Wonderful Islamic Nasheed - Understanding & Patience

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Ahmed Bukhatir - Yaa Ummi

Meshary Alarada - Farshy AlTurab Islamic Nasheed + MP3 LINK

Viongozi wakutana, hali bado ni tete

Waziri wa Mambo ya Ndani Emmanuel Nchimbi na Mkuu wa jeshi la polisi Tanzania Inspekta Jenerali Said Ali Mwema wakizungumza katika kikao cha pamoja kati yao na viongozi wa dini na serikali, haja ya kurejesha hali ya utulivu Zanzibar

HALI bado ni tete katika visiwa vya Zanzibar kwa baadhi ya maeneo ambayo vitendo vya uvunjifu wa amani vinaendelea licha ya juhudi za kutaka kurejesha hali ya amani nchini. Juhudi za pamoja zimeanza kuchukuliwa katika kurejesha hali ya utulivu Zanzibar baada ya machafuko ya siku mbili zilizopita zilizosababishwa na wafuasi wa Uamsho na jeshi la polisi na kusababisha hasara za mimilioni ya fedha na uharibifu wa mali.
Kikao cha pamoja kilichowashirikisha waziri wa mambo ya ndani Tanzania, Emmanuel Nchimbi, mkuu wa jeshi la polisi Said Mwema na viongozi wa taasisi za kiislamu Zanzibar jana walikubaliana kufanya kazi kwa pamoja ili kurejesha hali ya amani.
Katika mkutano huo uliofanyika katika makao makuu ya polisi ziwani zanzibar na pia kuwashirikisha maafisa wa sekta ya utalii na baadhi ya maafisa wa kibalozi kutoka Marekani, Ungereza na Norway. Waziri Nchimbi alisisitiza kuwa suala la kulinda amani ni la wote na akawataka viongozi wote wa kidini na wanasiasa kuhakikisha Zanzibar inaendelea kuwa na amani.
“Kwa mwaka mmoja na nusu hivi sasa serikali ya umoja wa kitaifa imefanya kazi nzuri na tunawapongeza viongozi wote kwa kazi hiyo, rais Dk Shein, Makamu wake wa kwanza Maalim Seif na makamo wake wa balozi Seif Ali Idd, sasa tusiwavunje moyo” alisema Nchimbi.
Alisema kuendelea kwa vurugu Zanzibar ni kuonesha viongozi hao wameshindwa kazi jambo ambalo sio sahihi na kwamba vurugu zinaweza kusababisha watalii kuondoka kabisa nchini na hasa kwa kuzingatia kipindi hiki cha msimu wa utalii kukaribia.
Kikao hicho ambacho waandishi wa habari walihudhuria, Nchimbi alisema ujio wake Zanzibar ulilenga katika mambo matatu muhimu ambapo aliyataja mambo hayo kuwa ni kuwahakikishia wazanzibari wote kuwa jeshi la polisi ni lao na litaendelea kuwalinda.
Jambo la pili alisema ni kwamba viongozi wote wa dini na siasa wana jukumu kubwa la kusaidia kujenga mazingira ya utulivu na amani Zanzibar.
Aidha Waziri Nchimbi katika mambo ambayo alihimiza ni kuagiza jeshi la polisi kuchukua hatua ili kuhakikisha kwamba watu wote walihusika na vurugu hizo kuchukulia hatua za kisheria.
Mkuu wa Polisi Tanzania Jenerali, Said Mwema aliahidi kushirikiana na viongozi wa taasisi za kidini ili kuendeleza amani na utulivu nchini.
Alisema kwamba majadiliano na mazungumzo ni muhimu katika kuimarisha amani na kutatua migogoro iliyokuwepo na kwamba kwa nafasi yake ataendelea kubali Zanzibar.
“Vurugu hazisaidii kujenga lakini matumizi ya nguvu pia tunajitahidi kuyaepuka, na katika kuhakikisha mashirikiano yanaendelea mimi nitabakia Zanzibar kwa muda ili kujenga mawasiliano na programu maalumu za ulinzi shirikishi” alisema Mwema.
Kwa upande wa taasisi za kidini walishauri jeshi la polisi katika kujenga mashirikiano na kuepuka michafuko kama hiyo yaliyotokea na kutumia busara wakati wanapotekeleza majukumu yao.
Dk Mohammed Hafidh Khalfan ni kiongozi wa Umoja Kiislamu, wa Elimu, Uchumi na Maendeleo (UKUEM) aliwataka jeshi la polisi kuepuka matumizi ya nguvu wanapotekeleza majumu yao.
Alisema kwamba taasisi yake pamoja na taasisi nyengine za kiislamu zitatumia juhudi na busara za kuwafanya waumini waepukane na vitendo vya fujo kwa sababu fujo inatoa fursa kwa wahalifu kufanya vitendo vya uharibu wa mali na wizi.
Katika kikao hicho ambacho Jumuiya ya Uamsho na Mihadhara ya Kiislamu Zanzibar (JUMIKI) hawakushirikishwa ambapo Dk Hafidh alishauri kikao kama hicho sauti zao ni muhimu kusikika kwani baadhi ya mambo wangeweza kuyatolea maelezo.
Katibu Mtendaji wa Jumuiya ya Maimamu Zanzibar (JUMAZA) Muhidin Zubeir Muhidin ambaye alifanya juhudi za kuwasiliana na polisi na taasisi nyengine katika kutafuta suluhu za machaguko yaliotokea hapa Zanzibar aliahidi kuendelea na mashirikiano na wadau wote wa amani nchini.
“Sote tunajukumu la kuhakikisha hali ya amani inarudi Zanzibar na kwamba, Uislamu hautoi nafasi kwa kufanya uharibifu wala kumdhuru mtu” alisema Sheikh Muhidin.
Kwa upande wao Maafisa wa Mabalozi kutoka Marekani, Uongezeza na Norway ambao walialikwa kama wasikilizaji katika mkutano huo walishukuru ushirikiano kati ya taasisi za serikali katika juhudi za kurejesha amani.
Mkurugenzi wa Utalii Zanzibar, Ali Khalil Mirza alisema sekta ya utalii inachangia pato kubwa la taifa kwa zaidi ya asilimia 75 inaweza kutetereka iwapo hali ya utulivu itatoweka nchini na hivyo kushauri mashirikiano zaidi kati ya taasisi zote na wadau ili kuimarisha hali ya utulivu nchini.
Wiki iliyopita baadhi ya watu wanaosaidikiwa kuwa ni wafuasi wa uamsho walikusanyika katika makamo makuu ya polisi ya mjini magharibi kupinga kukamatwa kwa miongoni mwa wanaharakati wa jumuiya ya uamsho na mihadhara ya kiislamu Zanzibar.

Uamsho wakanusha kuhusika na uchomaji wa kanisa

Katibu wa Jumuiya ya Uamsho na Mihadhara ya Kiislamu Zanzibar (JUMIKI) Sheikh Abdallah Said Ali ambaye ni miongoni mwawanaotafutwa na jeshi la polisizungumza na Radio DW asubuhi mapema kabla ya taarifa yakutafutwa kwao kutolewa kwa vyombo vya habari

Tunatoa wito kwa Jeshi la Polisi na Vyombo vyote 
vya Dola
wafanye kazi zao kama wanavyotakiwa kwa mujibu 
wa muongozo
 wa haki za binadamu kwa Polisi na vikosi vingine 
unaosema kwamba
 polisi na vyombo vingine vya dola wana jukumu
 la kutunza amani
 na utulivu na jukumu la kutoingilia haki za watu. 
 Kila mtu anayo 
haki ya kuwekewa mazingira muafaka ya kitaifa na
 kimataifa yatakayomuwezesha
 kupata haki zake za binadamu.

JUMUIYA YA UAMSHO NA MIHADHARA YA KIISLAMU

(JUMIKI)

للجنة الدعوة الإسلامية

THE ASSOCIATION FOR ISLAMIC MOBILISATION AND PROPAGATION

P. O. BOX: 1266 -Tel: +255-777-419473 / 434145- FAX +255-024-2250022 E-Mail: jumiki@hotmail.com

MKUNAZINI ZANZIBAR

Tarehe 27MAY2012

TAARIFA KWA VYOMBO VYA HABARI

Kila sifa njema anastahiki ALLAH (S.W) na Rehma na Amani zimuendee Mtume Muhammad (S.A.W), ahli zake, Maswahaba zake na walio wema katika Uislamu.

Jumuia ya UAMSHO inatoa taarifa rasmi kwa umma wa Wazanzibari na Watanzania wote kwa ujumla kwamba haihusiki na vitendo vyote vya uvunjaji wa amani vilivyotokea usiku wa tarehe 26 Mei 2012. Kama alivyosema Mtume (S.A.W) katika Hijatul Wadaa, kwamba ni haramu kumwaga damu zenu, kuharibiana mali zenu, kuvunjiana heshma zenu ila kwa haki ya Uislamu (maana yake pale mtu anapofanya kosa na likathibitika atahukumiwa kwa hukmu ya Kiislamu). Vile vile Uislamu unaheshimu nyumba za ibada (Makanisa, Mahekalu na n.k) zisivunjwe wala zisiharibiwe.

Jumuia inatoa wito kwa Waislamu na Wazanzibari wote kuendelea kudumisha amani na utulivu wa nchi na kutoharibu mali za serikali, mali za wananchi, mali za taasisi za dini zenye imani tofauti, kwani kufanya hivyo ni kwenda kinyume na mafundisho ya dini ya Kiislamu. Jumuiya inayachukulia matukio yaliyotokea usiku wa jana, na yanayoendelea tangu alfajiri leo, kama ni njama za makusudi za wale wasioipendelea amani nchi hii, pamoja na kutaka kuipaka matope jumuiya na kutaka kuzuia lengo la Wazanzibari kudai nchi yao.

Tunatoa wito kwa Jeshi la Polisi na Vyombo vyote vya Dola wafanye kazi zao kama wanavyotakiwa kwa mujibu wa muongozo wa haki za binadamu kwa Polisi na vikosi vingine unaosema kwamba polisi na vyombo vingine vya dola wana jukumu la kutunza amani na utulivu na jukumu la kutoingilia haki za watu. Kila mtu anayo haki ya kuwekewa mazingira muafaka ya kitaifa na kimataifa yatakayomuwezesha kupata haki zake za binadamu.

Polisi na vyombo vingine vya dola wana jukumu la kutunza amani na utulivu na jukumu la kutoingilia haki za watu isipokuwa tu kwa minajil ya kulinda haki za wengine.

Polisi na vyombo vingine vya dola wana jukumu la kuheshimu, kulinda na kutetea haki za binadamu kwa watu wote.

WABILLLAH TAWFIQ

Ooh,,,,,!! ZANZIBAR ZANZIBAR

zanzibar amani imetoweka jamani,,,,,,,, sasa askari waot mitani na  wanapiga watu

kiukweli sio  ungwana maana wanachokidai ni haki yao na sio jengine

 

haya ni maeneo ya round about wananchi wameweka 

mawe kutokana  na tukio la kumkamata kiongozi mmoja wa uamsho

hapa ni maeneo ya mlandege,,,,, wananchi wamechoka  moto

 baadhi ya taka taka na mipira ya gari

THE SWEETY WORDS OF PROPHET (S.A.W)

MADRASATUL ANNUR (UKUTANI ZANZIBAR)

Makamu wa Kwanza wa Rais wa Zanzibar Maalim Seif Sharif Hamad akiwa katika picha ya pamoja na baadhi ya wahitimu (wanawake) wa madrasa hiyo.

 

makamo wa pili wa zanzibar malim seif sharif hamad akitoa

 zawadi kwa baadhi ya wanafunzi wa madrasa hio

 

malim seif akiwa na baadhi ya  wahitimu wa madrasa

 

akitoa zawadi kwa mhitmu wa kike

                               Wanafunzi wa kike wa madrasat Nuur Islamiya ya Ukutani Zanzibar

                                         wakisoma kasida katika mahafali ya 14 ya madrasa hiyo

                                             yaliyofanyika skuli ya Haile Sellassie mjini Zanzibar.

maana ya LAA ILAHA ILA ALLAH

 

لا إله إلا الله

 

Thamani ya mwanadamu haipo katika mali yake wala cheo chake wala nafsi yake bali  thanani ya mwanadamu ipo katika sifa zake. Na bora ya sifa ya   makusudio yake  (TAGHAYUR YAKINI ) kubadilisha yakini kutoka katika  fikra  na mtizamo kwenda katika khabari kwa yale aliyotuhabalisha Allah  (S.W ) na Mtume wake (S.A.W )  (MINA MUSHAHIDATI ILA GHAIBAAT)kutoka katika vinavyoonekana  kwenda katika  ghaibu  na hiyo ndio iman.

      

                  Kama alivyosema  Allah  (ALADHINA YUUMINUNA BIL GHAIB)

             Waumini ni wale walio amini kwa ghaibu

             Ili kubadilisha yakini zote  hatuna budi kufanya dawa ya kukanusha na kuthibitisha

Tukanushe  vyote havikufanya , havifanyi na wala havitafanya  wala havimiliki madhara wala manufaa  bali mwenye kufanya naaliyemiliki na Alla (S.W )

Katika kukanusha  tukanushe mambo manne :-

Asnam   =  Masanamu na vile vyote  alivyovitengeza Mwanadamu kisha akavitegemea

Vyote tulivyovikuta isipokuwa Allah

Yakini faaski za  nyumati  zilizopita

Tujikanushe sisi wenyewe si lolote si chochote na wala hatumiliki chochote

Tukikanusha mabo manne Allah atatupa mambo manne :-

Atatuondoshea  yakini ya hivi vitu tunavyokanusha

Atatuondoshea  hofu na twaa ya hivi tunavyovikanusha

Atatuondoshea madhara ya hivi tunavyivikanusha

Atatubadilishia baada ya madhara atatupa manufaa ya hivi tunavyovikanusha

Itatengenea yakini yetu kwa kuweza kuvihama  kwa kupitia njia tatu :-

Swala

Hija

Kujitolea katika njia ya  katika  njia ya M / Mungu  

Na kufanya dawa sana na kumuomba Allah atupe yakini  sahihi

Umeme waongezwa gharama kwa asilimia 85

Wakati wananchi katika visiwa vya Zanzibar wanalalamikia kupanda kwa bei za mahitaji muhimu ikiwemo vyakula, serikali katika visiwa hivyo imepandisha bei ya umeme kwa asilimia 85 ambapo wananchi watalazimika kulipia huduma ya umeme kuanzia tarehe mosi mezi ujao. Zanzibar yenye idadi ya watu wanaokisiwa zaidi ya million moja, ina watumiaji wa umeme zaidi ya laki moja na elfu tano.
Kasi ya matumizi ya Umeme Zanzibar imekuwa ukiongezeka kila mara kutokana na matumizi ya nishati hiyo kuongezeka pamoja na kampeni za kutaka wananchi watumie zaidi umeme na kupunguza ukataji miti ili kuepuka uharibifu wa mazingira.
Meneja Mkuu wa Shirika la Umeme Zanzibar (ZECO), Hassan Ali Mbarouk akitangaza hatua hiyo mbele ya waandishi wa habari ambapo alisema bei mpya itaanza kutumika Juni 1, mwaka huu.
Alisema shirika limepandisha bei kwa watumiaji wote kwamba bei hiyo mpya imepangwa katika viwango vya makundi matano.
Alisema makundi hayo ni pamoja na huduma ya kiwango cha kiwango cha uwezo mdogo, huduma ya jamii, viwanda vidogo, viwanda vya kati na vikubwa na taa za barabarani.
Mbarouk alisema kuamnzia Juni 1, umeme utauzwa shilingi 66 kwa uniti badala ya shilingi 50, kwa watumiaji wa kiwango cha uwezo mdogo.
Alisema watumiaji wa huduma ya jamii watalipa shilingi 161 kwa uniti badala ya bei ya sasa ya shilingi 120 na watumiaji wa kiwango cha viwanda wanunua umeme kwa bei mpya ya shilingi 172.00 kwa uniti badala ya shilingi 140.00.
Alisema watumiaji wa kiwango cha viwanda vya kati na vikubwa watalipa shilingi 169.00 badala ya shilingi 140.00 kabla ya bei mpya na kwamba gharama ya umeme wa taa za barabarani umepanda kufikia shilingi 141.00 kwa uniti kutoka bei ya shilingi 105.00.
Mbarouk alisema ongezeko la bei mpya litafanyika katika awamu tatu kabla ya kufikia lengo la kuongeza gharama ya huduma hiyo kwa asilimia 85.
Alisema katika utekelezaji wa awamu ya kwanza umeme utapanda kwa asilimia 40, awamu ya pili bei itaongezeka kwa asilimia 30 na ya tatu pia kwa asilimia 30.
Alipoulizwa sababu za ongezeko hilo, Mbarouk alisema shirika limechukua uamuzi huo kutokana na kupanda kwa gharama za uendeshaji.
Ni kipindi ambacho sauti za wananchi kulalamikia kupanda ovyo kwa bei imekuwa ikiongozeka, lakini viongozi wa serikali wanasema kwamba hali za bei visiwani bado ni nafuu sana kulinganisha na nchi jirani.
Licha ya maelezo ya viongozi wa serikali, wananchi wanasema kuwa serikali haijaweza kujipanga vizuri ili kudhibiti mfumko wa bei wa bidhaa muhimu, hali ambayo inawaathiri wananchi wengi masikini na sasa kuongezeka bei ya umeme lakini Meneja wa shirika la umeme anasema pamoja na kupanda kwa bei za umeme Zanzibar, wananchi watalipia bei mpya kwa awamu tatu.
Zanzibar inanunuwa umeme wake kutoka Tanzania bara kupitia mkonga (Waya) wa umeme unaopita chini ya bahari hadi katika kisiwa cha Unguja na Pemba.
Hata hivyo waya unaoleta umeme Unguja umechakaa, na serikali kwa msaada wa Dola za Kimarikani milioni 72 kutoka serikali ya Marekani inafanya juhudi za kuweka waya mpya.
Licha ya Zanzibar imo katika juhudi za kutafuta vyanzo vyengine vya umeme mfano matumizi ya nguvu za jua na upepo na wawekezaji kadhaa kutoka nje tayari wamejitokeza. Lakini bado itaendelea kuitegemea Shirika la Tanesco la Tanzania bara.

KISIWA PANZA HATARINI KUTOWEKA (PEMBA)

KISIWA Panza kilichopo Mkanyageni mkoani Pemba chenye wakazi 600 kiko hatarini kutoweka kutokana na kumezwa na bahari.
Hali hiyo inatokana na mabadiliko makubwa ya tabia nchi yanayosababisha kina cha bahari kuongezeka na hivyo kasi ya mawimbi ya bahari kushambulia maeneo ya fukwe za kisiwa hicho.
Mkurugenzi wa Idara ya Mazingira, Sheha Mjaja Juma, jana alithibitisha kuwapo kwa hali mbaya ya mazingira katika kisiwa hicho.
Akifafanua, alisema mabadiliko hayo ya tabia tayari yamesababisha athari katika jamii baada ya mawimbi hayo kufukua makaburi ya watu waliozikwa zaidi ya miaka 50 iliyopita.
“Kisiwa Panza kilichoko Pemba kimeanza kupata athari kubwa za mabadiliko ya tabia nchi kutokana na kasi ya mawimbi ya bahari kuvamia maeneo ya fukwe na kufukua makaburi,” alisema Mjaja.
Athari nyingine kwa mujibu wa Mjaja ni baadhi ya sehemu ya maji ya bahari kuingia kwenye makazi ya wananchi zaidi wakati bahari inapochafuka.
Mjaja alisema tayari Idara ya Mazingira imetoa taarifa kwa Serikali kuhusu kuwapo athari hizo ambapo tathmini zinaonesha kwamba kisiwa hicho ni miongoni mwa visiwa vilivyo hatarini kutoweka kutokana na mabadiliko ya tabianchi.
Alisema juhudi na mikakati ya makusudi inahitajika kuokoa kisiwa hicho kutokana na tishio la kutoweka, kutokana na kasi ya mawimbi ya baharini kushambulia baadhi ya maeneo.
Wakazi wa kisiwa Panza ni wavuvi na kutokana na hofu ya bahari kuvamia kisiwa hicho baadhi ya wananchi wameanza kukihama.
Hivi karibuni wataalamu kutoka Chuo Kikuu cha Dar es Salaam, wanaoshughulikia mradi wa mabadiliko ya tabianchi wakati wakizungumza na wajumbe wa Baraza la Wawakilishi katika semina kuhusu mabadiliko ya tabianchi, waliitaja Panza kuwa hatarini kutoweka kutokana na kasi ya bahari kuvamia nchi kavu.
Kisiwani Pemba kuna zaidi ya visiwa vidogo 15 ambavyo vinakaliwa na watu kikiwamo cha Kojani ambacho wananchi wake wengi ni wavuvi, huku visiwa vingine 10 vikiwa havikaliwi na watu na vinatumika kwa uvuvi na utalii kikiwamo cha Misali.

HATUWEZI KUJADILI TANZANIA BILA YA KUJADILI MUUNGANO

KATIKA muktadha wa mjadala kuhusu kuandika katiba mpya, nimekuwa nikisema kwamba yapo masuala ya kikatiba ya aina mbili: aina ya kwanza ni yale ambayo, hata kama yanaumua hisia kali miongoni mwa wanasiasa, bado yanaweza kupata ufumbuzi wake ndani ya muda mfupi.
Aina ya pili ni ile ya masuala ambayo, hata kama hayaibui hisia kali miongoni mwa wanasiasa na watawala, lakini yana umuhimu mkubwa, ufumbuzi wake hauwezi kupatikana kirahisi au katika muda mfupi.
Aina ya kwanza, kama naruhusiwa kukariri yale niliyokwisha kuyasema, ni ile inayohusu matatizo ya kiutawala na yanayogusa mgawanyo wa madaraka katika ngazi mbalimbali za utawala.
Kuna mgawanyo wa madaraka baina ya mihimili mitatu ya dola (Utawala, Bunge na Mahakama); ukomo wa madaraka ya ofisi za watawala; ukomo wa madaraka ya Bunge; ukomo wa mamlaka ya Mahakama; maingiliano kati ya mihimili hiyo, na kadhalika. Katika kuyaandikia vipengele vya kikatiba, masuala ya aina hii yatapatiwa majibu kwa kufuata utashi wa kisiasa wa wale walio madarakani pamoja na raia wenzao wenye ujuzi wa mambo na ari ya kuchangia katika maendeleo ya taifa lao.
Mara nyingi maoni yao yatatokana na ujuzi wa kitaaluma katika nyanja za siasa, sheria na historia, na jinsi wanavyoiangalia jamii wanamoishi na mahitaji yake ya wakati huo.
Wajuzi hawa watadurusu mifumo mingi duniani na katika historia, ili kuona kama wanaweza kujifunza namna wenzao walivyoshughulikia hoja zilizo mbele yao. Katika nchi nyingi za Jumuia ya Madola (Commonwealth), mara nyingi wataalamu watajikita zaidi katika historia ya kikatiba ya Uingereza na mfumo unaoitwa wa ‘kibunge”. Lakini wakati mwingine wataenda nje ya mfumo huo na kufanya majaribio ya kuchanganya dhana za mfumo wa kibunge na mfumo unaoitwa wa ‘kirais.’
Ndivyo tulivyofanya sisi kwa kuchanganya dhana hizo mbili, na ndiyo maana tumejenga ofisi zenye utata, kama ile ya ‘waziri mkuu’ asiyekuwa waziri mkuu kwa maana ya mfumo wa ‘kibunge.’
Wanaofuatilia masuala haya watajua kwamba waziri mkuu wa Uingereza ni kiongozi wa wabunge wa chama chake na serikali yake, lakini si bosi wa mawaziri wake. Anaitwa ‘primus inter pares’ (first among equals, ama kiongozi wa walio sawa).
Hata hivyo, inapobidi waziri mkuu achukue uamuzi au abebe lawama, yeye ndiye mkuu wa kufanya hivyo. Hawezi kumwachia malikia majukumu hayo.
Tutaona kwamba hiyo ni tofauti kabisa na jinsi tunavyoendesha mambo yetu kikatiba nchini, na mifano ya hivi karibuni imedhihirisha, kwa mara nyingine tena, utata wa ofisi ya waziri mkuu na mambo mengine yanayotokana na kuchanganya dhana hizi mbili. Hata hivyo, mimi naamini kwamba haya ni mambo yanayowezwa kurekebishwa iwapo kuna utashi wa kisiasa na uangavu wa mawazo, na utambuzi wa uzoefu wetu kihistoria utakaotuwezesha kuona ni wapi tulipata usumbufu wa kimuundo na ni vipi tunaweza kurekebisha.
Haya ni masuala ya kimpangilio ambayo hayahitaji muda mrefu mno wala tafakuri ya kuchosha kuyapatia ufumbuzi. Utashi wa kisiasa na umahiri wa wajuzi wa mambo vinatosha kuyaangalia, kuyajadili na kuyaweka bayana, kuonyesha njia kadhaa zinazoweza kufuatwa, na hatimaye kuchagua njia mwafaka kwa wote, au kwa walio wengi kwa wakati tulio nao.
Tunaweza kuteua utaratibu wa ‘kibunge’ au ule wa ‘kirais,’ au tunaweza kuteua kuendelea na mseto wetu wa hivi sasa, pamoja na utata wake.
Wakati tukifanya hivyo, tunaweza pia kuamua mambo kama vile mawaziri kutokuwa wabunge; madaraka ya rais kupunguzwa na kukabidhiwa kwa asasi mahsusi; matokeo ya kura za rais kupingwa ndani ya kipindi kilichopangwa, na mambo kama hayo. Haya yote, na mengine kama haya, tunayamudu katika kipindi cha miezi 18.
Sasa tuangalie masuala ambayo ni mazito , nyeti na tata, ambayo yanahitaji tafakuri ya muda mrefu na ambayo hayatatuliki kwa watawala kuwa na utashi wa kuyatatua ama kwa wajuzi wa mambo kuwa na weledi na umahiri uliojipambanua.
Haya ni yala masuala ambayo yanahitaji maridhiano ndani ya jamii ambazo zinaweza kuwa na maslahi yanayokinzana, na wakati mwingine maslahi hayo yakiwa yamejenga uhasama ndani ya jamii hizo, hususan kwa sababu bado jamii hizo hazijapata, au hazijajitengenezea, wasaa wa kuyajadili kwa kina masuala muhimu.
Sina budi kuanza na suala la Muungano baina ya Tanganyika na Zanzibar, ambayo ndiyo Tanzania. Juhudi yo yote inayolenga kuwaambia wananchi kwamba wanaweza kuandika katiba mpya kujadili masuala yote yanayohusu nchi yao bila ya kujadili kwa kina sula la Muungano ni kazi bure. Maana ya juhudi kama hizo ni sawa na kuwaambia watu wajadili kila kitu kadri wanavyotaka lakini wasiijadili Tanzania yenyewe, jambo ambalo halieleweki.
Katiba haina budi kusimama juu ya misingi ya aina ya Tanzania tunayotaka kuijenga, na hiyo ni pamoja na kile kinachoifanya Tanzania kuwa Tanzania, na hicho ni Muungano. Sasa inawezekana vipi kuijadili Tanzania kwa kutoijadili Tanzania?
Sote tunaelewa kwamba yapo maoni yanayopishana mno kuhusu Muungano kama muungano, na pia muungano kwa maana ya mifumo yake na michakato yake. Ni kusema kwamba wapo watu wanaoamini kwamba Mungano, pamoja na kwamba una matatizo kadhaa, ni jambo jema na ambalo linafaa kuendelezwa huku matatizo yake yakirekebishwa ili kukidhi maslahi ya wana-Muungano wote.
Wapo wanaoamini kwamba Muungano hauna haja ya kuendelea kuwapo kwa sababu mbalimbali. Wengine wanazitaja sababu hizo, na wengine hawautaki kwa sababu tu hawautaki. Kisha wapo watu ambao wanauona Muungano kama kitu kilichopo na ambacho wamekizoea, lakini hawajui kama una manufaa au hauna manufaa, na wala hawaoni ni kwa nini watu wanasumbua akili zao juu ya jambo kama hilo.
Baina ya misimamo hii, naamini kwamba kila mmoja una mantiki yake, na si busara kuenenda kama vile upande mmoja lazima umebebwa na mantiki nzito zaidi kuliko mwingine. Busara inasema tuujadili Muungano, na tuujadili katika marefu na mapana yake na pia kina chake katika kila eneo.
Itakuwa hasara kubwa iwapo tutaingia katika zoezi la kuandika katiba mpya (kama kweli tumedhamiria kuandika katiba mpya, na si kugongagonga iliyopo) bila kujadili kwa kina asasi hii muhimu kuliko zote.
Kitakuwa ni kichekesho cha gharama kubwa iwapo tutajidai tumeandika katiba mpya halafu baada ya miaka miwili au mitatu tuanze kuunda tume, mara “Tume ya Bakari”, mara “Tume ya Yohana” eti “kuangalia kasoro za Muungano na kupendekeza marekebisho ya kuuboresha.”
Tume hizi tumeziona, mapendekezo yake tumeyasoma, lakini hakuna kilichobadilika kimsingi kwa sababu kila mara juhudi zilizofanyika zimekuwa ni za kupoza jazba, kutuliza hisia, “kufunika kombe”, kama wasemavyo Waswahili, ili “mwanaharamu apite”.
Kama kawaida yetu, tumekataa kufanya kazi ya kina, kazi ya kudumu, kazi ya mtazamo wa masafa marefu. Tuna haraka kama vile tuko katika mpito tukielekea kwingine, sijui wapi?
Hakuna sababu ya kukumbushana kwamba huu ni muungano wa nchi mbili zilizokuwa huru kabla ya kuungana. Ingawaje ni kweli kwamba walio wengi katika nchi yetu wamezaliwa chini ya Muungano, bado ni kweli pia kwamba hisia za u-Tanganyika na u-Zanzibari hazijatoweka moja kwa moja.
Zimekuwa zikichomoza mara kwa mara, na kila mara zikizimwa kwa njia ambazo hazikushughulikia masuala ya msingi yaliyojitokeza wakati huo. Tusipoujadili Muungano kwa kina, upana na

ISLAM IN SUDAN

Islam is the largest religion in Sudan, and Muslims have dominated national government institutions since independence in 1956. Statistics indicate that the Muslim population is approximately 95%,^[1] including numerous Arab and non-Arab groups. The remaining 20% ascribe to either Christianity (approximately 5% of the total population) or traditional animist religions. Muslims predominate in the north, but there are sizable Christian communities in northern cities, principally in areas where there are large numbers of internally displaced persons. It is estimated that over the last forty years, more than 4 million southerners have fled to the north to escape the war. Most citizens in the south adhere to either Christianity or traditional indigenous (animist) religions; however, there are many Muslim adherents as well, particularly along the historical dividing line between Arabs and Nilotic peoples.
The Muslim population is mostly Sunni^[2]. The most significant divisions occur along the lines of the Sufi brotherhoods. Two popular brotherhoods, the Ansar and the Khatmia, are associated with the opposition Umma and Democratic Unionist Parties respectively.
Shari'a law and its application to non-Muslims in the capital was a contentious issue during the negotiations, but it and the other major issues underlying the north/south conflict have been largely resolved in the agreements. Shari'a generally is to continue to be the basis of the national legal system as it applies in the north; national legislation applicable to the south is to be based on "popular consensus, the values, and the customs of the people." In states or regions where a majority hold different religious or customary beliefs than those on which the legal system is based, the national laws may be amended to accord better with such beliefs. Throughout the country, the application of Shari'a to non-Muslims is to be limited, and courts may not exercise their discretion to impose the harsher physical forms of Shari'a penalties on non-Muslims.

In the early 1990s, the largest single category among the Muslim peoples of Sudan consisted of those speaking some form of Arabic. Excluded were a small number of Arabic speakers originating in Egypt and professing Coptic Christianity. In 1983 the people identified as Arabs constituted nearly 40% of the total Sudanese population and nearly 55% of the population of the northern provinces. In some of these provinces (Khartoum, Ash Shamali, Al Awsat), they were overwhelmingly dominant. In others (Kurdufan, Darfur), they were less so but made up a majority. By 1990 Ash Sharqi State was probably largely Arab. It should be emphasized, however, that the acquisition of Arabic as a second language did not necessarily lead to the assumption of Arab identity.
Despite common language, religion, and self-identification, Arabs did not constitute a cohesive group. They were highly differentiated in their modes of livelihood and ways of life. Besides the major distinction dividing Arabs into sedentary and nomadic, there was an old tradition that assigned them to tribes, each said to have a common ancestor.
The two largest of the supratribal categories in the early 1990s were the Juhayna and the Jaali (or Jaalayin). The Juhayna category consisted of tribes considered nomadic, although many had become fully settled. The Jaali encompassed the riverine, sedentary peoples from Dunqulah to just north of Khartoum and members of this group who had moved elsewhere. Some of its groups had become sedentary only in the twentieth century. Sudanese saw the Jaali as primarily indigenous peoples who were gradually arabized. Sudanese thought the Juhayna were less mixed, although some Juhayna groups had become more diverse by absorbing indigenous peoples. The Baqqara, for example, who moved south and west and encountered the Negroid peoples of those areas were scarcely to be distinguished from them.
A third supratribal division of some importance was the Kawahla, consisting of thirteen tribes of varying size. Of these, eight tribes and segments of the other five were found north and west of Khartoum. There people were more heavily dependent on pastoralism than were the segments of the other five tribes, who lived on either side of the White Nile from south of Khartoum to north of Kosti. This cluster of five groups (for practical purposes independent tribes) exhibited a considerable degree of self-awareness and cohesion in some circumstances, although that had not precluded intertribal competition for local power and status.

Tomb of al-Mahdi in Omdurman, Sudan

The ashraf, who claim descent from the Prophet Muhammad, were found in small groups (lineages) scattered among other Arabs. Most of these lineages had been founded by religious teachers or their descendants. A very small group of descendants of the Funj Dynasty also claimed descent from the Umayyads, an early dynasty of caliphs based in present-day Syria. That claim had little foundation, but it served to separate from other Arabs a small group living on or between the White Nile and the Blue Nile. The term ashraf was also applied in Sudan to the family of Muhammad Ahmad ibn as Sayyid Abd Allah, known as the Mahdi (1848–85).
The division into Jaali and Juhayna did not appear to have significant effect on the ways in which individuals and groups regarded each other. Conflicts between tribes generally arose from competition for good grazing land, or from the competing demands of nomadic and sedentary tribes on the environment. Among nomadic and recently sedentary Arabs, tribes and subtribes competed for local power.
Membership in tribal and subtribal units is generally by birth, but individuals and groups may also join these units by adoption, clientship, or a decision to live and behave in a certain way. For example, when a sedentary Fur becomes a cattle nomad, he is perceived as a Baqqara. Eventually the descendants of such newcomers are regarded as belonging to the group by birth.
Tribal and subtribal units divide the Arab ethnic category vertically, but other distinctions cut across Arab society and its tribal and subtribal components horizontally by differences of social status and power. Still another division is that of religious associations.

Nubians

In the early 1990s, the Nubians were the second most significant Muslim group in Sudan, their homeland being the Nile River valley in far northern Sudan and southern Egypt. Other, much smaller groups speaking a related language and claiming a link with the Nile Nubians have been given local names, such as the Birqid and the Meidab in Darfur State. Almost all Nile Nubians speak Arabic as a second language; some near Dunqulah have been largely arabized and are referred to as Danaqla.
In the mid-1960s, in anticipation of the flooding of their lands after the construction of the Aswan High Dam, 35,000 to 50,000 Nile Nubians resettled at Khashm al Qirbah on the Atbarah River in what was then Kassala Province. It is not clear how many Nubians remained in the Nile Valley. Even before the resettlement, many had left the valley for varying lengths of time to work in the towns, although most sought to maintain a link with their traditional homeland. In the 1955-56 census, more Nile Nubians were counted in Khartoum Province than in the Nubian country to the north. A similar pattern of work in the towns was apparently followed by those resettled at Khashm al Qirbah. Many Nubians there retained their tenancies, having kin oversee the land and hiring non-Nubians to work it. The Nubians, often with their families, worked in Khartoum, the town of Kassala, and Port Sudan. Renowned for their prestigious history and their unique and ancient culture, Nubians have the highest degree of literacy and assumed control of vital governmental offices throughout the history of the Sudan. Despite their knowledge of Arabic and their devotion to Islam, Nubians retained a considerable self-consciousness and tended to maintain tightly knit communities of their own in the towns.

Beja

The Beja have lived in the Red Sea Hills since ancient times. Arab influence was not significant until a millennium or so ago, but it has since led the Beja to adopt Islam and genealogies that link them to Arab ancestors, to arabize their names, and to include many Arabic terms in their language. Although some Arabs figure in the ancestry of the Beja, the group is mostly descended from an indigenous population, and they have not become generally arabized. Their language (Bedawiye) links them to Cushitic-speaking peoples farther south.
In the 1990s, most Beja belonged to one of four groups — the Bisharin, the Amarar, the Hadendowa, and the Bani Amir. The largest group was the Hadendowa, but the Bisharin had the most territory, with settled tribes living on the Atbarah River in the far south of the Beja range and nomads living in the north. A good number of the Hadendowa were also settled and engaged in agriculture, particularly in the coastal region near Tawkar, but many remained nomads. The Amarar, living in the central part of the Beja range, seemed to be largely nomads, as were the second largest group, the Bani Amir, who lived along the border with northern Ethiopia. The precise proportion of nomads in the Beja population in the early 1990s was not known, but it was far greater relatively than the nomadic component of the Arab population. The Beja were characterized as conservative, proud, and aloof even toward other Beja and very reticent in relations with strangers. They were long reluctant to accept the authority of central governments.

Fur

The Fur, ruled until 1916 by an independent sultanate (Darfur) and oriented politically and culturally to peoples in Chad, were a sedentary, cultivating group long settled on and around the Jabal Marrah. Although the ruling dynasty and the peoples of the area had long been Muslims, they have not been arabized. Livestock has played a small part in the subsistence of most Fur. Those who acquired a substantial herd of cattle could maintain it only by living like the neighboring Baqqara Arabs, and those who persisted in this pattern eventually came to be thought of as Baqqara.

Zaghawa

See also: Zaghawa

Living on the plateau north of the Fur were the seminomadic people calling themselves Beri and known to the Arabs as Zaghawa. Large numbers of the group lived in Chad. Herders of cattle, camels, sheep, and goats, the Zaghawa also gained a substantial part of their livelihood by gathering wild grains and other products. Cultivation had become increasingly important but remained risky, and the people reverted to gathering in times of drought. Converted to Islam, the Zaghawa nevertheless retain much of their traditional religious orientation.

Masalit, Daju and Berti

See also: Masalit, Daju, Berti

Darfur Muslims meet

Of other peoples living in Darfur who spoke Nilo-Saharan languages and are Muslim, the most important were the Masalit, Daju, and Berti. All were primarily cultivators living in permanent villages, but they practiced animal husbandry in varying degrees. The Masalit, living on the Sudan-Chad border, were the largest group. Historically under a minor sultanate, they were positioned between the two dominant sultanates of the area, Darfur and Wadai (in Chad). A part of the territory they occupied had been formerly controlled by the Fur, but the Masalit gradually encroached on it in the first half of the twentieth century in a series of local skirmishes carried out by villages on both sides, rather than the sultanates. In 1990-91 much of Darfur was in a state of anarchy, with many villages being attacked. There were many instances in which Masalit militias attacked Fur and other villages.
The Berti consisted of two groups. One lived northeast of Al Fashir; the other had migrated to East Darfur and West Kurdufan provinces in the nineteenth century. The two Berti groups did not seem to share a sense of common identity and interest. Members of the western group, in addition to cultivating subsistence crops and practicing animal husbandry, gathered gum arabic for sale in local markets. The Berti language had largely given way to Arabic as a home language.
The term Daju was a linguistic designation that was applied to a number of groups scattered from western Kurdufan and southwestern Darfur states to eastern Chad. These groups called themselves by different names and exhibited no sense of common identity.

West Africans

Living in Sudan in 1990 were nearly a million people of West African origin. Together, West Africans who have become Sudanese nationals and resident nonnationals from West Africa made up 6.5% of the Sudanese population. In the mid-1970s, West Africans had been estimated at more than 10% of the population of the northern provinces. Some were descendants of persons who had arrived five generations or more earlier; others were recent immigrants. Some had come in self-imposed exile, unable to accommodate to the colonial power in their homeland. Others had been pilgrims to Mecca, settling either en route or on their return. Many came over decades in the course of the great dispersion of the nomadic Fulani; others arrived, particularly after World War II, as rural and urban laborers or to take up land as peasant cultivators.
Nearly 60% of people included in the West African category were said to be of Nigerian origin (locally called Borno after the Nigerian emirate that was their homeland). Given Hausa dominance in northern Nigeria and the widespread use of their language there and elsewhere, some non-Hausa might also be called Hausa and describe themselves as such. But the Hausa themselves, particularly those long in Sudan, preferred to be called Takari. The Fulani, even more widely dispersed throughout West Africa, may have originated in states other than Nigeria. Typically, the term applied to the Fulani in Sudan was Fallata, but Sudanese also used that term for other West Africans.
The Fulani nomads were found in many parts of central Sudan from Darfur to the Blue Nile, and they occasionally competed with indigenous populations for pasturage. In Darfur groups of Fulani origin adapted in various ways to the presence of the Baqqara tribes. Some retained all aspects of their culture and language. A few had become much like Baqqara in language and in other respects, although they tended to retain their own breeds of cattle and ways of handling them. Some of the Fulani groups in the eastern states were sedentary, descendants of sedentary Fulani of the ruling group in northern Nigeria.

SEREKALLI YADHAMIRIA KUREJESHA HADHI YA MICHEZO ZANZIBAR

Mashindano ya soka katika Jimbo la Magogoni yajulikanayo kwa jina la “Jihadi Cup”, yalifikia kilele chake jana kwa kuzikutanisha timu za Sayari na Taifa Jipya za jimbo hilo ambapo timu ya Sayari iliibuka kidedea. Mtanange huo uliopigwa katika uwanja wa Amaan mjini Zanzibar, ulihudhuriwa na viongozi mbali mbali wa serikali, vyama vya siasa na chama cha soka Zanzibar ZFA akiwemo Makamu wa Kwanza wa Rais wa Zanzibar Maalim Seif Sharif Hamad pamojan na Mwakilishi wa Jimbo hilo ambaye kabla ya uteuzi wa hivi karibuni uliompeleka Waziri wa Mifugo na Uvuvi, alikuwa Waziri wa Habari, Utamaduni, Utalii na Michezo.
Timu ya Sayari iliibuka mshindi wa kombe hilo la Jihadi na kukabidhiwa pamoja na mambo mengine Kombe na shilingi laki nne taslim, baada ya kumshinda mpinzani wake timu ya Taifa Jipya kwa mikwaju ya penalty.
Dakika 90 za mchezo zilimalizika kwa timu hizo kuwa na nguvu sawa ya kufungana na (mabao 2-2) na ndipo sheria ya kupiana mikwaju ilipochukua nafasi yake ambapo Sayari ilishinda mikwaju yote 5 dhidi ya Taifa Jipya iliyopoteza mkwaju mmoja na mwisho kuugomea ikijua kuwa tayari imeshashindwa.
Akizungumza baada ya mtanange huo uliomalizika wakati wa magharibi na kuonekana kupata mashabiki wengi na kuyapiku hata mapambano ya ligi kuu ya Zanzibar, Makamu wa Kwanza wa Rais wa Zanzibar Maalim Seif Sharif Hamad alisema Serikali ya Awamu ya Saba imedhamiria kurejesha hadhi ya soka Zanzibar.
Amesema mashindano hayo yameonakana kupata mafanikio makubwa hasa ikizingatiwa kuwa timu zilikuwa na nidhamu ya hali ya juu huku zikiwaunganisha vijana bila kujali itikadi zao za kisiasa.
Ametoa changamoto kwa timu za Zanzibar kudhamiria kuwa washindi wakati wanapoingia kwenye mashindano mbali mbali ya kitaifa, kikanda na kimataifa na kuachana na mtazamo finyu wa kuingia kwenye mashindano hayo kama washiriki au wasindikizaji.
Kwa upande wake Mwakilishi wa Jimbo la Magogoni ambaye ndiye mlengwa wa mashindano hayo Mheshimiwa Abdillahi Jihadi Hassan alisema lengo la mashindano hayo yaliyozishirikisha timu 9 za daraja la pili na tatu katika Wilaya ya Mjini ni kuibuwa vipaji vya vijana kwenye soka na hatimaye kuviendeleza.
Alisema michezo ni ajira na afya, hivyo vijana hawanabudi kushiriki katika michezo mbali mbali hasa wa soka ili kujijinga kiafya na kujiandalia mazingira ya ajira.
Katika risala ya kamati ya michezo hiyo ya “Jihadi Cup” iliyosomwa na afisa habari wake Ali Cheupe, walisifu mafanikio yaliyopatikana na kumpongeza Waziri Jihadi kwa jitihada zake za kutafuta wadhamini wa ligi kuu ya Zanzibar alizozichukua ambazo zimezaa matunda kwa kampuni ya vinywaji ya “Grand Malti” kukubali kuidhamini ligi hiyo.
Wamewashauri viongozi wa kitaifa na soka kutobeza udhamini huo ambao ni muhimu katika kuendeleza soka la Zanzibar.

TUNA LAANI UDHAMINI WA KAMPUNI YA ULEVI

Pia, udhamini huu umeleta idhilali na fedheha kubwa itakayowagaeuza vijana wa umma mtukufu wa kiislamu kuwa vibarua kwa gharama duni (thamanu bakhiys) kuitangaza kampuni ya ulevi ili izidi kuendeleza maovu mengi katika jamii ya Kiislamu na wanaadamu kwa jumla. Yametendeka haya ilhali unajuulikana wazi uharamu wa ulevi Kiislamu, ikiwemo kuutengeza, kuuza, kuusafirisha, kuutangaza nk. Na zaidi ya yote Uislamu umeweka bayana kwamba ulevi ndio mama wa maovu yote, na ni kazi ya Shetani. Adui mkubwa anayeshika bendera ya kupotosha Waislamu na wanadamu kwa ujumla.
Kumb: 1433/02 15 Jumadul Than, 1433 06 /05/2012
TAARIFA KWA VYOMBO VYA HABARI
TUNALAANI UDHAMINI WA KAMPUNI YA ULEVI
Hizb ut-Tahrir Afrika Mashariki imeipokea kwa masikitiko makubwa taarifa ya karibuni ya kupatiwa udhamini Kampuni ya Ulevi Tanzania (TBL) kuidhamini Ligi kuu ya mpira wa miguu Zanzibar. Udhamini utakaochukua muda wa miaka mitatu kwa thamani duni ya Shillingi Milioni 140.
Aidha, Hizb inalaani vikali udhamini huo uliofanywa kijanja kwa kisingizio cha kinywaji cha Grand Malt. Udhamini huu ni dalili ya kutojali kwa Serikali na wizara husika msimamo wa raia kupinga udhamini wa kampuni za ulevi. Jambo ambalo ni kinyume na Uislamu, imani ya walio wengi katika raia.
Pia, udhamini huu umeleta idhilali na fedheha kubwa itakayowagaeuza vijana wa umma mtukufu wa kiislamu kuwa vibarua kwa gharama duni (thamanu bakhiys) kuitangaza kampuni ya ulevi ili izidi kuendeleza maovu mengi katika jamii ya Kiislamu na wanaadamu kwa jumla. Yametendeka haya ilhali unajuulikana wazi uharamu wa ulevi Kiislamu, ikiwemo kuutengeza, kuuza, kuusafirisha, kuutangaza nk. Na zaidi ya yote Uislamu umeweka bayana kwamba ulevi ndio mama wa maovu yote, na ni kazi ya Shetani. Adui mkubwa anayeshika bendera ya kupotosha Waislamu na wanadamu kwa ujumla.
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمْ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنْ الصَّلاَةِ فَهَلْ أَنْتُمْ مُنتَهُونَ
“Hakika shetani anataka kukutilieni uadui na bughdha baina yenu kwa ulevi na kamari, na anataka kukuzuilieni kumkumbuka Mwenyezi Mungu na kukuzuilieni kuswali. Basi je mtaacha ?”
Masoud Msellem
Naibu Mwakilishi kwa Vyombo vya Habari
Hizb ut-Tahrir Afrika Mashariki

A TIME TO CONTIMLATE

 we save up in my  saving account to  help me in my  time of need…. yet  I  do not the  need to  save in the bank of the hereafter..

 We willingly spend for a share in a company whose owners we do not even know… but we are not willing to give in the path of Allah (s.w) in return for shares in jannah..

When we are expecting an important delivery, we will run to the door even in the dead of night….  But we claim we can’t wake up for fajar, even when it’s at 6 am.

We are too busy  when  it  comes to  reading  the Qur’an… yet  we are able  to  spend hours  browsing  internet..

 We compare various products in shops before buying to compare sure we get  the best quality.. but we don’t  have  time  to learn then sunnah of  the prophet (s.aw) so we are have  the best  quality deeds..

 we spend hours watching TV, time seems to fly by….  But when sitting to read the Qur’an every minute   seems like an hours..

 We think about the whole world during salaah … but the thought of salaah never comes to mind whilst I’m out in the world

We sit to read the latest novel and we wish there was more to read….. But when trying to read surat kahfi on Friday, after every page  we count to see how many we have left

We mention the name of our favorite football team or player  more then we mention the name of allah (s.w) and his prophet (a.s)

How  can we then show our face to allah?

MISUKO SUKO ILIO IKUMBA SEAGULL

Seagull yazimika Nungwi yapotelea Tanga
Ilikuwa na abiria 300 ikitokea Pemba

Tokea maafa ya MV SPICES zaidi ya mara tatu kumetokea matokeo mbali mbali kuhusu meli na boti za abiria,na hakuna juhudi za aina yoyote zilizochukuliwa kuimarisha usafiri wa baharini,ndugu wananchi Mwenyezi Mungu atunusuru lakini Mwenyezi Mungu anasema jisaidie nikusaidie na mpaka sasa inavyoonekana sisi wenyewe hatujisaidii haya yote ni maonyo kubwa linakuja Allah atuepushie hili na lile.

ABIRIA... 300 waliokuwemo katika meli ya MV Seagull wakitokea kisiwani Pemba kuelekea Unguja jana, walipatwa na hofu kubwa baada ya meli hiyo kuzimika katika mkondo wa Nungwi na kubururwa na maji hadi Tanga.

Baada ya taarifa hizo Kampuni inayomiliki MV Seagull ilitoa meli yake nyengine SKAGIT ili kwenda kuisaidia meli hiyo katika namna itayoona inafaa.

Lengo la meli hiyo lilikuwa ni kufika na kuifunga meli hiyo ili kuiburura, kwani ingekuwa vigumu kuruhusu abiria kuingia katika meli hiyo kwa vile hali hiyo ingesababisha hatari zaidi kutokana na watu wengi wangetaka kuingia kwa hofu waliyokuwanayo.


Kabla ya meli hiyo kurudi kulipatikana taarifa kwamba mashine ya MV Seagull imewaka huko Tanga, baada ya kufanyiwa matengenezo hivyo kuweza kurudi Unguja yenyewe na abiria iliyokuwanayo wakiwa salama.

Tukio hilo liliripotiwa mapema jana mchana baada ya abiria waliokuwemo ndani ya meli hiyo kuwapigia simu jamaa zao kuwapa taarifa hiyo, hali ambayo ilizua hofu kwa ndugu na jamaa zao hao.

Kutokana na taarifa hizo wananchi kadhaa walijazana katika bandarini kusubiri jamaa zao baada ya kupata taarifa ya kuzimika meli hiyo.

Wakizungumzia kuharibika huko, wananchi wamesema kuzimika kwa meli hiyo mara kwa mara ikiwemo safarini na abiria, pamoja na nyengine zenye kufanya safari za Unguja na Pemba ni hatari ambayo inaonekana kueleweka lakini hakuna njia zinazoonekana kuchukuliwa kuondosha tatizo hilo.

Baadhi ya wananchi waliokuwa wakisubiri jamaa zao wamesema kwamba kuna haja ya Serikali kununua meli kubwa ya abiria na mizigo kwa ajili ya kusafirisha wananchi Unguja na Pemba, ambapo usafiri wa baharini ni wa lazima.

Aidha walieleza kushangazwa kwao kuruhusiwa meli hiyo kupakia abiria wakati ni hivi karibuni ilizuiliwa kwa kutokamilisha taratibu za kusafirisha abiria ikiwemo ubovu.

Tokea kuzama kwa MV Spice Islanders Septemba mwaka jana, wananchi wa Zanzibar wamekuwa wakisafiri kwa hofu katika meli zinazotoa huduma hivi sasa ambapo mara kwa mara zimekuwa zikiharibika.

Katika nyakati tafauti na viongozi tafauti wa kitaifa, Serikali ya Mapinduzi ya Zanzibar, imekuwa ikieleza kwamba inaendelea na mpango wa kutafuta meli mpya ya kupakia abiria na mizigo ili kuwaondoshea wananchi usumbufu wa usafiri

mtoto wa maajabu

MTOTO wa ajabu aliyezaliwa hivi karibuni katika Hospitali ya Mkoa wa Ruvuma, amewasikitisha wengi huku baadhi wakisema hilo ni fundisho kwa wanawake wajawazito .
Wakizungumza kwa nyakati tofauti na Ijumaa, baadhi ya wananchi waliomshuhudia mtoto huyo ambaye sehemu zake za siri ziko kichwani walisema ni tukio la kusikitisha kuwahi kutokea lakini pia iwe ni somo kwa wanawake wajawazito kufuata maelekezo ya wataalamu wa afya.
“Mimi mwenyewe amenisikitisha sana huyu mtoto lakini kwa maelezo kuwa inaweza kuwa imesababishwa na mama yake kunywa dawa zisizostahili kabla ya mimba kutimiza miezi mitatu, basi iwe fundisho kwa wengine la sivyo matukio kama hata yataendeelea kutokea katika jamii zetu.
“Pia Wizara ya Afya na Ustawi wa Jamii iangalie namna inavyoweza kumsaidia mtoto huyu kwani anateseka,” alisema Mama Zuhura wa Songea mjini.
Kaimu Mganga Mfawidhi wa hospitali hiyo, Mathayo Chanangula alisema kuwa mtoto huyo alizaliwa akiwa na uzito wa kilo 1.9 licha ya kutimiza miezi tisa ya kuzaliwa na kwa kawaida mtoto anatakiwa kuzaliwa na uzito wa kilo 2.5.
Mtoto huyo kila anaponyonya, sehemu yake ya siri ya jinsi ya kiume iliyo kichwani kwake inasimama kama vile anataka kujisaidia haja ndogo.
Gazeti hili linamuombea kwa Mungu mtoto huyo afanyiwe linalowezekana ili arudi kwenye hali ya kawaida.

BABY BORN WITH QURAN IN LAGOS

***BABY BORN WITH QURAN IN LAGOS***
His mother, Mrs. Kikelomo Ilori, 32, a Cosmetologist, told P.M.NEWS that he was born on Monday after she had carried the pregnancy for about 10 months. The single mother claimed she was abandoned by her husband who denied responsibility for the pregnancy and encouraged her to abort it. The woman told P.M.NEWS yesterday: “When I refused to abort the pregnancy, he... deserted me, saying ‘that is your own problem’.” Mrs. Ilori expressed surprise at the birth of the boy. She added that the nurse who delivered her of the baby was physically challenged, but went about it commendably.
“When my baby was delivered holding a Quran in his hand, the nurse said the Quran should be thrown away. But I insisted my mother must see it before any action could be taken,” Kikelomo, who is a Christian, further explained.
Corroborating the story, Senior Rev. Victoria Yetunde Dada said during the pregnancy, Kikelomo was always coming to her for prayers and counselling.
“I advised her not to abort the pregnancy because she might die in the process. Again, I told her the foetus was sent by God and will be great,” Apostle Mother Dada told our correspondent. Controversy has continued to trail the seemingly spurious claim.
Reacting, Medical Director of Bodet Hospital, Ikeja, Lagos, Dr. Bode Tawak said scientifically, it was not possible for a baby to be born holding a Quran.
“How big is the baby’s hand to hold the Quran? How big is the Quran? How did the Quran get into her mother’s womb? I don’t know how a Quran can get into a womb. But there are things you can’t explain,” Dr. Tawak responded. He said while the incident cannot be explained medically, in Nigeria many mysterious things happen. A Kaduna-based medical practitioner, Dr. Munir Yusuf said from a medical point of view, it was not possible, but added that depending on the size of the Quran, it was possible metaphysically.
He explained that if the Quran is small enough to pass through the diameter of the vagina, with the child, it is possible. In the same vein, a herbal medicine practitioner, Chief Dr. Bola Adegunloye believes nothing is impossible, but said too much importance must not be placed on the incident.
DOWNLOAD THE HOTTEST TRACK RIGHT NOW (O.B.I - TININI) BY CLICKING THIS LINK http://hulkshare.com/ti2yon4qowku 

last breath

maalim seif atoa somo la muungano

KATIKA kuondosha manunguniko juu ya Muungano wa serikali mbili ya Tanzania na Zanzibar, njia pekee ya kuondosha hilo ni kujitokeza kwa wingi katika kutoa maoni wakati wa mchakato wa uundwaji wa katiba mpya. Kauli hiyo imetolewa na Makamu wa Kwanza wa Rais wa Zanzibar, Maalim Seif Sharif Hamad jana alipokuwa akihutubia kwenye mikutano ya hadhara ya Chama cha Wananchi CUF huko Kisiwa Panza na Wambaa, Mkoa wa Kusini Pemba ambapo pamoja na mambo mengine aliwataka wazanzibari bila ya woga kutoa maoni yao ili kupata Muungano usiokuwa na manung’uniko na wenye kujali maslahi ya pande zote.Alisema wananchi wenyewe ndio wenye maamuzi juu ya aina ipi ya Muungano wanaoutaka, iwe wa serikali mbili, tatu, moja au aina nyenginezo, ikiwemo Muungano wa Mkataba.  Akifafanua aina hiyo ya Muungano wa mkataba kwa wanachama, wafuasi CUF na wananchi waliohudhuria kwa wingi katika mikutano hiyo, alisema mnaweza kuwa na serikali mbili ambazo kila moja inakuwa na mamlaka kamili, na baadaye kuwe na mkataba kati yao hizo, juu ya baadhi ya mambo wanayokubaliana yawe ya pamoja.
Alifahamisha chini ya utaratibu kama huo, kila serikali inakuwa na mamlaka kamili, ikiwemo kiti katika Umoja wa Mataifa, lakini katika baadhi ya mambo wanayokubaliana yawe ya pamoja wanawekeana mikataba ya kuyaendesha na kuyasimamia.
Maalim Seif ambaye ni Katibu Mkuu wa CUF, alisema Muungano wa aina hiyo hivi sasa umekuwa maarufu na hata nchi 27 zinazounda Umoja wa Ulaya (EU) zimeamua kuwa na utaratibu huo, na zinaenda vizuri bila ya matatizo.  Alitoa mfano, licha ya kuwa na Muungano huo, nchi hizo wanachama bado huwa na uhuru na maamuzi yao kamili na kwa mfano EU zimekubaliana baadhi ya mambo, kama vile kuwa na sarafu ya pamoja, lakini hata hilo, Uingereza ambayo ni mwanachama haijaingia kwenye sarafu hiyo.

“Hatafungwa mtu wala kunyanyaswa kwa kutoa maoni ya Muungano anaotaka, hatuhitaji kuwa na Muungano wa karatasi ambao haumo katika mioyo ya watu lakini tunataka kila mmoja atoe maoni yake huru kabisa”, alisisitiza Maalim Seif.
Maalim Seif alisema kwa Wazanzibari ambao tayari wana katiba yao, suala la Muungano ndilo jambo muhimu na linalowagusa zaidi katika kuandika katiba mpya, hivyo ni jukumu lao wajiandae vizuri juu ya hilo. Aidha aliwahimiza wananchi kuitumia fursa hiyo kikamilifu kumaliza kilio chao cha muda mrefu ndani ya Muungano. Na kusema Wazanzibari wakiwa na sauti moja katika kumaliza malalamiko yao ndani ya Muungano, itakuwa jambo zuri zaidi.
Makamu wa Kwanza wa Rais alisema baada ya hatua ya wiki iliyopita kwa Rais Kikwete kuitangaza Tume hiyo, karibuni inatarajiwa itaanza kupita mitaani kuchukua maoni ya wananchi.
Alieleza kuwa huo utakuwa wakati wa Wazanzibari kujitokeza kikamilifu na waitikie wito aliokwisha utoa Rais wa Zanzibar, Dk. Ali Mohammed Shein alipowataka wananchi wajitokeze kutoa maoni bila ya woga.

SWALA YA PAMOJA LEO TIBIRINZI PEMBA

                                             VIONGOZI WA TAASISI ZA KIISILAMU





JUMUIYA ya Uamsho na Mihadhara ya Kiislamu Zanzibar (JUMIKI) Zanzibar imesiistiza kuendelea na harakati zao za kutoa elimu ya uraia licha ya serikali kupiga marufuku mihadhara hiyo. Kwa mujibu wa barua yenye kumbukumbu namba JMK/OUT/VOL-12/2012 ya Mei 09 mwaka huu imesema huu sio wakati wa kulazimishana na kuwataka viongozi wa nchi kuheshimu mawazo ya wananchi wanaopinga Muungano wa Tanganyika na Zanzibar.
“Huu sio wakati wa kulazimisha watu Muungano kuukubali au kuukataa watu wapewe uhuru wa kura ya maoni kila mtu aamue kwa uhuru wake” imesema barua hiyo ambayo mwananchi imepata nakala yake.
Tamko ya Jumuiya hiyo limekuja siku moja baada ya kauli ya Rais wa Zanzibar, Dk Ali Mohammed Shein kutoa kauli ya kuwataka watu ambao wamechoshwa na amani iliyopo kuhama nchi.
“Jumuiya inachukua fursa hii kuwanasihi viongozi kuacha kutumia madaraka vibaya na kuwakumbusha ibara ya 12 ya katiba ya Zanzibar “watu wote ni sawa mbele ya sheria, na wanayo haki, bila ya ubaguzi wowote” hivyo watawajibika kwa utumiaji wowote mbaya wa madaraka yao pia tunawakumbuka maneno ya Mheshimiwa Shein aliyoyasema katika jimbo la Koani ….”endeleeni kuitunza amani ya Zanzibar aliyechoka na amani aondoke ahame kabisa atuachie….” ilisema barua hiyo ya Uamsho.
Hata hivyo katika kusisitiza na harakati zao jumuiya hiyo imewataka waislamu nchini kuungana na wenzao waliopo kisiwani Pemba kujumuika katika sala maalumu itakayosaliwa leo katika viwanja vya Tibirinzi Chake Chake Pemba.
“Jumuiya kwa mnasaba huu inachukua fursa hii kuwatangazia waislamu na wazanzibari kuwa itafanya dua kisiwani Pemba pamoja na sala ya Ijumaa tarehe 11 mwezi huu hapo Chake Chake ikifuatiwa na mihadhara wilaya zote za Pemba inshallah” imesema taarifa hiyo iliyotolewa kwa waandishi wa habari.
Barua hiyo ambayo nakala zake imepelekwa kwa Rais wa Zanzibar, makamo wa kwanza na makamo wa pili wa rais wa Zanzibar, mwanasheria mkuu waziri wa sheria na katiba wakuu wa mikoa jeshi la polisi na idara ya Mufti imesema kila mzanzibari afahamu kuwa aha haki kamili ya kuabudu, kueneza dini, uhuru wa maoni, uhuru wa kujumuika, kupata habari na taarifa kuzipokea na kuzitoa.
Huku wakinukuu vifungu vya sheria viongozi wa jumuiya hiyo ambao wamesema wataendelea na harakati zao kama kawaida licha ya kutoka agizo la serikali linalowataka kuacha kufanya mihadhara na mikusanyiko ya katiba wakati huu ambao watanzania wanaelekea kwenye mchakato wa ukusanyaji wa maoni ya katiba mpya ya jamhuri ya muungano wa Tanzania.
Hivi karibuni Mkuu wa Mkoa wa kusini Pemba, Meja Mstaafu Juma Kassim Tindwa, na Mkuu wa Kaskazini Pemba wamepiga marufuku mihadhara ya aina yoyote ya inayozungumzia masuala ya katiba ya Jamuhuri ya Muungano wa Tanzania.
Amri hiyo imetolewa mbele ya kamati ya ulinzi na usalama iliyohudhuriwa na Masheha na viongozi wengine wa serikali ambapo wamesema ni marufuku kwa mihadhara inayozungumzia masuala ya muungano kufanyika katika mikoa yote ya Pemba.
Wakuu wa mikoa hao kwa pamoja wamesema Ofisi ya Makamo wa Pili wa Rais Zanzibar, ndiyo iliyopiga mafuruku mihadhara hiyo, kwani suala la mchakato wa katiba halina ruhusa ya kuzungumzwa hadi kupatikane kwa kibali kutoka tume inayoratibu masuala hayo.
Katika kukazia suala hilo wakuu wa mikoa hao amewataka masheha na wakuu wa wilaya zote, kutokuruhusu kufanyika kwa mihadhara inayozungumzia masuala ya katiba ya Jamhuri ya Muungano wa Tanzania katika shehia zao.
Sambamba na hilo sasa ni marufuku kuangalia DVD za jumuiya hizo ambazo hufunguliwa na kutazamwa katika maeneo mbali mbali kwenye vibanda vya video na amri hiyo imewaagiza jeshi la polisi kuzikusanya DVD hizo na kuzidhibiti zisisambazwe.
Wakitoa angalizo kwa watendaji wao wakuu wa mikoa hao wamesema iwapo kutafanyika mkusanyiko au mhadhara wowote bila ya sheha kuripoti taasisi zinazohusika au polisi basi sheha huyo atawajibika kisheria.
Wakijibu amri hyo ya kudhibitiwa kwa DVD Jumuiya hiyo wamesema wamefuata taratibi zote za kisheria na kufuata katiba ya Zanzibar bila ya kukiuka katika kusimamisha mihadhara.
Walisema jumuiya inasikitishwa sana na jeshi la polisi kuburuzwa na wakuu wa mikoa na kukubali kushiriki katika uvunjifu wa amani na ukiukwaji wa katiba ambapo walisema wanashangazwa wakati katiba inaweka wazi na kubainisha haki na uhuru wa kuabudu na kueneza dini kama ibara ya 19 inavyoeleza.
“Tunapenda ifahamike kwamba jumuiya ilifuata taratibu zote za kisheia na kufuata katiba ya Zanzibar bila ya kukiuka katiba kusimamia mihadhara hiyo” ilisema tarifa hiyo.
“Tunashangaa sana wakati katiba ya Zanzibar imeweka wazi na kubainisha haki na uhuru wa kuabudu nakueneza dini kama ibara ya 19 inavyooleza ,kila mtu anastahiki kuwa na uhuru wa mawazo ,wa imani, kazi ya kutangaza dini kufanya ibada na kueneza dini itakuwa huru ,shughui na uwendeshaji wa jumuiya za dini zitakuwa nje ya shughuli za mamlaka ya nchi”.
Katika hatua nyengine Jumuiya hiyo inakusudia kumfikisha mahakamani  Mwanasheria mkuu wa serikali kwa tuhuma za uvunjifu wa amani na ukikwaji wa katiba ya Zanzibar.
Taarifa ya jumuiya hiyo imesema itamfikisha mahakamani baada ya kupata ushauri kutoka kwa wanasheria mbali mbali kutokana na ukiukwaji wa katiba ya Zanzibar unaofanywa na kikundi cha watu wachache wasioitakia mema Zanzibar na wanaotumia madaaka yao vibayan kwa maslahi yao binafsi.
Hayo yamebainishwa katika tarifa yake iliyotolewa na kusambazwa katika vyombo vya habari kutokana na kauli ya mkuu wa mkoa wa kaskazini Pemba Dadi Faki Dadi kupia marufuku mihadhara inayosimamiwa na jumuiya ya Uamsho na  mihadhara ya kislamu Zanzibar .
Taifa hiyo ilisema “Inaonyesha kuna ajenda ya siri iliyokabidhiwa kikundi cha watu wachache akiwemo Makamo wa pili wa rais Balozi Seif Ali Iddi,akifuatiwa na wazirri katika Ofisi yake Mohammed Aboud pamoja na kumuamuru  Mhe Soraga katibu wa Mufti na kumburuza katika uvunjifu wa amani

 

 sheikh farid akiongoza swala ya ijumaa

 waumini wakaa na kusikiliza  viongozi wao

KUKUSANYIKA NI HAKI YETU

       Amiri wa Jumuiya ya Uamsho na Mihadhara ya Kiislamu Zanzibar (JUMIKI) Sheikh Msellem Ally         akihutubia waislamu katika moja ya mihadhara inayofanyika hapa Zanzibar


Kwa maana hiyo Jumuiya baada ya kushauriana na wanasheria itachukua hatua zote za kisheria za kumfikisha Mwanasheria Mkuu wa Serikali ya Mapinduzi Zanzibar mahakamani kwa uvunjifu huu wa amani na ukiukwaji wa katiba unaofanywa na kikundi cha watu wachache wasioitakia mema Zanzibar na wanaotumia madaraka yao vibaya kwa maslahi binafsi badala ya maslahi ya umma. Inaonesha kuwa kuna ajenda ya siri iliyokabidhiwa kikundi hicho cha watu wachache kilichoanza na Mh. Balozi Seif Ali Iddi ikafuatiwa na Mh. Mohammed Aboud (waziri katika ofisi yake) pamoja na kumuamuru Mh. Fadhil Suleiman Soraga na kumburuza katika uvunjifu huu wa amani. Sasa wameanza kujitokeza wakuu wa Mikoa kwa ajenda ya wazi kabisa ya kuvunja katiba ya Zanzibar na kuhatarisha neema ya amani iliyopo nchini.

JUMUIYA YA UAMSHO NA MIHADHARA YA KIISLAMU
(JUMIKI)
للجنة الدعوة الإسلامية
THE ASSOCIATION FOR ISLAMIC MOBILISATION AND PROPAGATION
P. O. BOX: 1266 -Tel: +255-777-419473 / 434145- FAX +255-024-2250022 E-Mail: jumiki@hotmail.com
MKUNAZINI ZANZIBAR

Ref: JMK/OUT/VOL-12/2012
DATE: 09/05/2012

TAARIFA RASMI KWA VYOMBO VYA HABARI
TAMKO LA JUMUIYA YA UWAMSHO NA MIHADHARA
YA KIISLAMU ZANZIBAR TAREHE 09/05/2012.
DHIDI YA:
- MH: DADI FAKI DADI MKUU WA MKOA WA KASKAZINI PEMBA
- MH: TINDWA MKUU WA MKOA WA KUSINI PEMBA
- WAKUU WA JESHI LA POLISI KUSINI PEMBA (OCD NA RPC)
Kufuatia taarifa kupitia vyombo vya habari tarehe 08/05/2012 katika mkutano uliofanyika Jamuhuri Garden Wete wakati Mkuu wa Mkoa wa Kaskazini Pemba Mheshimiwa Dadi Faki Dadi akizungumza na vikosi vya ulinzi na usalama, alipiga marufuku mihadhara inayosimamiwa na Jumuiya ya uwamsho na mihadhara ya kiislamu Zanzibar pamoja na kuzuia kutizama DVD za mihadhara kupitia masheha kufuatia tukio la Mkuu wa Mkoa wa Kusini Pemba Mheshimiwa Tindwa akishirikiana na OCD na RPC wa Mkoa wa Kusini Pemba kuvunja mihadhara.
Ndugu waandishi wa habari tunapenda ifahamike kwamba Jumuiya ilifuata taratibu zote za kisheria na kufuata katiba ya Zanzibar bila ya kukiuka katika kusimamisha mihadhara hiyo.
Pili Jumuiya inasikitishwa sana kuliona jeshi la polisi likiburuzwa na wakuu wa mikoa hiyo wachache na kushiriki katika uvunjifu wa amani na ukiukwaji wa katiba. Tunashangaa sana wakati katiba ya Zanzibar imeweka wazi na kubainisha haki na uhuru wa kuabudu na kueneza dini kama ibara ya19 inavyoeleza “kila mtu anastahili kuwa na uhuru wa mawazo, wa imani… kazi ya kutangaza dini kufanya ibada na kueneza dini itakuwa huru… shughuli na uwendeshaji wa jumuiya za dini zitakuwa nje ya shughuli za mamlaka ya nchi”. Kwa mujibu wa ibara hiyo mtu yoyote yuko huru katika suala zima la ibada na kueneza dini seuze Jumuiya iliyosajiliwa rasmi na vyombo vya dola nayo pia ina haki zote za kuitisha mihadhara makonagamano n.k anaeingilia kati shughuli za Jumuiya kuzizuiya huwa tayari amevunja katiba.
Kwa maana hiyo Jumuiya baada ya kushauriana na wanasheria itachukua hatua zote za kisheria za kumfikisha Mwanasheria Mkuu wa Serikali ya Mapinduzi Zanzibar mahakamani kwa uvunjifu huu wa amani na ukiukwaji wa katiba unaofanywa na kikundi cha watu wachache wasioitakia mema Zanzibar na wanaotumia madaraka yao vibaya kwa maslahi binafsi badala ya maslahi ya umma.
Inaonesha kuwa kuna ajenda ya siri iliyokabidhiwa kikundi hicho cha watu wachache kilichoanza na Mh. Balozi Seif Ali Iddi ikafuatiwa na Mh. Mohammed Aboud (waziri katika ofisi yake) pamoja na kumuamuru Mh. Fadhil Suleiman Soraga na kumburuza katika uvunjifu huu wa amani. Sasa wameanza kujitokeza wakuu wa Mikoa kwa ajenda ya wazi kabisa ya kuvunja katiba ya Zanzibar na kuhatarisha neema ya amani iliyopo nchini.
Ndugu waandishi wa habari,
Jumuya inatamka wazi kuwa itaendelea kutumia uhuru wake wa kuabudu na kueneza dini kupitia mihadhara, makongamano n.k. Kwa mujibu wa katiba ya Zanzibar inavyoeleza pia inawataka Wazanzibar na Waislamu kwa ujumla wasiyumbishwe na watu wachache kwa taarifa zao binafsi wanazozitoa katika vyombo vya habari kwa maslahi yao binafsi na kutafuta umaarufu.
Pia Jumuiya inachukua fursa hii kuwanasihi viongozi hao kuacha kutumia madaraka vibaya na kuwakumbusha ibara ya 12 ya katiba ya Zanzibar “watu wote ni sawa mbele ya sheria, na wanayo haki, bila ya ubaguzi wowote” hivyo watawajibika kwa utumiaji wowote mbaya wa madaraka yao pia tunawakumbusha maneno ya Mh. Shein aliyoyasema katika jimbo la Koani “…endeleeni kuitunza amani ya Zanzibar aliyechoka na amani basi aondoke ahame kabisa atuachie…” TUPUMUE, huu si wakati wa kuwalazimisha watu muungano kuukubali au kuukataa watu wapewe uhuru wa KURA YA MAONI kila mtu aamue kwa uhuru wake.
Kila Mzanzibar afahamu kuwa anahaki kamili ya kuabudu, kueneza dini, uhuru wa maoni, uhuru wa kujumuika, kupata habari na taarifa pia kuzitoa na kuzieneza, hayo yote yanalindwa na katiba ya Zanzibar, KILICHOBAKIA NI WEWE MWANANCHI KUWA IMARA KUTUMIA HAKI YAKO BILA YA KUTETEREKA. Rejea ibara zifuatazo katika katiba ya Zanzibar:-
Ibara ya 18 “…kila mtu yuko huru kuwa na maoni yoyote na kutoa nje mawazo yake na kutafuta, kupokea na kutoa habari kupitia chombo chochote bila ya kujali mipaka ya nchi”
Ibara ya 20 “…hakuna mtu atakaezuiwa kufurahia uhuru wake wa kuchanganyika au kujiunga… na kujihusisha atakavyo na watu wengine…”
Shime Wazanzibar tudumishe amani na tuilinde pia tutetee haki yetu tusirudi nyuma kwa hili.
Jumuiya kwa mnasaba huu inachukuwa fursa hii kuwatangazia Waislamu na Wazanzibari kuwa itafanya dua kisiwani Pemba pamoja na sala ya Ijumaa ya pamoja tarehe 11/05/2012 hapo Chakechake Pemba ikifuatiwa na mihadhara katika wilaya zote za Pemba Insha’allah.
Wabillahi tawfiq.
NAKALA:
MH: RAIS WA ZANZIBAR NA MWENYEKITI WA BARAZA LA MAPINDUZI.
MAKAMO WA KWANZA WA RAIS WA ZANZIBAR.
MAKAMO WA PILI WA RAIS WA ZANZIBAR.
MWANASHERIA MKUU WA ZANZIBAR.
WAZIRI WA SHERIA KATIBA NA UTAWALA BORA.
WAKUU WA MIKOA ZANZIBAR.
KAMISHNA WA JESHI LA POLISI ZANZIBAR.
IDARA YA MUFTI ZANZIBAR.