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| Sheikh Hamid Jongo Akiwasilisha Mada Katika Semina Iliyofanyika Chuo Cha Biashara (CBE) Dodoma, 1988 |
Gazeti la An-nuur linalotoka kila siku ya Ijumaa ukurasa wa mbele limeandika kwa wino ulikoza kibwagizo hiki:
''Sheikh Jongo ajifunze hawana shukrani hawa
Labda uritadi kama ilivyosema Qur'an
Asome kutoka kwa Suleiman Takadir.''
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| Waliokuwa Katika Picha Hii na Ndilo lilikuwa Baraza la Wazee wa TANU (Wengine Hawapo)
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Wazee hawa walifukuzwa TANU mithili ya mbwa na wao kwa ustaarabu wa watu wa pwani hawakufanya tabu walijirudia majumbani mwao na na hawakutia mguu tena pale ofisi ya TANU Mtaa wa Lumumba. Mmoja baada ya mwingine walikufa na si Nyerere wala TANU ilikuwa na habarinao. Walikuwa sawa na ganda la muwa au mgomba baada ya ndizi kukatwa. Nakuwekea hapa chini kisa chao:
''Tarehe 11 Machi,
1963, Kamati Kuu ya TANU iliyokutana Dar es Salaam ilipiga kura kuvunja kamati
ya wajumbe 11 ya Baraza la Wazee wa TANU chini ya Mwenyekiti wake Idd
Tulio. Wazee walikusanyika katika ukumbi wa Arnautoglo na wakasomewa uamuzi wa
Kamati Kuu ya kulivunja Baraza la Wazee. Taarifa ilisema wazee hao ni kero kwa
sababu ‘’dini na siasa vilikuwa vitu viwili tofauti na hawa wazee walikuwa
wanachanganya dini na siasa.’’ Hiki kilikuwa chombo cha ushauri ambacho wajumbe
wake wote walikuwa Waislam; chombo kilichokuwa ndani ya TANU ambacho kilimuunga
mkono Nyerere na TANU tangu siku za mwanzo kabisa, kwanza chini ya uongozi wa
Sheikh Suleiman Takadir na kisha chini ya Idd Tulio baada ya kufukuzwa kwa
Sheikh Takadir kutoka TANU. Wakati haya yote yakitendeka Kanisa ambalo wakati
wa kudai uhuru lilijiweka mbali na halikutoa msaada wowote sasa likawa
linanyemelea kujiingiza katika siasa likiwa na agenda yake: kuwaweka viongozi
Wakristo katika nafasi za uongozi na kuutoa nje ya uongozi Waislam ambao Kanisa
liliwaona hawana elimu. Jumuiya za Kiislam kama Al Jamiatul Islamiyya fi
Tanganyika na EAMWS zilikuwa sasa zinapigwa vita na serikali ya Nyerere kama
vyombo ambavyo havikuwa na umuhimu wowote katika Tanganyika mpya. Katika
kumuhakikishia utiifu wao juu yake, Waislam walijitahidi mwisho wa uwezo wao
kuziweka taasisi zao kando na chuki za kidini dhidi ya Wakristo. Juhudi hizi hazikuthaminiwa. Serikali ilifanya juhudi za siri
kuhakikisha kuwa jumuiya zote za Waislam zinapigwa marufuku.Huu ndiyo ukawa
mwanzo wa kampeni za kufuta historia ya Uislam katika TANU na mwisho wa Waislam
kuwa na sauti katika siasa baada ya uhuru kupatikana. Baada ya kupatikana kwa
uhuru, ile nguvu ya Waislam iliyotumika kupambana na Waingereza kuleta uhuru,
ikaonekana haina maana yoyote na haifai kitu tena. Kuvunjwa kwa Baraza la Wazee
ndiyo ilikuwa kishiko cha mwisho cha Waislam katika TANU. Baada ya hapo Kanisa
lililokuwa pembeni wakati wa kudai uhuru sasa likajitokeza waziwazi kuwapiga
vita Waislam katika TANU.''
Naweka nyongeza nyingine hapa chini:
Naweka nyongeza nyingine hapa chini:
On 27
th April, 1985, Julius Nyerere, before stepping down from power, in colourful
ceremony at the State House grounds, conferred a total of 3,979 medals to
Tanzanians who had contributed to the development of the nation. None of the
Muslim patriots who spearheaded the independence struggle was in that list. The
names of those honoured make very interesting reading. Catholics form 76% of all
members of Parliament the remaining 24% seats are divided between Christians of
other dominations and Muslims. Muslims control a mere 6% of the seats. Most areas which are under
developed in Tanzania mainland are areas with Muslim majority like Kigoma,
Tabora, Kilwa, Mtwara, Lindi etc. These areas are now re-examining themselves
and are gradually turning into local factions of radical Muslim politics
reminiscence of the era of nationalist politics of the 1950s. This could be a
source of civil unrest in the very near future. Signs of this have begun to
show in the recurrent violent conflicts between Muslims and the government.
Tanzania has experienced the Buzuruga Muslim-Sungusungu Conflict (1983), Pork Riots (1993) and Mwembechai
Upheaval (1998). For more information See Hamza Mustafa Njozi, Mwembechai Killings and Political Future of
Tanzania, Globalink Communications Ottawa, 2000. (The book is banned by the
government). In all these conflicts, Muslim blood has been shed. In between
these conflicts Muslims have sent several petitions to the government
requesting it to look into these problems but all of them have been ignored. As
a result of this Muslims from all regions of Tanzania met in Dar es Salaam at
Masjid Tungi in 1990 and issued the Tungi Declaration which among other things
stated that Muslim should prepare to defend their rights by all means even if
it means by force of arms. The late Prof. Haroub
Othman after reading Sheikh Ali Muhsin’s book Conflict and Harmony in Zanzibar and the writer’s book The Life
and Times of Abdulwahid Sykes 1924 -1968 The Untold Story of
the Muslim Struggle Against British Colonialism in Tanganyika, Minerva Press,
London 1998 and having come across hitherto unknown information on Nyerere was
devastated because he was a great admirer of Nyerere as a patriot and a
nationalist. The two books had painted him differently. Prof. Haroub confronted
Nyerere and told him that the allegations in those two works have tarnished his
image and he advised him to respond to them. Nyerere never did. Christian
lecturers at Dar es Salaam University are discouraging students from making
references to those two books. Dr. Harith Ghassany’s book Kwaheri Ukoloni Kwaheri Uhuru, has also come up with more
information on Nyerere hitherto unknown in the Zanzibar Revolution and the
bloodbath which followed. In all historical
references to Maji Maji War hero and Chief of Wangoni Ali Songea Mbano, his
Muslim name “Ali” would be omitted and he would be referred to as Songea Mbano. Bilali Rehani Waikela one
of the TANU founder members in Western Province in 1955 and Regional Secretary
of the East African Muslim Welfare Society (EAMWS) was detained by Nyerere in
1964 for “mixing religion and politics.” His personal papers were of great help
in understanding the EAMWS crisis of 1968 and the reasons why Nyerere detained
prominent sheikhs banned and the society in 1968. A documentary of his
political life has been made and although not officially recognized as a
patriot; Muslims now consider him as one of the heroes of the independence
movement. For more information see Mohamed Said, “In Praise of Ancestors,” Africa Events (London) March/April 1987.
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