Ukweli kuhusu waasisi wa TANU na harakati za kupigania uhuru

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It was after this announcement and the publicity by the mass-media that Muslims in Tanzania came to realise for the first time that they had a Muslim national "crisis" in their hands. Five days later on 22nd October, Sheikh Juma Jambia member of the Central Committee of the EAMWS Tanga Region made a similar announcement of withdrawing from the society.21 Soon after, Iringa also announced its withdrawal from the EAMWS leadership at the headquarters in Dar es Salaam.

The leadership of the EAMWS at the headquarters reacted immediately to these withdrawals by calling a meeting of the executive to discuss the new development in the society. The mass-media facilities which were at the disposal of the separatist group i.e., the Party newspapers and the state-controlled radio were denied to the EAMWS leadership. It was therefore clear from outset that the government was taking sides on the "crisis" and the state radio and Party newspapers were being used by the government to subvert Muslims and the EAMWS.

Having known what opposition was against them the EAMWS leadership at the headquarters became engulfed with the atmosphere of insecurity and uncertainty, the EAMWS executive turned to Muslims for support.
 
The dissident group gave many reasons necessitating the split from the EAMWS but the main ones were as follows: (i) The constitution of the society snot fit compared with the country's leadership
(ii) The constitution should be Tanzanian
(iii) The Aga Khan should not be a patron
(iv) The Secretary General of the society should be an African Muslim
(v) No one knows the money given as aid from outside countries for the advancement of Muslims, not even the sources.22
 
But most suprising was the government unprecedented silence on statements by the splinter group that it wanted Muslims to align themselves with politics of the country since it was clear and open to every Tanzanian that politics should be divorced from religion. All this notwithstanding what was unique and unprecedented was the introduction of racism into Tanzanian's polity. It was strange that the Party dailies were quoting and giving publicity to a group of Muslim dissidents blaming Ismailis for not being Africans.
 
At this juncture the President of the EAMWS Tewa Saidi Tewa and his Vice President Titi Mohamed decided to put the problem before Mwalimu Julius Nyerere the President of Tanzania and the Chairman of the ruling party. Kiwanuka has described this meeting very well:

"…the two Islamic leaders told Mwalimu how unhappy they were about the manner in which the state radio and the Party Press had publicised the Islamic crisis. They argued that TANU was mixing politics with religion. Alerting him to this so-called press were no people other than Mr. Tewa and Bibi Titi, old and reliable comrades.

Reliable in the sense that were it not Bibi Titi, and who stood for Mwalimu during the early TANU days, when Suleiman Takadir [SIZE=-2]- [/SIZE]one of the first TANU days, elders insinuated that TANU was Christians as Mwalimu and Rupia, President and Vice-President respectively then were Christians. Herself, a devout Muslim, successfully won the day by proving that Tanzania, or Tanganyika as it then was, came first and Islam later. And now, there she was [SIZE=-2]- [/SIZE]talking about the fuss she had ably thwarted in the 195s." The reply the two got from Mwalimu was thrilling. My informant told me that it was straightforward. "You decided to wage a war against me, so be prepared".
 
In October, the crisis took a dramatic turn when the Vice-President of Tanzania Abeid Amani Karume attacked the EAMWS as an organisation of exploitation.26 From here Karume made a series of attacks and allegations on the society, at time attempting to analyse the relationship between the EAMWS and Muslim community from a Marxian philosophy arguing that the society "was an instrument of the big bourgeoisie which was being controlled by the capitalists who are exploiting he common people.27 As the "crisis" escalated the attacks shifted from the EAMWS to the basic teachings of the Holy Quran. In a public rally in Zanzibar Karume challenged any Muslim to come out openly and fearlessly to oppose his two statements that:
 
"There is no difference between Islam and Christianity", and "Fasting in Islam is not obligatory."28
 
The new Muslim organisation elected Salehe Masasi as the National Chairman, Sheikh Abdallah Chaurembo - Deputy National Chairman and Adam Nasibu - Secretary General. All the top executive of the National Muslim Council expected came from the dissident group. This leadership asked the government, TANU and Afro Shiraz Party "to keep a keen eye and make serious investigation on all territorial leaders of EAMWS especially the President, his Vice President, their Secretary and some Regional and District leaders who bore ill will to the new body".

The leadership of the new Muslims organisation at their hour of triumph did not extend a hand of conciliation to fellow Muslims in the EAMWS according to Islamic spirit, instead it asked the Party and the government to persecute them, particularly the top leadership.
 
After the formation of the National Muslim Council, in order to clear the air and instill confidence to the Muslim community the secretary of the commission Mussa Kwikima issued a statement saying: "no one could threaten the existence of the EAMWS except its members, the law and the government, but not individuals even if all 17 regions would not automatically mean that the society was legally dead since its existence was not determined by the number of regions affiliated to it but by the number of its members, the Muslims."

At this point the new organisation was not yet registered by the Registrar of Societies, and on a legal point there was no way that the dissident group could form a new organization when it had objectives similar to those of another society in existence. For about three days the two Muslim organisations existed together side by side. For a time it seemed as if the EAMWS was going to wither the storm. Then on 19th December, 1968 the government as if jolted by Kwikima's statement issued a Certificafe of Exemption to the new organisation and banned the EAMWS.36 The government issued a short statement:

"The Minister for Home Affairs has by command of the President declared the Tanzania Branch of the East African Muslim Welfare Society and Tanzania Council of the East African Muslim Welfare Society to be unlawful societies under the provisions of section 6(1) of the Societies Ordinance ".
 
WHERE ARE WE GOING WITH THIS??? are we trying to re-write history or are we trying to dismantle our unity using religion?? if we are not careful we will end up fuelling something unimaginable to our unity. so lets play it cool here..

LETS NOT LOOK BACK AND DO NOTHING,LETS LOOK FORWARD AND DO SOMETHING.
 
Muslims were by that declaration of the President of Tanzania denied the chance to discuss and make a final ruling on the crisis which so to speak was a conflict among Muslims. To ensure that Muslims complied with the ban order the government put armed policemen outside the offices of the society. It was in that manner that the curtain of the EAMWS saga was lowered. A saga which began with a simple school teacher marching in a mass demonstration in the streets of Bukoba in support of Mwalimu Julius Nyerere's Arusha Declaration and ended with him holding a responsible post in a weak and controversial Muslim organisation. The school teacher now General Secretary of the newly formed National Council of Tanzania started his new job in style. In a statement he made to the press on 19th December, 1968 he said his organisation was similar to the Christian Council of Tanzania.

Since Muslims did not hold their meeting to deliberate on the "crisis" we can only speculate the outcome of that meeting had it been allowed to convene. The Muslims of Bukoba who were reported to have demonstrated behind the school teacher in support of Arusha Declaration did not voice support nor did they organise a mass demonstration in support of the new organization. In Dar es Salaam and in many places in Tanzania, the National Muslim Council widely know by its Swahili acronym Bakwata (Baraza Kuu Ia Waislamu Tanzania) is a word of insult. To refer to a Muslim as a Bakwata member is like calling a Christian [SIZE=-2]- [/SIZE]a disciple of Judas Iscariot who sold Jesus for 30 pieces of silver.
 
Of the Commission of Inquiry one member of that Commission deserve special mention - Mussa Kwikima. Mussa was a young judge appointed by the President. He was to very large extent because of his expertise the force behind the commission. When he offered his services to the EAMWS he was warned of the risk exposing to himself and his career. Mussa Kwikima replied that the threat facing Muslim unity was above his personal interest. After the formation of Bakwata and hence the end of the "crisis" Kwikima was transferred from Dar es Salaam to Mwanza as a Senior Resident Magistrate and his name was dropped from the list of Judges appointed by the President.39
 
What remained after the demise of the EAMWS was to try to establish Bakwata in the regions as an organisation representative of all Muslims of Tanzania Mainland. The most part of 1969 Adam Nasibu and his four-men committee toured the regions campaigning for Bakwata's acceptance by Muslims. The committee offered personal financial assistance to any Regional Secretary of the now defunct EAMWS who would cooperate with the Bakwata headquarters in establishing the new organisation in his region. Muslim did not show any enthusiasm towards Bakwata.

In Tabora a region which did not withdraw from the EAMWS, the committee was permitted by the government to hold a public meeting. But before Adam Nasibu could speak Maulidi Kivuruga [SIZE=-2]- [/SIZE]a veteran of the African Association, a founder member of TANU in Tabora and now a respectable elder politician took the floor and on behalf of the Muslims of Tabora put up a condition that Muslims were not ready to listen to the dissident group unless Waikela, one of the members of the Commission of Inquiry from Tabora was also allowed to address the meeting. This was unacceptable condition to the committee.
 
Few days later Waikela was summoned by the Director of Criminal Investigation for interrogation about his political activities and about his opposition to Bakwata. In a room at Tabora Hotel, Sawaya, the Director of C.I.D. interrogated Waikela as to why he was not ready to cooperate with the government in establishing Bakwata in Tabora, at times threatening him. Waikela was drilled for four hours and asked to sign some papers which he did. Waikela was never to hear from the government again. Despite the silent resistance Bakwata has been established in Tabora and in all regions of Tanzania.
 
Mwanamosi am just straightening things here, people they dont know and they also think others dont know, people are just calm and following tosee where the trends takes us to, we know where we were and why we are here
 
Halafu itabidi tuandike historia ya wakristu Tanganyika. Halafu itafuatwa na historia ya wazaramo. Halafu ya wazanaki. Halafu wahaya. Halafu wanawake wataandika kuhusu mchango wao. Watafuatwa na wasio na dini. Halafu itakayoweka wazi mchango wa watu warefu katika siasa ya Tanganyika. Halafu wafupi nao watataka mchango wao utambuliwe! Na kadhalika, na kadhalika......... Upuuzi mtupu!

Amandla.....
 
Tanzania ina watu ma-genius sana; wanajua wapi wa kuweka nguvu zao kwa ufanisi, na ndiyo maana tunaendelea kwa kasi kubwa sana. Utashangaa kuwa huyu mzee huenda ameandika kitabu kile anachoongelea hapa na kukigawa bure kwa watu wote, siyo kuwa kinauzwa na wala hakikufadhiliwa na jumuia yoyote.
 
Kichuguu said:
Tanzania ina watu ma-genius sana; wanajua wapi wa kuweka nguvu zao kwa ufanisi, na ndiyo maana tunaendelea kwa kasi kubwa sana. Utashangaa kuwa huyu mzee huenda ameandika kitabu kile anachoongelea hapa na kukigawa bure kwa watu wote, siyo kuwa kinauzwa na wala hakikufadhiliwa na jumuia yoyote.
Click to expand...

jokaKuu,'
Hata kama anagawa kitabu bure anao wafadhili. Ukiangalia hizo video kwa makini utawaona wafadhili wake pale mbele mezani.
 
good piece of history, today i have realized why some ****** want to beatify nyerere, ok it is simple, the history is clear and they know his contribution to the growth of the church and the his contribution to the oppression of islam
 
Inferiority complex. Period!

This discussion aint productive!
What can we do to change the past?! Whether the he is right or not!
 
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