م ال�رح�من� ال�له ب��سم ال�رح�ي�

ها: لب� ع�لي� غ� �ل ال�ت ا و س�ب� ب� ان$� ن�ز� ي� ت�) ه� ف� س�لام�ي� ات� ال�مغاصزة� م�ن� ال�دعوة� الا1 حدي$� ال�ت)ا ب� ان$� ن�ز� ت@) ه� م�ارا و �طق ي� م�ن� � ف�Fه لدت�� وم�ا ي�� ح�اله� م�ن� م�ور�

CONTEMPORARY CHALLENGES OF ISLAMIC DA’WAH IN TANZANIA AND

WAYS TO OVERCOME THEM: A CASE OF MUSOMA MUNICIPALITY IN

MARA REGION, TANZANIA.

�معه ن� ح�� Nدادى ا �طومه� م�ق دة� ف�� ه� ال�سب� �طق : ال�من� Uاح�ث ي��

Researcher: Mikidadi Juma Rwechoka - 2012-04-00187

اك�ي� د ح�مد ف�� ب� Uد رس� : ال�سب� زف� Uم�شSupervisor: Mr. Rashid Hamadi Faki

ي� ه� ف� ال�دعوة� الاس�لام�ي� �ات طلب� �د� م�ن ب� ف� ت� ي� ن�) ه� ف� س�لام�ي� ه� ال�دراس�ات� الا1 لي ك�لي� دم ا1 �ي@�ر م�ق ق�ر �حثU ت� ا ال�ت� "ه�د�

ه� : ه�و ي@�بU ) م�دوت�� مه�362"ال�عصز ال�حد �tي ه� م�ن� ك�ر ام�عه� الاس�لام�ي� ي� ال�ح� ( ف�This Research Report is submitted to the Faculty of

Islamic Studies, in partial fulfillment of the

requirements of the course “Islamic Call in the Modern

Era”

(Course Code: IS 362) at the Muslim University of

Morogoro.

© March, 2015

2

TABLE OF CONTENTS

Page

Abstract ………………………………………………………………………………….i

Table of Contents ………………………………………………………………….........ii

CHAPTER ONE

INTRODUCTION

1.1 Introduction …………………………………………………………………………1

1.2 Research Problem …………………………………………………………………...2

1.3 Purpose of the Study ………………………………………………………………...2

1.4 Rationale of the Study ………………………………………………………………2

1.5 Research Objectives ………………………………………………………………...4

1.6 Research Questions …………………………………………………………………4

1.7 Scope and Delimitations of the Study

……………………………………………....4

1.8 Limitations of the Study …………………………………………………………….5

1.9 Literature Review

1.9.1 History of Islamic Da’wah in Africa

………………………………………..6

1.9.2 History of Islamic Da’wah in East Africa

…………………………………..7

1.9.3 Geographical Location of Tanzania…………………………………………

8

1.9.4 Islamisation in Tanzania ……………………………………………………9

1.9.5 Importance of Islamic Da’wah in Tanzania

………………………………10

CHAPTER TWO

i

RESEARCH DESIGN

2.1 Research Approach ……………….. ………………………………………………11

2.2 Research Design …………………………………………………………………...11

2.3 Population (Participants) …………………………………………………………..11

2.4 Study Area (Setting) ……………………………………………………………….11

2.5 Data Collection Methods and Instruments

………………………………………...12

2.6 Data Collection Process ……………………………………………………………12

CHAPTER THREE

DATA ANALYSIS AND INTERPRETATION

3.1 Introduction ………………………………………………………………………..13

3.2 Da’wah Organizations in Musoma Municipality

………………………………….13

3.3 Contemporary Challenges facing Islamic Da’wah in

Tanzania …………………...13

3.3.1 Internal Challenges facing Islamic Da’wah

……………………………….14

3.3.2 External Challenges facing Islamic Da’wah

………………………………20

3.4 Future Hopes of Islamic Da’wah in Tanzania

……………………………………..22

CHAPTER FOUR

SUMMARY AND CONCLUSION

ii

4.1 Conclusion …………………………………………………………………………24

4.2 Recommendations …………………………………………………………………24

4.3 Suggestions for further research

…………………………………………………...27

References ……………………………………………………………………………..28

Appendices

Appendix I: Interviewing Schedule ……………………………………………………29

Appendix II: Action Plan for the Research ……………………………………………

29

Appendix III: Proposed Budget for the Research

……………………………………...31

ABSTRACT

iii

This research concerned with Contemporary Challenges of

Islamic Da’wah in Tanzania and ways to overcome them. It

was conducted in Musoma Municipality in Mara region. This

region was selected by the researcher because it is the

place where he lives now. Musoma municipality was selected

due to the possibility of getting more Da’wah organizations

compared with other areas of Mara region.

Yusuf (1994) explains that Da’wah as an Islamic Concept

connotes a call or invitation to the path of Allah. It aims

at total re-construction of human society through re-

orientation of individuals. Qur’an at several places extols

Da’wah. For example, it says:

Fچ چ چ Fچ Fچ Fچ چ چ چ Fچ چ Fچ Fچ Fچ چ Fچ Fچ چ Fچ چ چ Fچچ : �صلب ٣٣ف�� “Who is

better in speech that he that calls to the way of Allah and declares that I

am among the Muslims” (41:33).

Also, the Noble Prophet who is the model for all Muslims

has explained the importance of Da’wah by quoting the

following: “If God guides a man through you, it is better for you than

the world and what it contains”.

In this study, the research approach was qualitative and

the research design was explanatory study. This is because

it required proper explanation of data obtained through

research and proposing clear orientation to Tanzanian

society on Islamic Da’wah. Various challenges were

iv

explained together with their causes, while proposing ways

to deal with them in this report.

This study took place within one month in Musoma

Municipality in Mara region. It is obvious that this report

will be of more importance to Tanzanian Muslims since they

are going to get a clear direction on how to engage

themselves in Islamic Da’wah.

v

CHAPTER ONE

INTRODUCTION

1.1 Introduction

Challenges; the word challenges is an English word which

means ( �ات حFFFFFFFFFدي$� �(ت� in Arabic language. According to Oxford

Advanced Learner’s Dictionary, the word challenge literally

means contest, fight, predicament etc. Metaphorically it

means an action which questions something. It also means

difficult, demanding or stimulating task1. For the purpose

of this research, the word challenges referred to

predicaments that are facing Islamic Da‘wah in Tanzania both

internal and external.

Da‘wah; the word Da‘wah ( �is an Arabic word; literally (دعFFFFوةmean a call or an invitation. Metaphorically, the word is

used to indicate the process of calling or inviting

humankind towards the truth or to the right path prescribed

by Allah (Subhaanahu

wa Ta'ala) for all humanity2. The spread of Islam or Islamic

propagation is always referred to as Islamic Da‘wah work.

Allah (Subhaanahu wa Ta'ala) says:

1 Hornby, A.S. (1989), Oxford Advanced Learner’s Dictionary, Oxford University press, Nairobi, Kenya, p. 185

2 Puthige, Shafi Abdussalam (1997), Towards Performing Da‘wah, International Council of Islamic Information (ICII), UK. Pg 17.

1

: چچ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ �صلب ف��٣٣

“And who is better in speech than the one who invites (people) to Allah,

and acts righteously and say I am among the Muslims” (41:33)

Fل چ چ چ چ چ چچ چ چ چ چ چ چ چ چ چ چچ چ چ چ چ چ چ چ ا~ : ١٠٤ع�مران�

“Let there arise out of you a band of people inviting to all that is good,

enjoining what is right, and forbidding what is wrong: they are the ones

to attain felicity”. (3:104)

The exercise of Da‘wah work can be defined as any activity

aimed at spreading Islam among non-Muslims or any Islamic

work intended to increase the Islamic commitment among

Muslims. Thus, Islamic Da‘wah can be done to both Muslims

as well as non-Muslims. The major aim of Da’wah is to bring

the people out of darkness and take them to the light by

guiding them to the truth until they hold on to it and get

saved from

the hell fire and the Anger of Allah (Subhaanahu wa Ta'ala).

1.2 Research Problem

2

Like anywhere in the world, Islamic Da‘wah in Tanzania faced

and is still facing a lot of challenges both from within

Muslims and outside Muslims. In this research, examination

was done for the contemporary challenges facing Islamic

Da‘wah internally (within the Muslim community) as well as

externally (outside the Islamic community).

Under the internal section, those challenges contributed by

Muslims themselves were discussed, while in the external

section the natural challenges and the ones contributed by

the non-Muslims were covered as they are going to be seen

within this research paper. Many Muslims assume that the

challenges facing Islam in general and Islamic Da‘wah in

particular are contributed only by non-Muslims. Unknowingly

that, Muslims have also shared in the decline of Da‘wah work

in Tanzania. This study therefore illustrated to what

extent Muslims have contributed to the decline of the same,

and what can be done to overcome the situation.

1.3 Purpose of the Study

The purpose of this study was to find out the contemporary

challenges facing the Islamic Da‘wah in Tanzania, and to

examine different ways of overcoming the situation. These

challenges were based upon the History of Islam in Tanzania

as well as African continent in general. The current

challenges will made us to discover different approaches of

overcoming them in the contemporary setting.

3

1.4 Rationale of the Study

Many events showing how Tanzanian government retards

Islamic Da’wah have made the researcher to conduct a

research on this topic. For example, In July 1994, the

Morogoro Para-military police force (FFU) bombed the Uwanja

wa Ndege mosque with teargases because they believed Muslim

preachers who were setting up microphones at the mosque

would eventually make offensive utterances about

Christianity. Subsequently, two Muslims died (Majira 18

July, 1994)3.

Also, Rajabu Dibagula was sentenced six months in jail when

he was preaching at Chamwino area in Morogoro after he was

accused by the government that he uttered offensive

utterances about Christianity by saying that Jesus is not

God4.

The government has joined forces with the Christian clergy

in criminalizing legitimate Muslim preaching. Muslim

preachers, we are told, endanger national peace and

security. On this question it would appear the majority of

lay Christians differ with their church leaders. While the

church leaders warn their followers against listening to

3 Hamza Mustafa Njozi (2000), Mwembechai Killings and the Political Future of Tanzania, Globalink Communications, Ottawa Cannada, pg 31

4 Hamza Mustafa Njozi (2001), Muslims and the State in Tanzania, DUMT,Dar es Salaam Tanzania.

4

Muslim preachers, many Christians ignore this advice and a

growing number of them end up reverting to Islam.

Ponda (1998) has recorded a good example which occurred in

Mwanza in January 1998 before the Mwembechai episode. A

Muslim group AL-MALID delivered a series of public lectures

which were attended by thousands of people of different

religious faiths. One journalist wrote in a tabloid

published in that city that those Muslim public lectures

were likely to disrupt peace and should be discontinued.

Hundreds of angry Christians and Muslims thronged the

Police station and demanded a correction of the false and

malicious report as well as an apology from the publishers.

The journalist admitted in public that his report was evil-

intentioned and the apology was published in the following

issue5.

This study is important since there is a need to identify

the current challenges facing Islamic Da’wah in Tanzania as

comparing with the previous challenges, then proposing

positive ways of overcoming the situation.

1.5 Research Objectives

After reading this research paper, individuals will be able

to:-

5 Hamza Mustafa Njozi (2000), Mwembechai Killings and the Political Future of Tanzania, Globalink Communications, Ottawa Cannada, pg 40

5

i. Identify the contemporary challenges facing the

Islamic Da‘wah in Tanzania.

ii. Differentiate between the internal and the external

challenges facing Islamic Da’wah in Tanzania.

iii. Explain different ways of overcoming the challenges

against the Islamic Da‘wah in Tanzania.

iv. Identify the current Da‘wah organizations in Tanzania.

1.6 Research Questions

i. Can Muslims identify the contemporary challenges

facing the Islamic Da‘wah in Tanzania?

ii. Can you differentiate between the internal and the

external challenges facing Islamic Da’wah in

Tanzania?

iii. What are the ways of overcoming the challenges

against the Islamic Da‘wah in Tanzania?

iv. Which are the current Da’wah organizations in Musoma

municipality?

1.7 Scope and Delimitation of the Study

This study concerned with contemporary challenges facing

Islamic Da’wah in Tanzania and possible solutions to those

challenges. However, this study did not deal with those

challenges facing Islamic Ummah in general of contemporary

6

Tanzania; out of Islamic Call (Da’wah). All issues which

were studied in this research were within the context of

Islamic Call in Modern Tanzanian society and not otherwise.

Solutions to those Challenges have been proposed depending

on the current situation of Tanzania.

1.8 Limitations of the Study

This study faced several limitations. Firstly, the time

allocated for conducting this research was too small

compared to the nature of the topic to be studied. It was

to be conducted even within six months, but only one month

was used for this study. However, the researcher tried his

level best to collect accurate data within such time and

the research was done comprehensively.

Secondly, this research required capital. There was nobody

to support this research financially. This made a

researcher to suffer shortage of some instruments that were

important for conducting this research. However, a

researcher was required to utilize the available resources

within his capability so that he can succeed to get the

required information from the respondents.

Thirdly, there was a problem of getting the reliable

information from the respondents. This was due to the fact

that much of the Muslims are not aware of their history

within Tanzania. They lack some information about

challenges facing their religion worldwide as well as in

7

Tanzania. Much of them knows of challenges facing them in

their villages, wards and districts; but not large area of

the country.

Fourthly, language barrier was another challenge which a

researcher faced. This was due to the fact that most of

the respondents whom the researcher was collecting the data

were not aware of English language. To overcome this, a

researcher translated the interviewing questions prepared

into Swahili language which is well understood by the

respondents of the setting of the study.

1.9 LITERATURE REVIEW

1.9.1 History of Islamic Da’wah in Africa

In relation to Africans, Allah (Subhaanahu wa Ta'ala) has

given them the honour of being the first people in the

world to protect Islam and the persecuted companions of

Prophet Muhammad (Swalla Llahu 'alayhi wa sallam) against the

forces of paganism in Arabia. Hence, Islam is not a new

phenomenon in Africa. It’s played a big role in the history

of Africa even before the coming of Prophet Muhammad (Swalla

Llahu 'alayhi wa sallam).

It is believed that Islam never started with ProphetMuhammad (Swalla Llahu 'alayhi wa sallam). Islam first found itsentry into the continent of Africa through the North,

8

particularly Egypt during the lifetime of prophets Ibrahim,Yusuf and Musa (‘Alayhimus Salaam) who were all Muslims.

Thus, Allah (Subhaanahu wa Ta'ala) says in the

Qur’an: چ چ چ چ چ چ چ چ چ چ چ چ چ چچچ چ چ چ چ چ چ چ چ چ چ چ چ چ چچ چ چ چ چ چ چچ چ چ چ چ چ چچچ چ چ

ورى: چچ چ چ U١٣ال�ش“The same religion (Islam) has He established for you as that which He

enjoined on Nuh (Noah) - that which We have sent by inspiration to you -

and that which We enjoined on Ibrahim (Abraham), Musa (Moses), and

‘Isa (Jesus), that you should remain steadfast in Religion, and make no

divisions therein”. (42:13)

When Prophet Muhammad (Swalla Llahu 'alayhi wa sallam) came with

the Islamic Da‘wah in Makkah, he got provoked with series of

bitter and brutal reactions from the enemies of Islam. The

Prophet (Swalla Llahu 'alayhi wa sallam) advised the first

Muslims to migrate to Abyssinia (Ethiopia) for religious

asylum. Some Muslim historians even do not eliminate the

possibility of the Prophet (Swalla Llahu 'alayhi wa sallam),

himself having visited Africa, more specifically Abyssinia,

in his pre-prophetic period. It was during this migration

to Abyssinia (Ethiopia) some of his companions decided to

leave for East Africa and settled in the Swahili Bantu

Empire of Shungwaya, which was situated roughly between

Juba River and Tana River including the Lamu islands (in

Kenya).

9

The Swahili civilization along the East African Coast of more

than 1000 years was therefore built by Muslims. Since then

African Muslims built and sustained the ancient West African

empires of Ghana, Mali, Sokoto and Songhai, whose civilizations are

the pride of all Africa today. It is important to note that

other than North Africa, elsewhere Islam was not spread by

organized missionary groups, but in most cases by individual

traders and later by leaders like Usman Dan Fodiyo, Mansa Musa,

Ahamad Bello to mention but a few.

However, after the rise of Islam, many Muslims from Arabian

Peninsula regularly came and settled on the East African Coast.

Some came as traders; others came as refugees escaping from

defeat and persecution by their political enemies etc. It was

during this period when Islam and Muslims penetrated and settled

along the Coast of East Africa6.

1.9.2 History of Islamic Da’wah in East Africa

Today, Islam’s greatest influence in Africa can be recognized in

three main areas: Western, Central, and Eastern Africa. In the

case of Eastern Africa, which encompasses Tanzania, Kenya,

Uganda, Burundi and Rwanda; Islamic influences are derived from

areas surrounding the Indian Ocean, especially the Arabian

Peninsula and—to a lesser extent— the Indian subcontinent. This

is mainly due to role of trade, more viable along sea routes

than over land to the nearly impenetrable interior.

6 Kheir, A (undated), Contemporary Challenges and Future Aspirations ofIslamic Da’wah in Kenya, Department of Philosophy and Religious Studies, Kenyatta University, Nairobi – Kenya.

10

The Islamic history of Eastern Africa has known three distinct

historical periods. The first was the age of the early

settlement of Muslims into the coastal areas, eventually

subsumed under Bantu tribal leadership. While little is known of

this era, some Bantu locals eventually adopted Islam, mainly in

larger urban settings.

The second period, called Shirazi (or Shirazian), involved the

establishment of a number of small settlement dynasties along

the eastern coast of the continent and on the Comoros Islands,

which reached its peak between the 13th and the 15th Century. The

intermarriage of Arab and Persian settlers with local Bantu

women led to the creation of a new group of people—the Sawahila(coastalists)—whose language would eventually become the lingua

franca for the coast, and much later, for most of Eastern

Africa. However, these interactions were entirely localized

along the coasts, and little trade or religious conversion took

place inland. Indeed, the wealth of the Shirazi, centered on thetown of Kilwa, was based on sea trade with Arabia and the

Persian Gulf and not with the interior. This period ended with

Portuguese colonization of the region.

The third period was characterized by the rise of the island of

Zanzibar (in modern-day

Tanzania) and brought about the influence of Hadrami Shafi’i

Islam. As Portuguese colonialism in Eastern Africa declined,

Hadrami Shafi’i leaders from modern-day Yemen settled there,

later to be followed by the Omanis. Beginning in 1813, Sayyid

Sa’id ibn Sultan of Oman began establishing control over the

islands off the Eastern African coast, such as Lamu and Pate. In

11

1828, he conquered Mombasa (in modern-day Kenya) and in 1840,

finally transferred his entire court from Oman to Zanzibar7.

Indeed, the diffusion of Islam in Eastern Africa generally

followed the establishment of railroads, with the most important

Islamic center in the interior being Ujiji on Lake Tanganyika

and was facilitated by the fact that the Germans initially

employed Muslims as officials, police, soldiers, and teachers.

Conversions to Islam continued under British colonialism through

World War I in what became known as the Mulidi movement but

gradually slowed in the 1930s. The third period finally ended

with the decolonization in the 1950s and 1960s8.

1.9.3 Geographical Location of Tanzania

Tanzania is a country which was formed after the union of

two independent countries, namely Tanganyika and Zanzibar.

It is situated under the Equator. It is bordered to the

North by Kenya and Uganda. In the West, it is bordered by

the Democratic Republic of Congo. It is also bordered by

Rwanda and Burundi in the North-West. In the South, it is

bordered by Mozambique while it is bordered by Malawi and

Zambia in the South-West. In the East, it is bordered by

the Indian Ocean.

7 Trimingham J. Spencer, Islam in East Africa (Oxford, UK: Clarendon Press, 1964)

8 Vittori, M.J & Bremer, K (2009), Islam in Tanzania and Kenya: Ally orThreat in the War on Terror?

12

The population of Tanzania is about 45.9 millions according

to the census of 2012. It is approximated that about 30% of

this population are Christians, 35% are Muslims and the

remaining 35% are from indigenous beliefs. In Zanzibar, the

population of Muslims is over 99%. Languages used are

Swahili, English and Arabic (mainly in Zanzibar), and there

are about 123 other local languages, many of which are

Bantu Based9.

1.9.4 Islamisation in Tanzania

The spread of Islam in Tanzania was rapid compared to other

countries of East Africa. This was caused by a number of

factors, the most important of which is the spirit of

Islamic brotherhood and equality that cut across the ethnic

lines, on the basis of which neither colour, race nor does

any association of the past stands in the way of any new

revert. Many of those who reverted to Islam was not as a

result of the spiritual message of Allah (Subhaanahu wa

Ta'ala), but because of being impressed by the Islamic way

of life, ties and security offered by becoming part of the

Muslim Ummah.

Islamic festivals such as Idd, Maulidu Nabii, religious

activities during the month of Ramadhan (e.g. Iftaar, Tarawih,

Suhur, Qiyamul lail etc.) and the Friday prayers where feelings9 Congressional Research Service (2011), Tanzania: Background and

Current Conditions, CRS Report for Congress, Prepared for Members

and Committees of Congress pg. 2

13

of brotherhood and care were displayed, attracted large

congregations and impressed many of the early reverts. The

Muslim families took the new reverts into their fold and

offered them the same privileges as those given to blood

relatives and made them part of their families. All this

was as a result of personal contacts between the individual

Muslim and the reverts.

Before the establishment of colonial rule in East Africa,

Islam had remained confined to the coastal strip and a few

areas of the interior; in the North-eastern among the

Somalis and in Western Kenya at Mumias where Muslim caravan

traders had penetrated through Tanganyika trade routes

early in the 19th century.

Thus, it was only after the establishment of colonial rule

in Tanzania that serious attempts were made to revert the

peoples of the interior to Islam, and much so after World

War I. However, the spread of Islam into the interior of

Tanzania lacked the professional zeal and professional

Ulamaas who devoted their lives to the spread of Islamic

Da‘wah. Muslims did many of the early preaching with very

little knowledge of Islam and Da‘wah techniques.

It was only after World War I and especially after 1930s

that serious efforts were made to recruit Islamic scholars

from the coastal region from places such as Dar es Salaam,

Tanga, Kilwa and Zanzibar etc and sent to the interior.

14

After World War II Islamic teachings had already taken its

root in Central Tanzania, Western Tanzania like Kigoma and

Tabora, Southern Tanzania like Songea and many reverts took

up the responsibility of propagating Islam.

1.9.5 Importance of Islamic Da’wah in Tanzania

It is important for Tanzanian Muslims especially youths toinvolve in Da’wah activities because Islamic Movements ofTanzania will educate the people of the land to the effectthat:

(a) Islam possesses the Guidance that they had lost.

(b) It provides a better alternate way of life.

(c) It offers a solution to their problems.

(d) It is the only way of deliverance (FALAH), success inthis world and salvation in the life hereafter.

(e) It is the surest way to establish the "Kingdom ofGod" on this earth. It is the easiest way to obtain thepardon of Allah for accumulated past sins.

(f) This is the only way to remove the prejudices of theTanzanian government against Islam10.

Developing an effective vision to meet the challenges ofDa’wah and sustainability is plausible. This howeverrequires unwavering commitment on the part of politicalauthorities, social and civic agencies, Da’wah institutionsand religious communities to build mutual understanding andcooperation on shared goals of development11.

10 Siddiqi, S.A (1989), Methodology of Da’wah Ilallah in American

Perspective, The Forum for Islamic Work, New York – USA.

15

CHAPTER TWO

RESEARCH DESIGN

2.1 Research Approach

The type of research approach employed in this study was

Qualitative. This is because this study needed explanation

of facts obtained from research qualitatively and it does

not need the use of numerical values obtained from data.

The study has explained the quality of Islamic Da’wah in

Tanzania in terms of challenges and various ways of

overcoming them.

2.2 Research Design

In this research, explanatory design was used. An

explanatory study enabled the establishment of the

relationship between the Islamic Da’wah and Contemporary

situation of Tanzania. In details, current challenges

facing Islamic Da’wah were identified as well as factors

causing them.

2.3 Population and Sampling

Fifteen (15) individuals were involved in this study. Among

this number, seven (7) individuals were selected among the

leaders of different Islamic Institutions present in Musoma

Municipality. The remaining number involved the influential11 Bensaid, B (2013), On Islamic Da’wah and Sustainable Development, World Journal of Islamic History and Civilization, Kuala Lumpur-Malaysia.

16

Muslims from Musoma Municipality who involve themselves in

Islamic movements for spreading the Islamic Da’wah. All

these participants were selected through simple random

sampling.

2.4 Study Area (Setting)

Musoma Municipality was the setting of this study. Musoma

is among the districts of Mara region which contains five

districts namely; Musoma, Bunda, Butiama, Tarime and Rorya.

Mara region is among the regions of the Lake Zone in

Tanzania, situated along Lake Victoria. It is dominated by

three tribes of Bantu speaking people, namely; Kurya, Jita

and Zanaki.

Mara is a region in which the first Prime Minister of

Tanganyika and the first President of Tanzania, the Late

Mwl. Julius Kambarage Nyerere was born. He grew up in

Butiama area of this region and he was among the Zanaki

speaking people.

Musoma Municipality was selected for this study because it

is the central area in which different Islamic Institutions

can be obtained together with their Islamic movements; also

it is the area where a researcher live, where it is easy

for him to collect the data concerning with this study.

Musoma Municipality, together with the surrounding areas of

Musoma district is estimated to have about six thousand

17

(6000) Muslims. This number is small compared to the total

number of individuals in Musoma district, since it is about

twenty percent of the total population12.

2.5 Data Collection Methods and Instruments

The data collection methods which were used in this

research were interview and observation. Instruments for

interview were the interviewing schedules while those for

observation were the observation checklists.

2.6 Data Collection Process

Primary data were collected from fifteen individuals using

interview and observation methods. The collected data were

preserved through writings to ensure that they are not lost

before being analyzed. Secondary data were obtained through

studying different journals and researches which were done

previously on Islamic Da’wah, correlating them with the

primary data collected. Then, data were ready for analysis.

CHAPTER THREE

DATA ANALYSIS AND INTERPRETATION

12 This information was taken from BAKWATA district office of Musoma on6th March 2015

18

3.1 Introduction

This chapter contains the research findings which were

obtained from this study. The data were collected in Musoma

municipality, but for the case of analysis it has been

compared with the current situation of different areas of

Tanzania.

3.2 Da’wah Organizations in Musoma Municipality

There are no specific organizations in Musoma specified for

Da’wah activities, but this task is performed within

different sects present within this area. There are four

sects in Musoma municipality and each sect has its own

category for Da’wah activities which are done with less

commitment of the participants.

Four sects present in Musoma are Answar Sunnah, Sunni wal-

Jama’ah, Qadiriyah and Al-Jazeerah. All these mosques have their

own offices and mosques for performing Juma’ah prayers,

except Answar Sunnah. Although there is no clear enmity

among these sects, there is no cooperation in Da’wah

progress shared by them.

AL-MALID, which is a Da’wah group coming outside this

region is the one which has contributed much to the spread

of Da’wah among individuals of Musoma, both Muslims and non

Muslims. It also met together with leaders of these sects,

emphasizing them to cooperate together in Islamic Da’wah.

19

3.3 Contemporary Challenges facing Islamic Da’wah in

Tanzania

Like anywhere in East Africa, Islamic Da‘wah in Tanzania is

still facing a lot of challenges. In this section we shall

categorically examine the contemporary challenges facing

Islamic Da‘wah internally (within the Muslim community) as

well as externally (outside the Islamic community). Under

the internal section, we shall discuss those challenges

contributed by Muslims themselves, while in the external

section we shall cover the natural challenges and the ones

contributed by the non-Muslims.

Many Muslims assume that the challenges facing Islam in

general and Islamic Da‘wah in particular are contributed

only by non-Muslims. Unknowingly that, Muslims have also

shared in the decline of Da‘wah work in Tanzania. This study

shall therefore illustrate to what extent Muslims have

contributed to the decline of the same, and what can be

done to improve the situation.

3.3.1 Internal Challenges facing Islamic Da’wah in

Tanzania

3.3.1.1 Lack of Sincerity among Muslims

Because of lack of sincerity among the Ummah, Islamic

Da‘wah in Tanzania is facing a lot of challenges. Many

Muslims do Da’wah not as an obligatory upon them, but as a

20

means to sustain their personal lives. Thus, some Muslims

collect funds and sadaqah for Islamic Da‘wah and then

spending on their own personal projects. Unless Muslims

change from this corrupt behaviour, Islamic Da‘wah can

hardly have an impact on the Tanzanian community.

3.3.1.2 Division among Muslims

In the Holy Qur’an Allah (Subhaanahu wa Ta'ala) has encouraged

unity and discouraged division and disunity. Allah says: چاء: چچ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ ب� ب� ن$� N٩٢الا

“Verily, this Brotherhood of yours is a single Brotherhood, and I am your

Lord and Cherisher: therefore serve Me (and no other)”. (21:92)

چ چ چ چ چ چ چ چ چ چ چچچ چ چ چ چ چچ چ چ چ چ چ چ چ : چ چ چ چ چ چ چ چ چ چچ چ چ چ چ چ چ چ چ چ ل ع�مران� ١٠٣ا~

“And hold fast, all together, by the Rope which Allah (stretches out for

you), and be not divided among yourselves; and remember with gratitude

Allah's favour on you; for you were enemies and He joined your hearts in

love, so that by His Grace, you became brethren; and you were on the

brink of the Pit of Fire, and He saved you from it. Thus Allah makes His

Signs clear to you that you may be guided”. (3:103).

Contrary to the above verses of the Qur’an, and within the

first quarter of the Umayyad dynasty, the Muslim nation

suffered a number of devastating socio-political blows

21

which caused a number of sects and factions. The most

serious were those caused by rebellions of the Khawaarij,

the Shee’ah, and Abdullah ibn Zubayr and his followers. The

first two factions, the Khawaarij and the Shee’ah later

evolved into religious sects which developed their own

particular systems of Madh’hab. Consequently, the Muslim

traders who migrated from Arabian peninsula to East Coast

of Africa came with these divisions and factions to the

region.

General speaking, Muslims all over Africa today are divided

into four Major schools of thoughts (e.g. Hanafi, Maaliki,

Shaafii and Hambali). Tanzania is not excluded from these

divisions although the majority of the Muslims in the

country are followers of Shaafi school of thought. Apart

from these schools of law, Muslims are also divided into

sects such as Shee’ah, Qadian (Quraniyyuna), Ahlu Sunnah

Wal-Jama’ah, Salafi, Answar Sunnah, etc. These groups have

contributed to lack of unity among the Muslims which

contributed to the decline of Islamic Da‘wah work.

These groups should be reduced and becoming able to

cooperate from each other so that Da’wah work can be done

well. Thus, Allah (Subhaanahu wa Ta'ala) has warned us in the

Qur’an: چ چ چ چچچ چ چ چ چ چ چ چ چ چچ چ چ چ چ چ چ چ : چچ ل ع�مران� ١٠٥ا~

22

“And be not like those who are divided amongst themselves and fall intodisputations after receiving Clear Signs for them is a horrible Penalty”.(3:105)

3.3.1.3 Lack of Da’wah Techniques and Methodology

Tanzania; being a vast society with differing cultures,

social attitude and norms without forgetting the influence

of colonialism and neocolonialism on the Tanzanian people,

with the new trends of Globalization, any suggested way to

this exercise should be directed to the political, socio-

economic and educational needs of the people in Tanzania.

We must know that Prophet Muhammad (Swalla Llahu 'alayhi wa

sallam) came to purify the way of life of all people,

cleanse it of unwanted practices and clearly retained those

values that were normative. Hence, Allah (Subhaanahu wa

Ta'ala) titled him in the Qur’an as “Rahmatan Lil Alamina”. چ Fچاء: چچ چ چ چ چ چ چ چ چ چ چ چ ب� ب� ن$� N١٠٧الا

“We sent you not, but as a mercy for all creatures”. (21:107). The

following are some of the Prophet’s Da‘wah techniques and

methodology:

a) Wisdom. Wisdom from the point of view of the Qur’an,

wisdom holds primary importance in the work of Da‘wah13.

13 Alavi, Kahlid (2002), The Prophet’s Methodology of Da‘wah, Da’wah Academy, Islamabad, Pakistan, pp. 23-66

23

چ چ چ چ چچ چ چ چ چچچ چ چ چ چ چ چچ چ چ چ چ چ چ چ حل: چ چ چ چ چ چچ چ چ ١٢٥ال�ت�

“Invite (all) to the Way of your Lord with wisdom and beautiful

preaching; and argue with them in ways that are best and most

gracious: for Your Lord knows best, who have strayed from His Path,

and who receive guidance”. (16:125)

b) Appropriate Time and Place. For example, A Da’i mustdiscontinue from conveying the Da‘wah when the Mad‘uu is

in a critical and sceptical condition. Allah says: چ چ چ چ چ چ چ چ چ چ چچچ چ چ چ چ چ چ چ چ چ چ چ چچ چ چ چ چ

غام: چچ چ چ ت�� N٦٨الا“And when you see those who engaged in useless discourse about our revelation,

turn away from them unless they turn to a different theme. And if Satan ever

makes you to

forget, then sit not, after the remembrance, in the company of those who do

wrong”(6:68). Similarly, a Da’i should desist from Da’wah when

a listener is absorbed in another occupation and not ready

to listen to the call of Allah (Subhaanahu wa Ta'ala).

c) Gradualness in Da‘wah. For example; while the Prophet

(Swalla Llahu 'alayhi wa sallam) was calling people towards Islam,

he started with the belief and Divine unity of Allah,

Prophecy, and other fundamental articles of faith in other

words he started with Tawheed and then gradually introduced

Shari’ah. Thus, the burden of the whole Shari’ah should not be

24

laid all at once; rather, the Shari’ah should be introduced

and implemented gradually. Again, in the Islamic Da‘wah,

the principle of priority should be observed. The first in

order of importance are five obligatory prayers, and then

comes zakat and others. This order of priorities is

applicable to both individuals and communities alike.

d) Rational Argumentation. The uniqueness of Prophet’s Da‘wah

was that the Prophet (Swalla Llahu 'alayhi wa sallam) did not

merely promulgate commands and injunctions, but also

appealed directly to human reason, and invited the rational

faculty of man to assess and comprehend its message. For

example; Prophet Muhammad (Swalla Llahu 'alayhi wa sallam)

invited the people to reflect upon the word of Allah

(Subhaanahu wa Ta'ala). The Qur’an gave many of such brilliant

examples of rational argumentation. Allah says: چ Fچ Fچ Fچ Fچ Fچ Fچ Fچچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچچچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ Fچ

غام: چچ چ ت�� N١٠٨الا“Those who associate partners (to Allah) will say: "If Allah had wished, we

should not have given partners to Him, nor would our fathers: nor should

we have had any taboos." So did their ancestors argue falsely, until they

tasted of our anger. Say: "Do you have any (certain) knowledge? If so,

produce it before us. You follow nothing but speculation you do nothing

25

but lie. Say: "With Allah is the argument that reaches home: if it had been

His Will, He could indeed have guided you all." (6:148).

: چچ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ وس�ف� ١٠٥ي�� And how many Signs

in the heavens and the earth do they pass by? Yet they turn (their faces)

away from them!” (12:105).

e) Intellectual Reasoning. Reasoning in Da‘wah is encouraged

both in Islam and in Christianity. In Islam Allah

(Subhaanahu wa Ta'ala) says in the Qur’an:

“Invite (all) to the Way of Your Lord with wisdom and beautiful preaching;

and argue with them in ways that are best and most gracious: for your

Lord knows best,

who have strayed from His Path, and who receive guidance.” (61:125)

Fچ Fچ چ چ Fچ چ چ Fچ چچ Fچ Fچ چ چ Fچ چ چ Fچ چ چچچ Fچ چ چ چ Fچ چ چ چ

: �ق�رة ١١١ال�ت� “And they say: "None shall enter Paradise unless he is a Jew or a

Christian." Those are their (vain) desires. Say: "Produce your proof if you

are truthful." (2:111). On the same intellectual

reasoning, the Bible says: “Come now let us reason together says the

Lord” (Isaiah 1:18) “Prove all things, and hold fast to that is good” (1

Thessalonians 5:21), (Acts 17:2-3).

f) Efforts for a Change of Heart. Among the major techniques of

Da‘wah is to win the hearts of your listeners. It is the

26

heart which directs and controls the desires and qualities

of a human being. Hence the Prophet is reported to have

said: “… Know that there is a piece of flesh in the body. When it becomes

excellent, the whole body becomes excellent; and when it becomes defective, the

whole body becomes unstable.

Know that this lump is the heart.”14 In the Qur’an, Allah (Subhaanahu

wa Ta'ala) describes the condition of the hearts of

believers by saying: Fچ چ چ چ چ چ چ چ چ چ چ چچ چ چ چ چ چ چ چ

Fچ Fچ Fچ Fچ Fچ Fال: چچ �FFق ت�� N٢الا “For, Believers are those who, when Allah is

mentioned, feel a tremor in their hearts, and when they hear His Signs

rehearsed, find their faith strengthened, and put (all) their trust in their

Lord.” (8:2)

g) Compassion and Goodwill. The next important element of

effective Da‘wah is to invite people to Islam with

compassion and goodwill. This has been the system used by

all Prophets of Allah. Every Prophet assured his followers

that he had no personal motive or monetary interest in

propagating the call of truth.

“And I ask of you no wage thereof. My compensation is with Allah, Lord of

the world.” (26:109)

h) No Compulsion in Religion. In addition to the different

techniques of Da‘wah and its methodology, the Qur’an express

14 Bukhari, the book of al-Iman, chapter of Fadhl man istabra’a lidinihi.

27

that no one should be forced to accept the call of Islam.

Allah says: چ چ چ چ چ چچ چ چ چ چ چچچ چ چ چچ چ چ چ چ چ چ چ : چ چ چ چ چ چچ چ چ چ چ چ �ق�رة ٢٥٦ال�ت�

“Let there be no compulsion in religion: Truth stands out clear from Error:

whoever rejects Evil and believes in Allah has come to terms with the

most trustworthy hand-hold, which never breaks. And Allah hears and

knows all things.” (2:256)

3.3.1.4 Lack of Proper Leadership in Tanzanian Muslim Society

We mean by proper leadership a process that can move people

in a planned direction by motivating them to action through

non-compulsive means. Proper leadership moves people in a

direction that is truly in their long-term best interest.

The entire Muslim leadership organs in Tanzania lack

effective leadership due to the following:

(a) Lack of a vision of the future that takes into account

the legitimate long-term interests of the parts involved.

(b) Lack of a rational strategy for moving toward that

vision.

(c) Lack of co-operation or teamwork that can produce a

united Muslim Ummah.

(d) Lack of motivation that can help to implement the

strategy.

28

All these reasons are due to the installed puppet body

known as BAKWATA, which was established by the first

President of Tanzania, Mwl. J.K.Nyerere. It acts as a

barrier to various Islamic movements, since it is a body

integrated with the Tanzanian government.

3.3.1.5 Crisis in Muslim Education

When the colonialists divided the system of education into

two, sacred and secular, majority of the Muslims got

confused, and got divided in to three groups. There were

those who took their children to Madrasah only and others to

school alone while others combined both Madrasah and school.

This confusion is still there and it is a big challenge to

Da‘wah work in Tanzania.

However the system has divided the Muslim Ummah into two

camps, the secularists and the Islamists. Each of the

groups is looking down upon the other. Neither can they sit

and agree on any issue patterning the development of

Muslims in the country. This crisis of the Tanzanian Muslim

in education contributed to lack of Muslim doctors,

engineers, scientists, environmentalists, politicians etc.

Instead what we have are doctors who happen to Muslims,

engineers who happen to be Muslims, environmentalists who

happen to be Muslims and politicians who happen to Muslims.

29

3.3.1.6 Neglecting the Role of the Mosque

Leaders of the Muslim society in Tanzania have neglected

much the role of the mosque. They consider it as the place

to conduct prayers, nothing else. Some mosques in Tanzania

even do not allow anybody to provide short sermons after

prayers. This makes difficult the passage of Da’wah from

the Ulamaas to Layman.

3.3.1.7 Poor Zakaat Collection

Much areas of Tanzania do not have specialized people for

collection of Zakaat. It is found that a year pass plainly

without the collection of Zakaat from wealthy Muslims. It

is wonderful that the top three wealthiest people in

Tanzania are Muslims, namely: Rostam Aziz, Said Salim Bakhressa

and Mohammed Dewji currently. But Zakaat is not collected

accordingly from these wealthy Muslims. Since the Da’wah

job is carried out in the presence of fund, some Da’is fail

to implement Da’wah due to absence fund.

3.3.2 External Challenges facing Islamic Da’wah in

Tanzania

3.3.2.1 The Challenge of Christianity

30

Christians in Tanzania use different strategies to face

what they call the challenge of Islam. They receive massive

support from their fellow organizations from the United

States, Canada, UK, Germany, Netherlands etc to establish

schools, provide free-medical-care, and evangelical

campaigns to Christianize the country. Sometimes such funds

are also used to brainwash Muslim youth and support them in

education.

The Church in Tanzania believes that Muslims can be

evangelized effectively only if there are many Christians

reaching out to them. To many Christians, the modern

technology available today such as the radio and TV

increases chances for reaching to Muslim communities. To

make an impact on Islam and Muslims, the church is

struggling to prepare trained Christians on issues relating

to Islam. Their aim is to train at least one thousand

Christians every year, on issues that relate to Islam. The

church in Tanzania is in the fore front to publicize and

associate Islam with the Terrorism saga, so that some

people will see that there is a problem with the belief of

Islam.

To face the so-called fast growing of Islam in the country,

a lot of propagandas and allegations are being spread by

the church. Apart from the propagandas, Christians are also

working hard to see that the Kadhi’s courts are not

31

entrenched in the Tanzanian constitution. Christians in

Tanzania believe that the effort to entrench the Kadhi’s

Courts in the constitution is simple an Islamic agenda for

Tanzania. Islamic agenda to them means Shari’ah law.

3.3.2.2 Marginalization of Muslims in Tanzania (i.e. Mfumo Kristo)

Muslims in Tanzania have been victims of economic

dispossession and political marginalization. Also they have

been marginalized in Education since independence up to

now. The Mfumo Kristo in Tanzania mainland is the same as

Muungano (i.e. The United Republic) in Zanzibar. They

operate as a body of marginalizing Muslims in educational,

social, economic and political aspects which may facilitate

Islamic Da’wah in Tanzania. This becomes a threat to the

Development of Islamic Da’wah in Tanzania.

3.3.2.3 War on Terrorism

Tanzania is cooperating with outside countries, especially

United States of America to fight with terrorism. To them,

terrorism means Islam; hence fighting with terrorism means

fighting with Islam. Due to such situation, Tanzanian

government has ended up taking Islamic leaders of Tanzania

into exile suspecting them that they are destroying peace

of the country. It is because of the so called “War on

Terrorism”, Uamsho group with their leader Farid are jailed

currently. Also, Ponda Isa Ponda is into exile with the

same reason.

32

The Muslims who are taken into exile the ones who are

important for Islamic Da’wah in Tanzania. Being taken into

exile, The Islamic Da’wah fails to continue in which the

supporters of Islamic Da’wah engage in processes of setting

them free from jail. Also, other incidents taking places in

Tanzania are related with Islam such as burning of churches

in Zanzibar and bombs explosion which took place in Arusha.

Unfortunately, they have not found enough evidences of

involving Muslims with these incidents since they end up

suspecting them while no enough evidences.

Thus, the war against terrorism has been among the great

obstacle to Islamic Da‘wah in Tanzania today. Many Ulamaas

are good in quoting:ام كم ال�صFFFFب� وا ك�ت�ث� ع�لب� �FFFFم�ن Nا �ن ي@� د� �FFFFا الFFFFه ي$� Nاا And many are ي��so much afraid to quote: ال �FFFب �كم ال�ف وا ك�ت�ث� ع�لب� �FFFم�ن Nا �ن ي@� د� �FFFا الFFFه ي$� Nاا because by ي��doing so you may be considered a Terrorist.

3.3.2.4 Poverty

Although Tanzania is a country with high percent of Muslims

compared to other religions, the Muslims are still poor.

Many of them live below the poverty line, to the extent

that they fail to get their basic necessities. This process

was planned by the Tanzanian government since there are

clear evidences showing that areas occupied much by Muslims

are the ones which mostly suffer from Poverty. For

instance; Kigoma, Lindi and Mtwara are areas which are

33

highly populated with Muslims. These areas were most

influential during the colonial period, but after

independence they have been lagged behind. Muslims being

poor, they fail to engage effectively in Da’wah process.

3.4 Future Hopes of Islamic Da’wah in Tanzania

The Islamic Da‘wah in Tanzania has a lot of future good

hopes. Many non-Muslims today are reverting to Islam. This

proves the saying of Allah (Subhaanahu wa Ta'ala): چ چ چ چ چ چصز: چ چ چ چ چ چچ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چ چچ چ ٣ - ١ال�ن�

“When comes the Help of Allah, and Victory, And you see People enter

Allah's Religion in crowds, Celebrate the Praises of your Lord, and pray for

His Forgiveness: for He is Oft-Returning (in Grace and Mercy)”. (110: 1 -

3). For instance, there is an increase of about fifty

Muslims per year in Musoma municipality, reverting from

Christianity. This is according to the survey done in

Musoma district by the BAKWATA district office of Musoma in

different Masjids.

Many Church leaders concur with Muslims that several

Christians in Tanzania follow Christianity by names not by

practice. This concept gives Tanzanian Muslims a great hope

that if Islamic Da‘wah is professionally conducted; many

Christians may revert to Islam in the country in a few

years to come. A good opportunity for Muslims today in

34

Tanzania is that all the while, Muslims can talk about

their faith openly anywhere without anybody hurting or

harassing them. Also they occupy every region of Tanzania,

especially the urban areas where there is high

concentration of people.

Another great hope for Islamic Da‘wah in Tanzania is that

Christian leaders themselves have established the fact that

it is very difficult to convert a Muslim into Christianity.

This is because, in their congregations they have failed up

to now to get new converts from Islam, but they may get

those who were pagans. This provides hopes that Muslims

will keep on increasing in number.

The hope that Islam has in Tanzania, is that Christians can

be reverted to Islam. How?

With an understanding of their worldview and their

scriptures, we can basically answer their questions. In

that way, we shall be able to reach them.

There is openness to dialogue with Christians today in

Tanzania. The Islamic radio programs on MUM FM in

Morogoro, Radio and TV Imaan in Morogoro, for instance, is a

small effort that has answered many of their questions

which made some to become Muslims. There is hope also

because more Muslims are getting interested in learning

comparative religion.

35

Although the hope in Africa generally and in Tanzania

specifically is for Islam, there is a need to organize

Islamic Da‘wah work through planning programmes. Plans both

short and long term must be realistic. The future of the

Muslim must reflect a new approach. We should identify new

areas where the message of Islam can be projected.

Islam in Kenya has a lot of hopes compared to the past.

Both Islamic studies and Arabic language are being taught

in all levels of education from primary to university

level. We have different primary schools, secondary schools

and a Muslim University. The Hijaab for female students in

public and government institution is also permissible.

One important thing Christians should bear in their minds

is that Islam is not here to fight Christianity. Islam in

our contemporary world is fighting Secularism, the paganism

of the 21st Century. It is unfortunate that this paganism

of the 21st Century is swallowing Christianity and

fortunately enough, Islam is resisting. Today, Christianity

has accepted norms and values of secularism and adopted

some of them. On the other hand, Islam is rejecting

secularism in its totality and considers it primitiveness

of the 21st Century. Let them read and understand the

history of our beloved Prophet Muhammad (Swalla Llahu 'alayhi wa

sallam) and how he treated the real followers of Jesus of

his time (Abyssinians & the Najran Christians) they will

36

see that it is not the agenda of Islam to fight and convert

Christians into Islam by force the way they presume.

CHAPTER FOUR

SUMMARY AND CONCLUSION

4.1 Conclusion

Developing an effective vision to meet the challenges of

Da’wah and sustainability is important. This however

requires unwavering commitment on the part of political

authorities, social and civic agencies, Da’wah institutions

and religious communities to build mutual understanding and

cooperation on shared goals of development. For Muslim

communities, religious, spiritual, cultural and Da’wah

institutions play a significant role in the process of

change, reform and development.

More importantly however, if we truly wish to bring about

the effective integration of sustainable thought with

Da’wah leadership, a comprehensive review of Da’wah material

must be undertaken throughout universities, institutions

and training mechanisms. The commitment of Islamic Da’wah to

37

clear sets of goals for sustainable development is

unavoidable. Often, in planning, we are reminded of

designing SMART goals. The acronym SMART has a set of

slightly different variations: S-specific, significant, M-

measurable, A-attainable, achievable, acceptable, action-

oriented, R-realistic, relevant and T-time-based and

tangible. Da‘wah should identify its objectives in terms of

the agenda of sustainable development, set priorities and

plans.

4.2 Recommendations

It is clear that Islamic Da’wah in Tanzania is full of

obstacles. There are different ways in which these

obstacles can be minimized, eventually eradicated. The

following are the recommendations on how the Challenges of

Islamic Da’wah can be overcome.

(a) Training Muslim Da’wah Workers

For so long Muslims have taken for granted that Da‘wah

workers are born trained for the job. As a matter of fact,

this is not the right concept. The Du‘aat should be trained

and be well equipped with all necessary requirements to

answer the need of contemporary information technology in

this globalization era.

A Muslim Da‘wah worker must have: a clear understanding of

cross-cultural outlook, Da‘wah methodology, exemplary

38

qualities, Islamic religious education, practical aspects

and values of Islam etc.

(b) Organizing Da’wah Caravans and Youth rallies

Da‘wah caravans should be for preaching Islam to Muslims in

the countryside. These programmes should involve voluntary

work. The same caravans should be used to mobilize Muslims

to understand the ideal of unity and Islamic brotherhood

encouraging them to minimize all the minor differences that

may arise for purpose of the greater ideal of confronting

our enemies.

Youth rallies should target well-trained people like

university/college students, teachers, medical personnel

etc, venture into an area devote a day or three instructing

them to adopt Islamic way of life and beliefs. The aim for

such rallies should be to emphasize upon the Muslims the

need to survive with Islamic dignity in the hostile

environment in which Muslim community is morally,

economically, socially and psychologically devastated by

the advent of Christianity supported by subsequent colonial

regimes. These university students through their

associations should be mobilized to visit secondary schools

and teach the Muslims as well as non-Muslim students about

Islam. They should also train them on organizational

techniques for example, formation of Muslims students

association that can bring them together. Such programmes

39

should even be extended to non Muslim schools if possible.

Topics that highlight Islam should be stressed. General

academic guidance to students should be emphasized and

where necessary assistance – financial, social, academic -

given.

(c) Practical Programs for Du’aat

Example, Daily lessons in the Mosques and Friday sermon

every week, Daily lessons at schools, institutes and

universities, Weekly lessons in prisons, hospitals etc.

Also, it is necessary to establish Islamic lessons at clubs

and social centres. Printing religious booklets in

Kiswahili, Arabic and English should also be done. The

schools and universities holidays should be used for

Da‘wah.

(d) Introducing Islamic Financial Institutions

Example, islamic Bank, Baitul-Maal, Endowments, Zakat

collection, etc. These shall assist the Muslim Ummah to

fight poverty in the country.

(e) Establishing other Islamic Universities in Tanzania

In Tanzania, we have only one Muslim University while the

Christians have about forty universities. This does not

satisfy the number of Muslims present in Tanzania for

studies at this university. Other universities should be

established teaching the students norms of Islam.

40

(f) Using Mass Media to spread Islamic Da’wah work

The There is a need to have a communication centre

specialized in Islamic Da‘wah work ready to transmit to all

parts of the country. Both print and electronic media

should be used for Da‘wah. Muslims should therefore

emphasize publication of pamphlets, newspapers, magazines,

bulletin, journals, periodicals and books. This should be

accompanied by electronic media such as; radio, TV, video,

CD, DVD, audio cassettes, internet, etc. Muslim NGOs should

establish sites connected to the internet through which

Islamic information about Islam in the country would be

easily accessed. There is a need for use of the above

mentioned modern technology, setting up of libraries and

publishing houses, organizing training course for preaches.

(g) Using women in Da’wah work

It has been a common practice by Muslims in Tanzania not to

use women in Da‘wah work. This has been a great challenge

to the spread of Da‘wah in the country. Hence, Muslim women

have been exploited by anti-Islamic groups to destroy

Islam.

There is need to utilize them and involve them in Da‘wah

activities, public discussions and publications. We need to

give our women special attention as mothers of our nation.

The spread of Islam in Tanzania would very much be of

41

benefit if women are Da‘wah oriented because they are

closer to the society than men.

(h) Establishing Islamic Youth Centres (Maskan)

It is recommendable to set up special youth associations

and youth centres where the youth can come and relax and

socialize in an Islamic environment, instead of going to

un-Islamic clubs and centres where they may end up taking

alcohol and drugs.

4.3 Suggestions for Further Research

In relation to this study which was done, the following are

some topics which should be studied in details within the

context of Tanzania:

(a) Reasons for Failure for establishment of Kadhi’s

courts in Tanzanian constitution.

(b) Nyerere in Tanzania: Did he really create unity among

Muslims and Christians?

(c) Islam in Zanzibar before and After Independence: What

is the reality?

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REFERENCES

Bensaid, B (2013), On Islamic Da’wah and Sustainable Development:

World Journal of Islamic History and

Civilization, Kuala Lumpur – Malaysia.

Congressional Research Service (2011),Tanzania: Background and

Current Conditions, CRS Report for Congress,

Prepared for Members and Committees of

Congress.

Hornby, A.S (1989), Oxford Advanced Learners’ Dictionary, Oxford

University Press, Nairobi-Kenya

Kheir, A (undated), Contemporary Challenges and Future Aspirations of

Islamic Da’wah in Kenya, Department of Philosophy

43

and Religious Studies, Kenyatta University,

Nairobi – Kenya.

Njozi, H.M (2000), Mwembechai Killings and the Political Future of

Tanzania, Globalink Communications, Ottawa -

Cannada.

Njozi, H.M (2001), Muslims and the State in Tanzania, DUMT, Dar es

Salaam Tanzania.

Puthige, S.A (1997), Towards Performing Da’wah, International

Council of Islamic Information ICII, United

Kingdom.

Siddiqi, S.A (1989), Methodology of Da’wah Ilallah in American

Perspective, The Forum for Islamic Work, New

York – USA.

The Ministry of Islamic Affairs Saudi Arabia (1999), A Work

Plan for Qualifying Islamic Propagators.

Yusuf, B.L (1994), Islamic Da’wah in Nigeria Today, The Muslim

World League Journal, Department of

Religious University of Horin, Horin –

Nigeria.

APPENDICES:

APPENDIX I: INTERVIEWING SCHEDULE

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RESEARCH TOPIC: CONTEMPORARY CHALLENGES OF ISLAMIC DA’WAH

IN TANZANIA AND WAYS TO OVERCOME THEM: A CASE OF MUSOMA

MUNICIPALITY IN MARA REGION, TANZANIA.

The following are the interviewing questions which will be

used for this study:

1. Is there any Da’wah activity done in Musoma

Municipality?

2. Which are Da’wah Organizations present in Musoma? How

are they related with other Da’wah Organizations in

Tanzania?

3. Are the Daa’iyahs present in Musoma qualified for this

work? Are they committed themselves with this work?

4. Which techniques do they use in Da’wah activities?

5. What challenges from Muslims themselves facing the

development of Islamic Da’wah in Musoma and Tanzania in

general?

6. BAKWATA is said to be among the challenges of Islamic

Da’wah in Tanzania. How is this true according to your

area?

7. What challenges from non Muslims facing the development

of Islamic Da’wah in Musoma and Tanzania in general?

8. What should be done to improve Da’wah activities in

Musoma and Tanzania in general?

45

9. Do you know at least five Tanzanian Muslims who used and

are using most of their lives in Da’wah activities and

have impacts now in Tanzanian society?

APPENDIX II: ACTION PLAN FOR RESEARCH

The following table shows the plan for the whole research

activity

No. ACTIVITY DATE1. Preparation and Selection of the

Research Topic

09/02/2015

2. Writing an abstract of the research

proposal

18/02/2015

3. Preparing and Writing First Chapter of

the Proposal

20/02/2015

4. Preparing and Writing Second Chapter of

the Proposal

22/02/2015

5. Preparing and Writing Third Chapter of

the Proposal

23/02/2015

6. Writing the References and Attachments

of the Proposal

24/02/2015

7. Editing the whole Research Proposal 25/02/20158. Data Collection Process from respondents 01-05/03/20159. Data Analysis 06-08/03/201510. Writing the First to third Chapter of 11-13/03/2015

46

the Research Report11. Writing the fourth chapter of the

research report

14-15/03/2015

12. Writing the references and attachments 18-19/03/201513. Editing the research report 20/03/201514. Submission of Proposal and Report to the

Course Instructor for further edition

and instructions

21/03/2015

15. Editing the Research Proposal and

Research Report according to

instructions from the Course Instructor

23-27/03/2015

16. Submission of the final Research Report

and its Proposal

28/03/2015

APPENDIX III: PROPOSED BUDGET FOR THE RESEARCH

ACTIVITY/TOOL COST TOTALJourney 50,000/- x 2 100,000/-Food 5,000/- x 20 100,000/-Accommodation 5,000/- x 20 100,000/-

47

Pens 200/- x 5 1,000/-Phone Voucher 1,000/- x 10 10,000/-Typing and Printing

Research Proposal

Research Report

700 x 20

700 x 35

14,000/-

24,500/-Photocopy

Research Proposal

Research Report

50 x 20

50 x 35

1,000/-

1,750/-RIM Papers 7,500 x 1 7,500/-Emergency Cost - 50,000/-TOTAL COST - 409,750/-

48