UCHAMBUZI WA KITABU “I CAN, I MUST, I WILL” (NINAWEZA, NI LAZIMA, NITAFANYA/NITAFANIKISHA/NITAKUWA) By Dr. Reginald Mengi

*UCHAMBUZI WA KITABU “I CAN, I MUST, I WILL” (NINAWEZA, NI LAZIMA, NITAFANYA/NITAFANIKISHA/NITAKUWA) By Dr. Reginald Mengi*
Mwandishi wa kitabu hiki Dr. Reginald Mengi ni moja kati ya watanzania wa mwanzo kabisa kusoma UK, Scotland na kufanikiwa kuwa Mhasibu anayetambulika na Taasisi ya Wahasibu ya Uingereza na Walesi. Aliporudi Tanzania, alijiunga na kampuni ya Coopers Brothers (ambayo baadaye ilikuja kujulikana kama Coopers and Lybrand na sasa PriceWaterhouseCoopers) ambayo aliweza kukua na kufikia kuwa Mshirika Mkuu na Mwenyekiti.

Dr. Reginald Abraham Mengi ni mwanzilishi, mmiliki na Mwenyekiti mtendaji wa makampuni ya IPP Limited na Taasisi ya teknolojia na ugunduzi ya IPP(IPP Institute of Technology and Innovation). IPP imewekeza katika vyombo vya habari vya magazeti kama The Guardian, Nipashe na magazeti mengine, pia katika vyombo vya habari vya kielekroniki (ITV, East Africa na Capital televisions pamoja na vituo kadhaa vya radio). Chini ya IPP pia kuna Bonite Bottlers inayoongoza kwa kinywaji cha Coca-Cola na maji ya chupa ya Kilimanjaro. Dr. Mengi pia amewekeza katika madini, mafuta, gesi, gesi asilia, madawa, kilimo cha mboga mboga katika maeneo makubwa, magari(kuunganisha magari ya umeme), saruji na mambo mengine zaidi katika sekta ya utengenezaji(manufacturing sector).

Dr. Mengi amewahi pia kuwa katika nafasi kadhaa za uongozi wa umma ikiwa ni pamoja na Mwenyekiti wa magazeti Tanzania(Chairperson of Tanzania Standard Newpapers); Kamishna wa kamati inayoshughulikia mishahara(Commissioner of Salary Review Commission); Mwenyekiti wa bodi ya Wahasibu na Wakaguzi Tanzania(NBAA); Mwenyekiti wa Baraza la Taifa La Mazingira Tanzania(National Environmental Council of Tanzania(NEMC); Mwenyekiti wa Vyombo vya habari vya Jumuia ya Madola Tanzania(Chairman of the Tanzania Chapter Commonwealth Press Union(CPU)); Mkurugenzi wa bodi ya LEAD(Leadership for Environment and Development International); Kamishna wa kamati ya Ukimwi Tanzania (Commissioner of Tanzania Commission for AIDS(TACAIDS); Mwenyekiti wa Muungano wa viwanda Tanzania(Chairman of the Confederation of Tanzania Industries(CTI);  Mwenyekiti wa Baraza la Biashara la Afrika Mashariki(Chairman of the East African Business Council); Mwenyekiti wa ICC Tanzania (a National Committee of the Intenational Chamber of Commerce); Na Mkurugenzi wa Bodi Ya Baraza la Biashara la Jumuiya ya Madola(Director of the Board of Commonwealth Business Council).

Dr. Mengi kwa sasa ni Mwenyekiti wa Wamiliki wa Vyombo Vya Habari Tanzania(Chairman of the Media Owners Association of Tanzania(MOAT) na Mwenyekiti wa Sekta Binafsi Tanzania(the Tanzania Private Sector Foundation (TPSF)).

Dr. Mengi ni mtu anayejulikana sana kwa kutoa sana misaada ya kijamii(philanthropist).  Amepewa tuzo mbalimbali kitaifa, kikanda na kimataifa akitambulika sana kwa kazi yake ya kujitolea kwa watu. Amepewa tuzo ya “The Order of the United Republic of Tanzania” mwaka 1994 na “The Order of The Arusha Declaration of the First Class” zilizotolewa na Jamhuri Ya Muungano wa Tanzania mwaka 1995. Amepewa tuzo ya “The Martin Luther King Jr. Drum Major for Justice iliyotolewa na Marekani mwaka 2008. Amepewa tuzo ya “The International Order of the Lions Club iliyotolewa na Jumuiya ya Kimataifa ya Lions Club mwaka 2014; na “The 2012 Business For Peace Award” iliyotolewa na Taasisi ya Oslo Sweden ya “Business for Peace Foundation” baada ya kupendekezwa na kamati inayotoa tuzo za Nobeli.

Dr. Mengi alizaliwa katika kijiji cha Nkuu huko Machame, Kilimanjaro, Tanzania. Baba yake Mr. Abhraham Mengi alizaliwa Marangu, Kilimanjaro, Tanzania lakini baada ya babu yake kufariki ilitokea mivutano juu ya urithi hasa kwenye masuala ya ardhi alilazimika kuhamia Machame ambapo napo licha ya kukutana na changamoto nyingi lakini aliweza kukaa akatulia. Baba yake Mzee Abraham Mengi na mama yake Ndeekyo walibarikiwa watoto saba yeye Dr. Mengi akiwa kama mtoto wa tano kuzaliwa ambao ni Apaanisa, Elitira, Asanterabi, Karileni, Dr. Mengi mwenyewe, Evaresta na Benjamin. Familia yao ilikuwa ni familia ya maisha ya chini iliyokuwa inapata mahitaji yake kwa kujihangaisha sana, lakini bado ilikuwa ni familia yenye kujitolea sana katika kujali familia nyingine ambazo zilikuwa duni zaidi kiuchumi.

-Dr. Mengi anasema moja kati ya watu waliomvutia sana katika utoto wake ni kaka yake Elitira aliyekuwa mchapakazi sana na mjasiriamali ambaye alikuwa kati ya watu mwanzoni sana kujenga jengo la ghorofa Moshi mjini.

-Dr. Mengi alianza shule katika shule ya msingi Kisereny Village Bush School, kisha akajiunga Nkuu District School, kisha Siha Middle School, na baadaye Old Moshi Secondary School. Katika maisha yake ya shule tukio kubwa analolikumbuka ni wakati shule yao ya Old Moshi ilipohamishwa kutoka Old Moshi, Kolila na kuhamia Moshi mjini ambapo wanafunzi walikuwa wakitoroka sana shule na kwenda mjini kwa kiwango kikubwa sana. Hivyo yeye kama kiongozi alishauri wanafunzi wasikatazwe kwenda mjini bali wahimizwe kusoma na kuwa na mitihani ya mara kwa mara, ambapo ushauri ulifanyiwa kazi na tabia hiyo ikapungua kabisa.

-Wakati akiwa kidato cha sita katika shule ya sekondari Old Moshi aliona tangazo la KNCU(Kilimanjaro Native Cooperative Union) katika gazeti la pale Moshi la miaka hiyo lililoitwa “KOMKYA” linaita maombi ya watu wanaotaka kwenda kusoma kozi ya miezi sita ya ukarani nchini Scotland UK. Alijua kabisa kuwa ukarani ni jambo la chini sana kwake na endapo angesubiri kumaliza kidato cha sita moja kwa moja angejiunga na chuo kilichokuwa maarufu na kinachokubalika sana miaka ile cha Makerere nchini Uganda moja kwa moja kusoma digrii ya uchumi. Lakini wazo la kwenda kusoma Ulaya lilimvutia sana na pengine lingemvutia mtanganyika mwingine yeyote wa kipindi chake. Japo kulikuwa na changamoto kwamba alikuwa ni mwanafunzi bora sana wa kidato cha sita na mkuu wake wa shule Mr. Mundy alikuwa akilitambua hilo na walikuwa wameshajadili kuhusu yeye kwenda kusoma digrii Makerere College Uganda baada ya kumaliza kidato cha sita. Kwa hiyo alikuwa na hofu kwamba mkuu wake wa shule na familia yake haitakubaliana na uamuzi wake wa kwenda kusoma Ulaya, hivyo alifanya siri kuomba huo udhamini wa masomo ya ukarani ambapo alifanikiwa kuchaguliwa.
Siku chache kabla ya kuondoka aliondoka shuleni Old Moshi na kwenda kujificha katika hostel iliyokuwa inalipiwa na rafiki wa familia yao na kufikiri atajificha hapo mpaka siku anaondoka. Hata hivyo kaka yake mkubwa Elitira alikuwa mjanja na aligundua mipango yake na kumwambia atalazimika kuiweka wazi kwa familia na mkuu wake wa shule ili kupata baraka zao, alifanya hivyo na kilichomshangaza ni kwamba walimshamehe na kumpa baraka zao kwenda kufanya kile alichoamua.
Mwandishi anasema hapa unaweza kuona mchango uliotolewa na vyama vya ushirika Tanganyika katika elimu.

-Mwandishi Dr. Mengi anasema ukiangalia mchango uliotolewa na taasisi kama KNCU Tanganyika hasa katika kuendeleza watu, mtu unaweza kushangaa kwa nini Nyerere alizipinga taasisi hizi kuanzia katikati ya miaka ya 1970. Au labda ni kwa kuwa alikuwa anatafuta kuwa na nguvu kubwa nchi nzima na kwa vile vyama vya ushirika vilikuwa vinaungwa mkono na vilikuwa vina ngavu kubwa kwa watu hasa wa maeneo husika na kama jinsi ilivyokuwa inaonekana vingepingana na mipango yake ya kijamaa, hasa ile ya vijiji vya ujamaa?. Au ni maoni juu ya  yale maendeleo aliyokuwa anasema yanayogusa watu. Haya ni maswali ambayo yamebaki bila majibu.

-Vyoyote ilivyokuwa hivi vijiji vya Ujamaa ambavyo Nyerere alivianzisha mwaka 1975 na kupewa hadhi ya vyama halali vya ushirika, vilianguka vibaya mwishoni mwa miaka ya 1980 baada ya sera za mrengo wa kiliberali zilivyoingia chini ya Rais Ali Hassan Mwinyi chini ya maelekezo ya Benki ya Dunia. Anasema Dr. Mengi kwamba hata yeye mwenyewe vyama vya ushirika vilimvutia jinsi vilikuwa vinafanya shughuli zake namna yeye mwenyewe binafsi anaisaidia jamii na vyama hivi vilisaidia sana kuinua maisha ya watu vijini yeye mwenye akiwa mnufaika.

-Dr. Mengi baada ya kufika Uskochi(Scotland) alimwambia mwalimu wake Professor Ray kwamba kozi ya ukarani haikuwa lengo lake na kwamba ndoto zake ni kuwa Mhasibu anayetambulika(Chartered Accountant). Professor Ray alistaajabu na kumuuliza kwa nini amesafiri kote huko kutoka Tanganyika mpaka Scotland na kujiweka kwenye mazingira magumu kwani kama lengo lake ni kuwa Mhasibu na anahitaji kuachana na kozi ya ukarani atahitaji fedha za ada ya kulipia uhasibu pamoja  na mahitaji mengine. Aliamua kuachana na kozi ya ukarani na kuomba kujiunga na masomo ya juu ya sekondari A-level kwa njia ya masomo ya jioni(evening class). Alijaribu kuwarudia KNCU kuwaomba kama wanaweza kumpatia ufadhili wa masomo ya juu ya Sekondari lakini walikataa wakasema ni bora wamfadhili mtu mwingine kozi ya ukarani. Ilimbidi kutafuta kazi ya kufanya kwa muda ili aweze kujilipia ada pamoja na gharama nyingine za kuishi. Ilikuwa ni vigumu sana kufaulu vizuri masomo ya Sekondari wakati anayasoma kwa muda mchache wa jioni. Alipitia kipindi kigumu sana akifanya kazi muda mrefu sana na  bado ana ukata wa pesa na presha kubwa ya masomo ya jioni.
Ni mpaka pale kaka yake mkubwa Elitira alipoingilia kati na kumsaidia kifedha na yeye kuweza kuweka muda mwingi kwenye kusoma. Bila hivyo ingemuia vigumu sana kumaliza masomo yake ya sekondari lakini aliweza kumaliza na kufaulu vizuri kiasi cha kuweza kusoma kozi ya Uhasibu aliyoidhamiria sana.

-Dr. Mengi baada ya kumaliza masomo yake alichangua kurudi Tanzania uamuzi ambao ni tofauti na watu wengi wa kiwango chake cha elimu ambao walichagua kibaki Ulaya ambapo kulikokuwa na fursa za kazi nyingi nzuri na zenye mishahara minono. Alirudi Tanzania mwaka 1971 na kukuta baba yake mzazi alishafariki na hakuweza kushuhudia mafanikio yake hayo. Alipangiwa kufanya kazi ofisi ya waajiri wake ambao ni Cooper Brothers iliyokuwa Nairobi lakini hakukaa muda mrefu akaomba kurudi kufanya kazi katika mji wa nyumbani akapata uhamisho kuhamia ofisi za Cooper Brothers zilizokuwa Moshi. Baadaye aliamua kuhamia ofisi za Dar es Salaam ili kukabiliana na kupata uzoefu kwenye ofisi kubwa zaidi. Alikuja kugundua kwamba Tanzania imegeuka kuwa nchi ya kijamaa inayoongozwa na chama kimoja tofauti na alivyoiacha wakati anaondoka kwenda Scotland.

-Utaifishaji wa mali za watu kuzifanya za umma uliofanywa na serikali uliumiza sana watu, mali za kaka yake mkubwa Elitira zilizokuwa Moshi nazo zilitaifishwa na likawa pigo kubwa sana kwa kaka yake mkubwa ambaye alikuwa amemsaidia sana Dr. Mengi kielimu pamoja na familia yote ya kina Mengi kwa ujumla.

-Mwaka 1973 kampuni aliyokuwa anafanya kazi ya Cooper Bothers iliungana na kampuni ya Lybrand na kuunda kampuni ya C & L expatriates ambapo yeye na Godfrey Urassa walichukua nafasi za juu. Mwaka 1974 wafanyakazi wengi wa C & L expatriates waliondoka Tanzania kwa sababu ya kutofurahia mazingira ya mfumo wa ujamaa na kodi kubwa iliyokuwa inatozwa katika mishahara yao huku yeye akiendelea kupanda vyeo kwenda nafasi za juu zaidi.

Mwandishi wa kitabu hiki Dr. Reginald Mengi anasema alikuwa ana ndoto za kuandika kitabu juu ya safari yake ya mafanikio, mambo aliyojifunza kwa miaka yote hiyo ili iwe chachu kwa vijana wa kitanzania na Africa kwa ujumla kupata ari ya kuingia kwenye ujasiriamali. Dr. Mengi anatuambia kwamba mtoto wake wa kiume Rodney ambaye alifariki dunia mwezi Oktoba mwaka 2005 alikuwa akimhimiza sana aandike kitabu kama mtanzania mwafrika aliyeweza kupiga hatua kubwa kibiashara katika mazingira yenye changamoto nyingi kisiasa na kiuchumi.

-Dr. Mengi anatuambia kila mmoja anaweza kufanikiwa anapokuwa ameiweka akili yake katika mtazamo wa “Ninaweza, Ni Lazima, Nitafanya/Nitakuwa/Nitafanikisha”(I can, I must, I will). Nitaweza(I can) mtu anatakiwa kuanza jambo lolote akiwa amehamasika kwamba atafanikisha kwa kujiamini na ujasiri wa hali ya juu. Bila kuwa na ari hiyo ya I Can ni rahisi mtu kushindwa hata kuchukua tu hatua mwanzoni. I must(Ni lazima), hapa mtu anajijengea sababu za kwa nini lazima afanikisha ambayo itasaidia kumjengea nidhamu itakayomsaidia katika kuvumilia anapopitia nyakati ngumu kwani biashara ina changamoto sana. Nitafanya/Nitakuwa/Nitafanikisha(I will), nitabadilisha namna mambo yatakavyokuwa mbeleni kwamba nimedhamiria na nitafanya hivyo kwa uhakika na bila kuacha.

-Dr. Mengi alianza biashara katikati ya miaka ya 1970, wakati huo wa mfumo wa ujamaa na njia za kiuchumi zikiwa zimeshikiliwa na serikali. 

-Uongozi wa kisiasa wa wakati huo ulitukuza sana usawa wa kijamaa kwa gharama za maarifa sahihi, maamuzi bora na ubunifu.

-Ukweli ulikuwa kwamba wazo tu la mtanzania mwafrika au mtanzania mweusi kuingia kwenye biashara lilikuwa halikubaliki kisiasa. Kinyume chake watanzania wenye asili ya kiasia na kiarabu hawakuonekana kuwa tishio kisiasa ambapo walikuwa wanaruhusiwa kuingia kwenye biashara na hata kusaidiwa kabisa kufanikiwa, ndio maana kufanikiwa katika mazingiri haya ilikuwa ni changamoto hasa.

-Mwandishi wa kitabu hiki Dr. Mengi anasema ile historia na mitazamo ya kijamaa bado inaendelea kuonekana kuiathiri nchi mpaka wakati huu ambao wengi wetu tumepata fundisho kutoka kwenye ujamaa na tunaamini kwamba uchumi wa soko huria ndio njia mpya sahihi inayokubalika kwa sasa. Lakini bado tunaendelea kuona serikali ikisimama kwa sehemu kubwa kama dereva badala ya kuwa mshauri na mwangalizi katika kusimamia uchumi wa nchi. Lakini licha ya changamoto zote za kukosa uhakika wa mwelekeo wa mazingira ya kiuchumi kwa miaka mingi bado Dr. Mengi ameweza kufanikiwa kibiashara na pengine leo hii sio tu kwamba ni mfanyabiashara mkubwa na maarufu Tanzania bali hata Afrika Mashariki.

-Dr. Mengi anatuambia kwamba bado kuna changamoto sana Tanzania ni bahati mbaya zaidi kwamba imani za kishirikina bado ziko kwa kiwango cha juu sana, ambayo ni ishara ya kwamba bado tuko nyuma sana kijamii kwa matendo kama vile mauaji ya vikongwe, walemavu wa ngozi(albinos) n.k.

-Mwaka 1984 Dr. Mengi alichaguliwa na Rais kuwa Mwenyekiti wa bodi ya wahasibu na wakaguzi wa mahesabu NBAA ili kusaidia kukuza kiwango cha taaluma hii ya uhasibu nchini. Pia mwaka 1985 alichaguliwa kuwa mmoja wa makamishna wa kamati ya mishahara.

-Dr. Mengi anasema namna yoyote ya serikali kuingilia sana biashara na sekta binafsi kwa ujumla ni mbaya kwa biashara iwe biashara hizo zinamilikiwa na serikali au watu binafsi.

-Dr. Mengi anasema kiongozi yeyote kutoka sekta binafsi nchini anayesimama kuikosoa serikali kwa mambo muhimu ya kitaifa kijamii, kiuchumi na kisiasa anaonekana kama adui kwa baadhi na baadhi ya watu wa serikalini.

-Tanzania kulianza kupambazuka upya wakati Rais Ali Hassan Mwinyi alipochukua madaraka ya urais kutoka kwa mtangulizi wake  Mwalimu Julius Nyerere na akafungua ukurasa mpya Tanzania ambapo alijulikana na kuwa maarufu kama “Mzee Ruksa” wakati wa Urais wake na hata baada ya kuondoka.

-Baada ya kuona watanzania wanateseka sana na mifumo ya kijamaa Rais Mwinyi aliamua kufanya kitu juu ya hilo. Alifikia maamuzi ya kuamua kwamba ilimradi mtu hajavunja sheria basi yuko huru kufanya jambo lolote. Dr. Mengi anasema “Ruksa” ilimpa furaha na hamasa kubwa, alijua sasa Tanzania inapambazuka upya kiuchumi na sasa anaenda kupata jibu lake la kuonyesha kipaji na uwezo ulioko ndani yake(self actualization).

-Hata hivyo Dr. Mengi anasema kabla ya hapo alikuwa ameshajaribu kuonja nini maana ya kufanya biashara, ambapo mwaka 1983 kalamu ziliadimika sana katika maofisi mengi nchini na alipojaribu kufuatilia akagundua kalamu zimeadimika kabisa nchini. Alijiuliza kwanza ni kwa nini bidhaa hizi zinatoka nje ya nchi na pia kulikuwa na bidhaa nyingine nyingi kama vile dawa za meno, sabuni n.k. ambazo nazo zilikuwa zinategemewa kutoka nje ya nchi na zilikuwa zimekwisha pia.

-Karibu kila bidhaa mtu uliyokuwa unaweza kuifikiria iliadimika na uadimu wakati huo ndio ilikuwa habari ya mjini. Hatua ambayo serikali ilichukua juu ya hali hiyo ilikuwa ni kupitisha msako mkali wa polisi kwa kutafuta wale waliosemekana wameficha bidhaa hizi muhimu kwa mahitaji ya kila siku. Wafanyabiashara wengi wakubwa kwa wadogo walikamatwa, kudhalilishwa na kuwekwa kizuizini kwa sheria ambayo ilitumika wakati huo kwa wanasiasa waliokuwa wanaonekana kupingana na serikali.

-Njia zilizotumika za kufuata hizi sheria hazikuwa njia sahihi, baadhi ya watu walikamatwa baada ya nyumba zao kukutwa na bidhaa kutoka nje ya nchi kama vile sabuni, dawa za meno, toilet paper n.k. Taratibu za kisheria ziliwekwa pembeni na kunyimwa dhamana kinyume cha sheria ilikuwa ni sehemu ya adhabu badala ya kufuata sheria za kawaida ambapo watu hao walipaswa kufikishwa mahakamani.

-Baadhi ya watanzania waliteswa sana vizuizini kwa muda mrefu wakisubiri kufikishwa mahakamani lakini hawakufikishwa. Baadhi waliwekwa mahabusu. Ilikuwa ni kipindi kigumu sana cha kihistoria katika nchi yetu. Kinachosikitisha ni kwamba hali hii ilikuwa ya muda tu lakini baada ya muda nchi ilirudi tena kwenye uhaba wa mkubwa wa bidhaa kwa sababu ya ukweli kwamba hatukuwa na mipango madhubuti.

-Kwa maana hiyo biashara ya kalamu aliyoianzisha Dr. Mengi ilipata mafanikio na kampuni yake ya kwanza ya Tanzania Kalamu Company Limited ilianza kupiga hatua kubwa sana kimafanikio. Hata hivyo biashara hii alikuwa anaifanya kama sehemu tu ya mambo yake(part time) kwani alikuwa bado anafanya kazi kampuni ya C& L expatriates Company lakini baadaye aliamua kuacha na kujiingiza kwenye biashara moja kwa moja.

-Dr. Mengi anasema hata hivyo mazingira ya kibiashara bado hayakuwa rafiki sana Tanzania licha ya “Ruksa” aliyoileta Rais Ali Hassan Mwinyi kwa sababu Nyerere bado alikuwa ni Mwenyekiti wa Chama Cha Mapinduzi (CCM) na mtu mwenye ushawishi mkubwa ndani ya chama na serikali na hakufurahia kuona watanzania wenye asili ya kiafrika(watanzania weusi) wakipiga hatua kibiashara. Mwaka  1987 Nyerere alikosoa waziwazi kuanzishwa kwa kiwanda cha Bonite Bottlers Moshi kwa sababu baadhi ya malighafi ya kiwanda hicho yalitoka nje ya nchi ambapo Mwalimu Nyerere aliita ni “ubepari wa kimarekani”, japo yeye binafsi Dr. Mengi anafikiri haikuwa sawa kwani kiwanda cha Fahari Bottlers Limited kinachomilikiwa na watanzania wenye asili ya Asia kilichoanzishwa 1983 kilikuwa kimeshaanza kutengeneza bidhaa za Pepsi wakati yeye Nyerere akiwa ni Rais madarakani.

-Mwaka 1992 Dr. Mengi alianzisha makampuni mengi zaidi yaliyokuwa yanazalisha bidhaa mbalimbali za kawaida ambazo zilikuwa ni adimu sana kwa wakati huo. Alikuwa tayari anamiliki biashara kadhaa ambazo ni;- Tanzania Kalamu Company Limited, Anche-Mwedu Limited, Tanpack Industries Limited, Industrial Chemicals Limited ambacho baadaye ilibadili jina na kuitwa Bodycare Limited pamoja na Bonite Bottlers Limited.

-Mwaka 1981 Dr. Mengi alianzisha kampuni kubwa ya uwekezaji iliyokwenda kwa jina la Mengi Associates Limited ambayo mwaka 1988 ilibadili jina na kuitwa Industrial Projects Promotion Limited na baadaye IPP Limited. IPP Limited kwa sasa ni jina linalojulikana sana Tanzania. Dr. Mengi anasema karibia fedha yote anayotumia kuanzisha makampuni haya inatokana na faida inayopatikana katika kampuni zilizopo.

-Dr. Mengi anasema alikuwa anasita sana kuwekeza katika vyombo vya habari kutokana na uhalisia wa mazingira ya kitanzania kisiasa lakini kufikia mwaka 1993 aliamua kuingia huko kwa kuanzisha Radio One, Itv kisha magazeti kama vile Nipashe, The Guardian n.k.

-Dr. Mengi ni mmoja wa waanzilishi wa CTI(Confederation of Tanzania Industries) Shirikisho la viwanda Tanzania ili kusaidia kujadili na kushirikiana na serikali mambo kadhaa kwa faida ya pande zote mbili. Dr. Mengi anapongeza uamuzi wa Rais Benjamin Mkapa kuanzisha Tanzania National Business Council(TNBC) mwaka 2004 ambayo ni taasisi ya kitaifa iliyowekwa kisheria kabisa ambayo inaongozwa na Rais mwenyewe kujadili masuala ya kibiashara kwa makampuni ya umma na binafsi. Hata hivyo Dr. Mengi anaeleza kwamba baada ya Mkapa kuondoka Taasisi hii sambamba na taasisi nyingine za kukuza biashara kama vile TCCIA, CTI, TPSF hazikupewa kipaumbele sana.

-Dr. Mengi anasema kilimo ni sekta ambayo inaweza kutumika kuondoa umaskini Tanzania na kupambana na tatizo sugu la ajira kwa vijana Tanzania. Anasema Ethiopia ni mfano mzuri wa namna sera nzuri za kilimo na utekelezaji wake unavyoweza kufanikiwa. Anasema wote tunafahamu jinasi miaka ya 1980 Ethiopia ilikuwa inakumbwa na tatizo la njaa na utapiamlo kiasi cha kupelekea jamii ya kimataifa kuingilia kati kuisaidia. Leo hii Ethiopia ile ile imefikia hatua inazalisha mpaka ziada na inauza mpaka China na nchi za Magharibi. Anasema haoni sababu kwa nini Tanzania ishindwe kuzalisha kwa kiwango hicho, kwa sababu bila mashaka yoyote linapokuja swala la kilimo Tanzania kuna fursa kubwa(sleeping giant).

-Dr. Mengi anatuambia kwamba tafiti zinaonyesha kwamba bonde la mto Ruvu peke yake linaweza kulisha Afrika Mashariki yote, eneo la Kilombero linaweza kulisha kulisha Afrika ya Kati yote kwa mchele, wilaya ya Kyela peke yake inaweza kuzalisha mchele wa kulisha Afrika Magharibi yote, bonde la Rufiji linaweza kulisha Afrika ya Kaskazini ikijumuisha Sudan, Ethiopia na Somalia, na maeneo ya Wami na Arusha Chini yanaweza kuzalisha mchele wa kutosha kulisha Kusini ya Afrika yote. Kwa kifupi ni kwamba Tanzania ina ardhi yenye rutuba na maji ya kutosha kuzalisha chakula cha kulisha Afrika nzima. Dr. Mengi anasema haya mambo sio yakufikirika tu bali yanaweza kufanyika kabisa. Hata hivyo kipindi cha ukoloni Tanganyika ilikuwa ndio ghala la Afrika Mashariki.

-Dr. Mengi kutokana na kwamba pia alikuwa Mwenyekiti wa Baraza la Biashara la Afrika Mashariki(Chairman of the East Africa Business Council(EABC)) na yeye kama mtanzania anaweza kuona kwamba serikali yetu na baadhi ya viongozi na watu wa kawaida wanafikiri kwamba kwa sababu Kenya imepiga hatua zaidi kiuchumi kuliko Tanzania, ushirikiano utapelekea Kenya kufaidika zaidi. Kwa mtazamo wake anasema ni mawazo ya ajabu kwa watanzania kufikiri kwamba Kenya itaendelea kutawala kiuchumi Afrika Mashariki muda wote. Anasema Tanzania ina fursa na nafasi kubwa zaidi ya kufaidika sana na ushirikiano wa ukanda huu kwa sababu ina rasilimali nyingi zaidi kuliko majirani zake ambao ni msingi mzuri wa kujenga uchumi imara, hasa elimu bora na kuendeleza rasilimali watu vikipewa kipaumbele. Namna anaona hili shirikisho ni kwamba kila mtu atashinda/atafanikiwa(win-win) na nchi zinazoonekana kuwa nyuma kiuchumi ndizo zitafaidika zaidi baada ya muda mrefu kidogo. Unatakiwa uwe ushirikiano mzuri ambapo washirika wanasaidiana kutengeneza pesa na sio mmoja kuvuna kwa mwingine. 

-Dr. Mengi anasema kuhusu maswala ya uwekezaji tunatakiwa kuongeza umakini kwa sababu kwa sasa wawekezaji ndio wananufaika zaidi na sio wazawa. Tunahitaji/tunapaswa kuwawezesha watu wetu watazanzania waafrika zaidi kuliko watu kutoka nje.

-Dr. Mengi anaamini kwamba biashara sio kwa ajili tu ya kupata faida tu bali pia kwa ajili ya majukumu ya kijamii kama vile ujasiriamali wa kijamii n.k. Dr. Mengi anasema mfano wa namna mchango kidogo kwa jamii unaweza kuleta matokeo makubwa unamhusisha yeye mweyewe alipotembelea vijiji viwili mkoani Kilimanjaro vya “Kimashuku” na “Mbokomu Korini”. Alitembelea kijiji cha Kimashuku miaka ya 1990 na kukuta msitu wa uoto wa asili uliokuwa umefunga sana umepotea na kwa vile ndio ulikuwa unasababisha chemchemi za maji basi nazo zimekauka na zilizobaki ni za msimu tu. Anasema aliamua kuchangia pesa kidogo kwa ajili ya mradi wa upandaji miti na miaka michache baadaye uoto ule wa msitu uliofunga ulirudi kama ulivyokuwa awali, wanyama wa msituni nao walirudi na chemchemi zile za milimani zilianza tena kuteremsha maji. Mchango wake huo mdogo uliweza kusaidia kuondoa ukame huo.

-Kwa upande wa kijiji cha Mbokomu Korini ilikuwa ni kikundi cha wanawake waliokuwa na miradi yao binafsi ya kiuchumi kwa ajili ya kujiendeleza. Alipotembelea kikundi hiki alihitajika kuwasaidia katika mradi wao wa ufugaji wa ng’ombe wa maziwa. Msaada huo ulitolewa kwa kuwanunulia ng’ombe wa maziwa, vifaa pamoja na gharama za kujifunza ufugaji wa ng’ombe. Anasema msaada ulikuwa ni mdogo lakini matokeo yalikuwa makubwa. Wanawake hawa waliweza kujenga nyumba zao wenyewe, kusomesha watoto na kuboresha maisha yao kwa ujumla.

-Dr. Mengi anasema ujasiriamali wa kijamii na kusaidia miradi ya kukuza na kuiendeleza jamii ndivyo vinatambulisha maisha yake. Kuanzia mwaka 1987 Dr. Mengi amekuwa akisaidia upandaji miti kuzunguka mlima Kilimanjaro kwa sababu amekuwa akiona msitu ukipungua katika mlima Kilimanjaro. Anasema mpaka kufikia mwishoni mwa mwaka 2014 zaidi ya miti milioni 24 ilikuwa imepandwa na anategemea kuanzisha mradi mwingine wa upandaji miti kuanzia mwaka 2018. Kwa mchango huu katika mazingira Rais Mkapa alimchagua kuwa Mwenyekiti wa Baraza la kusimamia Mazingira Tanzania(NEMC)National Environmental Management Council licha ya kwamba anatokea katika sekta binafsi.

-Baada ya kuona uharibifu wa mazingira ya mlima Kilimanjaro yanavyoathiri maisha ya kiuchumi na kijamii ya watu wanaoishi kuzunguka mlima Kilimanjaro Dr. Mengi ametambua kwamba kulinda mazingira ni kwa maslahi ya kibiashara, yaani kiuhalisia ni kwa maslahi ya uhai wa biashara.

-Kila mwaka kuanzia mwaka 1994 kampuni ya IPP imekuwa ikiandaa na kudhamini tukio kubwa la kitamaduni sambamba na chakula cha mchana, ambapo lengo lake ni kujenga ujasiri na kutambulika kwa raia wenye ulemavu kufurahia kama wengine wasio na ulemavu ambapo wanapata sehemu ya kukutana kubadilishana mawazo na kuzungumzia changamoto zao lakini pia na matumaini yao na matarajio ya mbele. Dr. Mengi anasema watu hawa ni wa thamani na wanaweza kujengewa kujiamini kama sisi wote tutawaheshimu na kuthamini utu wao.

-Mwaka 2014 Rais wa Jamhuri ya Muungano wa Tanzania Dr. Jakaya Mrisho Kikwete alimpatia Dr. Mengi  tuzo ya taifa katika mambo ya kuisaida na kuiwezesha jamii hasa katika ujasiriamali wa kijamii “The National Philanthropy Award” katika sherehe za miaka 50 ya Muungano wa Tanganyika na Zanzibar.

-Dr. Mengi anasema anamwamini Mungu na anaamini Mungu ndiye aliyemsaidia kufanikisha yote hayo.

-Dr. Mengi anasema falsafa yake ipo katika kuwajenga vijana kufanikiwa kwa kwa kuwajengea kujiamini wajiendeleze na kujiwezesha wenyewe.

-Dr. Mengi anasema watanzania waafrika(watanzania weusi) walinyimwa fursa ya kuendelea kutokana na kwamba miaka hiyo ya mwanzo ya nchi hii iliaminika kwamba endapo watanzania waafrika(watanzania weusi) watapata nguvu kupitia sekta binafsi wanaweza kuyumbisha siasa za nchi hii na matokeo yake pia nguvu za kisiasa zinaweza kuchukuliwa na matajiri watanzania waafrika(watanzania weusi)

-Dr. mengi anasema yeye kukubali kwa Mwenyekiti wa sekta binafsi Tanzania(Chairman of TPSF) ni kwa sababu aliamini atakuwa na uwezo wa kuhamasisha na kuamsha ari mpya katika sekta binafsi Tanzania kuweza kuwawezesha wazawa/raia wakitanzania kumiliki na kuendesha uchumi wa Tanzania.

-Dr. Mengi anasema uwekezaji wa ndani una matokeo makubwa kuliko uwekezaji kutoka nje. Anasema kwamba kukosa mitaji ya kutosha, teknolojia na ujuzi katika mambo ya usimamizi hakutakiwi kuwa visingizio vya kuweka sera za kuwapendelea wawekezaji kutoka nje. Anasema pale ambapo inapoonekana kwamba inatakiwa kuwaruhusu wawekezaji kutoka nje basi inapaswa kuwe na ubia kati ya wawekezaji wa ndani na wawekezaji hao kutoka nje.

-Dr. Mengi anasema moja kati ya sababu za yeye kuamua kuwekeza katika tasnia ya vyombo vya habari ni pamoja na kuweza kupambana na rushwa ambayo ina madhara makubwa katika ustawi wa jamii. Mwezi Aprili mwaka 2009 Dr. Mengi aliitisha mkutano na waandishi wa habari kuelezea jinsi rushwa imefikia hatua ya hatari na kutaja majina ya watu watano ambao kila mara wamekuwa wakihusishwa na ufisadi mkubwa ambao walitajwa kama “mapapa wa ufisadi mkubwa” na kuhoji kwa nini serikali haiwachukulii hatua watu hao.

-Kwa kutambua juhudi zake hizo za kupambana na rushwa na ufisadi nchini mwaka 2008 serikali ya Marekani ilimpatia tuzo ya “Martin Luther King Jr. Drum Major Award”

-Dr. Mengi yeye kama Mwenyekiti wa wamiliki wa vyombo vya habari Tanzania (MOAT) Media Owners Association of Tanzania katika kukemea na kulinda waandishi wa habari ambao wamekuwa wahanga wa kudhuriwa wakiwa katika kazi zao kwani amekuwa akiwachukulia kama mashujaa, ambapo pia amekuwa akisaidia matibabu yao ndani na nje ya nchi.

-Katika kuchagua nani wa kufanya naye kazi Dr. Mengi anasema anaamini kwamba licha ya kwamba kipaji na uwezo siku zote vimekuwa ni vitu muhimu sana vya kuviangalia lakini amekuwa akivilinganisha pia na uaminifu na kujituma/kujitoa sana(trust and commitment). Hii ni kwa sababu anaamini uwezo mkubwa unaweza kuendelezwa/kujengwa lakini huwezi kujenga uaminifu na kujitoa sana kwa mtu. Dr. Mengi amewataja Zoeb Hassuji wa Bonite Bottlers Limited na Joyce Mhaville wa Itv na Radio One kama wakurugenzi wake bora zaidi wanaofanya vizuri na wenye sifa alizozitaja.

-Dr. Mengi anasema kutoa nafasi ya kusikia nini wengine wanasema, ambapo inamaanisha kusikiliza wateja au watu unaofanya nao kazi au wakati mwingine hata washindani wako wa kibiashara ni njia bora sana ya kufanikiwa. Anasema mtoto wake Rodney alikuwa na uwezo mkubwa katika kusikiliza na matokeo yake aliweza kuja na mapinduzi makubwa katika kuwafikia vijana wa Afrika Mashariki ambapo yeye kama Mkurugenzi Mkuu wa kwanza wa East Africa televisheni na Radio alijua kwamba vijana wa Afrika Mashariki wanahitaji kuwa na chombo cha kuwakilisha vyema na kukuza/kuendeleza utamaduni wao na maslahi yao ya kijamii.

-Dr. Mengi anamalizia kwa kusema maoni yake ambayo ataendelea kuyasimamia na kuhamasisha kwa nguvu zote, ni kwamba haiingii akilini kuwakatalia raia wa nchi hii haki ya kumiliki na kuendesha uchumi wa nchi yao eti hawana mtaji wa kutosha, mbinu na teknolijia ya kisasa. Kama tunajua hivyo inakuwaje sasa tunaweka sera na sheria hizi kumwezesha mzawa? Bado tuna tatizo kati ya sera na utekelezaji.

Haya ni machache sana kati ya mengi ya kufundisha, kuelimisha na kuhamasisha sana yaliyopo katika kitabu hiki bora sana na ambacho mimi binafsi kimenifungua sana hasa ukizingatia ni kijana ambaye mengi niliyoyasoma sikuyajua kabisa hivyo yamenipa mtazamo wa tofauti na nilivyokuwa kabla.
Napenda kukuhimiza na kusisitiza utafute kitabu hiki ukisome mwenyewe utajifunza mengi usiyoyajua hasa kama wewe ni kijana mwenzangu na una ndoto kubwa katika maisha yote

Ahsanteni sana
By Mary A. Assenga

Nas Not for radio rylics (rylical knowledge )

Escobar season begins
Black Kemet gods, black Egyptian gods
Summoned from heaven, blessed, dressed in only Goyard
Homie go hard like stole and rob it in a stolen car
Shoot the ballot box, no voter cards, they all are frauds
Senegal's finest, minerals, diamonds
The earth is cursed but I survive many climates
Calm and thoroughly, they try to Hyman Roth me
John Fitzgerald me, the industry never bought me
Fear will make you reveal who you really are
Feel me y'all? Be solid, your foes hold you in ill regard
This ain't knowledge, this is not intense
For honored men, women too
Us who can see the same thing but have a different view
All is somethin', frontin', niggas knew you from your past
Got all kinds of guys sayin' we go way back
And who y'all comparing me to is nonsense
Show gratitude in the presence of dominance
I think they scared of us, yeah
I think they scared of us
I think they scared of us, yeah
I think they scared
To Catholics, Moors and Masons
John Hanson was not the first black pres to make it
Abe Lincoln did not free the enslaved
Progress was made 'cause we forced the proclamation
SWAT was created to stop the Panthers
Glocks were created for murder enhancement
For hunting men, circumstances
Edgar Hoover was black
Willie Lynch was a myth, Colombians created crack
The government made stacks
Reagan had Alzheimer's, that's true
Fox News was started by a black dude, also true
Convinced my experiences were meant to be
Helps me navigate as they validate theyy treachery
Felt established, fake as he smile, handshake questionable
"Am I good?" he ask, thinkin', "But is he testin' you?"
In my hood, fear does a few things
Make you pussy, make you snitch
Make irrational moves or even turn you to food
I think they scared of us, yeah
I think they scared of us
I think they scared of us, yeah
I think they scared
I think they scared of us, yeah
I think they scared of us
I think they scared of us, yeah
I think they scared

Ayo, that's why they be killing us and shooting us
That's why they feel uncomfortable around us
'Cause of our greatness
You're lucky God made us compassionate
And forgiving
Pssh, man, they scared of us, Nas
We see that bitch in your eyes

Watunzi: Kanye Omari West / Nasir Jones / Mike Dean / Basil Poledouris
Maneno ya wimbo wa Not For Radio © Sony/ATV Music Publishing LLC

All stars Kendrick Lamaa Lyrics

LYRICS

Love, let's talk about love
Is it anything and everything you hoped for?
Or do the feeling haunt you?
I know the feeling haunt you

This maybe the night that my dreams might let me know
All the stars are closer, all the stars are closer, all the stars are closer
This maybe the night that my dreams might let me know
All the stars are closer, all the stars are closer, all the stars are closer

Tell me what you gon' do to me
Confrontation ain't nothin' new to me
You can bring a bullet, bring a sword
Bring a morgue, but you can't bring the truth to me
Fuck you and all your expectations
I don't even want your congratulations
I recognize your false confidence and calculated promises all in your conversation
I hate people that feel entitled
Look at me crazy 'cause I ain't invite you
Oh, you important?
You the moral to the story, you endorsing?
Motherfucker, I don't even like you
Corrupt a man's heart with a gift
That's how you find out who you dealin' with
A small percentage, who I'm building with
I want the credit if I'm losing or I'm winning
On my momma that's the realest shit

Girl, let's talk about love
Is it anything and everything you hoped for?
Or do the feeling haunt you?
I know the feeling haunt you

This maybe the night that my dreams might let me know
All the stars are closer, all the stars are closer, all the stars are closer
This maybe the night that my dreams might let me know
All the stars are closer, all the stars are closer, all the stars are closer

Skin covered in ego
Get to talkin', I get involved, like a rebound
No control, no off switch in the way that you bringing me down
It's a turn on, get it away from me
Know you mean wrong, keep away from me
And it's all wrong, get it away from me, yeah
I just cry for no reason, I just pray for no reason
I just thank for the life, for the day, for the hours and another life breathin'
I did it all 'cause it feel good
You could live it all if you feel bad
Better live your life
We are running out of time

Love, let's talk about love
Is it anything and everything you hoped for?
Or do the feeling haunt you?
I know the feeling haunt you

This maybe the night that my dreams might let me know
All the stars are closer, all the stars are closer, all the stars are closer
This maybe the night that my dreams might let me know
All the stars are closer, all the stars are closer, all the stars are closer

Kendrick Lamar M.A.A.D CITY. (lyrical knowledge)

M.A.A.D CITY SONGTEXT

If Pirus and Crips all got along
They'd probably gun me down by the end of this song
Seem like the whole city go against me
Every time I'm in the street I hear

"YAWK! YAWK! YAWK! YAWK!"

"Man down, where you from, nigga?"
"Fuck who you know, where you from, my nigga?"
"Where your grandma stay, huh, my nigga?"
"This m.A.A.d city I run, my nigga"

Brace yourself, I'll take you on a trip down memory lane
This is not a rap on how I'm slinging crack or move cocaine
This is cul-de-sac and plenty Cognac and major pain
Not the drill sergeant, but the stress that weighing on your brain
It was me, L Boogs and Yan Yan, YG Lucky ride down Rosecrans
It got ugly, waving your hand out the window, check yourself, uh
Warriors and Conans, hope euphoria can slow dance
With society, the driver seat the first one to get killed
Seen a light-skinned nigga with his brains blown out
At the same burger stand where *beep* hang out
Now this is not a tape recorder saying that he did it
But ever since that day, I was looking at him different
That was back when I was nine, Joey packed the nine
Pakistan on every porch is fine, we adapt to crime
Pack a van with four guns at a time, with the sliding door, fuck is up?
Fuck you shooting for if you ain't walking up, you fucking punk?
Picking up the fucking pump, picking off you suckers
Suck a dick or die or sucker punch, a wall of bullets coming from
AK's, AR's, "Aye y'all, duck"
That's what momma said when we was eating the free lunch
Aw man, goddamn, all hell broke loose
You killed my cousin back in '94, fuck your truce
Now crawl your head in that noose, you wind up dead on the news
Ain't no peace treaty, just pieces BG's up to pre-approve
Bodies on top of bodies, IVs on top of IVs
Obviously the coroner between the sheets like the Isleys
When you hop on that trolley, make sure your colors correct
Make sure you're corporate, or they'll be calling your mother collect
They say the governor collect all of our taxes except
When we in traffic and tragic happens, that shit ain't no threat
You moving backwards if you suggest that you sleep with a TEC
Go buy a chopper and have a doctor on speed dial, I guess, m.A.A.d city

Man down, where you from, nigga?
Fuck who you know, where you from, my nigga?
Where your grandma stay, huh, my nigga?
This m.A.A.d city I run, my nigga

If Pirus and Crips all got along
They'd probably gun me down by the end of this song
Seem like the whole city go against me
Every time I'm in the street I hear

"YAWK! YAWK! YAWK!"

Wake your punk ass up! It ain't nothing but a Compton thang, G-yeah. Real simple and plain, I'mma teach you some lessons about the street. Hood. It ain't nothing but a Compton thang, G-yeah. How we do

Fresh outta school 'cause I was a high school grad
Sleeping in the living room in my momma's pad
Reality struck, I seen the white car crash
Hit the light pole, two niggas hopped out on foot and dashed
My Pops said I needed a job, I thought I believed him
Security guard for a month and ended up leaving
In fact, I got fired 'cause I was inspired by all of my friends
To stage a robbery the third Saturday I clocked in
Projects tore up, gang signs get thrown up
Cocaine laced in marijuana
And they wonder why I rarely smoke now
Imagine if your first blunt had you foaming at the mouth
I was straight tweaking, the next weekend, we broke even
I made allegiance that made a promise to see you bleeding
You know the reasons but still won't ever know my life
Kendrick, A.K.A. "Compton's human sacrifice"

G-yeah, cocaine, weed. Niggas been mixing shit since the 80's, loc. Sherm sticks, butt nakeds. Dip, make a nigga flip. Cluck heads all up and down the block and shit. One time's crooked and shit. Block a nigga in. Alondra, Rosecrans, Bullis, it's Compton

I'm still in the hood, loc, yeah, that's cool
The hood took me under so I follow the rules
But yeah, that's like me, I grew up in the hood where they bang
And niggas that rep colors is doing the same thing
Pass it to the left so I can smoke on me
A couple drive-by's in the hood lately
Couple of IVs with the fucking spray-can
Shots in the crowd then everybody ran
Crew I'm finna slay, the street life I crave
Shots hit the enemy, hearts turn brave
Mount up, regulators in the whip
Down the boulevard with the pistol grip
Trip, we in the hood still
So loc, grab a strap 'cause yeah, it's so real
Deal with the outcome, a strap in the hand
And a bird and ten grands where a mothafucka stand

If I told you I killed a nigga at sixteen, would you believe me?
Or see me to be innocent Kendrick you seen in the street
With a basketball and some Now and Laters to eat
If I mentioned all of my skeletons, would you jump in the seat?
Would you say my intelligence now is great relief?
And it's safe to say that our next generation maybe can sleep
With dreams of being a lawyer or doctor, instead of boy with a chopper
That hold the cul-de-sac hostage, kill 'em all if they gossip
The Children of the Corn, they vandalizing
The option of living a lie, drown their body with toxins
Constantly drinking and drive, hit the powder then watch this flame
That arrive in his eye, listen coward, the concept is aim
And they bang it and slide out that bitch with deposits
A price on his head, the tithes probably go to the projects
I live inside the belly of the rough
Compton, U.S.A. made Me an Angel on Angel Dust, what

M.A.A.d city
Compton

Nigga, pass Dot the bottle, damn! You ain't the one that got fucked up, what you holding it for? Niggas always acting unsensitive and shit
Nigga, that ain't no word
Nigga, shut up! Hey, Dot, you good, my nigga? Don't even trip, just lay back and drink that

Biography: of Zayd ibn Harithah (Arabic: زيد بن حارثة‎)

Zayd ibn Harithah (Arabic: زيد بن حارثة) or Zayd mawla Muhammad (c. 581 – 629 CE) was a companion of Muhammad(S.A.W)who was at one stage regarded as his (adoptive) son. He is the only companion whose name appears in the Qur'an (33:37)

Childhood

Zayd is said to have been ten years younger than Muhammad, suggesting a birth-year of c. 581. He is also said to have been 55 (lunar) years old at his death in 629, indicating a birthdate of 576. He is described as “a short, flat-nosed man, of a very dark brown skin.”
He was born into the Udhra branch of the Kalb tribe in the Najd (highlands) of central Arabia; he claimed a pedigree twelfth in descent from Udhra ibn Zayd al-Lat, who was in turn alleged to have been a great-great-grandson of Kalb ibn Wabara. Zayd's mother, Suda bint Thaalaba, was from the Maan branch of the Tayy tribe.
When Zayd was a young boy of an age at which he could be a servant,he accompanied his mother on a visit to her family. While they were staying with the Maan tribe, horsemen from the Qayn tribe raided their tents and kidnapped Zayd. They took him to the market at Ukkaz and sold him as a slave for 400 dirhams.
Zayd’s family searched for him, but without success. A lament is attributed to his father, Harithah ibn Sharahil: “I weep for Zayd, not knowing what became of him. Is he alive, is he to be expected, or has Death come over him? By God, I ask yet do not comprehend. Was it the plain or the mountain that brought about your end? I wish that I knew: Will you ever return? In this world only for your coming back I yearn. The sun reminds me of him when it dawns, evoking his memory as the dusk falls. When the winds blow, they stir up memories like dust. O how long my sorrow and fear for him last!”

Slavery in Mecca

Zayd was purchased by a merchant of Mecca, Hakim ibn Hizam, who gave the boy as a present to his aunt, Khadijah bint Khuwaylid. He remained in her possession until the day she married Muhammad, when she gave the slave as a wedding present to her bridegroom. Muhammad became very attached to Zayd, to whom he referred as al-Habib (“the beloved”).
Some years later, some members of Zayd’s tribe happened to arrive in Mecca on pilgrimage. They encountered Zayd and recognised each other, and he asked them to take a message home.

Carry a message from me to my people, for I am far away, that close to the House and the places of pilgrimage I stay. Let go of the grief that has deeply saddened you, and do not hasten your camels all over the earth. I live with the best of families, may God be blessed; from father to son, of Ma’add they are the noblest.

On receiving this message, Zayd’s father and uncle immediately set out for Mecca. They found Muhammad at the Kaaba and promised him any ransom if he would return Zayd to them. Muhammad replied that Zayd should be allowed to choose his fate, but that if he wished to return to his family, Muhammad would release him without accepting any ransom in exchange. They called for Zayd, who easily recognised his father and uncle, but told them that he did not want to leave Muhammad, “for I have seen something in this man, and I am not the kind of person who would ever choose anyone in preference to him.” At this, Muhammad took Zayd to the steps of the Kaaba, where legal contracts were agreed and witnessed, and announced to the crowds: “Witness that Zayd becomes my son, with mutual rights of inheritance.” On seeing this, Zayd’s father and uncle “were satisfied,” and they returned home without him.
In accordance with the Arabic custom of adoption, Zayd was thereafter known as “Zayd ibn Muhammad” and was a freedman, regarded socially and legally as Muhammad’s son.

Conversion to Islam

At an unknown date before 610, Zayd accompanied Muhammad to Ta'if. Near Baldah on their way back to Mecca, they met Zayd ibn Amr and offered him some of the cooked meat that Zayd was carrying in their bag.Zayd ibn Amr, an outspoken monotheist,replied, "I do not eat anything which you slaughter in the name of your stone idols. I eat none but those things on which Allah's Name has been mentioned at the time of slaughtering."After this encounter, said Muhammad, "I never stroked an idol of theirs, nor did I sacrifice to them, until God honoured me with his apostleship."
When Muhammad reported in 610 that he had received a revelation from the angel Gabriel, Zayd was one of the first converts to Islam. While Khadijah was the first Muslim of all,she was closely followed by her neighbour Lubaba bint al-Harith,her four daughters,and the first male converts, Ali, Zayd and Abu Bakr.

The Hijra

In 622, Zayd joined the other Muslims in the Hijra to Medina. Once settled in the new city, Muhammad urged each Muslim to “take a brother in God” so that each would have an ally in the community. Most of the emigrants were paired with a native of Medina, but Zayd was paired with Muhammad's uncle Hamza. Hamza accordingly trusted his last testament to Zayd just before his death in 625.
A few months later, Muhammad and Abu Bakr sent Zayd back to Mecca to escort their families to Medina. The return party consisted of Muhammad's wife Sawda, his daughters Umm Kulthum and Fatimah, his servant Abu Rafi, Zayd's wife Baraka and their son Usama, Abu Bakr's wife Umm Rumman, his children Asma, Abdullah and Aisha, and a guide named Abdullah ibn Urayqit; and Abu Bakr's kinsman Talhah also decided to accompany them.

Marriages and Children

Zayd married at least six times.
Durrah (Fakhita) bint Abi Lahab, a cousin of Muhammad.They were divorced; the dates are unknown, but Durrah's two brothers were divorced from Muhammad's two daughters in 613.^[18]Umm Ayman (Barakah), Muhammad's freedwoman. They were married "after Islam"and their son was born in 612.Humayma bint Sayfi (Umm Mubashshir), the widow of Al-Baraa ibn Maarur, a chief in Medina. Al-Baraa died in August or September 622, so the marriage to Zayd was presumably in or after 623.Zaynab bint Jahsh, a cousin of Muhammad. They were married in 625 and divorced in late 626.Umm Kulthum bint Uqba, a maternal sister of Caliph Uthman. This marriage was ordered by Muhammad in 628, but it ended in divorce.Hind bint Al-Awwam, a niece of Khadijah.Zayd had three children.
Usama, son of Barakah, who had descendants, but their number "never exceeded twenty in any given generation."Zayd, son of Umm Kulthum, who died in infancy.Ruqayya, daughter of Umm Kulthum, who died while under the care of Uthman.

Marriage to Zaynab bint Jahsh

Around 625 Muhammad proposed that his cousin, Zaynab bint Jahsh, should marry Zayd. At first she refused on the grounds that she was of the Quraysh.Ibn Kathir asserts that differences between Zaynab's social status and Zayd's were precisely the reason why Muhammad wanted to arrange the marriage: "The Prophet was well aware that it is a person’s standing in the eyes of Allah that is important, rather than his or her status in the eyes of the people... their marriage would demonstrate that it was not who their ancestors were, but rather their standing in the sight of Allah, that mattered."

Abolition of Adoption

After these events, the traditional Arab form of adoption was no longer recognized in Islam; it was replaced by kafala. Three verses of the Qur'an were written about this. Al-Tabari states  that Q33:40 was revealed because "the Munafiqun made this a topic of their conversation and reviled the Prophet, saying 'Muhammad prohibits [marriage] with the [former] wives of one's own sons, but he married the [former] wife of his son Zayd.'"
"Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things." —Sura al-Ahzab Quran 33:40 ^{(Translated by Yusuf Ali)}Zayd reverted to being known by his original name of Zayd ibn Harithah and was no longer considered Muhammad's legal son after the revelation of Q33:5:^[27]
"Call them by their fathers' names..." —Sura al-Ahzab Quran 33:5 ^{(Translated by Yusuf Ali)}Ibn Saad indicates that Q33:37 was a specific instruction to Muhammad and Zaynab to marry and that it explains why their marriage was necessary.
"Behold! Thou didst say to one who had received the grace of Allah and thy favour: 'Retain thou (in wedlock) thy wife, and fear Allah.' But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah's command must be fulfilled." —Sura al-Ahzab Quran 33:37 ^{(Translated by Yusuf Ali)}

Military Expeditions

Main articles: Expedition of Zaid ibn Haritha (Al-Jumum), Expedition of Zaid ibn Haritha (Al-Is), Expedition of Zaid ibn Haritha (Hisma) and Expedition of Zaid ibn Haritha (Wadi al-Qura)

Zayd was "one of the famous archers among the Prophet's Companions." He fought at Badr, Uhud, Trench and Khaybar, and was present at the expedition to Hudaybiyyah. When Muhammad raided Al-Muraysi, he left Zayd behind as governor in Medina.
Zayd commanded seven military expeditions.
Al-Qarada in November 624. He captured a caravan of merchandise, but most of the Meccan merchants escaped.Al-Jumum in September 627.Al-'Is in October 627.At-Taraf, a raid in the Nakhl region "on the road to Iraq".Wadi al-Qura. Zayd raided the area in November 627, but the Fazara tribe counter-attacked, killing some of the Muslims, while Zayd was carried wounded from the field. Zayd swore revenge and, after he had recovered from his injuries in January 628, he returned to Wadi al-Qura with a larger army. This time he defeated the Fazari.Hisma, or Khushayn, against the Judham tribe in October 628.^[29][34]The Battle of Mu'tah in September 629, where Zayd was killed.According to Aisha, "The Messenger of Allah did not ever send Zayd ibn Haritha in an army without putting him in command of it, even if he stayed after he appointed him."

Death

Zayd led his final expedition in September 629 C.E. A Muslim force of 3,000 men set out to raid the Byzantine city of Bosra. However, a Byzantine force of "100,000 Greeks joined by 100,000 men from Lakhm and Judham and Al-Qayn and Bahra and Bali" intercepted them at a village called Mu'tah. Zayd held the standard at the Battle of Mu'tah until he was struck down by a spear-thrust and he bled to death. The other two leaders, Ja`far ibn Abī Tālib and `Abd Allah ibn Rawahah, were also killed, and the Muslim army was routed.
On hearing of Zayd's death, Muhammad went to the family. "The daughter of Zayd wept before the Messenger of Allah and the Messenger of Allah wept until he sobbed. Saad ibn Ubada said, 'Messenger of Allah, what is this?' He answered, 'This is the yearning of the lover for the beloved.' by
marangirangi.

Biography :Biography of SHEIKH ABDULLAH SALEH AL-FARSY

SHEIKH ABDULLAH SALEH AL-FARSY (FEBRUARY 12, 1912-NOVEMBER 9, 1982) THE GREAT POET, SCHOLAR AND HISTORIAN IN ZANZIBAR.   



When Sheikh Abdullah Saleh al-Farsy (1912-1982) died on November 9, 1982, he was undisputedly one among the international poets, scholars and Muslim historians in Zanzibar. He is remembered with ever smiling face and pleasant manners. He never failed to be surrounded by people who wanted to greet him or discuss about Islam. His reputation extended as far as to Southern Somalia in the north and Cape Town to the south as well as Nyasaland (Malawi), where he conducted DARSA (Lessons) before he left to Kenya to avoid persecution in Zanzibar.




Born in Zanzibar on February 12, 1912 to a well distinguished family, Sheikh Abdullah Saleh Farsy studied the Qur'an from Fatma Hamid Said (1854-1936), a student of Sheikh Amin bin Ahmed who taught Qur'an at Jongeani village, where Sheikh Abdullah Farsy was born and raised. Sheikh Abdullah Saleh Farsy memorised the Qur'an and large portions of Ahadith at a very young age.
 His strong desire for Islamic and secular education was insatiable and while other people of his age engaged in leisurely activities, Sheikh Abdullah Saleh Farsy was almost always seen deeply engrossed over a new Islamic book. He loved reading so much so that most of his life was engaged in his huge home library. When Sheikh Abdullah Saleh al-Farsy died, he was the most accomplished and respected ulama in the Swahili-Islamic World.



His incomparable contribution to Islam reached its peak with the publication of his 807-page QUR'AN TAKATIFU (Glorious Qur'an), the first accepted complete translation into Swahili. This enthusiastic and brilliant young scholar was lucky because at that time, Zanzibar retained some of the centuries old Islamic educational institutions. They were filled with students under the guidance of intellectual ulama such as Sheikh Abu Bakr bin Abdullah bin Bakathir (1881-1943), a renowned student of Sayyid Ahmed bin Abu Bakr al-Sumait (1961-1925) whom Sheikh Abdullah Saleh considered him as the greatest Islamic scholar East (and Central) Africa has ever produced.
 In 1922, Sheikh Abdullah Saleh Farsy enrolled the BARZA MOSQUE after two ULAMA (Scholars) asked him to do so. First, was Sayyid Hamid bin Mansab (1902-1965) who taught him RISALATUL JAMI'A, an elementary Islamic Studies.

This IMAM (Leader) of FORODHANI MOSQUE died during the DARSA at the GOFU MOSQUE. He was a student of Sheikh Muhammad Abdul Rahman Makhzymy (1877-1946), one among the teachers of Abdullah Saleh Farsy. Second, was Sayyid Alawy bin Abdul Wahab (1902-1960) who taught him 12 books on FIQH, Arabic and commentary of MARDFIN RABBIYYAH about inheritance.



Besides mastering the rudimentary teaching of Islam at the BARZA MOSQUE, Sheikh Abdullah Saleh Farsy excelled in Arabic grammar. In his 20s, he was writing Arabic poems, indicating the high level of education that the Zanzibar ulama were capable of disseminating at the time. Sheikh Abdullah Saleh Farsy studied under the tutelage of many great ulama such as Sheikh Ahmed bin Muhammad al-Mlomry (1873-1936) who taught him 25 books, including the TAFSIR (Exegesis) known as the JALALAYN, after Jalal al-Din Mahali (1389-1450) and Jalal al-Din Suyut (1445-1505), eminent Shafi'i ulama of Syria and Egypt, respectively.



 When Sheikh Abdullah Saleh Farsy completed all his instruction at the BARZA MOSQUE, Sheikh Ahmed bin Muhammad al-Mlomry allowed him to teach at the BARZA MOSQUE during Ramadhan under his supervision, analogous to an internship in our modern parlance. He studied from Sheikh Abu Bakr (1881-1943), the son of Sheikh Abdullah bin Abu Bakr Bakathir (1860-1925), a student of Sheikh Ahmed bin Abu Bakr al-Sumait. Sheikh Abu Bakr bin Abdullah bin Bakathir who taught him more Fiqh than other ULAMA in Zanzibar, attended the DARSA of Sheikh Abdullah Saleh Farsi to give him incentive. He appointed him the IMAM for WITRI from 1933 until October 28, 1939, when he also allowed him the Qur'an reciter in the GOFU MOSQUE and led the FAJR prayers until 1966, when he was replaced by his sister's son Saleh bin Salim bin Zagar.

Sheikh Abdullah Saleh Farsy studied from Sheikh Muhammad Abdul Rahman al-Makhzymy many volumes of FIQH (Jurisprudence), including FUTH AL-MUIN and IKNAI, which was first taught by Sheikh Abdullah bin Abu Bakr bin Bakathir in 1917 at the GOFU MOSQUE. He also taught him the science of determining the proper hours of worshipping and direction of the QIBLA. Although Sheikh Abdullah Saleh first studied MINHAJ AT-TABIN by the GREAT Shafi'i ULAMA Sheikh Zakariya Muhyddin Yahya Sharaff ad-Din al-Nawawi (1213-1277), he then studied it from Sheikh Muhammad Abdul Rahman al-Makhzymy. The canonical standing of this book in Zanzibar goes back to Imam Abu Hamid bin Muhammad al-Ghazzali (1058-1111), professor of Nidhamiyyah Shafi'i Muslim Academy in Baghdad. He was a student of Imam of HARAMAYN Ahmed Malik al-Jawayti (d. 1085) to Ayoub al-Buwati (d. 845), a student of IMAM Mohammad Idriss al-Shafi'i (767-820), founder of the Shafi'i School, the most dominant in both Zanzibar and Egypt.   Sheikh Muhsin bin Ali bin Issa Barwan taught him at the GOFU MOSQUE.



He was the first ulama, who in 1944, allowed Sheikh Abdullah Saleh Farsy to teach JALALAYN at the BARZA MOSQUE during the Ramdhan. Sheikh Abdullah Saleh Farsy after studied it under Sheikh al-Amin Ali bin Abdullah bin Nafi al-Mazrui (1875-1947), who popularized the profound ideas of ISLAMIC MODERNISM as expounded by Muhammad Abduh (1845-1905), teacher of Sheikh Ahmed Muhammad Mlomry at Al-Azhar University of Egypt.   Sheikh Abdullah Saleh Farsy also received several IJAZA (Certificates) from Sheikh Umar bin Ahmed bin Abu Bakr al-Sumait (b. 1896) who taught him several books on FIQH, MANTIQ (Logic) and HADITH, among others. Unfortunately, this great ULAMA left to Yemen in 1965 due to Zanzibar dictatorship under the Christian-led government of Julius Kambarage Nyerere. The intellectual performance of Sheikh Abdullah Saleh Farsy in secular education was equally impressive.



He was so excellent in his secular education at the Central Primary School which he joined in 1924, that the English teacher did not know which specific class to enroll him. Sheikh Abdullah Saleh Farsy completed the recommended eight-year primary education for five years only. Among his famous school teachers were Sheikh Abdullah bin Ahmed bin Seif (1900-1940) and Sheikh Abdul Bary hired by Sayyid Ali bin Humoud (1902-1911) from Al-Azhar University. For twenty years in Zanzibar, Sheikh Abdul Bary propagated Pan-Islamism and Islamic Modernism against British imperialism before the publication of QUR'AN TAKATIFU.



The QUR'AN TAKATIFU by Sheikh Abdullah Saleh Farsy was written between 1950-1967, when ideas of nationalism and secularism in Zanzibar were vague. According to Dr. Imtiyaz Yusuf, QUR'ANI TAKATIFU reflects the influences of Islamic Modernism of Sayyid Ahmed Khan (1817-1898) and Muhammad Abduh (1845-1905) as a response and component of Islamic intellectual thought in Zanzibar But QUR'AN TAKATIFU was also a response to the Swahili translation of the Qur'an undertaken by the Rev. Godfrey Dale, a Christian Missionary in Zanzibar. His translation was meant to help the African Christian teachers employed by the University Mission to Central Africa (UMCA), founded in 1873 by the the Rev. Dr. David Livingston (1813-1873) in Zanzibar. The translation contains 542 pages and 142 pages of comments for the (non-Arabic) text. It was published in 1923 by the London-based Society for Promoting Christian Knowledge.

The translation was written according to the so called Zanzibar Swahili. Because his translation reflected the Christian apologetics and was not acceptable to Muslims, Sheikh Mubarak bin Ahmed bin Ahmad, Head of the Ahmadiyah Muslim in East Africa started his translation in 1936 which was approved by Christian Missionaries and Orientalists in Zanzibar:     By 1942, a typescript copy was ready for submission to the Inter-Territorial (Swahili) Language for their approval. In April 1944, the Committee replied, commenting the translation as acceptable standard Swahili on the whole, with a list of proposed amendments, not all of which were adopted. The translation was then examined by a number of East African Ahamidiyas and passed by them as elegant and  tasteful Swahili. (pp. 102-103). Sheikh Ameir bin Abeid (1924-1964), a student of Ahmadiyah in Pakistan (1954-1956) was defending the translation of the Qur'an by Ahmadiyah. But the translation of Ahmadiyah first published in 1953 aroused an uproar among the Sunni Muslims.



They strongly accused Ahmadiyas of their deliberate mistranslation of certain verses to support the Ahmadiyanism. In order to challenge the Christian and Ahmadiyah translations, it was deemed essential to have an "authoritative" translation of the Qur'an. This task was shouldered by Sheikh Abdullah Saleh Farsy, who had prayed to Allah (SWT) that he should not die until he finished his Swahili Qur'anic translation. This noble idea began when he published his first book called MAISHA YA MTUME MUHAMMAD (pbuh) which was followed by SURA ZA SALA NA TAFSIRI ZAKE (1950). Before Sheikh Abdullah Saleh expressed his criticism of the Ahmadiyah translation in booklet; UPOTOFU WA TAFSIRI YA MAKADIANI, he had already published translation and commentary of SURAH YASEEN, AL-WAQIYAH and AL-MULK with the Arabic text prior to the publication of Qadiyani in 1953. They were printed by A.A. Vasingstake in England and published in 1950 at Zanzibar. His main translation based on the JALALAYN as his classical source, began to be published one JUZ at a time in 1956 and by 1961 twelve JUZ were published. Due to financial problem, the complete translation sponsored by the Islamic Foundation, appeared in 1969.



A generous donation from the Sultan of Qatar, Sheikh Ahmed bin Ali Thani made it possible to distribute 4,000 copies free of charge and offered the remaining 3,000 copies for the reduced price of ten shillings.   Since 1950s to 1960s were the era of an intense anti-Ahmadiyah campaign by the JAMAAT EL-ISLAMI in Pakistan, the meritorious efforts of Sheikh Abdullah Saleh Farsy received a welcome support from Sheikh Abdul Maududi (1903-1979), the Chief of JAMAAT EL-ISLAMI. Despite the differences of approaches and attitudes between Islamist trends in Pakistan and in Zanzibar, Sheikh Abdullah Saleh Farsy made no distinction between Ahmadiyas and Qadiyanis as opposed in Pakistan. He simply called them MAKADIYANI (Qadianis) or MAKAFIRI (Infidels).

It was Islamic Foundation of Nairobi, an organization sympathetic to JAMAAT EL-ISLAMI, published Sheikh Abdullah Saleh Farsy's translation. Sheikh Abdullah Saleh Farsy stated that Maududi had given his personal consent for the publication of QUR'ANI TAKATIFU. Likewise, Sheikh Abdullah Saleh Farsy acknowledged the translation of Maududi's QUR'AN FAHMI KE BUNYADI USUL (Msingi wa Ufahamu Quran) and allowed his introduction of commentary TAFHIM AL-QUR'AN (1949) in QUR'ANI TAKATIFU.



After completing his Teachers Training College (TTC), Sheikh Abdullah became a primary school teacher (1932-1947) and following a series of promotions for his hard work and diligence, he was appointed the Inspector General of Primary Schools in Zanzibar and Pemba (1949-1952) by the British Colonial Administration operating from the Sultan's palaces. He was later made the Principal of the Muslim Academy Secondary School (1952-1956) before being appointed the Headmaster (1957-1960) of the Arabic Medium School. He performed HAJJ (Pilgrimage) in March 1960 and left the Ministry of Education in 1967 when he was a teacher at the Teachers' Training College. In 1960, he was appointed as the Chief Kadhi of Zanzibar, a post he held for seven years until he migrated to Kenya. He left Zanzibar after the bloody CRUSADE in the name of the ZANZIBAR REVOLUTION on January 12, 1964 that rocked the whole African history and installed one of the most brutal dictatorships, hostile to Islamic identity in Zanzibar.



His host in Kenya was Sheikh Muhammad Kassim al-Mazrui, a lifelong friend and fellow student under Sheikh al-Amin bin Ali al-Mazrui, who taught Islam in Zanzibar. Sheikh Abdullah Saleh Farsy was no stranger in Kenya where his reputation as a leading scholar had preceded him. The retired Sheikh Muhammad Kassim al-Mazrui who recommended him to the post of Chief Kadhi of Kenya, a request that President Jomo Kenyatta (1963-1979) had no misgivings about him. For over 14 years till the time of his retirement in 1980, he was the Chief Kadhi of Kenya, a titular function he performed so remarkably. Besides his Qur'anic translation, which is so popular that it was nearly impossible to get a copy, Sheikh Abdullah Saleh Farsy authored over 100 books and pamphlets in both Arabic and Swahili.
About half of them were published but some of his published books are difficult to get them such as the IMAM SHA'FI NA WANAVYUONI WA AFRIKA MASHARIKI (Imam Mohammad Idriss al-Shafi'i (767-820), and the Great Muslim Scholars in East Africa), which qualifies to be his doctoral dissertation.   Sheikh Abdullah Saleh Farsy passed away on November 9, 1982, barely eight months after he had left Kenya to join his family in Mascut, Oman. This death was mourned throughout East Africa. While the loss to this East African Muslim is irreparable, his legacy will remain for along time etched in memories, his accomplishments and achievements, a proud monument of his unrivalled devotion to his beloved Zanzibaris.  (Let us pray for our Sheikh (Abdullah Saleh Farsy) with others, before and after him). DU'A KWA SHEIKH WETU PAMOJA NA WALIOTUTANGULIA KABLA NA BAADA YAKE.

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