzania[/h]
AFTERMATH OF NYERERE ON ISLAM
During the leadership of Nyerere (1961-Present), the Christians had much freedom of their religion as guaranteed in the secular constitution, as hypocritically practiced in all other secular states. Their freedom includes secularization and evangelization of the Muslims, who were not allowed to organize themselves independent of the central authority. The Muslim affairs were articulated through a weak and corrupt organization called Baraza Kuu la Waislamu Tanzania, the Supreme Council of Tanzania Muslims (BAKWATA), which works under the protection and guidance of the government. The absence of an independent Muslim body to represent Muslims created a spiritual vacuum in Tanganyika. For three decades (1961-1990), Muslims could not exert any meaningful influence in their society according to their religion. In a bid to end this status quo, Muslims managed to form Umoja wa Wahubiri wa Mlingano wa Dini (Union of Preachers for Propagation of Religion) better known as UWAMDI, whose Secretary General is Sheikh Swaleh Uthman Ngoy. The publication of UWAMDI known as Mizani (The Balance), is very much concerned with the quality of Muslim leadership in Tanganyika because right from the start in 1990, it expressed concern about the way BAKWATA, a body created by the Nyerere's government in December 1968 to lead exclusively Muslims in Tanganyika.
The Mizani issue of April 6, 1990 published the Juma'a Khutba (Friday Sermon) of Sheikh Kassim bin Juma bin Khamis, Imam of the Mtoro Mosque in Dar es Salaam, when he called upon Muslims "Kuwaondoa viongozi wa Kitaifa wa BAKWATA" (to remove the national leaders of BAKWATA) and he also stated that: "Waislamu wachoshwa na uongozi wa BAKWATA" (the Muslims are tired of BAKWATA's leadership). However, the charismatic leader behind the UWAMDI movement is Sheikh Mussa Hussein, born at Ujiji in 1918 who studied Islam under Sheikh Kibaraka Ibrahim, a famous Muslim leader in Ujiji known for his relentless opposition to colonialism in 1950s. Sheikh Kibaraka Ibrahim traveled extensively as an itinerant Muslim preacher in Burundi, Ruanda and Zaire.
Sheikh Mussa Hassan also studied under reputed Ujiji Muslim scholar, Sheikh Songoro Marjani Lweno (d. 1989), who was well known for his controversial views on the Bible. His book, Mtume Muhammad (SAW) Katika Bibilia (The Prophet Muhammad (peace be upon him) in the Bible) was published in Lahore, Pakistan. Most of the famous preachers who belong to UWAMDI, and travelled under the name of Wahubiri wa Kiislam (Preachers of Islam) from Ujiji were students of Sheikh Kibaraka Ibrahim and Songoro Marjani. Among them is Swaleh Uthman Ngoy, whose main task is to answer questions from Christians, especially from Christian evangelists. As it is attested in his answers to an Afro-evangelist, Sylvester Gamanya on the divinity of Jesus Christ (pbuh), published in the Mizani of April 6, 1990. Other students from Ujiji are Othman Matata, the late Ngariba Mussa Fundi and Muhammed Ali Kawemba, the last two published a pamphlet in English, Islam in the Bible (1987) but Muhammad Ali and Othman Matata published two English pamphlets; The Message of Jesus and Muhammad (pbut) in the Bible (1989) and The Sons of Abraham (1990), the three mentioned pamphlets were published by the al-Khayriyyah Press in Zanzibar.
Othman Matata, Ngariba Fundi Mussa and Muhammed Ali Kawemba were deported from Mombasa by the Kenyan authorities in November 1987 which claimed that it is illegal to address public meetings in Kenya, yet the Reverend Reinhard Bonnke, leader of "Christ for All Nations" who has a base in Nigeria and is the son of a Pentecostal preacher from West Germany, was allowed in 1988 by the same Kenyan authorities under the auspices of two hundred and eleven different Churches in Kenya. Soon after the Nairobi's Uhuru Park reverberated the gusto sounds of the "Great Gospel Crusade" of the Rev. Bonnke with his Kenyan interpreter, Rev. Masinde, the Kenyan President Daniel Arap Moi, himself a born again Christian, commended the Rev. Bonnke's Crusade by presiding over one of the gatherings. He also wished the Rev. Bonnke to return periodically in Kenya but the same Muslim scholars from Tanzania were not only deported from Mombasa for preaching Islam but they were also forced to leave their own country. Muslim professionals and intellectuals, against much opposition from the BAKWATA, managed to form in November 1992 an independent Muslims organization called the Supreme Council of Islamic Organizations and Institutions of Tanzania, excluding the Zanzibar islands because Islamists there are viewed as secessionists from the union created by Nyerere. Under his regime, the Christian missionaries were free to carry out their activities and evangelize the downtrodden Muslims. In 1982, a group called themselves as "Crusaders" toured all the regions in Tanganyika for preaching Christianity in public but Abu Bakr Mwilima, Othman Matata, Ngariba Fundi Mussa and Muhammed Ali Kawemba were barred in 1987. The state controlled media chiefly dominated by Christians accused them for "sowing seed of hatred and instability" in Tanzania. Also, Mwinyi, a Muslim from Zanzibar was openly attacked in the Christian camps.
A person who managed to mobilize Christians opposed to President Ali Hassan Mwinyi's leadership to counter the "Muslim threat" is none but the firebrand and outspoken the Rev. Christopher Mtikila, a Christian Fundamentalist guru of the Lutheran Church, which was instrumental for live-broadcast of Christmas in 1982 at a national level for the first time in Zanzibar history. Being the active head of Full Salvation Church, the Rev. Mtikila is also a leader of anti-Islamic battalion when he openly declared that his Crusade to defend Christianity against Islam. He became prominent in 1988 at the CCM conference at Kizota in Tanganyika when he wrote to Nyerere, the then Chairman of CCM on behalf of the Christians opposing Mwinyi's presidency for propping up Islam at the expense of Christianity. His cyclostyled letters were circulated to all the participants of the Conference opened by Joseph Warioba, the then Prime Minister. The letter demanded to immediately investigate and rectify what he termed as a "Dangerous Government Stand" under President Mwinyi. On the contrary, the Rev. Mtikila asserted that when TANU was under Nyerere, he was fighting for independence, unity and equality between the citizens by eradicating religious discrimination.
This is the travesty of truth because Nyerere in his confidential conversation on August 2, 1970, with the Rev. Robert Rweyemaum, the then Secretary General of Tanzania Episcopal Conference (TEC), the largest Christian denomination of Catholic Church, Nyerere is quoted in a book published by the Roman Church titled Development and Religion in Tanzania by Jan P. van Bergen as saying that Nyerere has established in TANU, a department of political education and deliberately appointed a Christian minister to head it not because he was a strong politician but because of his Christian faith. For this justification, Jan P. van Bergen said that the Rev. Mushendwa was put in charge of TANU's Development of Political Education because of his strong solid Christian faith. For the past three decades, Nyerere never appointed a single Muslim as the Minister for Education, yet Muslims did not complain about the Christianization of the Education Ministry which become a Christian enclave due to Nyerere's leadership. The accusation of the Rev. Mtikila, among other Christian fundamentalists that the "Muslims' aim is to Islamize the whole of Tanzania" because Mwinyi had appointed four directors in the ministry of education is a manifestation of Christian fundamentalism. If Islamic fundamentalism is fanaticism, the same goes for Christian fundamentalism as he rhetorically stated that Muslims are endangering peace and unity in Tanzania despite the fact that peace and unity have always been the stock-in-pile of the Muslims in his country since the days of the struggle for Tanganyika independence and post-Tanzania.
It is known that with the exception of the lates Sheikh Sulayman bin Takadir, Sheikh Hassan bin Ameir al-Shirazy and Sheikh Zubeir Mtevu, the Muslims in Tanganyika overwhelmingly rejected their own All-Muslim National Union of Tanganyika (AMTU) to defend national unity under TANU whose president was Nyerere. These Islamists tried to impress their fellow Muslims that Christians, even they were their fellow Tanganyikans, had a deep-seated hatred and enmity towards Muslims and that they would never treat Muslims with fairness and justice once they control political power. They insisted that after independence, educational imbalance would never be redressed and the positions of Muslims in education and other social areas would not improve significantly. Because of their stand, Sheikh Sulayman bin Takadir was expelled from his then Chairmanship of Elders' Council of TANU, while Sheikh Zubeir bin Mtevu formed the African National Union (ANC), in opposition to TANU under a Christian leadership of Nyerere.
Ironically, the Churches in Tanganyika rejected TANU, twice in 1958 at Sumbawanga and in 1965 at Mbulu. They were scheming hand in glove with the British colonial government which groomed Nyerere to be the first president in Tanganyika after British. After independence under Nyerere, Tanzanian Christians are reaping what they did not plant but are enjoying the benefits of every sector cemented by Christian Church Movement (CCM) supported by the Western nations.
AFTERMATH OF NYERERE ON ISLAM
During the leadership of Nyerere (1961-Present), the Christians had much freedom of their religion as guaranteed in the secular constitution, as hypocritically practiced in all other secular states. Their freedom includes secularization and evangelization of the Muslims, who were not allowed to organize themselves independent of the central authority. The Muslim affairs were articulated through a weak and corrupt organization called Baraza Kuu la Waislamu Tanzania, the Supreme Council of Tanzania Muslims (BAKWATA), which works under the protection and guidance of the government. The absence of an independent Muslim body to represent Muslims created a spiritual vacuum in Tanganyika. For three decades (1961-1990), Muslims could not exert any meaningful influence in their society according to their religion. In a bid to end this status quo, Muslims managed to form Umoja wa Wahubiri wa Mlingano wa Dini (Union of Preachers for Propagation of Religion) better known as UWAMDI, whose Secretary General is Sheikh Swaleh Uthman Ngoy. The publication of UWAMDI known as Mizani (The Balance), is very much concerned with the quality of Muslim leadership in Tanganyika because right from the start in 1990, it expressed concern about the way BAKWATA, a body created by the Nyerere's government in December 1968 to lead exclusively Muslims in Tanganyika.
The Mizani issue of April 6, 1990 published the Juma'a Khutba (Friday Sermon) of Sheikh Kassim bin Juma bin Khamis, Imam of the Mtoro Mosque in Dar es Salaam, when he called upon Muslims "Kuwaondoa viongozi wa Kitaifa wa BAKWATA" (to remove the national leaders of BAKWATA) and he also stated that: "Waislamu wachoshwa na uongozi wa BAKWATA" (the Muslims are tired of BAKWATA's leadership). However, the charismatic leader behind the UWAMDI movement is Sheikh Mussa Hussein, born at Ujiji in 1918 who studied Islam under Sheikh Kibaraka Ibrahim, a famous Muslim leader in Ujiji known for his relentless opposition to colonialism in 1950s. Sheikh Kibaraka Ibrahim traveled extensively as an itinerant Muslim preacher in Burundi, Ruanda and Zaire.
Sheikh Mussa Hassan also studied under reputed Ujiji Muslim scholar, Sheikh Songoro Marjani Lweno (d. 1989), who was well known for his controversial views on the Bible. His book, Mtume Muhammad (SAW) Katika Bibilia (The Prophet Muhammad (peace be upon him) in the Bible) was published in Lahore, Pakistan. Most of the famous preachers who belong to UWAMDI, and travelled under the name of Wahubiri wa Kiislam (Preachers of Islam) from Ujiji were students of Sheikh Kibaraka Ibrahim and Songoro Marjani. Among them is Swaleh Uthman Ngoy, whose main task is to answer questions from Christians, especially from Christian evangelists. As it is attested in his answers to an Afro-evangelist, Sylvester Gamanya on the divinity of Jesus Christ (pbuh), published in the Mizani of April 6, 1990. Other students from Ujiji are Othman Matata, the late Ngariba Mussa Fundi and Muhammed Ali Kawemba, the last two published a pamphlet in English, Islam in the Bible (1987) but Muhammad Ali and Othman Matata published two English pamphlets; The Message of Jesus and Muhammad (pbut) in the Bible (1989) and The Sons of Abraham (1990), the three mentioned pamphlets were published by the al-Khayriyyah Press in Zanzibar.
Othman Matata, Ngariba Fundi Mussa and Muhammed Ali Kawemba were deported from Mombasa by the Kenyan authorities in November 1987 which claimed that it is illegal to address public meetings in Kenya, yet the Reverend Reinhard Bonnke, leader of "Christ for All Nations" who has a base in Nigeria and is the son of a Pentecostal preacher from West Germany, was allowed in 1988 by the same Kenyan authorities under the auspices of two hundred and eleven different Churches in Kenya. Soon after the Nairobi's Uhuru Park reverberated the gusto sounds of the "Great Gospel Crusade" of the Rev. Bonnke with his Kenyan interpreter, Rev. Masinde, the Kenyan President Daniel Arap Moi, himself a born again Christian, commended the Rev. Bonnke's Crusade by presiding over one of the gatherings. He also wished the Rev. Bonnke to return periodically in Kenya but the same Muslim scholars from Tanzania were not only deported from Mombasa for preaching Islam but they were also forced to leave their own country. Muslim professionals and intellectuals, against much opposition from the BAKWATA, managed to form in November 1992 an independent Muslims organization called the Supreme Council of Islamic Organizations and Institutions of Tanzania, excluding the Zanzibar islands because Islamists there are viewed as secessionists from the union created by Nyerere. Under his regime, the Christian missionaries were free to carry out their activities and evangelize the downtrodden Muslims. In 1982, a group called themselves as "Crusaders" toured all the regions in Tanganyika for preaching Christianity in public but Abu Bakr Mwilima, Othman Matata, Ngariba Fundi Mussa and Muhammed Ali Kawemba were barred in 1987. The state controlled media chiefly dominated by Christians accused them for "sowing seed of hatred and instability" in Tanzania. Also, Mwinyi, a Muslim from Zanzibar was openly attacked in the Christian camps.
A person who managed to mobilize Christians opposed to President Ali Hassan Mwinyi's leadership to counter the "Muslim threat" is none but the firebrand and outspoken the Rev. Christopher Mtikila, a Christian Fundamentalist guru of the Lutheran Church, which was instrumental for live-broadcast of Christmas in 1982 at a national level for the first time in Zanzibar history. Being the active head of Full Salvation Church, the Rev. Mtikila is also a leader of anti-Islamic battalion when he openly declared that his Crusade to defend Christianity against Islam. He became prominent in 1988 at the CCM conference at Kizota in Tanganyika when he wrote to Nyerere, the then Chairman of CCM on behalf of the Christians opposing Mwinyi's presidency for propping up Islam at the expense of Christianity. His cyclostyled letters were circulated to all the participants of the Conference opened by Joseph Warioba, the then Prime Minister. The letter demanded to immediately investigate and rectify what he termed as a "Dangerous Government Stand" under President Mwinyi. On the contrary, the Rev. Mtikila asserted that when TANU was under Nyerere, he was fighting for independence, unity and equality between the citizens by eradicating religious discrimination.
This is the travesty of truth because Nyerere in his confidential conversation on August 2, 1970, with the Rev. Robert Rweyemaum, the then Secretary General of Tanzania Episcopal Conference (TEC), the largest Christian denomination of Catholic Church, Nyerere is quoted in a book published by the Roman Church titled Development and Religion in Tanzania by Jan P. van Bergen as saying that Nyerere has established in TANU, a department of political education and deliberately appointed a Christian minister to head it not because he was a strong politician but because of his Christian faith. For this justification, Jan P. van Bergen said that the Rev. Mushendwa was put in charge of TANU's Development of Political Education because of his strong solid Christian faith. For the past three decades, Nyerere never appointed a single Muslim as the Minister for Education, yet Muslims did not complain about the Christianization of the Education Ministry which become a Christian enclave due to Nyerere's leadership. The accusation of the Rev. Mtikila, among other Christian fundamentalists that the "Muslims' aim is to Islamize the whole of Tanzania" because Mwinyi had appointed four directors in the ministry of education is a manifestation of Christian fundamentalism. If Islamic fundamentalism is fanaticism, the same goes for Christian fundamentalism as he rhetorically stated that Muslims are endangering peace and unity in Tanzania despite the fact that peace and unity have always been the stock-in-pile of the Muslims in his country since the days of the struggle for Tanganyika independence and post-Tanzania.
It is known that with the exception of the lates Sheikh Sulayman bin Takadir, Sheikh Hassan bin Ameir al-Shirazy and Sheikh Zubeir Mtevu, the Muslims in Tanganyika overwhelmingly rejected their own All-Muslim National Union of Tanganyika (AMTU) to defend national unity under TANU whose president was Nyerere. These Islamists tried to impress their fellow Muslims that Christians, even they were their fellow Tanganyikans, had a deep-seated hatred and enmity towards Muslims and that they would never treat Muslims with fairness and justice once they control political power. They insisted that after independence, educational imbalance would never be redressed and the positions of Muslims in education and other social areas would not improve significantly. Because of their stand, Sheikh Sulayman bin Takadir was expelled from his then Chairmanship of Elders' Council of TANU, while Sheikh Zubeir bin Mtevu formed the African National Union (ANC), in opposition to TANU under a Christian leadership of Nyerere.
Ironically, the Churches in Tanganyika rejected TANU, twice in 1958 at Sumbawanga and in 1965 at Mbulu. They were scheming hand in glove with the British colonial government which groomed Nyerere to be the first president in Tanganyika after British. After independence under Nyerere, Tanzanian Christians are reaping what they did not plant but are enjoying the benefits of every sector cemented by Christian Church Movement (CCM) supported by the Western nations.
zomba
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Zaidi ya utakatifu?
Gwalihenzi
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Ritz, ungekuwa umeuweka ushabiki pembeni na kuziangalia hoja za Nguruzi3 kwa jicho la kisoma hakika ungejua kwamba mzee Mohamed Saidi ameziddiwa kabisa na sasa amebaki na turufu ya uislam na mashabiki wa uislam tu.
Mohamed Said
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MM,
Mimi sijakataa kuwa Nyerere alikuwa kiongozi wa TANU.
Lakini kwani ubishi wetu ni huo?
Kilichonifanya niandike kitabu ni pale kuona historia ya
TANU haijakamilika.
Wengi wamefaidika na mnakasha huu kwa mimi kuwaeleza
historia ile kama nilivyohadithiwa na wazee wangu na katika
kueleza kile nilichokikuta kwenye majalada na nyaraka za Sykes.
Ritz
JF-Expert Member
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[h=1]Development and Religion in Tanzania[/h]CRUSADE AFTER INDEPENDENCE
It was not until recently when the study of Islam in East Africa has attracted much attention of contemporary scholars. But most of them neglect the Crusades against Islam in East Africa, and Zanzibar in particular. It is neglected because such a religious conflict seems to belong to the Middle East, despite the Crusade against Islam is ecumenical imperative in any Muslim country, including Zanzibar. In case of the Catholic Crusade in Zanzibar, Nyerere worked hand in glove with Oscar Kambona, his close confidante and schoolmate at the Edinburgh University, where in 1910, the Second World Conference of Churches (WCC) discussed the threat to Islam in East Africa. It was unanimously agreed that an African Christian is better (for leadership) than an African Muslim. Every sort of assistance was therefore given to Nyerere in order to combat Islam in East Africa after the demise of the British Colonialism.
When Tanganyika gained its independence in 1961, Jomo Kenyatta of Kenya, Milton Obote of Uganda and Julius Nyerere of Tanganyika had a Summit Meeting at Nairobi on June 5, 1963. In this conspiracy of the Christian leaders, Zanzibar was neither represented nor mentioned in this Summit. These leaders unanimously pledged their selfish regional Declaration under the spirit of Pan-Africanism:
We (Nyerere, Obote and Kenyatta), the leaders of the people and Governments of East Africa (i.e. Tanganyika, Uganda and Kenya)...pledge ourselves to the political federation of East Africa and we are prompted by the spirit of Pan-Africanism, and not by mere selfish regional interests. (p. 1).
When Zanzibar gained independence on December 10, 1963 from the British government, it became a member of the Commonwealth nations. It joined the United Nations on December 16, 1963 and was represented by Hilal bin Muhammed bin Hilal. But when the new Zanzibar Government declared to form the model of the Islamic State, it was orchestrated by Afro-Christian Crusaders as reincarnation of Arabisation and revivalism of Islamization. They invaded Zanzibar in the midnight of January 11, 1964 under the self-appointed "Field Mashal" John Okello, a militant Christian from Uganda. The objective of the Zanzibar revolution was a Crusade against Islam as Okello stated in his book entitled Revolution in Zanzibar that God appointed him to make revolution for the sake of Christianity. He then quoted the following Biblical passage for his justifications:
Go now, you rich men, weep and howl for your miseries that shall come upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and rust of them shall be a witness against you, and shall eat your flesh as if were fire. You have reaped down your fields in cries of them which have reaped are entered into ears of the Lord of Sabbath. You have lived in pleasure on the earth and been wanton. You have nourished your hearts as in a day of slaughter. You have not, you kill and desire to have and cant obtain fight and war, yet you have not asked, and receive not, because you ask amiss, that you consume it upon your lusts (James 5:1-6).
Okello also said that his "Freedom Fighters" came from Tanganyika, Kenya, Uganda, Rhodesia (Zimbabwe), Nyasaland (Malawi) and Mozambique. They killed 13,635 Muslims and 21,462 were detained. He failed to tell us that his Zaznibar Revolution under the auspices of Nyerere, reminiscent of the Spanish Inquisition which led to the last stronghold of the Muslim State in Spain. On January 11, 1964 Okello commanded the Crusaders that all Arabs (Muslims) between the age of 18 and 55 must be killed. In the next day, the Muslim holocaust began when Okello said in the Radio Zanzibar the following:
I am Fidel Marshal! Okello! You imperialists, there is no longer an imperialist government on this Island. This is now the government of the Freedom Fighters. Wake up you black men. Let everyone of you take a gun and ammunition and start to fight against any remnants of imperialism in this islands. (p. 143).
In the same morning, Okello issued an ultimatum to Jamshid bin Abdullah bin Khalifah bin Haroub (1963-1964), the Zanzibar Sultan: "You are allowed twenty minutes to kill your children and wives and then kill yourself." (p. 145) but he escaped through Mombasa, Kenya. The mainland Africans' support to overthrow the Zanzibar Government was due to the fact that the Crusaders had a large number of modern arms from Kenya and or Tanganyika from where 600 Crusaders invaded Zanzibar Keith Kyle, a British correspondent for East Africa in his articles in the Spectator of entitled "Gideon's (Okello) Voices" (February 7, 1964) and "How it Happened" (February 14, 1964) said that "certain (Christian) members of the Tanganyika Government were involved in Revolution" (Crusade) of Zanzibar.
It is known that the holocaust was so horrendous that 100 Muslims were baked to death in tanuri (the copra-kiln) at Bambi. Following the Muslims holocaust, Abeid Karume (1905-1972), born in Nyasaland (now Malawi) became the President of the People's Republic of Zanzibar. Karume secretly collaborated with the former Tanganyikan President Nyerere, an Islamophobic for the merger of Zanzibar and Tanganyika. Similar situation took place in Mindanao, an Islamic State founded by Sultan Sayyid bin Abu Bakr al-Hadhramy over 400 years before the ascendancy of the Roman Catholic Church in the Philippines and Tanganyika.
It was not until recently when the study of Islam in East Africa has attracted much attention of contemporary scholars. But most of them neglect the Crusades against Islam in East Africa, and Zanzibar in particular. It is neglected because such a religious conflict seems to belong to the Middle East, despite the Crusade against Islam is ecumenical imperative in any Muslim country, including Zanzibar. In case of the Catholic Crusade in Zanzibar, Nyerere worked hand in glove with Oscar Kambona, his close confidante and schoolmate at the Edinburgh University, where in 1910, the Second World Conference of Churches (WCC) discussed the threat to Islam in East Africa. It was unanimously agreed that an African Christian is better (for leadership) than an African Muslim. Every sort of assistance was therefore given to Nyerere in order to combat Islam in East Africa after the demise of the British Colonialism.
When Tanganyika gained its independence in 1961, Jomo Kenyatta of Kenya, Milton Obote of Uganda and Julius Nyerere of Tanganyika had a Summit Meeting at Nairobi on June 5, 1963. In this conspiracy of the Christian leaders, Zanzibar was neither represented nor mentioned in this Summit. These leaders unanimously pledged their selfish regional Declaration under the spirit of Pan-Africanism:
We (Nyerere, Obote and Kenyatta), the leaders of the people and Governments of East Africa (i.e. Tanganyika, Uganda and Kenya)...pledge ourselves to the political federation of East Africa and we are prompted by the spirit of Pan-Africanism, and not by mere selfish regional interests. (p. 1).
When Zanzibar gained independence on December 10, 1963 from the British government, it became a member of the Commonwealth nations. It joined the United Nations on December 16, 1963 and was represented by Hilal bin Muhammed bin Hilal. But when the new Zanzibar Government declared to form the model of the Islamic State, it was orchestrated by Afro-Christian Crusaders as reincarnation of Arabisation and revivalism of Islamization. They invaded Zanzibar in the midnight of January 11, 1964 under the self-appointed "Field Mashal" John Okello, a militant Christian from Uganda. The objective of the Zanzibar revolution was a Crusade against Islam as Okello stated in his book entitled Revolution in Zanzibar that God appointed him to make revolution for the sake of Christianity. He then quoted the following Biblical passage for his justifications:
Go now, you rich men, weep and howl for your miseries that shall come upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and rust of them shall be a witness against you, and shall eat your flesh as if were fire. You have reaped down your fields in cries of them which have reaped are entered into ears of the Lord of Sabbath. You have lived in pleasure on the earth and been wanton. You have nourished your hearts as in a day of slaughter. You have not, you kill and desire to have and cant obtain fight and war, yet you have not asked, and receive not, because you ask amiss, that you consume it upon your lusts (James 5:1-6).
Okello also said that his "Freedom Fighters" came from Tanganyika, Kenya, Uganda, Rhodesia (Zimbabwe), Nyasaland (Malawi) and Mozambique. They killed 13,635 Muslims and 21,462 were detained. He failed to tell us that his Zaznibar Revolution under the auspices of Nyerere, reminiscent of the Spanish Inquisition which led to the last stronghold of the Muslim State in Spain. On January 11, 1964 Okello commanded the Crusaders that all Arabs (Muslims) between the age of 18 and 55 must be killed. In the next day, the Muslim holocaust began when Okello said in the Radio Zanzibar the following:
I am Fidel Marshal! Okello! You imperialists, there is no longer an imperialist government on this Island. This is now the government of the Freedom Fighters. Wake up you black men. Let everyone of you take a gun and ammunition and start to fight against any remnants of imperialism in this islands. (p. 143).
In the same morning, Okello issued an ultimatum to Jamshid bin Abdullah bin Khalifah bin Haroub (1963-1964), the Zanzibar Sultan: "You are allowed twenty minutes to kill your children and wives and then kill yourself." (p. 145) but he escaped through Mombasa, Kenya. The mainland Africans' support to overthrow the Zanzibar Government was due to the fact that the Crusaders had a large number of modern arms from Kenya and or Tanganyika from where 600 Crusaders invaded Zanzibar Keith Kyle, a British correspondent for East Africa in his articles in the Spectator of entitled "Gideon's (Okello) Voices" (February 7, 1964) and "How it Happened" (February 14, 1964) said that "certain (Christian) members of the Tanganyika Government were involved in Revolution" (Crusade) of Zanzibar.
It is known that the holocaust was so horrendous that 100 Muslims were baked to death in tanuri (the copra-kiln) at Bambi. Following the Muslims holocaust, Abeid Karume (1905-1972), born in Nyasaland (now Malawi) became the President of the People's Republic of Zanzibar. Karume secretly collaborated with the former Tanganyikan President Nyerere, an Islamophobic for the merger of Zanzibar and Tanganyika. Similar situation took place in Mindanao, an Islamic State founded by Sultan Sayyid bin Abu Bakr al-Hadhramy over 400 years before the ascendancy of the Roman Catholic Church in the Philippines and Tanganyika.
Ngongo
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Ritz
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Gwalihenzi,
Mohamed Said ayupo hapa kwa ajili ya kushindana yupo hapa kuelezea historia ya wazee wazalendo waliotupwa na hostoria.