SUFISM & SLAVERY IN EAST AFRICA.
There is none in the heavens and the earth but comet h unto the Beneficent as a slave. (Qur'an 19:93)
ISLAM HAS BEEN PRESENT ALONG THE EAST AFRICAN coast since about the 8th century, when Persian traders, princes and economic migrants first sailed by dhow to Lamu, Mombasa, Zanzibar and Kilwa, at first for trade and later to live. Although they often took local wives and concubines, marking the birth of an ethnically and linguistically mixed population-the "Waswahili"1-Islam remained for more than 10 centuries the preserve of merchants and land-owners. Caravans carrying ivory and animal skins brought slaves and porters from the inland to the coast, where they were excluded from mainstream Muslim society but simultaneously were attracted to its intellectual and spir- itual heritage. In the late 18th and early 19th centuries, tariqas2 such as the Qadiriyya, Shadhiliyya and Ba ‘Alawi began to emerge in Africa, teaching an Islam that sought to accommodate marginalized people, particularly migrants from the African mainland, women and freed slaves. But what was it the tariqas offered that attracted so many?
SLAVERY IN EAST AFRICA
The trade in slaves in East Africa at this time was intense. Demand for ivory reached its peak as the industrial revolution in the west made luxury items, such as billiard balls and piano keys, more popular. In 1856 alone, Zanzibar exported a quarter of a million pounds of ivory.3 Slaves were needed for the arduous caravan journeys upcountry, where diseases such as sleeping sickness killed horses and donkeys. However, burgeoning clove plantations in Zanzibar and Pemba began to create such a high demand for slaves that by the 1860s, more than two-fifths of the 22,000 slaves exported from Kilwa yearly remained in Zanzibar and Pemba. Although British colonial documents described the East African slave trade as "Arab," less than a fifth of these slaves were transported to the Arabian Peninsula, India and Indian Ocean Islands.4
After the Napoleonic wars and the signing of the Moresby Treaty in 1822, which banned the export of East African slaves southward, international trade-and the power of the slave merchants in Zanzibar-all but disappeared. At this point, the predominantly Omani merchant classes began to turn to plantation farming as a new use for their assets. By 1832, the price of cloves, driven phenomenally high by a Dutch monopoly, earned producers a profit of more than 1,000%.5 The Omani Sultan Seyyid Said, who had lost around $50,000 in slave-trade revenues, was keen to recoup his losses and ushered in a slave-buying frenzy. In 1847, there were about 60,000 slaves in Zanzibar, yet by 1910 the island's entire population was only 100,000.
Toward the middle of the 1800s, Africans from the interior began to rely more heavily on trade, with porters spending their time on the coast between caravan trips to do trade. The introduction of firearms only increased the conflicts that plagued weaker ethnic groups, adding to the stock of slaves that coastal traders bought; some, such as the Zigula, were even known to sell themselves into slavery to escape starvation.
SLAVERY AND ISLAM
Although the majority of slave owners were Muslims, this did not mean that Islam encouraged slavery. According to one hadith, the Prophet Muhammad said, "Slaves are your brothers, whom God has placed under your control. So whoever has his brother under his control should feed him and clothe him with what he wears; and do not assign him a task that is too much for him, or if you do, then help him."6 Even so, in Lamu, slaves were not only considered incapable of attaining ustaarabu (civilization) or Divine favor, but also were linked with animal behavior, jinn and the devil. Though nominally converted to Islam, they were not allowed into waungwana (freeborn, high-class) mosques or to be taught by waungwana religious teachers, or even to recite the Mawlidi al-Burzanji, and were excluded entirely from religious life, whether private or public. Even the term ustaarabu is derived from the Arabic verb, ista'raba, or to be Arabized. Ethnicity and social status were evidently intertwined.
The Muslim traders that mainland Africans came into contact with projected an image of affluent, cosmopolitan sophistication; the imported cloth, which was often used as currency, meant that Swahili and Arab traders quite literally wore their money. Most of the Arabs in Tabora were Ibadi, a sect that in East Africa showed no interest in da ‘wa (calling people to Islam). One of the most notorious Swahili slave traders, Tippu Tip-hardly a shining example of Islamic morals-is reputed to have caused many conversions to Islam in Eastern Congo, simply through osmosis.
DECLINE OF THE WAUNGWANA
Omani influence on the coast intensified in the 1870s and 1880s as the number of plantations swelled. The ‘ulema, or religious scholars, in turn began to move from waungwana transmitting knowledge orally and in Swahili, to a much more restrictive, Arab-based authority. This increased after the British takeover in 1890, as this was an easier Islam to regulate. At the turn of the 20th century and at the bottom of Swahili social hierarchy were African slaves whose hope of learning about their religion was being eclipsed by the increasing elitism of their ‘ulema.
Even the introduction of secular law in 1907 under colonial rule enforcing manumission made no difference; if a slave was not freed by the free will of the master, by Shari'a (Islamic law) the manumission is null and void.7 Frequently ending up as squatters on the land of their former masters and almost never making their way into the mercantile economy, former slaves had little or no option to rise economically or socially.
AFRICANS, SUFIS AND THE NEW ‘ULEMA
The growing number of undereducated African Muslims gradually became a force that neither the waungwana nor the Omani bureaucratic state could afford to ignore. It was during this time that the tariqas first penetrated the East African coast, heralding profound changes in the expressions of Islam and its standards of scholarship. The Zanzibar ‘ulema gained an influx of scholars, including the Hadramis, Ibn Sumayt and ‘Abd Allah Ba Kathir, who did not rely on Omani education or blood for their access to religious authority. These scholars traveled throughout the Ottoman Empire, filtering news of a worldwide Umma (Muslim community) down to the East African public.
This mobility brought the two major Sufi orders to East Africa, the Shadhiliyya and the Qadiriyya, both of which were active in Africa by the 1880s. The Shadhiliyya was founded in Morocco by Sheikh Abu'l-Hasan ‘Ali ash-Shadhili (1196-1258), the most notable exponent of Sheikh Abu Madyan's early Sufi teachings. It was introduced in Zanzibar via the Comoros islands by the Hadrami sharif Sheikh Muhammad Ma'ruf (1853-1905) in 1886. The Shadhiliyya found great popularity among Comorians. Hence the Comorian community in Zanzibar were disturbed by French colonial intervention and riled by a lack of access to Arabic and thus religious learning. Though the Shadhiliyya is often described as exclusive, by the time of Ma'ruf's death in 1905, the tariqa was "widely diffused" along the coasts of Tanganyika, Kenya, Madagascar, Mozambique, Comoros and even New Guinea.8
The Qadiriyya, named after Sheikh ‘Abd al-Qadir alJilani (d. Baghdad 1166), was brought to East Africa through Somalia by the Somali Sheikh ‘Uways (1847-1909). ‘Uways more or less made Zanzibar his base in the 1880s, having been invited there by then Sultan Barghash. The Qadiriyya was the most active tariqa in East Africa, making special efforts to recruit new members and spreading on the Tanganyikan mainland. Qadiri dhikr sessions were known for being particularly loud and lengthy, using drums-deemed too "African" by the Omani ‘ulema-and more ecstatic than that of the Shadhiliyya. Whereas the Shadhiliyya enjoy a larger membership in Zanzibar, the Qadiriyya have long been associated with mainland centers such as Tabora, Bagamoyo and Ujiji.
A third tariqa, the Ba ‘Alawi, founded in the 13th century in Tarim, Hadramawt in Yemen by Sheikh Muhammad b. ‘Ali (d. 1255), is seen as the most "orthodox" of the three due to its strong presence in the Zanzibar ‘ulema. Though it has been present in Zanzibar since the 17th century, this order blossomed in the early 19th century with the great wave of Hadrami immigration, carried by merchant clans following old Hadrami trading routes that connected the Swahili citystates with the Hijaz. The Ba ‘Alawi came to be a bridge between "popular," tariqa-based Sufism and the Islam of the intellectual elite, establishing madrassas (schools) to teach Qur'an, the Prophetic tradition and jurisprudence, particularly to low-status, Hadrami migrants and freed African slaves. At the same time, the Ba ‘Alawis raised the general level of scholarship among the Zanzibar ‘ulema, finding great popularity among Shafi'i scholars. The energetic practices of the Qadiriyya provoked friction with the more sober Ba ‘Alawi. One of its leading figures, Seyyid Ahmad b. Abu Bakr bin Sumayt (1861-1925), considered banning Qadiri dhikr by fatwa as it appeared too intoxicating to be halal (permissible).9
One of the areas in which the tariqas reoriented Swahili religious life was the mawlid, commemorating the Prophet Muhammad's birth. Previously, the mawlid had been dominated by the waungwana, reinforcing the popular opinion that they were cornerstones of "proper" Islam. However, with the growth of the tariqas came new renderings of the mawlid that allowed all Muslims to participate, regardless of race or class. More importantly, black Africans, Arabs, mixed-race Swahilis and Indians were enabled (or forced) to look beyond ethnic differences and reassess what it meant to be a Muslim.
The tariqas ranked their members according to learning rather than wealth, and spiritual rather than political power. Whereas slave owners could use their wealth to educate themselves or their children, the batini (secret) knowledge that the tariqa imparted was given by God's grace, and was therefore independent of material gains. It was only through the tariqas that Africans were able to become leaders in the Sunni community. "Virtually every sheikh who was involved in disseminating orders, especially in the hinterland and far interior, was an African."10
Not only did the tariqas provide an alternative hierarchy, substituting a spiritual currency for a worldly one, but the imposition of colonial rule made it crucial to establish who one identified with. The Qadiriyya in Bagamoyo, choosing to define themselves in terms of their differences from coastal Arabs and Swahilis, aligned with the new colonial powers and against the old, elitist ‘ulema. ' I The Qadiriyya benefited from the British policies of indirect rule, but also, as Omani control began to crumble-culminating in the Zanzibar Revolution of 1964-being associated with a tariqa was far safer than clinging to the old seats of power.
SUFISM-SLAVERY CONNECTIONS
The caravan routes that opened the interior to contact with the Muslim world were driven by economic rather than missionary zeal, but the superior status of slave traders served as an incentive to convert, not only in order to share in the prestige but also to fortify trade links with Muslim merchants. Primed by this natural drift, Sufi teachers found willing authences in mainland centers. For instance, the Comorian Shadhili teachers Sheikh ‘Amir bin Jimba and Ahmad Mruzi in Angoche, Mozambique, had ties to the Comoros from the slave trade of the early 19th century and before.12
The tariqas are often credited with "Africanizing" Islam, as Sufi leaders were more willing to accommodate practices such as drumming. However, the assumption that this meant a deviation from the Islam of the Qur'an and Sunna is more telling of the racial bias of those making the assumption. In fact, many of these African Sufis were every bit as learned in the sacred sciences as the waungwana, or more so.
The best illustration of this is Sheikh Yahya b. ‘Abd Allah Ramiya (d.1931), born with the name Mundu in eastern Congo and sold to a Muslim colonial administrator in Bagamoyo. As a domestic slave, Mundu was in a better position to earn his master's trust, and around 1880 was allowed to begin commercial ventures, such as trading fish, and eventually bought a number of coconut plantations. Converting to Sunni Islam, taking the name Yahya b. ‘Abd Allah and using his capital to fund 10 years of religious studies, Mu'allim Ramiya, as he was then known, became the largest African landowner of his country, the leader of the Bagamoyo branch of the Qadiriyya with influence as far as Lake Tanganyika, and a prominent teacher of Islam, setting up his own madrassa in 1900. Owing to his personal fortune, he was able to sponsor students coming from East Africa to study at his school and care for orphans and travelers, particularly around the time of the mawlid, which he helped to establish in his town. Bagamoyo, incidentally, gets its name from bwaga moyo, Kiswahili for "lay down your heart," as it was the last stop on one of the major trading routes and the last time that thousands of slaves ever saw Africa.
Another example is Sheikha Mtumwa, the leader of the Nkhotakota branch of the Qadiriyya in Malawi. Born in Zanzibar to a Malawian slave woman and a Swahili man, Mtumwa (meaning "slave" in Kiswahili) lived in Nkhotakota until 19 14 when her husband, the district commissioner, died. She then returned to Zanzibar with her son, and, with the help of a widow's pension from the government, spent 10 years studying Him (knowledge) and running a plantation. She was given her ijaza (permission to teach) by Sheikh ‘Abdul Kadir and returned to Nkhotakota to spread the tariqa, particularly to women, finding quick success. "3 She later retired to Morogoro, Tanzania, where she died in 1958.
Perhaps the most famous example of a Sufi teacher introducing former slaves to profound religious knowledge is that of Habib Saleh. A Hadrami sharif attributed with numerous karamat (miracles) such as turning back a storm and a fire in Lamu town, Saleh commented on the top-heavy class system of the island by putting his efforts into educating former slaves and the poor of the Hadrami community rather than openly criticizing the system. His al-Riyadh mosque and madrassa, meaning "the sacred meadows," was an important space for social change. For example, at mawlidi recitations in the mosque, he would sit behind the slaves, and even a da ‘if (person from a weak social class) would be invited to sit by the Sheikh to sing if he had a good voice.14 Saleh supported the slaves' belief that it was only through love of the Prophet that one could draw near to him, expanding it with the concept of knowledge as the key to paradise; he was often dubbed "sharif of the slaves." Though from the Ba ‘Alawi clan, Saleh did not use any distinct tariqa initiation, perhaps because of his focus on the inner, or batini, rather than the outer, dhahiri, aspect of the faith.
Swahili Sufism, like Sufism everywhere, does not depend on the structure of an order for its existence. In fact, its very essence is the fulfillment of what every chapter of the Qur'an emphasizes: slavehood to God. Although the worship of God in Islam takes a physical form, sincere worship is synonymous with an absolutely internal humility: "And do you (O reader!) bring your Lord to remembrance in your (very) soul, with humility and reverence …" (Qur'an 7:205).15 A large number of Muslim male names are attributes of God prefixed by ‘abd, or "slave." In the case of Lamu's slave population, ‘Abdallah was one of the Muslim names allowed for slaves by the waungwana, who, by contrast, borrowed the names of the Prophet's companions and family. ‘Abdallah was also the name given to any slave boy whose father was unknown;'6 perhaps the subtext of this is that the boy could not be claimed by any master except God.
Slaves also featured prominently in early Islamic history. One of the close companions of the Prophet, Bilal al-Rabah, was an Abyssinian slave born in Mecca. Tortured for his belief in one God at a time when Mecca was largely polytheist, he came to be the first muezzin (one who calls the adhan, call to prayer), and was responsible every morning for waking the Prophet, who described him as "a man of paradise."17 An interesting parallel, though it is unclear whether it was intentional, is that the only slave allowed into the waungwana mosque Mwana Lalo in Lamu town was its muezzin.18
Poverty is, as the Muslim scholar Martin Lings asserts, a concept inextricably linked with that of slavehood, and saints are not only known within Sufi milieus as "the poor" but also "the slaves of God in certain contexts where not only the fact of slavehood (which concerns everyone) but also full consciousness of it is indicated."19 The extremity of need among former slaves, ostensibly free but subject to crushing social discrimination, resonates quite clearly with the spiritual poverty, or faqr, so often mentioned in Sufi literature. The Shadhili master Ibn ‘Ata'illah al-Iskandari, for instance, writes that "states of need are like jewel-laden carpets."20 It takes no great stretch of the imagination to see why Sufism would appeal so strongly and profoundly to one for whom the world is an endless jewel-laden carpet.
CONCLUSION
Enticed by prestige but pushed away by racial barriers, East African conversion to Islam tended to follow the slave trader's image at a superficial level, but that of the Sufi saint at the level of profound religious knowledge. Swahili Sufism, however, was not only African; Abu Bakr, the African khalifa of the Qadiriyya, ran a madrassa in Bagamoyo, where children of wealthy Arab and Indian families in Tabora and Ujiji were sent.21 It is also somehow unsurprising that there was a movement countering the exclusive, high-class Islam of the waungwana. For Habib Saleh, who saw Lamu society as unjust and therefore un-Islamic, sharing sacred knowledge with former slaves was a duty inherent in the faith. Whether or not they were drawn to the tariqas for social status or personal gain, slavery to God is by necessity hidden; "and God knows best what is in their souls." (Qur'an, 11:31)
Source: SUFISM & SLAVERY IN EAST AFRICA
cc: Ritz, Mag3, gombesugu, Nguruvi3, Wickama
Wickama,
Hizi ndizo starehe za barza.
Jamaa anakuambia yeye baharia na meli yao ilifunga gati Johannesburg!
Mswahili wa Kariakoo na mbwa wapi na wapi.
Yericko alipata kunambia kuwa wakati mwingine jamvi lazima lianuliwe
watu wasimame likung'utwe mchanga.
Gombesugu,
Naomba ruksa yako nikukumbushe jambo.
Aliemuoa Bi Salama Hussein Juma ni Ramadhani Aziz.
Majuzi niko makaburi ya Kisutu nimeliona kaburi la
marehemu Salama.
Sheikh Hussein Juma alikuwa Vice President wa UTP.
In Sha Allah nitakuwekea kitu kuhusu Al Hassanain.
Sheikh Hussein alizaa watoto brilliant kama Prof. Mansour
huyu nadhani ni bingwa wa hisabati, kisha Muhidin huyu
alikwenda Makerere na akawa katika polisi.
gombesugu,
..thanks for ur long response.
..kuna mwana JF alibisha kwamba WAARABU hawakuhusika na biashara ya UTUMWA ktk eneo la TANGANYIKA, ZNZ, na AFRIKA MASHARIKI.
..sasa hii makala nadhani inamaliza ule "mzozo" kama ni kweli Waarabu walishiriki au hawakushiriki ktk udhalimu huo.
..masuala ya tafsiri ya Kuran mimi sina utaalamu nayo. pia sina utaalamu wa tafsiri ya biblia. zaidi, naogopa sana kugusa maeneo hayo kwa kuogopa kudhalilisha imani za watu.
..mwisho, nadhani makala niliyoileta iko balanced kwa kiasi kikubwa.
NB:
..inaelekea unapenda mambo ya lugha ya KISWAHILI. sasa ulizuka "mzozo" ktk blog za wa-Zanzibar kuhusu asili ya lugha hii, kama ni lugha za Kibantu, au Kiarabu.
Kila mara nimekuwa nasoma watu wakijinasibu ''watu wa madrasa'' katika kuonyesha hali fulani.
Niseme wazi kuwa ni katika hali ya kuonyesha unyonge.
Watu lazima waelewe kuwa elimu ni elimu tu hata ile ya jando na unyago ilikuwa elimu muhimu sana.
Ningefarijika sana kama watu wangejinasibu na elimu ya madrasa kuliko kujisikia wanyonge wa elimu hiyo.
Kinachotokea hapa ni sumu ya Mohamed Said kuathiri jamii. Kwamba, Mohamed ameifanya jamii iamini kuwa ni dhalili.
Siku zote ukitaka kumshinda mtu jambo la kwanza mfanye ajisikie dhalili hapo utapiga kadri unavyotaka.
Kabla ya mpambano wa ngumi, mara nyingi utasikia tambo za wanamasumbwi '' yule nyanya sana, bwaba lile raundi mbili kwisha, hana lolote minyama tu n.k.'' yote hiyo ni kumdhalilisha kwanza mpinzani kabla ya kuingia ulingoni.
Lakini pia kama watu wanaona elimu ya madrasa ina mushkeli, je wanafanya nini kuioboresha?
Na hapa pia Mohamed anabeba lawama za kuchomeka fikra za kulalamika na wala si kutenda.
Si ajabu atakuja na hoja za eneo flani kutaka kujenga madrasa na mfumokristo kukataa! pathetic
Ujumbe wangu kwa wale mnaosema ''elimu ya madrasa, sisi wa madrasa n.k.'' mnashindwa kuelewa kuwa mnaitia elimu hiyo udhalili wenyewe na mnaonyesha kuwa kuna tatizo katika elimu yenyewe, now it's time to do something.
Jitambueni na acheni kuchukua unyonge wa kufundishwa na Mohamed.
You take the confidence away halafu unaingia ulingoni!
Mohamed amefanikiwa sana kuwafanya watu wawe kama vizuka, wengine wanasema wanaonewa! ukimuuliza wapi hana jibu, wengine elimu ya madrasa ukimwambia inatatizo gani hana jibu.
Acheni kusoma hadithi, sasa ni wakati watu wajiulize zile madrasa zinaweza kuwa tranformed vipi na kuingiza mitaala mingi ili kuzifanya bora na zinazoenda na wakti!
Ni wakati wa kujiuliza, je walimu wa madrasa wanaswifa za kutosha kumuandaa mtoto katika mazingira yaliyopo.
Ni wakati wa kujiuliza je,kuna mitaala ya madrasa ambayo mtoto akitoka Kilwa na kuja Dar hatachanganyikiwa
Ni wakati wa kujiuliza walimu wa madrasa wanalipwa stahiki za maisha au ndio kusubiri mzee fulani ajitolee kumlipa.
Ni wakati wa kujiuliza kuna taasisi ya kuandaa walimu wa madrasa
Nashkuru nadhani nimetumia tarbiya al islam na nawanukuu Al-akyi wote, Talib Barubaru, Swahib, Shariff Ritz, Alwatan Gombesugu,Mag3, JokaKuu, Prishaz, Wickama, Jasusi, Mkuu wa chuo,mfyonza elimu spike lee, mtoto wa Alaska na wanajamvi wote.
Aya ya Quran inaweza kuwa khaaswa (mahsus) kwa mtu au watu fulani lakini katika lafdhi hugeuka kuwa aamma (kwa wote).JokaKuu,
Maana alitakiwa pia ajue zile Ayat za Qur'aan,ziliteremshwa kama Wahyi kwa Mtume Muhammad lini,wapi,na kwa sababu/mantik ipi,na kisa kipi kilitokea au kilisababisha hizo Ayat/Surat kuteremshwa!?
Nina hakika kama angelifanza uchunguzi au angalijua japo kiduchu,kati ya hayo basi angejisikia tahayuri hata kufanza zile nukuu zake za kitoto!
Aya ya Quran inaweza kuwa khaaswa (mahsus) kwa mtu au watu fulani lakini katika lafdhi hugeuka kuwa aamma (kwa wote).
Mfano aya hii:
Quran 3:103. Na shikamaneni kwa Kamba ya Mwenyezi Mungu nyote pamoja, wala msifarikiane. Na kumbukeni neema ya Mwenyezi Mungu iliyo juu yenu: vile mlivyo kuwa nyinyi kwa nyinyi maadui naye akaziunganisha nyoyo zenu; kwa neema yake mkawa ndugu..."
Aya hii ilishuka Madina hasahasa kwa Swahaba wawili mmoja kutoka kabila la Al-aws na mwingine kutoka kabila la Al-khazraj makabila ambayo kabla ya Uislamu yalikuwa katika vita kubwa sana mara kwa mara.
Na Mayahudi wa Madinah ndio waliokuwa wauzaji silaha wakubwa wakati haya makabila yakipigana vilevile katika baadhi ya vita ilikuwa ni mayahudi ndio wanaowachohea ili waingie katika vita na kukuza mauzo yao ya silaha.
Ulipokuja Uislamu haya makabila yakasilimu na kufuta uadui wao wote wakaw ni ndugu.
Siku moja Myahudi mmoja (jina limetoka kwa sasa) alipita na kuwaona swahaba wawili mmoja mu-Aws na mwengine ni Mu-Khazraj wamekaa wanazungumza kwa furaha na kutaniana, yule Myahudi akakasirka sana akaenda kumwita Myahudi mwenzake ambaye hapana shaka yoyote alikuwa na kipaji cha uchonganishi ili akawochonganishe wale swahaba wawili.
Yule Myahudi akaanza kuwakumbusha uadui wao wa zamani, mshairi ya kiuadui waliyokuwa wakitungiana, na mambo mengine mpaka wale Swahaba wakaanza kuchukiana na kutoleana mapanga kutaka kupigana!
Baada ya kutenganishwa Mtume swalalahu alyhi wasallam akaja kwenye tukio na katika aliyowaambia ni kuwa wasirudie katika hali yao ya ujahiliya, ndipo ilipoteremshwa aya hii (3:103)
sasa mtu akiangalia sababu za kuteremshwa kwake ataona kuwa ni khaaswa (mahsusi) kwa hawa swahaba wawili LAKINI KATIKA LAFDHI (tamko) INAMAANISHA NA NDIO KUSUDIO NI KWA UMMA MZIMA.
Sijui kama nimekuwa mnafiki na mzandiki kama usemavyo. Mimi nilidhani kuwa natoa mchango wangu na katika kufanya hivyo nisingependa kumuudhi au kumpendeza mtu. Siku zote nasema nitasema ninachotaka kusema si kile mtu anachotaka kusikia.Muheshimiwa Nguruvi3,
Salaam ndugu yangu.
Tatizo lako yaelekea una ghadhabu,chuki na hamaki zisizo mfano ndugu yangu kipenzi... hivi umekumbwa na nini Yarabi!?
Hujioni yakuwa wewe hapa ndo utakua na unaonyesha ni Mnafiki na Mnazindiki wa hali ya juu(niwie radhi kutumia maneno haya,maana miaka yoote,nilikua nikijua ni matusi mpaka hivi juzi ulivyotufahamisha vingine!)!?
Mimi binafsi nilipoingia hapa jamvini,hilo neno "Watu wa Madrassa","wapuuzi wa Kariakoo","wanywa gahwa" na kashfa na kebehi nyinginezo nyingi mno ndo zilizokua zimetanda na kutolewa na hao wafuasi wako watiifu!
Sisi tukaamua kwa kistaarabu,ili kuepusha zogo na tafrani hapa jamvini bora tukubali hayo majina. Ndo maana nafikiri ikalazim tuanze kujiita na kuji-proud na hivyo vyoote, mvionavyo nyinyi ati ni "upuuzi".
Haya maneno na maelekezo yako kwa hao Waislamu uwaonao ati wamelala,nafikiri ni mema na mazuri mno.
Binafsi nafikiri tatizo lako limo kwenye hiyo lugha utumiayo;nahisi Waislamu wengi wakisoma bayana zako watakuona unawa-patronise na kuwadharau. Niwie radhi hapa sina maana ya ku-question communication skills yako,lakini najaribu kukuasa tu kiungwana na hiyo dasturi yako.
Kumbuka sisi hapa tumeshaitwa mambo mengi mno,mfano ati ni-ma-"Radical Muslims" na Wachochezi;kisa tu tunakubaliana na hoja za Sheikh Mohammed!?
Kwasisi kujiita au kujinasibu na Madrassa,wala sikutie shaka asilan. Nafikiri ni sawa ni mwingine kusema ati alikua anahudhuria Sunday School bila ya kukosa!
Huo "ushauri wako wa kitaaluma" kuhusu "kuwasaidia" Waislamu kielimu au kurekebisha hizo Madrassa zao,hivi unahisi Waislamu wenyewe woote au hata mmoja hapo Tanzania hawaoni hivyo vitu na kujaribu kuvishughulikia,au unahisi wanaviona na wameamua kukaa tu chini kupumzika na kucheza zumna/bao!?
Tafadhali ndugu yangu Nguruvi3,japo najua yawezekana umesoma Missionaries,lakini achana na prejudices na stereotypes zao.
Natumai utajaribu kunifahamu japo kiduchu kwa huo uchechefu wangu.
Nakushukuru mno kwa kunisikiza.
Ahsanta.
Cc;Shariff Ritz,Al Khalifa The Big Show,Alhaj Boko Haram,Swahib Al Maarifa Kadogoo.
Sijui kama nimekuwa mnafiki na mzandiki kama usemavyo. Mimi nilidhani kuwa natoa mchango wangu na katika kufanya hivyo nisingependa kumuudhi au kumpendeza mtu. Siku zote nasema nitasema ninachotaka kusema si kile mtu anachotaka kusikia.
Lazima utambue kuwa baadhi ya kejeli zinakaribishwa na wahusika. Mohamed anasema Nyerere alipokuja alikuta watu wa mjini tayari kwa maana nyingine kuna washamba huko alikotoka hakuna miji.
Kaenda mbali na kuonyesha Kaptura(mwaka jana) na kusema alitambulishwa kwa wazee wa jiji na akina Abdul waliomkweza hadi kileleni. Kwa mwingine hilo ni kama dhereu na hapo mtu mwingine atatafuta neno, mathalani, watu wa kariakoo n.k kama kujibu.
Na ieleweke kuwa katika mnakasha kuna watu wenye hulka, haiba, ilm na tarbiya tofuati na hivyo kuvumiliana ni sehemu muimu sana ya mnakasha kama ninavyokuvumilia unaponiita mzandiki na mnafiki ambayo ni haki yako kabisa kama ilivyo kwangu nifanyavyo hivyo.
Pili, nimeeleza kuwa kama mtu anajivunia madrasa(jambo jema) afanye hivyo kwa dhati na si kwa unyonge. Kinachotokea hapa ni kuwa watoto au vijana wanaona kuna udhalili fulani ukiwa wa madrasa. Break the circle of inferiority complex and build the sense of confidence
Madrasa ni sehemu ya kupata maarifa, na maarifa si physic au chemistry tu hata tarabiya al islam ni maarifa ya kuishi na jamii. Ndivyo elimu zote zilivyo hata kama zina utofauti huko mbeleni.
Sijui lugha yangu imekuwa na tatizo gani na ningepaswa kusema nini lakini nina hakika mwenye kutizima hoja zangu na si Nguruvi3 bila prejudice ataelewa ninasema nini.
Kuhusu waislam kushughulikia mambo yao kama madrasa, endapo hilo linatokea ni jambo jema sana na liungwe mkono, nisichokubalina nacho ni kutafuta sababu zisizo na mashiko kama zile za chuo cha ufundi kibaha na kuzifanya agenda hata kama hazina ukweli.
Kuhusu radical muslims na wachochezi, wanaokubalina au kukataa hoja za Mohamed in a way hawapo katika kundi hilo kwasababu mnakasha lazima uwe na watu wenye mitizamo tofauti. Nadhani unakubali kuwa sote tunajiufunza kutokana na mnakasha.
Hii haiondoi ukweli wa mchochezi anayezusha mnakasha na malumbano kama mzee wetu ambaye mara nyingi ameshindwa kusimama na kutetea hoja zake.
Ni lazima pia uelewe kuwa hakuna kupingana au kukubalina, kuna uchambuzi wa hoja.
Hivi nitapinga nini kuhusu K.Sykes kuwa katibu wa AA? Nisichokubalina nacho ni kuwa yeye peke yake ndiye muasisi na kuficha majina ya waasisi halisi kama Matola.
Nadhani lugha yangu ni njema kabisa kama mtu ataangalia hoja, na ni mbaya sana kwasababu ya kusema ukweli bila kuupaka manukato, au kunyunyizia hamira. Inategemea unaangalia vipi maoni ninayoita ''hoja'' kama ulivyowahi kuniambia huko nyuma.
Niwatake radhi wanaokereka na hoja zangu lakini sitaomba radhi kwa hoja zangu. Ninasima nazo kama zilivyo kwasababu ninaziandika nikiwa nafahamu naandika nini.
Na mwisho, je hayo niliyosema kuhusu madrasa,mitaala na walimu au chuo cha kufunza walimu yana makosa? Ni uongo? Je, kuwashauri watu wawe na confidence ni makosa?
Ningeshauri watu wajibu hoja badala ya kuwa na curiosity ya communication skills zangu. Kila mtu ana namna yake ya communication na wala sijisikii vibaya nikaambiwa nina the worst communication skills kwasababu wapo wanaoniambia nina the best communication skill. The beauty is on the eye of the beholder
Ndugu zangu Waislam nadhani mmeona ushauri mzuri mliopewa na ndugu yenu Nguruvi3, anawapendeni sana na ana mahaba mazito na nyie, hebu apa chini tumsome anapokuwa katika chama chake cha Chadema kinachoongoza na Padri wa zamani kama wao wanavyomuita.Kila mara nimekuwa nasoma watu wakijinasibu ''watu wa madrasa'' katika kuonyesha hali fulani.
Niseme wazi kuwa ni katika hali ya kuonyesha unyonge.
Watu lazima waelewe kuwa elimu ni elimu tu hata ile ya jando na unyago ilikuwa elimu muhimu sana.
Ningefarijika sana kama watu wangejinasibu na elimu ya madrasa kuliko kujisikia wanyonge wa elimu hiyo.
Kinachotokea hapa ni sumu ya Mohamed Said kuathiri jamii. Kwamba, Mohamed ameifanya jamii iamini kuwa ni dhalili.
Siku zote ukitaka kumshinda mtu jambo la kwanza mfanye ajisikie dhalili hapo utapiga kadri unavyotaka.
Kabla ya mpambano wa ngumi, mara nyingi utasikia tambo za wanamasumbwi '' yule nyanya sana, bwaba lile raundi mbili kwisha, hana lolote minyama tu n.k.'' yote hiyo ni kumdhalilisha kwanza mpinzani kabla ya kuingia ulingoni.
Lakini pia kama watu wanaona elimu ya madrasa ina mushkeli, je wanafanya nini kuioboresha?
Na hapa pia Mohamed anabeba lawama za kuchomeka fikra za kulalamika na wala si kutenda.
Si ajabu atakuja na hoja za eneo flani kutaka kujenga madrasa na mfumokristo kukataa! pathetic
Ujumbe wangu kwa wale mnaosema ''elimu ya madrasa, sisi wa madrasa n.k.'' mnashindwa kuelewa kuwa mnaitia elimu hiyo udhalili wenyewe na mnaonyesha kuwa kuna tatizo katika elimu yenyewe, now it's time to do something.
Jitambueni na acheni kuchukua unyonge wa kufundishwa na Mohamed.
You take the confidence away halafu unaingia ulingoni!
Mohamed amefanikiwa sana kuwafanya watu wawe kama vizuka, wengine wanasema wanaonewa! ukimuuliza wapi hana jibu, wengine elimu ya madrasa ukimwambia inatatizo gani hana jibu.
Acheni kusoma hadithi, sasa ni wakati watu wajiulize zile madrasa zinaweza kuwa tranformed vipi na kuingiza mitaala mingi ili kuzifanya bora na zinazoenda na wakti!
Ni wakati wa kujiuliza, je walimu wa madrasa wanaswifa za kutosha kumuandaa mtoto katika mazingira yaliyopo.
Ni wakati wa kujiuliza je,kuna mitaala ya madrasa ambayo mtoto akitoka Kilwa na kuja Dar hatachanganyikiwa
Ni wakati wa kujiuliza walimu wa madrasa wanalipwa stahiki za maisha au ndio kusubiri mzee fulani ajitolee kumlipa.
Ni wakati wa kujiuliza kuna taasisi ya kuandaa walimu wa madrasa
Nashkuru nadhani nimetumia tarbiya al islam na nawanukuu Al-akyi wote, Talib Barubaru, Swahib, Shariff Ritz, Alwatan Gombesugu,Mag3, JokaKuu, Prishaz, Wickama, Jasusi, Mkuu wa chuo,mfyonza elimu spike lee, mtoto wa Alaska na wanajamvi wote.
Mbunge wa Jimbo la Karatu Mchungaji Israel Natse (CHADEMA) na mbunge wa jimbo la Iringa mjiniMwenyekiti wa chama cha CUF amenukuliwa na kuonekana katika video akihutubia katika msikiti mmoja maarufu Kariakoo, Tathmini ya duru za siasa:
Kwa hadhi na heshima ya Prof Lipumba maneno yake yanachukuliwa kwa uzito wa hali ya juu sana.
Kwanza ni kwa weledi wake na pili ni kutokana na ukweli kuwa yeye ni mwenyekiti wa chama cha siasa, chama kilichowahi kuwa cha upinzani bungeni. Kwa mantiki,kauli zake haziwezi kutengwa na usomi au siasa za chama chake.
Kumbe ile ndoa ya CUF na CCM zanzibar haikuishia huko, hata huku bara kulikuwa na ndoa ya siri.
Kumekuwepo na madai kuwa CUF ni chama cha kidini na kwa kauli za mwenyekiti wake, hilo halina shaka tena.
Kinachosumbua akili ni kuona kuwa kumbe mbegu hizo chafu zimeota mizizi hadi ndani ya chama tawala.
CCM inajukumu la kusimamia amani ya nchi hii, ni chama kilichojengwa katika misingi ya kuwaunganisha watanzania na si kuwagawa na kama hilo lilitokea basi CCM imedhihirisha kupoteza mwelekeo,dira na misingi iliyokiasisi.
Chama cha CUF haraka haraka kimetoa kauli za kujitenga na matamshi ya mwenyekiti wake.
Jambo hilo limefanyika kwa kauli dhaifu kutoka kwa afisa wa chama.
Pengine aliyetakiwa kukemea kauli za Lipumba alitakiwa nguli Seif Sharif Hamad ambaye jina lake tu ni alama ya CUF. Kwabahati mbaya haikutokea hivyo pengine naye kuogopa kuudhi wanachama wake wasio rasmi katika kambi za kidini.
Katika maongezi yake Prof Lipumba ametoa maneno mazito na mengine yakiwemo mafumbo.
Prof alisema katika uchaguzi wa mwaka 2010 ''jahazi lilikuwa linazama'' na masheikh walihaingaika kulikwamua hata hivyo wamesahaulika
Huyu kosa lake ni kuongea na Waislam wenzake Msikitini ndugu zangu Waislam wazee wa Madrassa mimi nawaacha ni vikazi kidogo nafanza.Leo kwa mtu mwenye weledi na fikra timamu itamchukua muda sana kufikiria kujiunga na CUF kwasababu tayari chama hicho kimepoteza maana ya chama cha siasa na kimepoteza kitu kinaitwa Diversity(mchanganyiko)
Ritz, nimeshasema sana kuwa spinning si kitu kizuri. Ingawa watu wanakutetea na pengine kudhani nakuonea mwenyezi mungu analeta heri zake.Ndugu zangu Waislam nadhani mmeona ushauri mzuri mliopewa na ndugu yenu Nguruvi3, anawapendeni sana na ana mahaba mazito na nyie, hebu apa chini tumsome anapokuwa katika chama chake cha Chadema kinachoongoza na Padri wa zamani kama wao wanavyomuita.
Mbunge wa Jimbo la Karatu Mchungaji Israel Natse (CHADEMA) na mbunge wa jimbo la Iringa mjini
Mchungaji Peter Msigwa Chadema wana makanisa yao kabisa lakini wao wakiongea na ndugu zao kanisani hakuna tatizo.
Huyu kosa lake ni kuongea na Waislam wenzake Msikitini ndugu zangu Waislam wazee wa Madrassa mimi nawaacha ni vikazi kidogo nafanza.
DURU ZA SIASA ZA TANZANIA
PROF LIPUMBA HATAGOMBEA TENA UONGOZI WA NCHI
KAULI ZA MZEE MTEI ZAGEUKA KUWA SHUBIRI KWA CHADEMA
sehemu ya kwanza
Mwenyekiti wa chama cha CUF amenukuliwa na kuonekana katika video akihutubia katika msikiti mmoja maarufu Kariakoo
Katika maongezi yake Prof Lipumba ametoa maneno mazito na mengine yakiwemo mafumbo.
Prof alisema katika uchaguzi wa mwaka 2010 ''jahazi lilikuwa linazama'' na masheikh walihaingaika kulikwamua hata hivyo wamesahaulika.
Yeye akiwa mwenyekiti wa CUF haieleweki alishiriki vipi kuokoa jahazi lililokuwa linazama na nini yalikuwa matarajio baada yaku uokoa jahazi hilo. Haieleweki kuwa kulikuwa na ushirika wa CUF na CCM au yalikuwa ni mambo ya watu binafasi
Lipumba akadai kuwa yeye aliombwa kuchukua uongozi ili kutetea wanyonge na wala hakufahamu kazi hiyo itakuwa nzito na kumchukua muda mrefu kiasia hicho. Akadai kuwa waislam wanapaswa kuwa raia wa daraja la kwanza.
Katika madai mengine, prof alisema kada maarufu wa CHADEMA aliwahi kusema katika tume ya uchaguzi waislam walikuwa wengi na hiyo ikamlazimu rais abadailishe mfumo wa tume.
Prof Lipumba akadai kuwa ''wenzetu'' wanajipanga na ni wakati wao pia kujipanga pengine akimaanisha kuelekea 2015.
Tathmini ya duru za siasa:
Kwa hadhi na heshima ya Prof Lipumba maneno yake yanachukuliwa kwa uzito wa hali ya juu sana.
Kwanza ni kwa weledi wake na pili ni kutokana na ukweli kuwa yeye ni mwenyekiti wa chama cha siasa, chama kilichowahi kuwa cha upinzani bungeni. Kwa mantiki,kauli zake haziwezi kutengwa na usomi au siasa za chama chake.
Kumbe ile ndoa ya CUF na CCM zanzibar haikuishia huko, hata huku bara kulikuwa na ndoa ya siri.
Kumekuwepo na madai kuwa CUF ni chama cha kidini na kwa kauli za mwenyekiti wake, hilo halina shaka tena.
Kinachosumbua akili ni kuona kuwa kumbe mbegu hizo chafu zimeota mizizi hadi ndani ya chama tawala.
CCM inajukumu la kusimamia amani ya nchi hii, ni chama kilichojengwa katika misingi ya kuwaunganisha watanzania na si kuwagawa na kama hilo lilitokea basi CCM imedhihirisha kupoteza mwelekeo,dira na misingi iliyokiasisi.
Chama cha CUF haraka haraka kimetoa kauli za kujitenga na matamshi ya mwenyekiti wake.
Jambo hilo limefanyika kwa kauli dhaifu kutoka kwa afisa wa chama.
Pengine aliyetakiwa kukemea kauli za Lipumba alitakiwa nguli Seif Sharif Hamad ambaye jina lake tu ni alama ya CUF. Kwabahati mbaya haikutokea hivyo pengine naye kuogopa kuudhi wanachama wake wasio rasmi katika kambi za kidini.
Hii maana yake ni kuwa CUF sasa imejidhihirisha kupoteza maana halisi ya chama cha kisiasa na pengine kuchukua hadhi ya tawi la CCM. Sitashangaaa kama kuna atakayeiita CUF CCM-B.
Kwa vile mwenyekiti wa CUF ametoa kauli nzito zinaoonyesha yeye kutokuwa tayari kuleta utangamano wa taifa, ni wazi kuwa Prof Lipumba amekata tamaa au ameahidiwa mengine na hataonekana tena katika kinyanga'nyiro cha uongozi wa taifa hili. Kauli zake tayari zimemuondolea sifa ya kuwa kiongozi wa taifa kwa hali yoyote na kwa sehemu kubwa ya jamii
Haitegemewi kuwa mtu anayetarajiwa kuwa kiongozi wa taifa aje na kauli za kuwagawa Watanzania kwa madaraja achilia mbali kuwa na mikakati inayoshabihiana na udini.
Jambo wasilotambua viongozi wa kisiasa ni kuwa katika nchi kama Tanzania hakuna mtu anayeweza kuwa kiongozi kwa kutumia mwamvuli wa dini. Ingawa haionekani kwa haraka, Watanzania wengi sana wanakereka na siasa za udini na hawa ndio huamua nani awe kiongozi wa nchi.
Duru za siasa tunadhani Prof Lipumba anaelewa jambo hilo vema, lakini kwasababu ameamua kutogombea uongozi wa nchi hii tena, sasa anatoa kauli ambazo hazimdhuru kisiasa.
Pengine anatafuta mahali pa kujiweka baada ya kuondoka katika uongozi wa nchi na siasa kwa ujumla.
Duru za siasa inasisitiza kuwa kauli za Prof Lipumba hazikuja kwa bahati mbaya, ni kauli za kuaga siasa na kutafuta mahali mbadala baada ya maisha ya kisiasa ingawa ni katika mmomonyoko wa maadili(lack of moral authority)
Prof Lipumba amepoteza sifa za kuwa kiongozi wa taifa na amekipotezea chama chake hadhi na uhalali wa kuwa chama tawala.
Prof ameamua kustaafu siasa kwa kuacha makovu makubwa ndani ya CUF.
Leo kwa mtu mwenye weledi na fikra timamu itamchukua muda sana kufikiria kujiunga na CUF kwasababu tayari chama hicho kimepoteza maana ya chama cha siasa na kimepoteza kitu kinaitwa Diversity(mchanganyiko)
Kutokana na madai ya huko nyuma kuhusu CUF, Prof Lipumba amepigilia msumari wa mwisho tena wa moto katika ''jeneza' la chama cha CUF.
Hatuoni ni kwa vipi na njia gani CUF itajinasua na tuhuma za nyuma na hizi zinzotolewa na mlezi wa chama, mwenyekiti wa chama, msomi na profesa aliyebobea.
Lipumba anaondoka, je kaacha kovu gani ndani ya CHADEMA akishirikiana na Edwin Mtei?
Itaendelea.....
Inaendelea.....
sehemu ya pili.
Tumeonyesha ni kwa jinsi gani kauli za prof Lipumba zimekiumiza chama cha CUF.
Lakini pia kauli zake zimeunganishwa vema na kauli za Edwin Mtei, mlezi na Mwenyekiti wa CHADEMA.
Prof Lipumba amedai kuwa kiongozi mmoja wa chama cha siasa alitoa madai ya udini katika tume ya warioba kuhusu wakristo kuwa wachache ndani ya tume hiyo na hivyo kumlazimiu rais kubadilisha muundo.
Kwa maneno mengine alichokuwa anaonyesha ni nguvu ya imani fulani dhidi ya matakwa ya serikali.
Kwamba kauli hiyo iliyotolewa na Edwin Mtei haikuwa yake bali ya chama chake.
Kwa vile hapo awali tulisema kuwa kauli ya Lipumba si yake kwasababu yeye ni mwanasiasa(active) ni vema pia tukasema kauli ya Edwin Mtei haikuwa yake kwavile alikuwa ni mwasisi wa chama na Mwenyekti wa kwanza.
Hii maana yake kisiasa ni kuiweka CHADEMA katika spotlight kama ambavyo CUF imejidhihiri.
Tulimwambia mzee Mtei kuwa kauli yake itatumika kukiletea chama chake madhara mbele ya safari.
Tukamwambia kuwa kwa hali ilivyokuwa hakukuwa na uwezekano wa kupata wajumbe wa tume kutoka visiwani ili kuleta uwiano wa mambo ya dini.
Muhimu sana tuliamwambia kuwa tume ya Warioba si ya dini ni tume ya kutafuta muafaka wa kitaifa.
Bila kujali nani ana jina gani jambo la kuzingatia ni weledi wa wajumbe wa tume.
Tulimalizia kumweleza kuwa yeye akiwa kiongozi wa kisiasa mstaafu hakupaswa kutoa kauli ile na ingekuwa vema akaomba radhi au kukitenga chama chake na kauli zake binafasi.
Binafsi ninashukuru kuwa nilikemea jambo hilo awali kabisa
Kwa bahati mbaya hata CHADEMA hawakuonekana kuwa makini na kuji ''dissociate'' na kauli za mwasisi wao.
Leo tunaona kauli ile inavyoanza kutumiwa dhidi ya chama alichokiasisi mzee Mtei
Kisiasa hili ni kosa kubwa sana na sijui kama vyama vya siasa na wanasiasa vimejifunza kutokana na hilo.
Duru za siasa tunasema, kuna wakati viongozi wanatoa kauli kama kauli za vyama vyao.
Lakini pia viongozi hao wana haki kama raia wengine kutoa maoni yao bila kufungamana na siasa za vyama vyao.
Ni vema viongozi wa siasa wakawa makini sana wakati wanatoa maoni au kauli.
Kauli zao binafsi zinapaswa kuelezwa hivyo ili kuzitenganisha na kauli za vyama vyao.
Hili linakwenda mbali na kuwagusa wabunge pia.
Pamoja na hayo kuna kuwajibika kwa viongozi wa kisiasa.
Ni lazima wanasiasa wapime kauli zao kama zimelenga kuleta tija na muafaka wa kisiasa.
Ni jambo la hatari sana kiongozi kutoa kauli kwa minajili ya kuwafurahisha watu au wapiga kura wake.
Kiongozi mzuri ni yule anayesimamia anachokiamini, anayewaambia wafuasi ukweli hata kama ukweli huo unauma.
Social responsibility ni kitu muhimu sana hasa wakati huu taifa likiwa katika tension ya mambo ya udini.
Tunaelewa kila mmoja ana imani yake, lakini basi imani hiyo lazima iwe na mipaka.
Hautuwezi kuwa na taifa lililojengwa katika misingi ya tofauti za kikabila, imani au rangi.
Hakuna mahali popote dunia suala hilo limewahi kufanikiwa.
Si Rwanda ambako watu wamechinjana na sasa nchi imeanza kusimama kutoka katika majivu.
Hakuna mshindi bali maumivu makali ya historia.
Siyo Bosnia Herzegovina au kule India ambako imani zimewatenga watu.
Nigeria imekuwa katika machafuko yasiyoisha na hakuna mshindi wa vita ya kidini hadi leo.
Kinachoendelea ni kutoana roho kwa misingi ya dini zile zile zinazozuia kutoana roho!!!
Marekani bado kuna makovu ya ubaguzi wa rangi na hilo linabaki kuwa donda kubwa lisilopona.
China kuna mvutano usioisha kati ya wachina na akina Dalai Lama.
Mifano ni mingi sana ya kuonyesha kuwa kuwagawa wananchi na nchi kwa misingi ya ukabila au dini hakujaweza kufanikiwa popote pale duniani achilia mbali kuwa na tija kwa jamii husika.
Duru za siasa tunawaasa viongozi wa dini na siasa waangalie matamshi yao kama yanalingana na maandiko au yana tija kwa jamii. Yanapotokea machafuko kama kule Liberia, Cameroon, au milipuko ya Bali, Boston, New York, Misiri, Syria, Irag, Afhanistan na kwingineko hakuna aliye salama. Si viongozi au wachochchezi watakaokuwa katika amani.
Lakini pia wananchi wanajukumu muhimu sana, nalo ni kutambua kuwa katika machafuko ya aina yoyote wao na watoto wao ndio waathirika wa kwanza.
Tumeona jinsi wazee na vikongwe, wakina mama na watoto wakitembea km zaidi ya 100 kwa miguu kutafuta amani na mahali pa kusitiri nafasi zao.
Hayo yanaonekana na tunayashuhdia kwa macho yetu.
Nadhani Mwenyezi mungu anatupendelea kwa kutufundisha kwa mifano inayoonekana.
Sisi hatuoonekani kujifunza na itakapofika wakati kila mmoja atasaga meno, atajuta na kusema ningalijua.
Kabla hayo hayajatimu tuchukue hadhari na hatua za mapema kabisa.
Hatua hizo ni kuwakataa wote wenye malengo ya kutufarakanisha kwa misingi ya dini au ukabila
Wao wanapesa Uswiss kwa mamilioni. Talaa linatokea lisilotarajiwa tayari watoto wao wanaosoma huko nje kwa pesa zetu watawatafutia wazazi wao makazi ya kukimbilia.
Swali ni kuwa wewe na mimi tutakimbilia wapi ikiwa hata hapo nchi jirani hatujawahi kukanyaga?
Tusemezane