The
Beginning of Islamic Movement
The Legacy
of Sheikh Muhammad Hussein Malik
 |
| Left Sitting Third is Sheikh Ponda Issa Ponda 1988 |
 |
| Warsha Members Tanganyika and Zanzibar |
Dr. Hussein Malik came to Tanzania from Pakistan in 1970s as an
expatriate teacher of mathematics employed by the government. It is the irony
of history that Prof. Malik was to be brought into the country by the
government because had the Christian bureaucrats dominating the government
known the influence which he would have to have upon Muslims particularly the
young generation surely they would not have given him a contract to serve in
the country. After completion of his contract with the government Dr. Malik was
employed by BAKWATA. Apart from teaching mathematics he also volunteered to
teach religion to all secondary schools of Dar es Salaam and surrounding areas.
Accompanying him in his rendezvous around schools and mosques were his ardent
students, Mussa Mdidi, Burhani Mtengwa, Hamza Soko to mention only a few, who
translated for him.
These young men would later come to exert great influence not only in
students but also in the traditional sheikhs who reflecting on the hostile
political environment of that time distanced themselves from politics. These
were a bridge between the thoughts and strategies of Sheikh Malik and the
sheikhs. In any important gathering like the maulid Sheikh Malik would be one
of those who would deliver nasaa to
Muslims together with other sheikhs. Sheikh Malik being an employee of BAKWATA
he and his students had access to the state owned radio. Sheikh Malik and his
students became de facto leaders of Muslims in Tanzania Mainland and Muslim
students looked up to them for guidance. This was the time that “darsa duara”
were introduced to students in schools particularly in boarding schools and in
various mosques in Dar es Salaam. These darsa took in any students even those
as children did not go through the madras. In these darsa students wer exposed
to the realities facing Muslims in Tanzania as a result of Christian hegemony.
Dr. Malik taught Islamic knowledge in a way that no other scholar had
done before him in Tanzania. There was a distinct system of teaching Islamics
pursued by all sheikhs in East Africa. The tradition was to take students
through the basics, first learning the Qur'an and fikh. No attempt was made to
intertwine the teaching in the Islamic history with the reality of social and
political issues of the day as they affected society in which the students and
Muslims in general were part of. Most of
the students and the sheikhs themselves had barely gone beyond lower primary
school. Due to inferior secular education of both teacher and student they
could not articulate and translate the teachings beyond what had been recited
in the basics. They found world issues alien to them and unrelated to their
predicament. Further still they were warned by the post-independence government
not to mix politics and religion.
Those who had ventured into politics much as to critisize the government
were detained, ostracised or declared prohibited immigrants if they happen not
to be indigenous. There had been incidences where prominent sheikhs like Mufti
Sheikh Hassan bin Ameir and Shariff Ahmed Badawy were banished and declared
prohibited immigrants by Nyerere’s government. It was through these darsas and the
teaching of Prof. Malik that Muslims particularly the new generation came to
understand itself and came to be aware of the anti-Muslim force against Islam.
Malik made the young Muslims understand the purpose of their creation and the
high value of absolute integrity in Islam which leave no room for one class to
oppress another. Through such teachings and drawing parallels from the Holy
Qur’an and the traditions (hadith) of the Prophet, Peace be Upon Him, the young
men began to look at the Tanzanian society in context of equality and justice
to all.
Dr. Malik began first by helping his students overcome the inferiority
complex which was a result of colonial propaganda and histories taught in
schools. Students were taught of scientific achievement and accomplishment of
Muslim scholars of the past and present. He taught a contrasting history of
Islam as a religion which did not begin with Muhammad (Peace be Upon Him), but
with Adam. Dr. Malik taught his way down to the time of Jesus and the Jews
emphasising of the fact that Jesus like Muhammad was a Muslim. His most
interesting and captivating topic was the history of the Jews how they turned
religion into nationality and vice-versa. Dr. Malik taught his students about
exploits and achievements of Muslims scientists and scholars. He concluded his
course of study by showing the imprecision in Christianity. Prof. Malik wiped out colonial histories of
Muslims as blood thirsty, raving through Spain on horse backs with swords
blazing killing and forcing Christians to embrace Islam. But he taught also his
student the meaning of jihad and its value and what it can achieve to an
individual, and to a people under subjugation. He taught his students the value
of education to a Muslim to consider education in whatever its form as their
top priority and should not fall into the trap of demarcating between secular
and religious knowledge because all source of knowledge is one. These teachings
found their way to the darsa duara.
Previously it was not common for students to take Islamic knowledge
seriously. Dr. Malik was able to teach
the subject in such a way that the subject was interesting and was always
adding new knowledge. His students
looked forward to his classes. In a period of ten years Dr. Malik was able to
mould a strong following of disciplined and committed young men who began to
see the injustices committed to Muslims in the Tanzanian society. Dr. Malik's teachings went beyond schools; he
made rounds in mosques to lecture on different topics with his students as
interpreting for him. Once free of complex and armed with the teachings of
correct version of Islam as a superior culture to any other, Dr. Malik laid a
heavy burden to his students that they have an obligation to change the society
and restore back the honour denied to Islam and Muslims not only in Tanzania
but throughout the world. His students in turn now began to hold classes in
different schools and mosques. The effect was noticeable.
These young Muslims, a product of post independence conflict between
Islam and Christianity in the struggle for power were a different crop. This
new breed happened to be Muslims first and patriots or Tanzanians second. They
kept away from alcohol and all vices common to the urbanised educated young
middle class white collar of which many of these young Muslims graduates from
Dar es Salaam University and other institutions of higher learning were in
transition. This was an unprecedented experience. It had been the norm in the
past for educated Muslims to shun Islam and the culture it represents. A
portrayal of an educated Muslim was not that of a person who established
regular prayer and behaves the way a Muslim is supposed to. It was a picture of
an African aspiring to be westernised and "modern," a liberated
person from the “archaic” culture of former slave masters- the Arabs. Colonial
propaganda wanted people to believe that Islam was synonymous to Arabism. This new
transformation appealed to many young men.
The late 1970s will go down in history as the beginning of the Islamic
movement as many Muslims began to take notice of the fact that all was not well
within the Muslim community. Muslims began to take new interest in their
religion and the new generation increasingly turning to Islam as a complete way
of life. This nucleus of young men with the support of a small group of Muslims
began to see the world and the Tanzanian society in different light. They began
to mobilise Muslims to fight for their rights. This created into Muslims a new
sense of hope, purpose and direction. Dr. Malik used to tell his students,
‘teach the people their rights and they will fight for them on their own. Fight
for peoples' right while they are ignorant of their rights, the people will
fight you back.’ Dr. Malik’s influence in the psyche of young Muslims
intellectuals who were close to him and received his teachings will come to
have a lasting influence in these young Muslims and would come to initiate a
strong movement to counter Christian hegemony in Tanzania. These young men
would mobilise Muslims as a distinct people living under subjugation. This
gradually came to change the political foundation laid by Nyerere and Muslims would
defy the status quo with their blood and Muslims would cease to be a people
ignored by the government.
The years beginning 1970 - 1980 they began to organise and provide
leadership in the umma. These were the years when the Ansar movement was beginning
to get influence particularly among the youth and this coincided with the
Iranian Revolution of 1979. The revolution in Iran created an atmosphere of
defiance and daring among the youth in seeing the Shah falling inspite o f
support from the United States. In a way the politics of the two contending
found fertile ground in the youth as they debated d the role of Islam as an
ideology against oppression.
Before the Iranian revolution of Iran in 1979 Islam as an ideology had
long lost its power and influence. It was an ideology groping in the dark with
Saudi Arabia which was supposed to be the mirror of the Muslim world firmly
under the influence and guidance of the United States of America. The
photographs of people in demonstrating in the streets of Teheran standing up to
the United States and facing death under the bullets of Shah’s army and Muslim
activists hunted by Shah’s secret police, Savak fired the imagination of Muslim
militants the world over. Muslim activists in Tanzania were of no exception. It
proved to them that Islam could defeat any power in the world. The Iranian
ambassador to Tanzania Lavasani became a popular figure being invited to many
mosques in Dar es Salaam. This was the time when Vice President Aboud Jumbe
founded the Baraza la Misikiti Tanzania and the emergence of what came to be
known as the Muslim Bible Scholars. This was the time of hectic Muslim
activities and students of Sheikh Malik took full advantage of that.
These young men having finished their tutorial under Prof. Malik began
to see issues in the country in a different light. They harboured the desire to
initiate a political movement in the mainland graced by Muslim sentiments to
free Muslims from the bondage of Christian dominance. It was in their view that
a movement similar to the independence struggle initiated by Muslims in 1950s
which ousted the British from Tanzania should be organised but this time the
struggle had to be different. This movement instead of pursuing the
nationalist-secularist ideology articulated by Muslim founders of the
independence movement should strive to adopt in the new wave, Islam as the
ideology of genuine freedom. The decision to this change of strategy was that
secularism had failed Muslims. These were by any standards very radical thoughts.
However radical they might have seemed, the teachings received support and very
attentive ears. Most of those who harboured this thought were young graduates
who had experienced the discrimination particularly against educated Muslims by
Christian bureaucrats who saw in these young educated Muslims a threat to the
status quo.
It happened that by mid 1970s students of Dr. Malik's student were
passing through higher institutions of learning including the University of Dar
es Salaam where they became active in student politics in their own style.
While there they learned how the Christian lobby had been able to establish
itself and what was to be done to expose it so that Muslim become aware of its
existence and fight back. They worked on that. They also started to work on
ways to change the leadership in BAKWATA to turn it from a puppet organisation
to an effective Muslim institution to represent Muslim interests. The person
who made this possible was Sheikh Mohamed Ali Al Bukhri then secretary of BAKWATA.
Sheikh Mohamed Ali was the first sheikh in Tanzania to have studied and
obtained a university degree and the second to get any degree. Sheikh Hassan
bin Ameir was received an honorary degree from Azhar in 1964. Sheikh Mohamed
Ali graduated from the University of Dar es Salaam with an LL. B.
It did not take long for the leadership of BAKWATA to find itself
engulfed in an internal conflict on important matters of principle. Strangely
the BAKWATA leadership at the headquarters decided to turn the organisation
into a profit making body. It registered a transportation company and bought
trucks for the business. This became the source of the conflict because reports
were received that BAKWATA trucks were transporting alcohol as part of its
cargo. Sheikh Kassim bin Juma who was on
the forefront in the EAMWS crisis of 1968 was this time, on the forefront to
condemn the BAKWATA leadership at the headquarters for un-Islamic
practises. Sheikh Kassim Juma has a very
interesting history as we will come to learn Insha Allah later on. The student
of Prof. Malik had by then formed an organisation - Muslim Writers Workshop
which came to be popularly known as Warsha.
For strategic purposes this organisation operated without registration and no
one exactly knew its leadership. (Even if they would have applied for
registration the government would not have approved). Judging from the quality
of the papers it published on various topics affecting Muslims and distributed
to Muslims there was no doubt whatsoever the authors were highly educated. They
were not ordinary Muslims who the government had dealt with since the banning
of the EAMWS. One did not apply for membership he was recruited into it after
thorough scrutiny over time.
In the conflict Warsha saw the opportunity to extricate from BAKWATA the
puppet leadership in imposed by the government upon Muslims at the founding
conference of the organisation in Iringa in 1968. Since its inception a good
number of Muslims adopted an apathetic attitude towards BAKWATA. At that time
Warsha's view was that such an attitude was self defeating. If BAKWATA holds
itself as a Muslim organisation then Muslims should make it serve Muslims
interests. With the help of Warsha Sheikh Mohamed Ali was able to
call for fresh elections under a new constitution.[1] A new progressive and independent leadership
came into power. Sheikh Mohamed Ali had managed to conduct not only coup de grace against Chairman Saleh Masasi
and his deputy Sheikh Abdallah Chaurembo from leadership but also against
Nyerere who had imposed this leadership upon Muslims. The only person who
remained from the old leadership was Adam Nasib. Why Adam Nasib was not voted
out of BAKWATA is still a misery. Soon after, members of Warsha, the ardent student of Sheikh Malik moved in to occupy
different positions in BAKWATA. This was 1981. For the first time since 1968
BAKWATA began to act and behave as a true Muslim organisation. This infused
into Muslims a new sense of hope and direction.
Since the demise of the EAMWS which published EAMWS Newsletter Muslims did not have a mouth-piece of their
own. For the first time Muslims were
able to have their own mouth-piece. Warsha helped BAKWATA to register a
newspaper Muislam with Warsha forming
the editorial board. Warsha's stand was
that if Christians had two papers, Lengo
and Kiongozi there was no reason for
the government to bar Muslims from owning their own paper. Warsha also took
over the weekly radio programme on state radio and the programmes which were
broadcasted by them carried a special message to Muslims. Warsha also wrote books which were published
in Kenya by Islamic Foundation; these books were very popular and came to be
taken by Muslims as reference books for understanding Islam in the Christian
surroundings and political system which existed in Tanzania.
Warsha began to implement education programmes initiated
by the EAMWS but were left to die after its demise. Warsha turned four schools
built by the EAMWS which were under BAKWATA into Muslim seminaries that from
there on the schools would only accept Muslims. Within a short period of time,
discipline was restored into the schools and it was compulsory for students to
observe prayers and for girls to dress in hijab.
Mussa Mdidi and Burhani Mtengwa were fully involved in this project. Warsha conducted a social research project
which no Muslim organisation had attempted before. It commissioned its
educationists to write a research paper to show why Muslim students were
lagging behind in education. It is important to get a glimpse of those
findings:[2]
Table 1
Selection of Std. VII Pupils to Form I in Dar es Salaam
Region 1978 to 1981
Year
|
Total Selected
|
Muslims
|
% of Muslims Selected
|
1978
|
956
|
216
|
23%
|
1979
|
903
|
194
|
22%
|
1980
|
1071
|
247
|
23%
|
Source: Dar es Salaam City Council Department of
Education
NB: In 1967 census Muslims in Dar es Salaam Region were
67% therefore the number of Muslim students in Dar es Salaam primary schools is
greater than that of Christians. This should have reflected in the selection.
Table 2
Religious Distribution University of Dar es Salaam
1971/72 and 1973/74
Year
|
Muslim%
|
Non Muslim
|
Total
|
1969/70
|
17
|
83
|
100
|
1971/72
|
13
|
87
|
100
|
1972/73
|
14
|
86
|
100
|
1973/74
|
13
|
87
|
100
|
*1974/1975
|
0
|
0
|
0
|
1975/76
|
15
|
85
|
100
|
1976/77
|
0
|
0
|
0
|
1977/78
|
0
|
0
|
0
|
1978/79
|
14
|
86
|
100
|
1979/80
|
14
|
86
|
100
|
**1980/81
|
11
|
89
|
100
|
**1981/82
|
16
|
84
|
100
|
* Official Statistics not
available
** Students selected for
Faculty of Agriculture, Forestry and Veterinary Science and medicine not
included.
Source: 1969/70-1978/79
University of Dar es Salaam Students Directory.
1979/80-1981/82 Daily
News June 1979/1981.
Table 3
Religious Distribution of University of Dar es Salaam 1971/72/73
Year
|
% Muslim
|
%Christian
|
Others
|
Total
|
1971/72
|
13
|
86
|
1
|
100
|
1972/73
|
14
|
84
|
2
|
100
|
1973/74
|
13
|
79
|
8
|
100
|
Source: University of Dar es Salaam Directory
Table 4
Christian Seminary Secondary Schools 1980
No.
|
School
|
Level
|
Region
|
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
|
Mafinga
Ujiji
Kilema
Maua
Uru
Nanupa
Makoko
Kasita
Lutheran Junior
Saint Peter’s
Nyegezi
Kaengesa
Likonde
Mwadui
Dungunyi
Itaga
Soni
Katoke
Rubiya
|
“O”
“
“A”
“O”
“
“
“
“
“
“
“
“
“A”
“O”
“
“A”
“O”
“
“
|
Iringa
Kigoma
Kilimanjaro
Kilimanjaro
Kilimanjaro
Lindi
Mara
Morogoro
Morogoro
Morogoro
Mwanza
Rukwa
Ruvuma
Shinyanga
Singida
Tabora
Tanga
Kagera
Kagera
|
Source: Ministry of National Education, Dar es Salaam.
When these s findings were made public and distributed to throughout the
country it came as a shock to Muslims and the government. For the first time it
was revealed that there was a system in the Ministry of Education supported by
Christian functionaries which was discriminatory to Muslim youths, purposely
barring them from institutions of higher learning and the president of the
country Julius Nyerere and the Catholic Church was not unconnected in this plot.
Such accusations and disclosure, particularly coming from Muslims, threatened
national unity. The government did not want to find out whether those findings
on education were correct or not. Its interest was to know the brains behind
Warsha isolate them from Muslims and then persecute them. The government was
unprepared for such revelations and was worried by the direction which BAKWATA
was taking. BAKWATA was now serving the
cause of Islam. This was not what
Nyerere had bargained for when he subverted the EAMWS and helped to found BAKWATA. Sheikh Mohamed Ali as secretary of BAKWATA
was taken to task for allowing the organisations to be hijacked by were
perceived to be hot headed youths. Warsha were accused of being anti-government,
anti Christian and perpetrating animosity between Muslims and Christians
through their writings. President Nyerere ordered Aboud Jumbe the Vice
President to close down the Muslim seminaries.
A meeting between Aboud Jumbe and BAKWATA was held at Jumbe’s official
residence at Laibon Road. In attendance were Rashid Mfaume Kawawa, Adam Nasibu,
Sheikh Mohamed Ali and Sheikh Abbas Makbul a representative of Darul Iftar. The stand of Sheikh Mohamed
Ali was that if those Muslim seminaries have to be closed then the decision to
take that step should be laid upon the government. This was a difficult step to
be taken by the government as such an act would provoke Muslims. The meeting
left the decision to close the seminaries upon BAKWATA. [3] BAKWATA
took a unilateral decision and reverted the schools back to its original state.
Warsha not agreeing to BAKWATA’s decision called a meeting of all Muslims to
discuss the problem. What Warsha was strategising was to draw Nyerere and his
government into direct conflict with Muslims. The government saw through
Warsha’s plot and the Christian lobby used its powers and a crisis was
fomented. The government issued a directive to reinstate the schools taken over
by Warsha to their former secular status, that is, any Tanzania irrespective of
faith should have access to them. The Christian lobby through the state- radio
issued a warning that the meeting called by Warsha was illegal and any Muslim
attending that meeting would be arrested. For effectiveness this announcement
was read by the Director of Radio Tanzania, [4] David
Wakati. The government accused Warsha of
trying to divide the country along religious lines. The government saw the two
Muslim seminaries which were established less than a year as divisive but
turned a blind eye to 19 Christian seminaries which were in existence for
almost a hundred years.
Adam Nasibu meanwhile in connive with of the government travelled to
Moshi and the reason he told the BAKWATA headquarters was that he was going to
Kilimanjaro Christian Medical Centre (KCMC) for treatment. But that was not the
reason. Once in Moshi with the help of Sheikh Senare the BAKWATA chairman in
Kilimanjaro and Sheikh Jambeni from Tanga and other few handpicked BAKWATA
members he called a secret meeting the agenda which was how to oust Sheikh
Mohamed Ali from leadership. It was decided by conspirators that a special
meeting should be called in Dar es Salaam immediately to discuss what had
transpired in BAKWATA since the banning of Muslim seminaries. The government put at its disposal its
manpower and resources to make the meeting a success. Members of the BAKWATA
Central Committee were sent invitations through police message. This type of
communication is usually used by the government for urgent messages because of
its efficiency.
The meeting was called and Sheikh Mohamed Ali was accused of flouting
the BAKWATA constitution, conducting elections under an invalid constitution
and in collaboration with Warsha, for "mixing religion with
politics." Sheikh Mohamed Ali was therefore
expelled from BAKWATA and Warsha “banned.” But it was not possible to ban
Warsha because the organisation was not in the first place registered. It was
not therefore possible to ban an entity which does not officially exist in
government registered organisations. The statement that Warsha is prohibited by
the government from indulging in anything which has to do with Muslims of
Tanzania did not affect its activities in any way. More so Warsha’s stature
among Muslims was elevated and BAKWATA continued to be a pariah to Muslims. The
government gave the transfer of power in BAKWATA special significance by
publishing the changes in BAKWATA in its daily paper. [5]
Warsha's mentor, Dr. Malik was declared a prohibited immigrant by the
government and was required to leave the country within twenty-four hours. His
students advised him to go to Zanzibar to wait and plan his next move. Dr.
Malik was received on Aboud Jumbe's orders while his students sorted out
certain issues for him, and packed his belongings. Arrangements were made and
Dr. Malik went to Nairobi where he was employed by Islamic Foundation. But
before he left Dr. Malik told his students that BAKWATA were late in asking the
government to deport him, he had already accomplished his work. Muslim
occasions like Maulid celebrations were used by the government and BAKWATA to
try to diffuse the situation by issuing statements condemning Warsha and white
washing the government. During Maulid celebrations of 1982 in Tabora, Adam
Nasib in the presence of the Vice-President, Rashid Kawawa and in live broadcast
in the state owned radio warned the government of enemies who had invaded the
country, meaning Dr. Malik, Sheikh Mohamed Ali and Warsha. Warsha had overtime
managed to establish centres in certain areas of the country.
Warsha responded to these accusations by distributing leaflets
explaining position on the future of Islam in Tanzania and made Muslims be
aware of their activities in trying to liberate Muslims. The government and
BAKWATA could not match Warsha’s truth with their propaganda. Muslims were sympathetic to Warsha and took
Warsha's struggle as their own struggle. Muslims helped Warsha to establish a
school Masjid Quba and Islamic Centre
which was owned and managed by them. In retaliation to these efforts the
government refused to register the school. The school was perceived by the
government as a centre of "Muslim fundamentalism." The government
went further to subvert the school by warning Muslim parents that students
completing their education at Masjid Quba would not be recognised by it and
would not be considered for further education or for employment. Warsha was not
to be deterred they decided to run the school and educate Muslim children even
without government registration. Members of Warsha used to say that they have
their consent from Allah; they don’t
need any permission from anyone. This was Warsha's motto. The school remained
blacklisted by the government until 1988 when Prof. Malima as the first Muslim
Minister of Education registered it. Indeed Dr. Malik had accomplished his work.
The Muslims were aware of machinations against them and the struggle against
Christian hegemony in Tanzania had passed to a different flock of Muslims. In
the coming years students of Prof. Malik and later students of those who were
students of Dr. Malik in 1970s formed other powerful organisations and provided
leadership in various Muslim organisations- Islamic Propagation Centre (IPC), [6] Jamaatu Answar Sunna, MSAUD and DUMT, Barza Kuu
and other unregistered organisations like Al Markaz Suleiman Takadir, Zawiyya
Sheikh Hassan bin Amir.
The period between 1980 and 1990 was a period of intensive Muslim
agitation against the government and increased activity. Muslim initiated
several organisations to further their development. After the Warsha-government
crisis of 1982, the crisis left BAKWATA severely bruised and even more dependent
on the government. BAKWATA was totally isolated from Musims. There were many correspondences from BAKWATA
to the government requesting the government to ban Warsha and Masjid Quba and
Islamic Centre and also requesting it to prevent independent leadership in
mosques. Muslims were electing anti BAKWATA leadership in their mosques.
BAKWATA reminded the government of its importance to control all mosques for
the sake of peace and tranquillity. [7] Whenever
these confidential letters were intercepted Warsha circulated them to Muslims
throughout the country.[8] This
exposed BAKWATA even more as a puppet of the government which was fully under
the control and influence of the Church.
Muslims increasingly turned more militant and defiant. The government
was advised by the Intelligence to allow several youth organisations to be
registered and be allowed to play limited role in Muslim politics with the hope
to create polarisation among youths and diffuse the tension. This, the
government believed would give BAKWATA as well as the government some breathing
space. A youth organisation Tanzania Muslim Youth Association (TAYMA) was
registered but when Warsha sent its application for registration it was
refused. TAYMA's leadership was nothing out of ordinary and pursued a policy of
conformity to the wishes of the government. TAYMA was able to built a school
and carry out several activities in the interests of Islam and Muslims of
Tanzania. However few youths were attracted to it perceiving it as conformists
organisation allowed to exist in order to appease and hoodwink Muslims. TAYMA’s
leadership was untested, had no experience on how to deal with the Christian
Lobby. It was overly co-operative to the Christian dominated government and
BAKWATA. TAYMA soon died a natural death. Muslim youths believed the only Muslim
organisation fit to lead them was Warsha because it had the intellect, the will
and the experience to confront the enemy.
 |
| Sheikh Ponda as he is now |
[2] Muslim Writers’ Workshop,
“The Importance of Establishing Islamic Seminaries,” 21 December, 1981.
[3] See article by Burhani
Mtengwa, ‘Mikutano ya BAKWATA ni Njama za Kuhujumu Uislam” in Mizani 18-31 Januari, 1991.
[4] In the EAMWS crisis of 1968
the state owned radio was used very effectively as a propaganda tool against
Muslims.
[6] IPC are running two secondary
schools, a dispensary, and a newspaper
An-nuur and have several development projects to their credit.
[7] BAKWATA Ref. No. MK/D.10/29/7
OF 16 September, 1983 .
Also see Baraza Kuu la Waislam Tanzania 10 October,
1989
[8] Warsha ya Waandishi wa
Kiislam, “Barua ya Wazi,” 19
March, 1986 . Also see Warsha, ‘’Hali ya Usoni ya Waislam Tanzania
Kufuatia Mgogoro wa Viongozi wa Bakwata ,’’ 23 November, 1990 , 5 Jamal Al Awal 1411.
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