Juu ya OIC na Mahakama ya Kadhi

[haki na usawa]

Je watu wanawasiwasi gani? mbona Zanziba/ Kenya hatujasikia matatizo? wengi wanatoa nadharia tu

 

[Kiraka Kikuu]

Haya;ni wakati muda wa kuandika katiba mpya umefika;
wenye hoja zenye mashiko juu ya uhitaji wa nchi yetu kujiunga na OIC na kuanzisha mahkama ya
kadhi na watushawishi watz badala ya kuendelea kulalama.

 

[Mzalendo JR]

Na yule kijana aliempiga Mwinyi kofi je? Imani gani ya dini iamjenga kijana wa kitanzania ktk misingi hiyo?

 

[Mkomamanga]

Huyu lazima ni mdini, tena bila ya aibu.

X-PASTER tetea maslahi ya watanzania kabla ya Afghanistan na Pakistan maana hata kiuchumi vigumu kuomba chumvi huko kama Uvinza pakikauka. Kuungani siku hizi ni kujikomboa kiuchumi si kidini maana dini ya mtu imo moyoni mwake.

 

[Zimmermann]

Kutumia kigezo kuwa serikali haina dini sio suluhusho la msingi, acheni jamani kujadili mambo msiyokuwa na elimu nayo hebu fanyeni uchunguzi UK,S,AFRICA, na nchi zingine ambazo watalaam wetu wa sheria walitumwa huko kuangalia utendaji wa mahakama ya kadhi mbona mnakua na khofu kubwa sana wakati si katika imani yenu? kila mtu ajadili imani yake wewe mkristo angalia maandiko na mafundisho ya dini yako na waislam waacheni wafuate maandiko na sheria zao hapo ndipo itapatikana amani ya kudumu vinginevyo hamjengi kuingilia masuala yasiyo wahusu. Mbona leo serikali imesaini mkataba wa siri na makanisa kuna muislam aliingilia na kupiga kelele ? kinachotakiwa kuvumiliana juu ya imani zetu, Mbona leo mnasema kuwa serikali kusimamia mahakama ya kadhi ni udini hamkumbuki kuwa mkataba pia ni udini ambao unachota fedha za walipa kodi wote waislam na wakristo huo sio udini jamani kundi fulani ndio lipewe ruzuku wengine wasipewe? try to be fair both of us, acheni upotovu kusoma si mpaka ukae darasani mambo mengine unajifunza kwa research ya mazingira na kuangalia wenzetu ktk nchi zingine wanaishi vipi ili kujiletea maendeleo si kukalia malumbano tu, Suala la msingi kuhusu kadhi inatakiwa serikali kama chombo kikuu kipitishe kama kilivopitisha mkataba na makanisa bila kuangalia athari zake ktk jamii ya wasiokua waislam mbona hilo hamlizungumzii mnaona kadhi tu ndio italeta udini. Mahakama ya kadhi kwa taarifa yenu ilikuwepo kwa hiyo inaombwa irudishwe kama enzi za ukoloni ilivyokuwepo wala haikubagua mtu yoyote ktk jamii ile wala haina lengo la kumkata mwizi mkono na kwa taarifa hakuna muislam ambae hayupo tayari kuhukumiwa kwa kadhi basi atalazimishwa ataangalia uzito wa imani yake kama inamfaa na itampa haki basi atakwenda.Pia kwakua ni chombo cha sheria lazma kiwe chini ya mamlaka ya serikali ili kuepusha migongano mengine isiyo na lazima ndio maana mpaka sasa Bakwata yenyewe mpaka sasa serikali ndio inaratibu mambo mengi ktk chombo hicho ili kulinda amani na sio kila chombo kijifanyie kitakavyo ndio maana taasisi zote lazima zipate usajili na serikali.

Yaani hapo umejichanganya kabisa...kama ni suala la uzito wa imani ya mtu kuna haja gani likasimamiwa na serikali?
Kuhusu BAKWATA huo ni udhaifu wenu wenyewe waislam...chombo cha dini hakiwezi kikaendeshwa na serikali ,kusajiliwa sawa...!

 

[Mzenjiberi]

Ndugu yangu mwanakijiji unaonekana uliwahi kuugua mtindio wa ubongo.

 

[Njowepo]

Kuhusu OIC wenyewe wanasema
Any State, member of the United Nations, having Muslim majority and abiding by the Charter, which submits an application for membership may join the Organisation if approved by consensus only by the Council of Foreign Ministers on the basis of the agreed criteria adopted by the Council of Foreign Ministers.

http://www.oic-oci.org/page_detail.asp?p_id=53
Sasa mbona Zanzibar sio member wa UN bali Tanzania ambayo haina dini na ambayo Muslims are not of majority
Na muslim majority wako Zanzibar na sio bara!
Tanganyika was a Member of the United Nations from 14 December 1961 and Zanzibar was a Member from 16 December 1963.
Following the ratification on 26 April 1964 of Articles of Union between Tanganyika and Zanzibar, the United Republic of Tanganyika and Zanzibar continued as a single Member, changing its name to the United Republic of Tanzania on 1 November 1964.
United Nations Member States
Kwenye charter yao OIC wanataka promote Islamic value of which to a non secular state like Tanzania is unwelcomed afterall sidhani kama mnakuwa mistreated!


Kwa hoja za apo juu mpaka Zanzibar ikijitenga na kuwa member wa UN na kwa kuwa Moslems are of majority then mnaweza kuwa member wa OIC.
OIC wanasema “To respect the right of self-determination and non-interference in the domestic affairs” of which Tz is a non secular and that has to be respected!

 

[Yunatoy]

By the way, can one of you give me light on how "Mahakama ya Kadhi" will operate under the Government authority and without it. Nilidhani, kama ilivyo kwenye taasisi na Mamlaka mbali mbali hapa nchini, kwamba kunakua na sera, taratibu, na kanuni za kuziendesha (yaani bylaws,policies and regulations) vivyo hivyo iwe Mahakama ya Kadhi, kwamba ni chombo cha taasisi,kinachotekelezwa na taasisi ambacho hakiendi nje ya sheria mama husika ama katiba ya nchi. Kwangu mimi, ni kama Bunge likipitisha inakuwa na sheria ya nchi ambayo inambana kila mtu, na Je! kuhusu malipo na uendeshaji wake, itatumia fedha za serikali au fedha za waislamu?? Kwa hiyo, ndugu zangu waisalamu anzisheni mahakama hiyo,kwa sababu ni kwa imani yenu, na watanzania wote sio wa imani moja...

 

[Yunatoy]

Mr.Junior Member, najaribu kukuelewa, lakini nauliza hiviii! waisilamu wanadai Mahakama ya Kadhi kwa sababu serikali imeingia mikataba na makanisaaa! ama ni hitaji la waislamu la msingi??. Ukiangalia lalamiko hili la serikali kuingia mikataba na wakristu utakuta ni kuhusu huduma za jamii, zikiwemo hospitali, shule na vyuo, ambavyo kimsingi havitoi huduma kwa wakristu tu, bali kwa wananchi wote. Na hili naomba lieleweke, ni baada ya kuona kwamba huduma za mahospitali shule nk.zinazomilikiwa na mashirika ya kidini iwe ya kiislamu ama ya kikristu ni msaada mkubwa kwa serikali ambayo kimsingi inashindwa kuwapa wananchi wake huduma hizi kwa uhakika zaidi. Lakini pia, nchi nyingi za wahisani hutoa msaada mkubwa sana kwa taasisi hizi, na zinapoona serikali nayo inatoa support kwazo, huduma hizi huboreshwa zaidi. Sasa hebu tuweni na takwimu, ni wagonjwa wangapi wanapata huduma kwenye mahospitali ya taasisi za dini.... Kwa hiyo hoja hapa sio nani amepata nini kutoka serikalini, after all, Mahakama ya Kadhi ni kwa consumpioo ya waislamu, ni swala la imani, huwwezi kulinganisha faida ya kodi inayoenda huko na ile ya kuokoa afya za watu ama kutoa elimu kwa watu. Swala hapa ni kwamba serikali haioni faida ya kuwekeza rasilimali huko, wakati ni swala la imani ya watu kadhaa ktk taifa la mchanganyiko, tunachopigania ni kodi zetu ndugu ambazo hatutazifaidi kama vile wote tunavyofaidi kwenye huduma za hospitali na mashule. Asante.

 

[Yunatoy]

Yaani hapo umejichanganya kabisa...kama ni suala la uzito wa imani ya mtu kuna haja gani likasimamiwa na serikali?
Kuhusu BAKWATA huo ni udhaifu wenu wenyewe waislam...chombo cha dini hakiwezi kikaendeshwa na serikali ,kusajiliwa sawa...!

najaribu kukuelewa, lakini nauliza hiviii! waisilamu wanadai Mahakama ya Kadhi kwa sababu serikali imeingia mikataba na makanisaaa! ama ni hitaji la waislamu la msingi??. Ukiangalia lalamiko hili la serikali kuingia mikataba na wakristu utakuta ni kuhusu huduma za jamii, zikiwemo hospitali, shule na vyuo, ambavyo kimsingi havitoi huduma kwa wakristu tu, bali kwa wananchi wote. Na hili naomba lieleweke, ni baada ya kuona kwamba huduma za mahospitali shule nk.zinazomilikiwa na mashirika ya kidini iwe ya kiislamu ama ya kikristu ni msaada mkubwa kwa serikali ambayo kimsingi inashindwa kuwapa wananchi wake huduma hizi kwa uhakika zaidi. Lakini pia, nchi nyingi za wahisani hutoa msaada mkubwa sana kwa taasisi hizi, na zinapoona serikali nayo inatoa support kwazo, huduma hizi huboreshwa zaidi. Sasa hebu tuweni na takwimu, ni wagonjwa wangapi wanapata huduma kwenye mahospitali ya taasisi za dini.... Kwa hiyo hoja hapa sio nani amepata nini kutoka serikalini, after all, Mahakama ya Kadhi ni kwa consumpioo ya waislamu, ni swala la imani, huwwezi kulinganisha faida ya kodi inayoenda huko na ile ya kuokoa afya za watu ama kutoa elimu kwa watu. Swala hapa ni kwamba serikali haioni faida ya kuwekeza rasilimali huko, wakati ni swala la imani ya watu kadhaa ktk taifa la mchanganyiko, tunachopigania ni kodi zetu ndugu ambazo hatutazifaidi kama vile wote tunavyofaidi kwenye huduma za hospitali na mashule. Asante.

 

[Yunatoy]

Anzanzeni na kile kiwanja cha chang'ombe mchicha alafu vingine vifate,tetesi zilizoenea salichukua muislam mwenzenu tena kimabavu? Hadi saa hi ni atua gani imechukuliwa na nyinyi m naojihita wapigania haki za waislam.Na vp kuhusu yeye haiju vizuri hiyo quran mnayohiita kitabu kilichoshushwa kutoka mbinguni?.Achan kuwa na mawazo Mafupi.

Yani waislamu ndio wanaweza kuongoza dunia!!! kweli hiki ni kitendawili, mbona nchi zilizo na vurugu duniani ni nchi za kiislamu, au hiyo ndio maana ya kuweza kuongoza dunia, kwa kujitoa muhanga kila kukicha, somalia kila siku kupigania madaraka , huo sio ukweli, ukweli ni kwamba kama hatuthamini wengine kwa dini zao, itikadi zao, na kuwa na hiyo bias "defect in reasoning/falacy" kwamba waislamu ndio pekee wanaweza kuongoza dunia tutakuwa tunauana kama kuku... so tuheshimu kula dini, kila itikadi na kila kabila

 

[royal wiseman]

Siwadharau lakini, sioni hoja ya msingi ya kuihusisha serikari mambo ya dini. Wanaweza kufanya harafu wakaiambia serikari wameamua nini. Ilimradi wasiingilie katiba isiyokuwa na dini.

 

[Mwananchi Mtanzania]

Ni wazi kwamba tunapotoka majumbani na kwenda kujitafutia riziki, au tukiwa na matatizo mbai mbali, tunapitia sehemu nyingi na tunasaidiwa na wengi. Tukipanda dala dala hatuuizi dereva ni dini gani, au kondakta ni dini gani. Hivyo hivyo tukienda kununua mchele dukani. Wala hatuulizi daktari au muuguzi anayetuhudumia ni dini gani. Kwa kifupi tuna marafiki, ndugu, jamaa na majirani ambao si azima wawe wana imani inayofanana na yetu. Nitashangaa nikimuona Bakari anamporomoshea matusi Yakobo kwenye mtandao, eti kwa sababu tu ya imani, wakati Bakari huyo huyo ana rafiki yake akiitwa Julius. Vivyo hivyo, nitashangaa nikimuona Yosefu akimkashifu Athumani, wakati Yosefu huyo huyo, kila siku hununua chakula au hufanya kazi kwa Abedi!!
Wakati niko mdogo, nakumbuka ilikua ni jambo la kawaida sana kwa majirani wenye imani tofauti kuonyeshana upendo kwa njia kama ya kupelekeana mapishi wakati wa sikukuu mbali mbali za kiimani, bila kujali mwenye jina la kiarabu au a kizungu – au hata kama akiitwa Maganga, Masawe, Kimweri au Komba!
Nilikua nikisikiliza Radio Tanzania wakati huo, viongozi wa dini walikua wakihubiri upendo. Kwa kweli, kipindi kile viongozi wa dini waikua si “wanasiasa“!
Lakini siku hizi, sisi wananchi, vyombo vyetu vya habari na viongozi wa dini, naona kila kukicha tunajipeleka matatizoni wenyewe, tunabishania mambo ambayo wala hayastahili. Leo, kuingiza imani kwenye siasa limekua jambo ambalo watu hawaogopi. Kibaya zaidi, miongoni mwetu wapo wanaotumia mitandao ya kijamii kuporomosha matusi dhidi ya wenzao popote pale imani inapotajwa…. Japokua mimi sikusoma vitabu vingi vya imani, jambo moja ni wazi kwamba tunaambiwa tuhubiri upendo…. Uwe unaitwa Bakari, au John, Faruma au Suzana, habari ndio hiyo…. Tunasukumwa kuhubiri upendo, na si vinginevyo…..
Cha ajabu sana, siku hizi akiinuka mwanasiasa akasema neno la kawaida tu “Kiongozi awe Mcha Mungu“; basi watu wataangalia aliyesema hivyo ana imani gani… halafu watu wenye imani ambayo si ya kwake, watamshambulia kwa kumuambia “mdini“ – Ha! Tobaaaa! Yani maneno ya kiswahii tu “mcha mungu“, ndio yanafanya watu waitwe wadini? Niliyaona haya wakati naperuzi mitandao katika siku tofauti tofauti kidogo, na nikakutana na matusi ambayo yalielekezwa kwa hotuba za Mzee Ruksa, pamoja na Mh. Sitta. Watu wote hawa, kwa siku tofauti, walitumia manono ya kawaida tu kwamba kiongozi awe “mcha mungu/muogopa mungu“, lakini walihukumiwa kutokana na imani zao. Hili linadhihirisha wazi kwamba wengi wetu, katika makundi mawii makubwa tanzania, tumekua wahanga wa matusi kutokana na imani zetu… Inasikitisha sana.
Jambo ambalo linaudhi au linatia uchungu zaidi, ni tabia ya baadhi ya viongozi wa dini, kwa hii style yao mpya ya kujibizana wao kwa wao bila kujali madhara wanayosababisha kwa wananchi. Sijui ni kwa kiasi gani wanatathmini kauli zao, au kero wanazosababisha kwa wananchi ambao tuna imani tofauti. Nina wasi wasi kwamba watu wamesahau kua imani ni suala zito, na hivyo ni vizuri kuchunguza kila kauli tunazotoa. Tatizo si tu kutumia haki ya kikatiba ya kutoa maoni… la hasha. Ukweli wa mambo ni kwamba kutokana na utofauti wa imani, yapo mambo ambayo hayawezi kukubalika kote kote. Hivyo basi, lugha inayotumika, au sababu zinazotumika, lazima zifikiriwe kwa kina kabla ya kwenda gazetini. Kinachoniudhi ni kwamba viongozi hawa husema eti wanatoa maoni kwa serikali, lakini ukweli halisi ni kwamba wanajibizana wao kwa wao… Nafikiri tunakumbuka zile story za Waraka na Muongozo….. kipindi kileee….. Jambo linalotia wasi wasi ni kwamba, wakati kiongozi wa upande mmoja yuko tayari kulalamika au kukemea kiongozi wa upande mwingine kwa maneno ya kukwaza, ni mara chache viongozi wa makundi husika, huwakumbusha wenzao kwamba wana uwajibu wa kuhakikisha hawawakwazi wenzao…. Kwa kweli ni nadra sana (mimi sina kumbu kumbu nzuri haswa) kusikia ama Sheikh anamuambia Sheikh; au Askofu anamuambia Askofu kwamba lugha inayotumika kwenda upande wa pili si nzuri… Na kama haya yakisemwa, basi hua inakua ni kitu cha mara moja moja…! Bahati mbaya, zaidi, msukumo kutoka kwa sisi waumini, tuwe tunaitwa kina Bakari au kina Yohana umekua ni mdogo… Kwa kweli, sijawahi sikia Tanzania kwamba waumini wamewaonya viongozi wao kuacha kutoa kauli zenye utata… hapa nafikiri na sisi tuna tatizo. Kwa hiyo kinachotokea: Viongozi wa dini wakichefuana, na sisi wananchi tunachefuana… Hivi tumesahau kwamba viongozi wetu wa dini sio miungu, na hivyo tunaweza kuwakosoa, haswa kwenye mambo ya kaizari ambayo wao hayawahusu?
Wakati sintofahamu hii inaendelea, wapo wenzetu ambao, bila kujali ni awamu ipi ya uongozi… nitasemea sana kuanzia ya pili, tatu na nne kwa sababu walau mambo mengi nina ushahidi nayo…, wapo wenzetu ambao pale Rais anapoteua watu, basi walikua wanaangalia ana jina la kiarabu ama kizungu. Cha kushangaza, hakuna anayeridhishwa katika hawa, pale ambapo majina ya asili anayoyataka yeye yamekua yamepungua.. basi haraka haraka, hapa watu walikua wanaanza kusema… Rais fulani Mdini… Ukweli ni kwamba, katika Marais wetu wote wanne, kila mmoja amerushiwa makombora haya – au jina hili la “udini“! Jambo la kuangalia hapa ni kwamba, kama una kereka tu kwa sababu waziri au mkurugenzi hana imani inayofanana na wewe, lakini huna uthibitisho kwamba aliwahi kuto kutenda haki kwa mtu mwingine mwenye imani tofauti na ya kwake, basi wewe ndiye utakua una udini… bila kujali unaitwa Rashidi au Samsoni! Je, ni sababu ipi haswa inayokufanya uangalie viongozi wenye majina yanayofanana na ya imani yako? Yawezekana basi kumbe ni wewe, na wala siye anayeteua, mwenye katatizo ka “udini“! Je, unafanya nini kupambana na hilo tatizo lako?
Ila jambo ambalo Limenikera kuliko mengi, ni hii tabia ya siku hizi ya kuanza kulinganisha… kwamba eti kwama wao wana taasisi fulani, na sisi tunataka hii… au mbona sisi hatuna hii, basi na wao wasiwe nayo… hii ni hatari… hatari sana….!!
Wala haihitaji utafiti kugundua kwamba Uislamu na Ukristo vina misingi tofauti, japokua kote kote tunasoma kuhusiana na akina Musa, Yusufu, Daudi, Nuhu na wengine…. After All, Yesu si ndie Issa? (any way, sitaki kuingia sana huko, kwani dhumuni si kusema nani yu sahihi, kwani kila mtu hilo analo moyoni mwake… na ni kweli hakuna mwenye dini mbii)…. Turudi tu kwenye mada kwamba Uislam na Ukristo vina historia na taasisi tofauti. Kwa hiyo ni jambo la ajabu kuona viongozi wa kiimani kuanza kulazimisha… eti: “kama wao wana vatikani, na sisi tuwe na…“; au “sisi hatuna kadhi, na hivyo wao.. wasiwenayo…“. Nashangazwa kuona baadhi ya Masheikh wakijadili Vatikan, au baadhi ya Maaskofu wakijadili Kadhi, kwa sababu wanajadili mambo ambayo yako nje ya mipaka yao…. Je, sisi waumini tunawakumbusha kwamba wanatoka nje ya utaratibu? Au tunawakumbatia kwa sababu ni “wenzetu“? Hivi Juma ana uhakika gani kwamba akienda kumkata panga Joni, familia yake (Juma) itabaki salama? Na Yesaya ana uhakika gani kwamba akienda kuchoma nyumba ya Hamisi, famiia yake (Yesaya) itabaki salama?
Hatari zaidi ni hili la siku hizi la kia kiongozi wa dini kudai eti “kwa sababu waumini wake nao ni waipa kodi, basi serikai ifanye vile wanavyotaka…“ Hii si sawa! Hivi, kila mtu leo akitaka kodi itumike kutokana na matakwa ya imani yake, je, ile dhana ya “serikali haina dini“ tuna isahau? Si hivyo tu, kwani ni mambo mangapi ya kiserikali yanafanyika ambayo yako kinyume na imani zetu? Tumeyagundua siku hizi? Na mbona tusikatae ulinzi wa polisi au kutumia bara bara kwa sababu si kila kinachokusanywa na kodi ya serikali kinaweza kuwa “halali“ kutokana na imani zetu? Hapa ndipo iitupasa sisi waumini tuwaambie viongozi wetu kwamba masuala ya kodi au sheria ni ya kaizari, kwa hivyo wasithubutu kuongelea hayo. Yapaswa tuwaambie viongozi kwamba tunapoingia kwenye Ibada, hua tunachokifanya ni kumuabudu mungu, na humalizia Ibada zetu kwa kusema Amen. Iweje tunakua tunashughuika kutoleana macho wakati tutake tusitake Tanzania ni ya kwetu wote na wala hakuna mwenye haki kumzidi mwenzie?
Watanzania wenzangu, tuwaambie Viongozi wetu wa dini washughulike na yanayowahusu. Mradi hakuna anayemzuia mwenzake kufanya ibada, basi na anayetaka taasisi yake na aipate, mradi tu iwe inamuhusu yeye! Sioni haja ya kutoleana macho wakati kama tungezaiwa Brazil, au Dubai au Uchina, tungekua tunaongelea mitazamo tofauti.
Naomba kuwaasa Watanzania, tuache mashaka na kutokuaminiana. Bakari usimuangalie Joni ukahisi anakuhujumu, na Joni usimuangalie Bakari ukadhani ni Al-Kaida au Al-Shabab. Haya mashaka tunayokua nayo, na huu mtindo wa kia mmoja kutaka kumchunguza mwenzie ana abudu vipi, au kutaka kunyima mwenzie uhuru wake wa kuabudu, au kulazimisha tu kuwa na kitu Fulani kwa sababu mwingine anacho, and vice versa; ndio vinasababisha “misimamo mikali”. Kwa bahati mbaya, unapoingia katika msimamo mkali, wala huwezi kujijua. Ni muhimu kugundua hatari hiyo ya misimamo mikali, na hakuna upande ambao utasema kwamba katika dunia hii haujawahi kuona wenzao wenye msimamo mkali… Tuliyaona Ireland (Protestants vs Catholics), Tunayaona Uganda (Joseph Koni na azma yake ya amri kumi), Tunayaona ya Al-Shabab na Uamsho!
Naomba nimalizie kwa kusema, ni makosa makubwa kwa Joni au Bakari kulinganisha Uislam na Ukristo. Tuheshimiane, tupeane nafasi. Vatikan haiwahusu waislam, hawapaswi kuijadii, kadhi haiwahusu Wasiokua waislamu, hawapaswi kuijadii. After all, kwani kila mmoja akipata anachotaka, so what?


Navuta kasi kwa ajili ya kuwavaa “wakabila”!!

 

[Hayajamani]

Huo ni mvurugano sasa, hata Wamasai wana utaratibu wao wa kushughulikia matatizo yao, nao wataomba mahakama ya Kimasai! Wengine nao watafuata ..!..

 

[Mwananchi Mtanzania]

Ndugu Watanzania Wenzangu. Katika masuala ya OIC na Kadhi, ni maoni yangu kwamba hatupaswi hua na jazba sana katika masuala haya wakati sasa kuna mchakato wa kutoa maoni juu ya katiba. Kwa sababu hili ni jambo a wengi, tuwe tayari kupokea matokeao yatakayokuja. Kenya, walipata changamoto kubwa kwenye Masuala ya KADHI wakati wa mchakato wa katiba mpya, lakini walifanikiwa kuvuka kikwazo hicho. Hua tunakosea tukiwa tunataka kulinganisha kila kitu kati ya Ukristo na Uislam, kwa sababu hizi dini mbili zina historia tofauti, zina taasisi tofauti, kutokana na matakwa tofauti. Hivyo basi, Si sahihi kwa Waislam kudai kitu fulani kwa sababu Wakristo, and in this case, haswa Wakatoliki wanacho. Lakini vile vile, Si sahihi kwa Wakristo kukataa waislamu wasiwe na kitu fulani eti kwa sababu wao (hawana).


MJADALA WA KADHI

Ni vema kuelewa tofauti kati ya:

(3) Principal of Islamic Law as Applied in Tanzania according to the Judicature and Application of Laws Act of Tanzania [Cap 358 Revised Edition of 2002] na The Magistrates Courts Act [Cap 11 Revised Edition 2002]
(2) Canon Law, as a legal system;
(1) Sharia Law, as a legal system; na

Vile vile, Uelewa wa Sheria ya Ndoa ya Tanzania (The Law of Marriage Act of Tanzania ( [Cap 49 Revised Edition of 2002]


The Judicature and Application of Laws Act of Tanzania
Sheria hii liliingia rasmi Tanzania kupitia utawala wa Kiingereza tarehe 1 December, 1920. Madhumuni makubwa ya sheria hii yalikua ni, pamoja na mengineyo, kuainisha ni sheria zipi zitatumika katika mahakama za Tanzania. Section 11 ya Sheria hii, ambayo inatumika mpaka leo, iliruhusu, ukiachana na sheria za bunge, matumizi ya Sheria za Kiingereza (yani Common Law, Doctrine of Equity and Statutory of General Application) zilizokua zinatumika uingereza kabla ya tarehe 22 July 1920, Sheria za Kimila, pamoja na Baadhi ya Taratibu za Kiislam katika masuala Binafsi (Principles of Islamic Laws). Nitanukuu vifungu husika:

Section 2 (1) ......
(2) .....
(3) Subject to the provisions of this Act, the jurisdiction of the High Court shall be exercised in conformity with the written laws which are in force in Tanzania on the date on which this Act comes into operation (including the laws applied by this Act) or which may hereafter be applied or enacted and, subject thereto and so far as the same shall not extend or apply, shall be exercised in conformity with the substance of the common law, the doctrines of equity and the statutes of general application in force in England on the twenty-second day of July, 1920, and with the powers vested in and according to the procedure and practice observed by and before Courts of Justice and justices of the Peace in England according to their respective jurisdictions and authorities at that date, save in so far as the said common law, doctrines of equity and statutes of general application and the said powers, procedure and practice may, at any time before the date on which this Act comes into operation, have been modified, amended or replaced by other provision in lieu thereof by or under the authority of any Order of Her Majesty in Council, or by any Proclamation issued, or any Act or Acts passed in and for Tanzania, or may hereafter be modified, amended or replaced by other provision in lieu thereof by or under any such Act or Acts of the Parliament of Tanzania:
Provided always that the said common law, doctrines of equity and statutes of general application shall be in force in Tanzania only so far as the circumstances of Tanzania and its inhabitants permit, and subject to such qualifications as local circumstances may render necessary.

Section 11
(1) Customary law shall be applicable to, and courts shall exercise jurisdiction in accordance therewith in, matters of a civil nature–
(a) between members of a community in which rules of customary law relevant to the matter are established and accepted, or between a member of one community and a member of another community if the rules of customary law of both communities make similar provision for the matter;
(b) relating to any matter of status of, or succession to, a person who is or was a member of a community in which rules of customary law relevant to the matter are established and accepted; or
(c) in any other case in which, by reason of the connection of any relevant issue with any customary right or obligation, it is appropriate that the defendant be treated as a member of the community in which such right or obligation obtains and it is fitting and just that the matter be dealt with in accordance with customary law instead of the law that would otherwise be applicable,
except in any case where it is apparent, from the nature of any relevant act or transaction, manner of life or business, that the matter is or was to be regulated otherwise than by customary law:
Provided that–
(i) where, in accordance with paragraph (a), (b) or (c) of this subsection customary law is applicable to any matter, it shall not cease to be applicable on account of any act or transaction designed to avoid, for an unjust purpose, the applicability of customary law; and
(ii) nothing in this subsection shall preclude any court from applying the rules of Islamic law in matters of marriage, divorce, guardianship, inheritance, wakf and similar matters in relation to members of a community which follows that law.


Hivyo Basi, the Judicature of Application of Laws Act ilileta nchini Mfumo wa Common Law, ambao ulitokea Uingereza, na si Canon or Sharia Law. Section 11(1)(c)(ii) inaruhusu matumizi ya taratibu za kiislam katika masuala ya ndoa, talaka, ulezi, mirathi, wakf and na mambo yanayohusiana na hao kwa watu wanaofuata imani ya kiislamu.

Sababu a matumizi ya taratibu hizo ni kwamba mambo haya yako katika mfumo mzima wa ibada wa imani husika, Ifahamike kua Sheria za Uingereza zilizokua zinatumika nchini zina historia ya Zamani sana, na nyingine zina trace history from the Roman Empire. Vile vile, ni vizuri kufahamu kwamba, wakati Uislam unaruhusu Talaka, hali si hiyo kwa mainstream Christian denominations.


The Magistrates Courts Act

Section 18.
(1) A primary court shall have and exercise jurisdiction–
(a) in all proceedings of a civil nature–
(i) where the law applicable is customary law or Islamic law:
(ii) ….
(iii) ….
(b) in all matrimonial proceedings relating civil and Christian marriages;
(c) ….
(d) ….


Kwa Muujibu wa the Magistrates Court of Tanzania, mahakama za mwanzo zitakua zina mamlaka ya kutumia sheria za kimila au za kiislamu katika masuala ya madai pale ambapo sheria au taratibu zinazohusika ni za kiislam au za kimila. Mahakama hizo pia zitasikiliza masuala ya ndoa za Kikristo. Yaelekea watu wakawa wanajiuliza ni kwa nini Mahakama iwe ina mamlaka ya kusikiliza masuala ya ndoa za kikristo wakati Talaka si kitu kinachokubalika (na mainstream denominations). Lakini hili ni kutokana na ukweli kwamba Mahakama inaweza ikaamua kuhusu Separation (Kutengana), suala ambalo linaweza likapelekea amri za mgawanyo wa mali au custody of children, mambo ambayo utekelezaji wake na yenyewe wakati mwingine huhitaji DOLA

Sheria inayoitwa ya "serikali" katika masuala ya Mirathi ni Indian Succession Act.

Je, Principles of Islamic Laws zinazoruhusiwa kutumika katika sheria za Tanzania ni sawa na mfumo wa Sharia au Cannon Law? Jibu ni HAPANA kwa sababu ifuatayo (kwa kifupi sana):

Mosi: Ni kwamba CANON na SHARIA ni mifumo mizima ya sharia, kuanzia kutunga sharia mpaka uendeshaji wa kesi au madai. Mifumo hii yote haitumiki Tanzania, kwa sababu sisi tume adopt a COMMON LAW SYSTEM. Hivyo basi, taratibu za kiislamu katika masuala ya ndoa na mirathi, ni kajisehemu kadogo tu katika mfumo wa SHARIA, na vitatumika so far as haviendani kinyume na Katiba
Pili: Taratibu za kiislam za ndoa na mirathi zimetoka moja kwa moja katika Quran, kitabu ambacho ndio source of all Islamic rituals, wakati CANON LAW inatokana ama na DIVINE LAW (imani) au (mamlaka kutoka ofisi ya Papa ambaye ana mamlaka ya mwisho ya utungaji sharia, utekelazaji na uamuzi) "authority and promulgation from the office of pope, who as Supreme Pontiff possesses the totality of legislative, executive, and judicial power in his person"


Je, mahakama ya kadhi iwemo katika mfumo wa kimahakama, au iwe taasisi inayojitegemea?

Kutokana na utaratibu Mzima wa Kisheria uliopo nchini, ni wazikwamba masuala ya ndoa na mirathi ya Kiislam, yana taratibu tofauti kidogo na madhehebu mengine. Na suala linakua complicated pale wahusika wanapoweka bayana kwamba mfumo huo hau unawakwaza kiimani (Based on assumptions that mtu atakayekwenda mahakamani kudai talaka, wakati taratibu zake za kiimani ZINAKATAZA talaka, atakua ameamua mwenyewe kwenda kinyume na maadii yake)

Suala la mfumo gani Kadhi iuchukue limekua limevuta hisia za watu wengi, wakiwemo viongozi wa dini, waliofikia hatua a kujibizana wao kwa wao (kwa kisingizio cha kuishauri serikali), na kusababisha utata miongoni mwa waumini. Hili jambo binafsi linanikera, kwa sababu mwisho wa siku, Tanzania ni yetu sote. Ni vyema basi kutanguliza busara, kuliko "passion"

(a) Wapo wenye maoni kwamba Kadhi iwe ina mfumo wake wenyewe:
Hoja hii inaonekana ni rahisi kuitekeleza kwa sababu mfumo mzima utakua purely miongoni mwa waumini wenyewe. Tatizo ni kwamba, iwapo mfumo huu utakua purely within a religious institution, itakua ni vigumu kuu monitor ii kuhakikisha kwamba mambo yanayoendeshwa huko hayaendani kinyume na katiba au Sheria za nchi. Nitatoa mfano mdogo:

Kutokana na the Law of Marriage Act of Tanzania, moja ya mambo ambayo huifanya mahakama kuamua kwamba ndoa imevunjika ni: "cruelty, whether mental or physical, inflicted by the respondent on the petitioner or on the children, if any, of the marriage" (Section107(2)(c))

Kwa kuzingatia kifungu zingatia mfano wa Mwanamke wa Kiislam ambaye anakwenda kwa KADHI ambaye hayuko controlled na mfumo wa sheria za nchi, akilalamika kwamba anataka kuachana na mumewe kwa sababu mumewe anataka kuoa mke wa pili. Kuna uwezekano wa Kadhi huyu kuamua kwamba hakuna haja ya kutoa talaka kwa sababu mume yue ana ruhusiwa kufanya hivyo. (hua kuna mabishano ya kimtazamo on whether mume anapaswa apate ruhusa ya mkewe, au amuarifu tu mkewe). Lakini, Mwanamke huyu wa kiislam, anaweza akaenda mahakamani na kudai talaka kwa sababu ya mental agony which she cannot bear kutokana na mume wake kuoa mke wa pili. Ni wazi kwamba mahakama inaweza ikampatia ombi hilo. (ni muhimu ku note, nchi kama Bangladesh ambayo almost 90 oth the population are muslims, still sheria iikataza kuoa mke zaidi ya mmoja kama hakuna ruhusa ya mke/wake wa mume husika).

Katika hali hiyo niliyoieleza, ni wazi kwamba iwapo Mahakama itaamua tofauti na KADHI, tayari tutakua tumeleta mkanganyiko kwa sababu, kwa kumfanya kadhi awe independent from the main system of State ajdudication, ingemaanisha kwamba hakuna chombo kingine ambacho kingekua na mamlaka ya kutoa maamuzi ya kupingana naye, unless chombo hicho kiwe kina mamlaka ya rufaa ya maamuzi yake.

Tatizo la pili ni suala zima la utekelezaji wa maamuzi ya chombo husika. Katika hali ya kawaida ya mfumo wa kimahakama, iwapo mtu atasita kutii amri ya mahakama, basi utekelezaji wake hufanywa kwa kutumia vyombo vya dola. Ni dhahiri kwamba litakua jambo la kinyume, kwa chombo cha dola, kama polisi kutumika kutekeleza amri ya chombo cha binafsi. Mapungufu haya mawili, yana weka haja ya kua na mfumo ambao kwa namna moja au nyingine uko linked or controled na State.

Jambo jingine ni kwamba iwapo KADHI huyu atakua independent from the State, itakua ni vigumu ku monitor any extreme paths which he may be taking, suala ambalo linaweza likawa ni chanzo cha mgogoro mwingine mkubwa.

(b) Wapo wenye maoni kwamba kadhi iwe katika system ya serikali
Wengi wanaosema hivi wanaangalia mfumo uliopo ambao tayari umeyapa umaalum masuala ya ndoa, mirathi na waqf. Hoja yao ni kwamba, ingepaswa mtu wa kuyatatua haya awe ni muelewa mzuri wa taratibu husika, badala ya kutegemea tu mabishano ya pande mbili. Pia wanadai kwamba yapo mambo mengine ya kiimani ambayo yanakwamishwa na mfumo huu wa sasa.
Wanaopinga hoja hii hucite mambo mawili (1) Kwamba Tanzania is a sercular state (nchi isiyofuata mfumo wa dini yoyote) and second (2) KADHI's court itaingilia uhuru wa kuabudu.

Kutokana na Mfumo huu wa Sheria wa Sasa tulionao, ni vigumu kutetea hoja hii kwa sababu ziko nchi zenye katiba ambazo zinaeeza kwamba na zenyewe ni serkular state, lakini zikaruhusu mahakama ya KADHI. Nitatumia mfano wa Kenya kwa Sababu Mifumo yetu ya Sheria ina historia na taratibu ambazo zinafanana:

Ibara ya 8 ya Katiba hiyo inatamka: "There shall be no State religion"

Na ibara ya 32 ya Katiba hiyo inatamka:
(1) Every person has the right to freedom of conscience, religion, thought, belief and opinion.
(2) Every person has the right, either individually or in community with others, in public or in private, to manifest any religion or belief through worship, practice, teaching or observance, including observance
of a day of worship.
(3) A person may not be denied access to any institution, employment or facility, or the enjoyment of any right, because of the person's belief or religion.
(4) A person shall not be compelled to act, or engage in any act, that is contrary to the person's belief or religion.


Ujumla wa kimantiki wa ibara ya 8 na ya 32 wa katiba ya Kenya, unafanana na Ibara ya 19 ya Katiba ya Jamuhuri ya Muungano Wa Tanzania, japo kuna tofauti nitakayoiainisha:

(2) Bila ya kuathiri sheria zinazohusika za Jamhuri ya Muungano, kazi ya kutangaza dini, kufanya ibada na kueneza dini itakuwa ni huru na jambo la hiari la mtu binafsi; na shughuli na uendeshaji wa jumuiya za dini zitakuwa nje ya shughuli za mamlaka ya nchi.

Maneno "shughuli na uendeshaji wa jumuiya za dini zitakuwa nje ya shughuli za mamlaka ya nchi." ndiyo yamekua a subject of debate: Nafikiri katika hili, ni vyema kufahamu tofauti kati ya (1) Kutengeneza au ku "facilitate" mazingira ya kuabudu, na (2) Uendeshaji wa Jumuia za Kidini. Katika hali yoyote ile, JUMUIA, si chombo kama KADHI. Jambo hili halijawahi kua a subject of judicial interpretation kwa sababu, iwapo IWAPO mtu angeamua kuleta hoja kwamba KADHI's court ni sehemu ya "freedom of religion", then ingefaa yafanyike maamuzi ya tafsiri ya kisheria kuhusu nini mantiki ya neno JUMUIA kama linavyoainishwa katika ibara ya 19, na tofauti kati ya "kuruhusu au kutengeneza mazingira ya watu kuabudu" on ne hand; na "kuendesha JUMUIA za kidini" on the other hand.

Vile vile, ulizuka mjadala mzito kuhusu KODI na MAHAKAMA YA KADHI. Hili lilitokana na hotuba ya Rais Kikwete, na ni kutokana na hotuba Ile, ilionelewa kwamba, kwa sababu jambo hili linagusa hisia za walipakodi ambao wote si Waisam, basi suala hili waamue na waliendeshe waislam wenyewe (hoja (a) hapo juu)

Nafikiri huu ulikua ni uamuzi mwingine wa HARAKA katika SENSITIVE ISSUES. Hili inatokana na ukweli kwamba, imani yoyote haipaswi kua kishawishi cha matumizi ya kodi ya serikali kwa sababu kwa kufanya hivyo tutafungua mijadala ambayo inaweza ikasababisha matatizo kwa taifa. Ni wazi kwamba yapo matumizi mengi ya serikali ambayo kwa namna moja ama nyingine yanahusisha mambo ambayo ni kinyume na imani zetu sisi Watanzania. Na kwa sababu serikali haiendeshi mambo yake kutokana na dini, si busara kuhusisha kodi na Imani.


PENDEKEZO
(1) Kwa sababu sasa hivi kuna mchakato wa kukusanya maoni ya Katiba, si busara kubishana sana kwa passion kwa madhumuni ya kuazimisha au kupinga mahakama ya KADHI. Hili ni kutokana na ukweli kwamba iwapo kiwango kikubwa kitaonelea kwamba mahakama hiyo iwepo, basi hakutokua na budi kuiingiza katika katiba. Ikumbukwe kwamba, ili kua na mfumo wa vyama vingi, ni asilimia 20 tu ya watu ndio walionelea hivyo.

(2) Marekebisho kidogo katika mfumo wa mahakama yangeweza ku "blend" systems za KADHI na MFUMO WA MAHAKAMA bila kuleta mabishano.
Katika mfumo wa sasa wa kimahakama, mahakama ya mwanzo hukaa na wazee wa baraza, ambao maamuzi yao hua "binding" kwa hakimu. Hivyo basi, ingepitishwa sheria rasmi kwamba "kwa ridhaa ya wadai na wadaiwa", (katika masuala ambayo yanatumia isamic principles, and where both parties are Muslims), wazee wa baraza wawe ni watu ambao wana qualify kuwa KADHI. Hili lingesave masuala ya kiimani, kwa sababu maamuzi ya wazee wa baraza ni binding, halafu pia taratibu nyingine za utekelezaji hukumu kwa sababu hukumui ile ingekua na muhuri wa MAHAKAMA. Marekebisho hayo pia yangefaa yafanyike katika mfumo wa Rufaa, or katika mfumo wa mahakama za mahakimu wakaazi na Mahakama Kuu ambazo kwa sasa hazina ulazima wa kukaa na wazee wa baraza katika masuala ya ndoa. Otherwize, mfumo mwingine wa rufaa ungeangaliwa kutoka KENYA au ZANZIBAR

Kwa mfano, Ibara ya 170 ya Katiba ya Kenya ina tamka:

170.
(1) There shall be a Chief Kadhi and such number, being not fewer than three, of other Kadhis as may be prescribed under an Act of Parliament.
(2) A person shall not be qualified to be appointed to hold or act in the office of Kadhi unless the person-
(a) professes the Muslim religion; and
(b) possesses such knowledge of the Muslim law applicable to any sects of Muslims as qualifies the person, in the opinion of the Judicial Service Commission, to hold a Kadhi's court.
(3) Parliament shall establish Kadhis' courts, each of which shall have the jurisdiction and powers conferred on it by legislation, subject to clause (5).
(4) The Chief Kadhi and the other Kadhis, or the Chief Kadhi and such of the other Kadhis (not being fewer than three in number) as may be prescribed under an Act of Parliament, shall each be empowered to hold a Kadhi's court having jurisdiction within Kenya.
(5) The jurisdiction of a Kadhis' court shall be limited to the determination of questions of Muslim law relating to personal status, marriage, divorce or inheritance in proceedings in which all the parties profess the Muslim religion and submit to the jurisdiction of the Kadhi's courts.


MJADALA WA OIC
Na hili na lenyewe lilizua gumzo kubwa, haswa kutokana na ukweli kwamba wenzetu wa Zanzibar walikua wanalitaka hili. Niweke wazi kwamba Mimi napendelea Muungano wa Tanzania na Zanzibar uendelee kuwepo, kwa sababu katika mazingira ya sasa ya ushindani wa kiuchumi, any piece of land provides more opportunities.

Utata wa Kisheria Uliopo ni kwamba, japokua Zanzibar ina mamlaka yake, katika uhusiano wa kimataifa, Zanzibar sio DOLA. Hii inamaana ya kwamba Zanzibar haina International Capacity in entering into International Treaties. In that case, kwa mkataba wowote wa kimataifa kutumika Zanzibar, ni Lazima usainiwe na Serikali ya Jamuhuri ya Muungano wa Tanzania. Hii ni sababu pekee kwa nini Zanzibar sio Mwanachama wa OIC

Pili, hoja ya kwamba Tanzania is a sercuar state, na hivyo isijiunge na OIC na yenyewe imetuletea mijadala mingi ambayo nasikitika kwamba inatugawa Watanzania kutokana na Jazba za kiimani (See my post on UDINI NA MUSTAKABALI WA TAIFA). Hii ni kutokana na ukweli kwamba wengi wetu tumekua tuna jazba katika suala hili, bila kuangalia kweli kwamba ziko Nchi nyingi ambazo ni serkular, lakini zimeweza kumanage kua members wa OIC. Nafikiri hapa ni suala la kuangalia ni vipengele gani vya mkataba havitoishurutisha Tanzania kuachana na Taratibu za secularism. Katika kufanya hivyo, ni vema kutafsiti objectives za OIC ambazo ni kama zifuatazo:


Enhance and consolidate the bonds of fraternity and solidarity among the Member States;
Safeguard and protect the common interests and support the legitimate causes of the Member States and coordinate and unify the efforts of the Member States in view of the challenges faced by the Islamic world in particular and the international community in general;
Respect the right of self-determination and non-interference in the domestic affairs and to respect sovereignty, independence and territorial integrity of each Member State;
Ensure active participation of the Member States in the global political, economic and social decision-making processes to secure their common interests;
Reaffirm its support for the rights of peoples as stipulated in the UN Charter and international law;
Strengthen intra-Islamic economic and trade cooperation; in order to achieve economic integration leading to the establishment of an Islamic Common Market;
Exert efforts to achieve sustainable and comprehensive human development and economic well-being in Member States;
Protect and defend the true image of Islam, to combat defamation of Islam and encourage dialogue among civilizations and religions;
Enhance and develop science and technology and encourage research and cooperation among Member States in these fields;


In order to realize these objectives, Member States shall act, inter alia, in accordance with the following principles:


All Member States commit themselves to the purposes and principles of the United Nations Charter;
Member States are sovereign, independent and equal in rights and obligations;
All Member States shall settle their disputes through peaceful means and refrain from use or threat of use of force in their relations;
All Member States undertake to respect national sovereignty, independence and territorial integrity of other Member States and shall refrain from interfering in the internal affairs of others;
Member States shall uphold and promote, at the national and international levels, good governance, democracy, human rights and fundamental freedoms, and the rule of law.


Kutokana na maelezo haya, ni wazi kwamba hakuna haja ya kua na Uoga, iwapo kutakua kuna faida na kujiunga na OIC, haswa kutokana na ukweli kwamba mkataba wa umoja huu umeeleza kuhusu mambo ambayo hapa kwetu, na katika mjadala huu ni muhimi: (1) Kuheshimu haki za nchi wanachama kama zilivyo katika umoja wa Mataifa (2) Kutoingilia maamuzi ya nchi nyingine na (3) Kuendeleza majadiliano/maelewano baina ya waumini wa dini mbali mbali.

Baadhi ya nchi wanachama wa OIC ambazo hazifuati taratibu za kiislam, na wala si za kiarabu ni Uganda, Cameroon, and Mozambique, Suriname, na Guyana.

Mfano mzuri wa ushirikiano wa watu wa Imani tofauti ni nchi za Suriname na Guyana. Kwa mfaono, nchini Suriname, Christians ni wengi zaidi (both in the form of Roman Catholicism and various denominations of Protestantism, the Moravian Church being the oldest and largest), ambapo Waislam ni asilimia 13.5%.
Katika Nchi ya Guyana, Asilimia 57% of the population is Christian, 28% is Hindu, and 7% is Muslim.

Swali kwa Watanzania wenzangu, hivi kweli tumeshindwa kujadiliana na kuafikiana huu ya hili?

 

[Barubaru]

Kwa mara nyingine tena hoja ya Bunge kupitisha sheria ya kurudisha ofisi ya Kadhi Mkuu linajitokeza tena huku waislamu wakitaka Bunge litunge sheria ya kutambua uwepo wake na wakristu wakipiga kelele kuwa kufanya hivyo ni kuvunja Katiba. Hoja yangu leo ni kuwa, Waislamu hawahitaji kibali cha serikali kuanzisha ofisi ya Kadhi Mkuu kushughulikia mambo yao yanayoendana na sheria za Kiislamu.

Waislamu wakae wao wenyewe wapitishe uwepo wa ofisi hiyo na kuendelea na shughuli zao. Ilimradi tu, maamuzi ya ofisi yao hiyo hayaingilii uhuru wa Mtanzania mwingine au utendaji kazi wa sheria zetu za makosa ya uhalifu na jinai. Pia waelewe ya kwamba uwepo wa ofisi ya Kadhi Mkuu ni subject ya Katiba ya Muungano na Mtanzania yeyote kimbilio lake la mwisho ni mahakama ya Kiraia. Zaidi ya yote, watakapoanzisha ofisi hiyo, wajue kuwa isiwalazimishe waislamu wote kutatua matatizo yao kupitia ofisi hiyo isipokuwa wale ambao kwa hiari yao wanataka kufanya hivyo.

Kanisa Katoliki kwa mfano linayo mahakama yake na sheria zinazoliongoza kanisa hilo (Canon Law) na mahakama yake hiyo ina ngazi za rufaa hadi Vaticano. Hata hivyo Mkatoliki ana haki ya kutumia sheria hizo kuhusu masuala mbalimbali ya kanisa lake, lakini anapofanya kosa la jinai, sheria za kiraia (civil law) zinakuwa na mamlaka. Hivyo basi, waislamu wasisubiri Bunge kupitisha ofisi ya Kadhi Mkuu bali waianzishe wao wenyewe huku wakiweka bayana kabisa kuwa ofisi hiyo haitahusika na makosa ya jinai au kupingana na Katiba ya nchi. Then, hakutakuwa na haja ya kugongana!!!

Mwanakijiji,

Awali ya yote ulitakiwa ujuwe waislam wa Tanganyika walikuwa wanahitaji nini. Znz mambo hayo yameshafanyika. Upande wa Malalamiko yao makubwa ni kuwepo kwa mahakama ya Kadhi ambapo mahakama hiyo itambulike kisharia kwani kinachotakiwa hapa ni maamuzi yake yanayotokana na Mahakama hizi yaweze kutambuliwa kisharia za Tanzania. Sasa huwezi hata siku moja kuanzisha mahakama zako Tz na maamuzi yake yakatambulika kisharia pasi na kutambuliwa mahakama au kubainishwa na Katiba yenu.

Lakin pia waislam hao wameenda mbali zaidi kuwa mambo watakayoshughulikiwa na mahakama hizo ni miradhi, ndoa na Talaka tu. mengine yote yatafuata utaratibu wa Serikali.

Na wameomba Serikali izingatie kuwa waislam nao ni miongoni mwa walipa Kodi hivyyo nao wapewe ruzuku kama inayopewa kanisa katika kuongoza Hospitali zake kama KCMC, Bugando na nyinginezo au hata Universities za kanisa.

Hoja zao zimeenda skuli sana inahitaji uwe makini sana kuwafahamu na kutoa majibu. na sio kutoa majibu mepesi katika masuala mazito.


Mimi nafikiri waTz muanze kufikiri nje a box kama mlivyoweza katika Sharia zenu za Bank na kuruhusu Islamic banking.

 

[obo]

watanganyika wanaogopa tu mbona zanzibar ipo zamani na hakuna tatizo lililowahi kutokea kati ya mahkama za kadhi na za kiutawala,tumekuwa woga sana,licha ya kuwa sheria za kiislam ni nzuri sana na zinataratibu nzuri sana,lkn ukiangalia watu wengi tz wamezoea kufanya maovu ,ambayo km yangehukumiwa kwa sheria za kiislam kusingekuwa na maovu nchini kwetu.

pole sana
hujui kilichopo nyuma ya pazia

 

[Inside10]

UAMSHO si kila watakuwa wanahukumu watu kupigwa mawe

 

[abdul_eliesikia]

Mwanakijiji,

Awali ya yote ulitakiwa ujuwe waislam wa Tanganyika walikuwa wanahitaji nini. Znz mambo hayo yameshafanyika. Upande wa Malalamiko yao makubwa ni kuwepo kwa mahakama ya Kadhi ambapo mahakama hiyo itambulike kisharia kwani kinachotakiwa hapa ni maamuzi yake yanayotokana na Mahakama hizi yaweze kutambuliwa kisharia za Tanzania. Sasa huwezi hata siku moja kuanzisha mahakama zako Tz na maamuzi yake yakatambulika kisharia pasi na kutambuliwa mahakama au kubainishwa na Katiba yenu.

Lakin pia waislam hao wameenda mbali zaidi kuwa mambo watakayoshughulikiwa na mahakama hizo ni miradhi, ndoa na Talaka tu. mengine yote yatafuata utaratibu wa Serikali.

Na wameomba Serikali izingatie kuwa waislam nao ni miongoni mwa walipa Kodi hivyyo nao wapewe ruzuku kama inayopewa kanisa katika kuongoza Hospitali zake kama KCMC, Bugando na nyinginezo au hata Universities za kanisa.

Hoja zao zimeenda skuli sana inahitaji uwe makini sana kuwafahamu na kutoa majibu. na sio kutoa majibu mepesi katika masuala mazito.


Mimi nafikiri waTz muanze kufikiri nje a box kama mlivyoweza katika Sharia zenu za Bank na kuruhusu Islamic banking.

Mzee KCMC au BUgando wanatibiwa dini gani kwani? Sipo tanzania siku nyingi sana kwa hyo sijui.
Na hyo kadhi atahudumiwa dini gani kwani??

 

[Barubaru]

Mzee KCMC au BUgando wanatibiwa dini gani kwani? Sipo tanzania siku nyingi sana kwa hyo sijui.
Na hyo kadhi atahudumiwa dini gani kwani??

Ahali yangu.

Suala sio wanaotibiwa bali ni umiliki. Kwani hata jumuiya yya Aga Khan wana hospitali zao na wanaziendesha wenyewe. Iweje hizi ambazo zimeweza kujengwa na dini zao lakin kuziendesha ziendeshwe na Serikali ya JMTz kupitia MOU ya Kanisa na Serikali ilifungwa mwaka 1992 . Kila mwaka makanisa yenu yanapata Billioni 60 (sasa hivi yanapata Billioni 91) .

Kumbuka ndani ya pesa hizo zipo pesa za waislam ambao pia ni walipa kodi wa Tz.

Suala kwanini kanisa walipwe pesa hizo. Na wasiachiwe wenyewe waziendeshe kama wanavyofanya Aga khan?