Udini ulianza kipindi cha Mwinyi - CCT

[KALAMAZOO]

visingizio tu, lakini ukweli ni kwamba uislam ulianza kwa vita na umwagaji damu, hata mtume wake alipigana na kuua na kuteka nyara, je hujui kuwa jambia lake lilijulikana kwa jina la "zulfikar" yaani "vunja shingo au uti wa mgongo". Mtoto wa nyoka ni nyoka, uislam umezaliwa kwa vurugu, umeenea kwa vurugu na utafanya vurugu hadi kiama itakapojulikana muuaji ni nani na mwokozi ni yupi. Unasema kuingiliwa na nchi za magharibu, je unajua ni kiasi gani iran inapandikiza ushia nchi mbalimbali au hela kiasi gani saud arabia inatumia kueneza uslam africa, europe, america nk, unajua nani anasponsor misikiti inayoota kama uyoga duniani kote hivi sasa? je unajua nani ana sponsor al qaida, taliban, al shabab kama siyo saud arabia, je unajua northern nigeria nani ana sponsor fujo za kuua wakristo na kuchoma makanisa? unasema nchi za magharibi kuingilia nchi zingine? tafadhali elekeza pia darubini yako mashariki ili upate picha kamili.

Kwa hiyo ndo unatwambia kuwa uislam ni vita tu tuanze sasa kuwaogopa waislam humu nchini?

 

[Omulangi]

Hakuna asiyejuwa kuwa kanisa siku zote ndio linaloanzisha udini Tanzania. Inawahusu nini wao siasa? Wakijibiwa, oooohhh nongwa, nyie wadini. Wakati wao ndi huanza kuchokonowa makusudi kabisa:

Kumbuka walicho kifanya Rwanda, tusiwape nafasi wakakileta Tanzania:

Haya Makanisa tuyaangalie sana, ndio chanzo cha chokochoko za umwagaji damu, hata Rwanda, kanisa lilikuwa ndio chanzo cha mauaji ya kimbari, soma:

Rwanda

Genocide and the role of the Church in Rwanda

What exactly was the role of the Catholic Church in the Rwandan
genocide? NDAHIRO TOM, a Rwandan human rights commissioner, paints a picture of deep historical and political complicity and calls for the Church to restore its credibility by contributing to the process of justice.

16 April 2005 - Ndahiro Tom (A Commissioner of Human Rights in Rwanda.)

Source: PAMBAZUKA
Pambazuka News

Why do they eat my people as they eat bread? (Psalm 14)

All over Rwandan hills, valleys and mountains, thousands of crosses
mark mass graves of genocide victims of 1994. During the genocide, many
Tutsis were massacred in or around places of worship, including Catholic churches – paradoxically, in a country which was the most Christianised in Africa, with Christians representing more than 80% of the population. Catholic bishops in Rwanda have sometimes claimed that all Rwandans believe in God. (Kinyamateka, No. 1614, January 2003, pg. 6) There are hundreds of churches and chapels everywhere and almost every day followers repeatedly recite the prayer, “Our Father who art in heaven”, pleading with the Father to deliver them from evil (Matthew 6:13). From where, then, did the malevolence at the root of the genocide come? How and by whom could it have been overcome? Part of the answer to these questions is the Church and its members.

According to Jean-Pierre Karegeye, a Jesuit priest, genocide is morally hideous, an evil expressed in forgetting God, and hence a new form of atheism. Karegeye asks several pertinent questions which merit consideration: “Christians killing other Christians? How could Rwandan
Christians who manifested commitment to their faith have acted with
such intense cruelty? How did ordinary people come to commit extraordinary evil…? Does the sin of genocide disturb the relationship between God and the perpetrators in official Catholic Church discourse? How can we explain the strange situation of priests involved in the crimes of genocide who are still running parishes in Western countries? Why are they protected by the Vatican against any legal proceedings?” He concludes: “The Church’s attitude towards genocide seems to suggest that the hierarchy of religious values is not usually in proportion to the hierarchy of moral standards.”

Generally, in Rwanda, the leadership of the Christian churches, especially that of the Catholic Church, played a central role in the creation and furtherance of racist ideology. They fostered a system which Europeans introduced and they encouraged. The building blocks of this ideology were numerous, but one can mention a few – first, the racist vision of Rwandan society that the missionaries and colonialists imposed by developing the thesis about which groups came first and last to populate the country (the Hamitic and Bantu myths); second, by rigidly controlling historical and anthropological research; third, by reconfiguring Rwandan society through the manipulation of ethnic identities (from their vague socio-political nature in the pre-colonial period, these identities gradually became racial). From the late 1950s, some concepts became distorted: thus democracy became numerical
democracy or demographic.

The philosophy of ‘rubanda nyamwinshi’ a Kinyarwanda expression, which
politically came to mean ‘the Hutu majority’, prevailed after the so-called social revolution of 1959 ignored the basic tenets of democracy. In my view, recurrent genocides in Rwanda since 1959 were meant to maintain the ‘Hutu majority’ in power, by killing the Tutsi. Distributive justice became equivalent to regional and ethnic quotas; and revolution came to mean legitimised genocide of the Tutsis.

Church authorities contributed to the spread of racist theories mainly
through the schools and seminaries over which they exercised control. The elite who ruled the country after independence trained in these schools. According to Church historian Paul Rutayisire, the stereotypes used by the Hutu-dominated Rwandan government to dehumanise Tutsis, were also spread by some influential clergymen, bishops and priests, before and after the genocide. The Catholic Church and colonial powers orked together in organizing racist political groups like the Party for the Emancipation of the Hutu (Parmehutu).

Mouvement Révolutionnaire National pour le Dévelopment (MRND) was the
party which in the mid-1970s had introduced and institutionalised policies of racial discrimination which they termed “équilibre éthnique et régional” (ethnic and regional equilibrium, a quota system). The Church fully supported the quota system, but on 30 April 1990, five Catholic priests from Nyundo diocese broke the silence. In a letter to the Church’s bishops in Rwanda, they called the quota system ‘racist’ and urged that it was high time “the Church of Jesus Christ established in Rwanda proclaimed aloud and tirelessly” to denounce it, since it constituted “an aberration” within their Church. They maintained that the only sure justice in schools and employment was the one which only took account of individual capacities, regardless of people's origins, and that it was on this condition that the country could have citizens capable of leading it with competence and equity.

In conclusion, they said: “The Church should not be the vassal of the scular powers, but it should be free to speak with sincerity and courage when it proves necessary.” The authors of this letter were Fr.Augustin Ntagara, Fr. Callixte Kalisa, Fr. Aloys Nzaramba, Fr. Jean Baptiste Hategeka, and Fr. Fabien Rwakareke. All but the last two were killed during the genocide.

Within the Catholic Church, this discriminatory policy had long been in the seminaries. According to Fr. Jean Ndolimana, the enrolment of Tutsis in the Nyundo diocese was limited to 4%. On the school card, very seminarian had to indicate his father’s ethnic group. Instead of condemning those who were against the racist system, instead of playing an important role in institutionalising injustice by convincing their congregants to accept a morally reprehensible policy, Church leaders should have spoken out against racist discrimination. Regrettably the Church took the side of the political regimes, and thus was unable to exercise its prophetic role. It did not denounce political and social injustices, nor did it condemn the first mass killings, nor those which followed.

It is difficult to describe the position taken by the institutional Church just before and during the genocide. It is appropriate to take note of a declaration made by some “Christians” who met in London in June 1996: “The church is sick. The historical roots of this sickness lie in part with the “mother churches”. She is facing the most serious crisis in her history. The church has failed in her mission, and lost her credibility, particularly since the genocide. She needs to repent before God and Rwandan society, and seek healing from God.” This diagnosis offers a good summary of the situation. The Church lacks a sense of remorse and therefore cannot repent; hence its active involvement, in my view, is the last stage of genocide – denial.

Twenty-nine Rwandan Catholic priests, from Goma, Zaire, wrote a letter to the Pope in August 1994, demanding that the Rwandan government hould allow all refugees home and then hold a referendum to determine the country’s political future. The authors of this letter had no good programme for the country. All they wanted was to hold in contempt the Pope’s acknowledgment of the genocide. As early as 15 May 1994, the Pope had declared that the massacres in Rwanda were indeed genocide.

The priests wrote to the Pope: “Everybody knows, except those who do not wish to know or understand it, that the massacres which took place in Rwanda are the result of the provocation of the Rwandese people by the RPF.” These priests, contaminated by the genocidal ideology, placed His Holiness the Pope in the category of “those who did not wish to know,” to cover up their own shortcomings and those of the government they served.

Accepting failure is a virtue. Even so, it is difficult for institutions like the Catholic Church that are known to command respect world wide – above all when such institutions, have been party to policies of racial iscrimination and genocide. The Church decided to adopt silence and slander as defence mechanisms. The question is why the Vatican has accepted or tolerated such tendencies.

The call for remorse and repentance still seems unnecessary and roblematical for the Catholic Church. In March 1996, Pope John Paul II told the Rwandan people, “The Church... cannot be held responsible for the guilt of its members that have acted against the evangelic law; they will be called to render account of their own actions. All Church members that have sinned during the genocide must have the courage to assume the consequences of their deeds they have done against God and fellow men.”

Had this been accepted and done, it would have helped to end a culture of impunity that has characterised Rwanda for more than thirty-five years. This could have been an established warning to anyone who harboured the archaic racist ideology. It could have acted as a deterrent to foreign mentors, warning that continuation of such politics contravenes the principle of natural justice and is liable to be punished by law. Thirdly, it offers the only premises on which durable reconciliation; rehabilitation and reconstruction could take place or be cemented.

I chose to write about the Catholic Church and the genocide in Rwanda because I would argue it was the only institution involved in all the stages of genocide. As a layperson, it is astounding to hear about the “love, truth and trust” that the Church has achieved in a country where genocide took more than a million lives in just a hundred days, and to see the institutional Church protecting, instead of punishing, or at least denouncing those among its leadership or in its membership who are accused of genocide.

There is no doubt that throughout the history of Rwanda, Church leaders have had ties with political power. The Church was also involved in the policy of ethnic division, which degenerated into ethnic hatred. In order to succeed in its mission of uniting people, the Church in Rwanda and elsewhere must examine its attitudes, practices, and policies that have too often encouraged ethnic
divisions.

Church leadership should both be on the side of and be perceived to be
on the side of justice and the victims of injustice rather than on the
side of genocide perpetrators and deniers. The Church must remember
what Dietrich Bonhoeffer said in his April 1933 essay, “The Church and
the Jewish Question”.

As he wrote, one way in which Churches could fight political injustices was to question state injustices and call the state to responsibility; another was to help the victims of injustice, whether they were church members or not. To bring an end to the machinery of injustice, he said, the Church was obliged not only to help the victims who had fallen under the wheel, but also to fall into the spokes of the wheel itself.

Since justice is an unavoidable integral element of the process of
reconciliation, the Church should be among those asking that the perpetrators of genocide be brought to justice. If the Church contributes to the process of justice, unity can be re-established among Rwandans, in general, and among Christians, in particular. It is the only way that the Church can restore its credibility, and thus be what it is called to be: a witness to faith, hope and love, to truth and justice. Only in this way will the Catholic Church in Rwanda be able to help save the people of Rwanda –all the people - from future suffering and bloodshed.

Source: Genocide and the role of the Church in Rwanda

Mbona wanyarwanda wenyewe wanaotokea kueleza jinsi genocide inavyotumiwa kisiasa kuwakandamiza wahutu na kuendeleza maslahi ya watusi sasa nao wanauawa na kupotea kila siku??? Kifo kipi ni halali?? akifa mhutu hiyo si genocide. Na sasa kama makabila mawili yalihasimiana na kuuana je mbona watuhumiwa wanaopelekwa mahakamani ni wahutu tu? Je role ya watusi na RPF katika genocide ilikuwa ni nini? Kuna siku ukweli utatoka nje ndipo wengi wataficha vichwa vyao chini.

 

[YeshuaHaMelech]

Yesu anasema " Mimi sikuja kutengua Torati wala manabii,bali kutimiliza...Biblia" Usilete mawazo yako katika vitabu vya Mungu

Fungua topic ktk Jukwaa la Imani ili utukosoe wakristo tusioijua biblia yetu!
Issue hapa iko wazi: Udini ulianza kipindi cha Mwinyi - CCT
Soma point za mleta mada na umwage point zako

 

[YeshuaHaMelech]

Kwa hiyo ndo unatwambia kuwa uislam ni vita tu tuanze sasa kuwaogopa waislam humu nchini?

Tukiwa wazi ni Kuwa Korani inawaruhusu kufanya hivyo. Hata hivyo hapo ktk bold ni uongo kwani ninawafahamu waislam wengi tu ambao ninaishi nao vizuri. Lakini si unajua Koran yenu inawakataza kuwa na marafiki wasioamini Uislam?

Tatizo la wengi hapa (Imani zote) hawataki kujiunga na jukwaa la dini na wanaishia kuleta haya mambo ktk siasa. kule tumejadili sana hivi vitu. Hapa tujadili topic husika wapendwa wa JF
Mada: Udini ulianza kipindi cha Mwinyi - CCT

 

[KALAMAZOO]

Hapo kwenye RED mkuu ndipo unajiweka uchi, nadhani shule ni muhimu zaidi kuliko kudandia hoja ambazo huna ufahamu nazo matokeo yake unakuwa kituko.
Italy ina ubalozi mmoja tu Tanzania, NA Vatican ni nchi ambayo imezungukwa na Italy, kama ilivyo Lesotho ambayo imezungukwa na South Africa.

Hivi wewe na huyo mwenye uelewa finyu ni nanai? Hizo ulizoziita Jamhuri ni nchi kwa hiyo kama nchi kuwa na ubalozi ni sahihi.Lakini Vatican sio nchi bali ni sehemu ya itikadi ya dini ya katoliki.Hivyo balozi wake hawakilishi nchi bali anawakilisha dini ya katoliki.Hili ndilo tatizo

1. balozi za kiislamu ziko yingi Tanzania kuliko za kikristo
2. Jamhuri ya kiislamu ya saudi Arabia
3. Jamhuri ya kiislamu ya pakistan
4. Jamhuri ya kiislamu ya Iran
5. Jamhuri ya kiislamu ya sudan
6. naomba mwenye orodha ya jamhuri za kikristo aweke hapa.
7. shule jamani muhimu, shule jamani muhimu, pelekeni watoto shule na sio madrasat.
   

Vatican sio nchi mkuu na wala haina sifa zozote za kuwa nchi.Kwani rais wake ni nani ana anachaguliwaje? muundo wake ukoje?

 

[YeshuaHaMelech]

Vatican sio nchi mkuu na wala haina sifa zozote za kuwa nchi.Kwani rais wake ni nani ana anachaguliwaje? muundo wake ukoje?

Vatican City /ˈvætɨkən ˈsɪti/ or Vatican City State,[11] officially Stato della Città del Vaticano (pronounced [ˈstaːto della tʃitˈta del vatiˈkaːno]),[12] which translates literally as "State of the City of the Vatican", is a landlocked sovereign city-state whose territory consists of a walled enclave within the city of Rome, the capital city of Italy. It has an area of approximately 44 hectares (110 acres), and a population of just over 800.[5][13]


Vatican City - Wikipedia, the free encyclopedia

 

[KALAMAZOO]

Mimi ninaamini kinacholeta shida ya haya yoote ni njaa tu. Ninatamani katiba mpya ije leo na iweke wazi mgawnyo wa keki ya taifa kati ya waislam na wakristu vinginevyo tunakoelekea ni kubaya. katiba mpya ya kenya iliorodhesaha makabila yote ya kenya na ikaweka wazi kuwa mahala popote penye interest za nchi iwe ajira,vyeo nk hapatakiwi kuwa na zaidi ya theluthi mbili ya watu wa aina moja na hakutakuwa na kisingizio chochote.Leo nenda serikalini na mashirika yake uone hali ilivyo,kisingizio eti waislam hawajasoma! CCT nao hawko tayari kuona hali hiyo inabadilika kwani sadaka za wafuasi wao zitapungua.Almradi tumbo tu linawsumbua.

 

[Ngekewa]

ETi umuweke detention..ndio maana wewe na ukoo wako hamuezi kuwa marais. Abadan.

Huyo askofu anayo haki kikatiba kuelezea hisia zake, na wenye masikio watamsikiliza. Hapa kwene hii thread amenukuliwa kuelezea mambo mawili:-

1) Mihadhara ya kashfa esp. wasilamu
2) Mahkama ya Kadhi kuekwa ktk Ilani

Kuhusu swala la kwanza mimi binafsi sikubaliani naye maana naamini kwa kupitia mihadhara na makongamano watu wanapata ufahamu wa mambo mbalimbali bila chenga. Hiyo ndio demokrasia kwamba hakuna kisichojadilika chini ya jua, equally hatuezi kuzipa free ride concepts za miungu, imani za dini, na madhehebu. Cha msingi ni kuepo kwa udhibiti tu kuhakikisha hakuna vurugu, lakini ukweli shurti usemwe, majadiliano na mihadhara lazima iwepo na mwisho ukweli will be the last man standing. Hivyo ndio mwanadamu anavyo-evolve, haezi ku-evolve bila ya kujiuliza maswali magumu na hoja controversial.

Kuhusu suala la Mahakam ya Kadhi kuekwa kwene ilani ya uchaguzi , hapa nakubaliana naye 100%. Hatuezi kuendesha nchi yetu kama sokoni, we need to follow KATIBA. Katiba inasema wazi kazi ya serikali sio kueneza au kusimamia shughuli za dini yeyote, sasa ni wazi nyie majiniaz wa CCM mnajua sana katiba kuliko sisi wengine. Hapa hatutokubaliana nanyi, kodi yetu hatutoruhusu muitumie kuendeleza dini mnayoichagua nyinyi kwa maslahi yenu ya kichama.

Nashindwa kukuelewa wakati unazungumzia Demokrasia na huku unapinga haki ya mwengine> Sawa una haki ya kueleza mtazamo wako kuhusu jambo lolote lakini haki hiyo isiwe katika kuleta uchonganishi eti kwa kutowa haki sawa kwa makundi yote basi unakwenda kinyume cha Katiba. Si tunapiga kelele kuwa tunataka Katiba mpya na kuwa hii ya sasa haifai? Kwa nini tunakuwa wanafiki? Kwa suala la haki za Waislamu Katiba ni takatifu ama kwa mambo mengine ni chafu . Hebu kuweni wawazi na muondoe unafiki huu.

 

[Ngekewa]

Tuzungumze vyoote, lakini tufuatilie nii kwa nini hata nchi kama AFGHANISTAN wanamatatizo na kupigana. Wote ni waislam hawa. tatizo ni serikali iliruhusu mahakama ya kadhi iliyoombwa na watu walioitaka ili hali kukiwa na mahakama nyingine tofauti na ile na hivyo kusababisha kukinzana. Mtu akitokea kakosea mahakama inatoa hukumu kulingana na sheria ya nchi na katiba yao but upande wa kadhi wanapinga na kutoa hukumu tofauti. ndo yaliyotokea kule. sipingi KADHI ila isihusishe serikali. later italeta mchanganyiko kwa kuwa kutakuwa na vyombo viwili tofauti vya utoaji wa haki. hukumu itakuwaje kama muislam kaoa mkristu au the opposite yake? waweza kwenda wapi kupata haki kati ya vyombo hivi ambavyo vitakuwa viwili sasa?

Unajuwa mwenzangu! Usipojuwa kitu bora ukanyamaza kuliko kuvamia. Hivyo hujuwi kuwa Afghanistan imeingia matatizoni kutokana na kuingiliwa na wageni? Wakianzia na Warusi na baadae kufuatia Wamarekani.

Mashehe na dini ya Kiislamu ilikuwepo tangu enzi na hakukuwa na mauwaji haya.

 

[Mwiba]

Tukiwa wazi ni Kuwa Korani inawaruhusu kufanya hivyo. Hata hivyo hapo ktk bold ni uongo kwani ninawafahamu waislam wengi tu ambao ninaishi nao vizuri. Lakini si unajua Koran yenu inawakataza kuwa na marafiki wasioamini Uislam?

Tatizo la wengi hapa (Imani zote) hawataki kujiunga na jukwaa la dini na wanaishia kuleta haya mambo ktk siasa. kule tumejadili sana hivi vitu. Hapa tujadili topic husika wapendwa wa JF
Mada: Udini ulianza kipindi cha Mwinyi - CCT

Ndio ulianza wakati wa Mwinyi kwani ni yeye ndie aliewajengea kanisa na kutoa heka kibao kuwasaidia kujenga na kufungua makanisa kibao

 

[YeshuaHaMelech]

Ninatamani katiba mpya ije leo na iweke wazi mgawnyo wa keki ya taifa kati ya waislam na wakristu.

Very stupid post! Hii nchi ni ya watanzania na keki hiyo tunagawana kwa misingi hiyo...Nukta!

 

[YeshuaHaMelech]

Tukumbushane kuhusu ule mchele uliokuja na vitu ndani enzi za mzee ruksa

 

[Ngekewa]

Hapo kwenye RED mkuu ndipo unajiweka uchi, nadhani shule ni muhimu zaidi kuliko kudandia hoja ambazo huna ufahamu nazo matokeo yake unakuwa kituko.
Italy ina ubalozi mmoja tu Tanzania, NA Vatican ni nchi ambayo imezungukwa na Italy, kama ilivyo Lesotho ambayo imezungukwa na South Africa.

1. balozi za kiislamu ziko yingi Tanzania kuliko za kikristo
2. Jamhuri ya kiislamu ya saudi Arabia
3. Jamhuri ya kiislamu ya pakistan
4. Jamhuri ya kiislamu ya Iran
5. Jamhuri ya kiislamu ya sudan
6. naomba mwenye orodha ya jamhuri za kikristo aweke hapa.
7. shule jamani muhimu, shule jamani muhimu, pelekeni watoto shule na sio madrasat.
   

Unamvua mwenzio Bukta huku ukiondoa yako? Hivyo elimu yako umekwambia kuwa kuna nchi inaitwa uislamu au nchi za Kiislamu? Uislamu ni dini na hauna kituo fulani bali ni dini inayotumika duniani kote na wala hakuna ubalozi wa Kiislamu. Pengine ipo Vatican iwapo tukizungumzia dini kama entity.

 

[YeshuaHaMelech]

Ndio ulianza wakati wa Mwinyi kwani ni yeye ndie aliewajengea kanisa na kutoa heka kibao kuwasaidia kujenga na kufungua makanisa kibao

Na pia kuruhusu uharamia kama ilivyoainishwa hapo juu. na pia kuwaweka roho juu watu waliomiliki bucha za kitimoto :hungry:

 

[Ngekewa]

Tukiwa wazi ni Kuwa Korani inawaruhusu kufanya hivyo. Hata hivyo hapo ktk bold ni uongo kwani ninawafahamu waislam wengi tu ambao ninaishi nao vizuri. Lakini si unajua Koran yenu inawakataza kuwa na marafiki wasioamini Uislam?

Tatizo la wengi hapa (Imani zote) hawataki kujiunga na jukwaa la dini na wanaishia kuleta haya mambo ktk siasa. kule tumejadili sana hivi vitu. Hapa tujadili topic husika wapendwa wa JF
Mada: Udini ulianza kipindi cha Mwinyi - CCT

Mungu akusamehe kwa kutojuwa. Si kweli kuwa Quran inakataza uhusiano na wasio Waislamu. Uislamu untukuza ujirani mwema bila kujali dini na ujirani mwema ni kuishi kwa amani. Pengine ulikuwa hujuwi lakini Waislamu wa mwanzo kwa amri ya Mtume (SAW) waliomba hifadhi kwa mfalme wa Ethiopia aliekuwa Mkristo. Uislamu haujawahi kupingana na Nabii Issa (Jesus) bali ulikuwa ukipingana na makafiri(waliokuwa wakiabudia masanamu)

 

[Mwiba]

Na pia kuruhusu uharamia kama ilivyoainishwa hapo juu. na pia kuwaweka roho juu watu waliomiliki bucha za kitimoto :hungry:

Alievunja mabucha ni Mrema ,inaonyesha ni mfinyu wa kukumbuka. Ndio maana Yesu alisema siwajui mtokako !! Ila nyie bado mmeng'ang'ania dini ambayo haiwahusu ,yaani kwenye yale mataifa kuminambili sijui Taifa lenu ni lipi.

 

[Ngekewa]

Tukumbushane kuhusu ule mchele uliokuja na vitu ndani enzi za mzee ruksa

Mimi nakumbuka zaidi kesi za uhujumu wa Taifa kwa kumiliki Lifebouy. Pengine ulikuwa hujafika mjini.

 

[KALAMAZOO]

Fungua topic ktk Jukwaa la Imani ili utukosoe wakristo tusioijua biblia yetu!
Issue hapa iko wazi: Udini ulianza kipindi cha Mwinyi - CCT
Soma point za mleta mada na umwage point zako

Nadhani ungeelekeza kwa Ndilijembera ndiye alianzisha mambo ya yesu,mi nilichofanya ni kumjibu tu

 

[KALAMAZOO]

Very stupid post! Hii nchi ni ya watanzania na keki hiyo tunagawana kwa misingi hiyo...Nukta!

Huwezi kupenda kwa vile umeguswa pabaya,kwenye tumbo! we acha tu njaa mbaya

 

[YeshuaHaMelech]

Nadhani ungeelekeza kwa Ndilijembera ndiye alianzisha mambo ya yesu,mi nilichofanya ni kumjibu tu

Kuna post nimetaja KWA IMANI ZOTE (Ndilijembera included) tuhamie Jukwaa la Imani kwa mambo ya imani. Hapa tujadili mada husika!