Wednesday, March 8, 2017
JUHUDI ZA KUPAMBANA NA USAFIRISHAJI NA UUZAJI WA MADAWA YA KULEVYA TANZANIA KAMA ILIVYORIPOTIWA NA KIKOSI MAALUMU KWA MWENYEKITI WA BARAZA LA USALAMA. (A NUTSHELL OF DRUGS WAR IN TANZANIA)
Posted by Daniel Mwankemwa on 12:07 PM
LETTER DATED 27 JUNE 2012 FROM THE MEMBERS OF THE MONITORING GROUP ON SOMALIA AND ERITREAN ADDRESSED TO THE CHAIRMAN OF THE SECURITY COUNCIL COMMITTEE PURSUANT TO RESOLUTIONS 751 (1992) AND 1907 (2009) CONCERNING SOMALIA AND ERITREA.
( NAMES ARE WITHHELD HERE BUT APPEAR IN THE ORIGINAL MONITORING GROUP REPORT)
(MAJINA YA WAHUSIKA YAMEFUNIKWA HAPA ILA KATIKA RIPOTI YA KIKOSI HICHO YAPO. HAPA NI KUONESHA TU JINSI JANGA HILI LILIVYO KUBWA LINALOHITAJI USHIRIKIANO MKUBWA KUPAMBANA NALO)
Our aim is not to mention names, but just to show how huge the problem of drugs in Tanzania is, and therefore, encourage every stake holder to take delibate action collectivelly to eradicate if not totally abolish in our society.
Annex 3.2.: Ansaar Muslim Youth Centre (AMYC), Tanzania
1. The Ansaar Muslim Youth Centre (AMYC), based in Tanga, Tanzania and headed by Sheikh (…….), engages in radicalization, recruitment and fund raising on behalf of Al-Shabaab. AMYC has also sent at least one trainer to Somalia in support of Al-Shabaab, and has facilitated the entry of Al-Shabaab members into Tanzania. To accomplish some of these tasks, the AMYC has entered into partnership with Tanga-based criminal networks engaged in smuggling and drug trafficking.
43. Two law enforcement sources in Tanga have separately confirmed to the Monitoring Group that “(……)” activities include drug trafficking, oil bunkering and human smuggling in both directions between Somalia and Tanzania 70 A long-time associate of “………..” has separately told the Monitoring Group that “………” undertakes human smuggling on behalf of AMYC activist and recruiter, (……).71
44. The fishermen engaged by the ….. network, have often claimed they not aware of the nature of their cargo, a suggestion the Monitoring Group finds difficult to accept. …….., a fisherman with over ten years experience in the Tanga fishing sector, has often worked for the ………. network as a boat’s captain. Contrary to multiple testimonies, ……. denies ever fishing or sailing beyond Tanzania waters, he later admitted to the Monitoring Group that he occasionally ferries goods and “does the jobs” he is asked to do, without having any knowledge of the contents of the packages.
45. …….., popularly known as “…….”, is a close associate of …….. and also member of the …… network. Like many of the “…….” network members, “……..” is originally from the Island of Pemba, and a trusted and experienced operator.73 In discussions with close associates, “…….’s ” had acknowledged his own role in transporting recruits to Somalia; smuggling Somalis into Tanga74; trafficking drugs; and smuggling diesel to destinations in Somalia controlled by Al-Shabaab, including Kismayo and Baraawe.
46. On 24 March 2012, “…….”, representing the “…….” network, met with a member of a Zambian drug ring at the ….. bar in Tanga. The purpose of the meeting was to assemble a team from the “……” network and to identify members of the Tanga police and military who might cooperate in the transportation of drugs from Mombasa, and the smuggling of Tanzanian Al-Shabaab recruits to Somalia. During the course of the discussion, “……….” explained how the network has made use of Kenyan territory as a transit point for Al-Shabaab recruits in transit from Tanga to Somalia:75 Like the way we help people from Mombasa to Somalia. You will find one ship owner gaining weight as the number of his trips to Somalia increase. He gets bigger machines [boats], buys a big house and big cars. But everyone knows that he is helping others at a price. And people are trying to earn quick cash in this way.76
47. “………” explains that the ……… network’s standard practice is to use medium-size vessels with a capacity to carry seventy people to Somalia at a charge of 75 Between the March and April 2012, the “……..” network had been negotiating with a member of a Zambian drug network on importing drugs (heroin and qaad) from Mombasa and transferring 38 passengers to Somalia.
55. Multiple sources have attributed the success of “……’s” network in Tanga to the complicity of local law enforcement and security officials.88 According to one member of the network: “…….”! “…….” can get himself out of any situation! He is sly! Even if they [Police] get him with the stuff [drugs and/or goods], all he does is take them aside, orders some drinks and gives them something small and sooner or later he continues with his journey. He is sly! There is a time when they [Maritime Police] surrounded the “Kokoteni”.89 They [Maritime Police] came and tried to harass him but I don’t know what he told them, they dispersed.90
Sunday, February 12, 2017
Posted by Daniel Mwankemwa on 11:21 AM
The Noble Quran English Translation of the Meaning and Commentary, by the Islamic University at Madina Munawwar made a fatwa which forbids a Muslim to stay in a non Islamic country. Today, we see Muslims leaving their Islamic countries, emigrating to those non-Islamic-Western.
On pg 95, it says, “What is said about residence, (staying) in the land of Ash-Shirk (polytheism) i.e. the land where polytheism is practiced). Narrated Samurah bin Jundub (r.a) Allah’s Messenger said “Anybody (from among the Muslims) who meets, gathers together, lives, and stays (permanently) with a Mushirik (polytheist or a disbeliever in the Oneness of Allah, etc) and agrees to his ways, opinion etc, and enjoys his living with him (Mushrik) then he (that Muslim) is like him (Mushirik). (This hadith indicates that a Muslim should not stay in a non-Muslim country, he must emigrate to a Muslim country, where Islam is practiced).”
Most of the Western countries are not Islamic, how do Muslims abide to this hadith? In dilemma? What was the world view of the composer and narrator of the hadith?
I pity for the Muslims who are now emigrating to non-Islamic countries seeking asylum due to the political instabilities in their Islamic countries, meanwhile the fatwa forbids them to go there.
Thursday, January 12, 2017
Posted by Daniel Mwankemwa on 11:17 AM
1. Your slogan “Make America Great Again” sounds as awakening alarm in the minds of Americans as well as non-Americans, as they long to see America restore the spirit of love, generosity, care and obedient to God, the Almighty, like her founding fathers did. They didn’t have heavy weapons, strong army, high technology as today. But they maintained the superior status of the nation through divine power. Their slogan reflected in the American dollar “IN GOD WE TRUST.” Yes, they undoubtedly, trusted Him. He walked with the Nation for a long time, until recent days when she started derailing. This is the spirit to pursue!
2. A famous proverb "when one pipes in America, they dance in the third world countries," is valid even today. Let the new kinds of pipes blown in America, produce an attractive melody to the rest of the world in the range of social, economical, political and finally, cultural aspects.
God Bless America and Her People!
Wednesday, October 26, 2016
Posted by Daniel Mwankemwa on 2:21 AM
Nembo ya Kiislamu ya Halal (حلالا) inaonekana kwenye bidhaa mbali mbali zinazozalishwa hapa Tanzania.
Nembo hiyo kwa sasa hutolewa na Taasisi za Kiislamu hapa nchini. Taasisi hizo ni Baraza Kuu la Waislamu Tanzania (BAKWATA) na Baraza Kuu na Taasisi zake. Taasisi hizo zinapotoa nembo hiyo kwa wazalishaji hutoza kiasi fulani cha kodi ambazo huenda kutunisha mfuko wa Kiislamu.
Katibu Mkuu wa BAKWATA, Sheikh Suleiman Lolila, akiongelea kuhusu nembo hiyo, alisema, "kupitia uwepo wa nembo hii katika bidhaa itasaidia kuweka uhalali wa bidhaa na kuweza kuuza bidhaa zetu nchi za nje kama Malaysia lakini pia tutakuwa tumetekeleza ibada ya Waislamu kwa kula vyakula halali."
Nembo hiyo inapotolewa, haihusiani na ubora au thamani yoyote ya bidhaa hiyo, bali ni kuitambulisha bidhaa hiyo kwamba imeandaliwa kwa kufuata misingi ya Sharia ya Kiislamu.
Ubaguzi ninaouongelea hapa ni kwamba nembo hiyo inaihusisha jamii moja tu ya kiimani, ambayo ni ya Kiislamu.
Hoja inayojitokeza hapa ni kwamba, je, jamii zingine za kiimani zinaruhusiwa na mamlaka ya nchi kutumia nembo zao katika biashara wanazozizalisha ili kukidhi hitaji lao la kiimani kama ilivyo kwa Waislamu?
Kwa kuwa hili ni suala linalohusisha uchumi, uzoefu kwa hapa Tanzania umeonesha kwamba, kumekuwa na upendeleo mkubwa sana wa kibiashara kutoka mamlaka kuu kuipendelea zaidi dini ya Kiislamu kuliko dini zingine.
Maana yake jamii moja inalazimishwa kwa nguvu kufuata mfumo wa imani usio wao.
Kwa mfano, mpaka leo kuna mgogoro mkubwa kwa Wakristo wanaomiliki bucha za kuuzia nyama, ambao, wasingependa kuchinjiwa wanyama wao na Muislamu.
Hili limeonekana zaidi hasa kipindi ulipoibuka mgogoro wa uchinjaji wa wanyama. Kwamba, je, ni nani anayeruhusiwa kisheria kuchinja wanyama ambao nyama yao itatumiwa na jamii nzima?
Mgogoro huo, mbali na kusababisha baadhi ya Wakristo kutishiwa maisha na kufungwa, ulisababisha kifo kwa Mchungaji Mathayo Kachila wa Kanisa la Pentecostal Assemblies of Tanzania (P.A.G) Buseresere, mkoa wa Geita aliyechinjwa hadi kufa.
Sharia ya Kiislamu pamoja na mambo mengine imekusudia kuwabana wasio Waislamu kwenye mambo mbali mbali.
Vitabu vya sharia za Kiislamu vinalielezea suala hilo. Moja ya kauli ya Mtume Mohammad s.a.w kama ilivyonukuliwa katika kitabu kilichoandikwa na Sheikh Abdubakar Jabir al- Jazair kiitwacho, Minhaj il Muslim, juzuu ya 3, uk.22 kuhusu kuwabana Wakristo, inasema, “Msiwaanze Mayahudi na Manasara (Wakristo) kwa kuwasalimia, mkikutana na mmoja wao njiani mbaneni asipate nafasi pana ya kupata. “(Ameipokea Muslim).”
Tena Mtume Mohammad (s.a.w) amenukuliwa katika kitabu kiitwachoTafsiri ya Bulugh Al-Maram, uk.499 Hadithi na 1126 akisema: “Msianze kuwaamkia Mayahudi wala Manasara mtakapokutana na mmoja wao njiani msogezeni upande wenye dhiki.” Manaswara ndiyo Wakristo.
Katika dini ya Kiislamu, kuna Jihad mbili; Jihad Saghir, yaani, Jihad ndogo, ambayo, hii huhusika na kueneza Uislamu kwa njia ya mapambano ya silaha na huisha tu pale vita vinapokoma.
Jihadi nyingine inaitwa Jihad Kabir, yaani, Jihadi Kubwa. Hii huhusisha harakati zisizo tumia silaha zikiwemo za kiuchumi, kisiasa au kijamii kama ndoa na uenezi wa maandiko n.k.
Jihad Kabir, yaani, Jihadi Kubwa ndiyo inayosababisha mateso ya kiuchumi (economic persecution) kwa wasio Waislamu. Jihad hii Kubwa ni ya milele haina kikomo
Utekelezaji wa Jihad kubwa ndiyo chimbuko la shinikizo la matumizi ya nembo ya Kiislamu ya Halal kwenye bidhaa mbali mbali ili kuuendeleza Uislamu. Na shinikizo hili, halifanyiki kwenye nchi za Kiislamu tu, bali hufanyika pia hata kwenye nchi zisizo za Kiislamu, ambako, kuna Waislamu wanaharakati walioko kwenye vyombo vya maamuzi, na wafanyabiashara wanaosimamia utekelezwaji wa Jihadi hii.
Mgogoro huo wa uchinjaji wa wanyama ili kuipa nguvu nembo ya Halal, uliwahi kupelekwa na kujadiliwa na bunge letu la Jamhuri.
Katika HANSARD ya Bunge: Mkutano wa Tano, Kikao cha Tano kilichoketi tarehe 6 Nov, 2006, swali la uchinjaji wa wanyama liliulizwa na Mh.Hafidh Ali Twahir, Mbunge wa Dimani, (CCM), Zanzibar, aliyeitaka Serikali itunge sheria ya uchinjaji wa wanyama kwa kufuata imani za kidini.
Katika ukurasa wa 55 wa HANSARD hiyo, Mh. Twahir alisema, “sasa wenzetu kwa sababu ya kuweka tofauti pale ambapo kunachinjwa nyama halali, basi unapokwenda katika ranchi yao ya kuchinjia kile kisu kimeandikwa Bismillah na kule alikoelekea ndiko kunakokubalika.”
Mh. Twahir alitaka wanyama wanapochinjwa wachinjwe kwa kuelekezwa Qibla, uelekeo ambao Waislamu huelekea wakati wa kufanya ibada zao, yaani Makka.
Aliyekuwa Waziri wa Mifugo wa kipindi hicho Mh. Anthony Diallo (MB) (CCM) alitoa msimamo wa Serikali kuhusiana na suala hilo la uchinjaji. Katika uk.88 wa HANSARD hiyo ya Bunge, Mh. Dialo alisema, "Kwa hiyo, muuzaji nyama yeyote ni lazima atazingatia kitu ambacho ni desturi na mila na matakwa ya wanunuzi wa nyama hiyo. Kwa hiyo, hatuhitaji kuweka kwenye sheria kwa sababu tunafahamu Serikali yetu haina dini na hatuwezi kuanza kuingiza vifungu vya kutamka mahitajio ya dini moja au dhehebu moja ndani ya sheria tunakiuka Katiba ambayo inatukataza Serikali isijihusishe na uhuru wa dini ni wa kila mtu sio wa Serikali.”
Ibara ya 13 ya Katiba ya Jamhuri ya Muungano wa Tanzania inasisitiza usawa wa watu wote mbele ya sheria na inakataza ubaguzi wa aina yoyote.
13.-(1) Watu wote ni sawa mbele ya sheria, na wanayo haki, bila ya ubaguzi wowote, kulindwa na kupata haki sawa mbele ya sheria.
(2) Ni marufuku kwa sheria yoyote iliyotungwa na mamlaka yoyote katika Jamhuri ya Muungano kuweka sharti lolote ambalo ni la ubaguzi ama wa dhahiri au kwa taathira yake.
(4) Ni marufuku kwa mtu yeyote kubaguliwa na mtu au mamlaka yoyote inayotekeleza madaraka yake chini ya sheria yoyote au katika utekelezaji wa kazi au shughuli yoyote ya Mamlaka ya Nchi.
(5) Kwa madhumuni ya ufafanuzi wa masharti ya ibara hii neno "kubagua" maana yake ni kutimiza haja, haki au mahitaji mengineyo kwa watu mbalimbali kwa kuzingatia utaifa wao, kabila, pahala walipotokea, maoni yao ya kisiasa, rangi, dini, jinsia au hali yao ya maisha kwa namna ambayo watu wa aina fulani wanafanywa au kuhesabiwa kuwa dhaifu au duni na kuwekewa vikwazo au masharti ya vipingamizi ambapo watu wa aina nyingine wanatendewa tofauti au wanapewa fursa au faida iliyoko nje ya masharti au sifa za lazima, isipokuwa kwamba neno "kubagua" halitafafanuliwa kwa namna ambayo itaizuia Serikali kuchukua hatua za makusudi zenye lengo la kurekebisha matatizo katika jamii.
Katiba inakataza ubaguzi wowote ukiwemo ule wa kidini. Matumizi ya nembo ya Halal ya Kiislamu kwenye bidhaa zote zinazotumiwa na jamii yote, huku wasio Waislamu wakizuiliwa kutumia imani yao katika masuala ya kibiashara, ni ubaguzi na kinyume cha Katiba.
Baada ya miaka kadhaa chini ya nembo hiyo ya Halal, jamii isiyo ya Kiislamu itajikuta haimiliki uchumi wa aina yoyote na hivyo kukandamizwa na kupoteza imani yao.
Dar es Salaam,
25 Oktoba, 2016
Monday, September 26, 2016
Posted by Daniel Mwankemwa on 12:15 AM
The Resident Magistrate of Bukoba Kagera region in Tanzania, Victor Biambo, has sentenced three men to life imprisonment for the offenses of conspiracy
to burn various churches in the region.
The Government Prosecutor, Emmanuel Manyere, said, despite the verdict, the three men still face with another accusation of cutting the throat with the killing of 16 people which continues in the Supreme Court in the Bukoba region.
Manyere said the three men, namely, Allyu Dauda, Rashid Mzee and Ngesela Keya appeared in Resident Magistrate's Court in front of Magistrate of Bukoba, Victor Biambo. He said the accused unanimously found guilty of conspiracy to burn 16 churches of various denominations in the region.
Magistrate Bigambo satisfied with the evidence from the complainants and to imprisonment for seven years in jail for all three of the offense of conspiracy and life imprisonment for the crime of burning churches.
Meanwhile, the Kagera Region Police Commander, Augustine Ollomi praised the court to exercise justice in this case as well as urging the country to continue to cooperate with the police to put an end to such practices.
Despite the judgment in this case the number 67, still three men are charged with the murder of 20 people in various locations in the region going to the Supreme Court, Bukoba region.