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Adeladius Makwega – MBAGALA
There are matters that do not require a rush to judgment; rather, they require time for reflection. There are journeys that, once a person understands them deeply, can completely change the way they view a particular issue.
This is a story of memories, education, friendship, and reflection on the journey of some Muslim youths in their pursuit of religious education.
The Years at Mkuranga Primary School
When I was a student at Mkuranga Primary School between 1984 and 1987, our class had only three Christians. They were:
- Veronika Mchiwawo, a Makonde girl;
- Deogratias Emmanuel, a Sukuma and Nyamwezi;
- Kazimbaya Makwega, a Pogoro.
At that time, most of the teachers were Christians. The Muslim teacher I clearly remember was Teacher Sitta, together with his wife.
I remember this number clearly because, during those days, Mkuranga had many wild pigs. Sometimes hunters’ traps would bring results, and some neighbours would benefit from the meat. However, for Teacher Sitta, that was not part of his way of life or diet.
For those who eat this type of meat, let me mention a cultural memory from some coastal communities: when pork is cooked together with coastal bananas such as mkono wa tembo or mzuzi, and prepared with coconut or sesame, those familiar with it say it becomes a meal with a unique taste.
Perhaps Sheikh Abubakari Zuberi, the Chief Sheikh of Tanzania, may never have encountered these experiences, because these are stories from the coastal regions of Tanzania—Dar es Salaam, Coast Region, Lindi, and Mtwara. These experiences are not common in Korogwe.
Madrasa Students and School Life
In our classroom, there were two young boys who were deeply committed to learning their Islamic faith. One was called Mohammed, and the other was Nuhu.
In many Muslim communities, children attended both ordinary schools and madrasa. Some performed well in both systems, while others excelled in only one.
Mohammed performed very well in madrasa, but he was not among the best students at school. Nuhu performed well both in madrasa and in school. Hamisi Issa was a good student at school, but he did not perform as well in madrasa.
If you looked into the school bag of a student who was doing well in madrasa, you would often find school notebooks together with Islamic religious books (juzuu). Sometimes during break time, or when the teacher was absent from class, you could find such a student sitting quietly, reciting or reading from his religious books.
That was their world—school and religion existing side by side.
Meeting Nuhu Again
In 1992, six years later, I met Nuhu again at Mtoni kwa Aziz.
I was waiting for a vehicle to Mbagala, near a bread bakery, when suddenly I heard someone calling:
“Kazimbaya! Kazimbaya!”
I turned around and saw Nuhu—the friend I had studied with at Mkuranga Primary School, the student who had performed well both academically and in madrasa.
I asked him:
“Why are you here?”
He explained that this was where his mother had entered her second marriage. Mkuranga was his father’s home. He had come to visit his mother, but at that time he was in Zanzibar studying Islamic religious subjects.
I asked him:
“Which school are you studying at?”
He mentioned the name of a Sheikh, although I do not remember it clearly today.
I then asked him about our former classmates at Mkuranga, one after another. He told me about those who had joined secondary school and those who were still in Mkuranga.
After that, we said goodbye. I returned to Mbagala, while he boarded a bus to Forodhani so that he could take the ferry to Zanzibar.
While I was travelling back to Mbagala, I began wondering:
“Where exactly is this Islamic school where Nuhu is studying? I had imagined that perhaps he was just studying in someone’s home.”
I did not know that behind that journey was a much larger educational system.
From Zanzibar to Egypt
As the years passed, my visits to Mkuranga brought me more information.
Nuhu had continued his Islamic studies at a university in Egypt.
In my heart, I remembered that young boy from Mkuranga, who was popularly known by his nickname:
“Nuhu Cheupe Dawa.”
The name came from his excellence and the way his classmates recognized his abilities.
The Young Businessman and Msikiti wa Maboksi
In 1998, while I was at Mtoni Mtongani, there were businesses belonging to Makwega’s daughter near Msikiti wa Maboksi.
Nearby, there was a young man who ran a small business while also studying Islamic religious education.
His business was his main source of support. It helped him pay for transport and food. When it was time for classes, he would close his shop and go to study. When he returned, he would reopen the business while waiting for customers and continuing his religious studies.
One day, the time for his lessons arrived, but there were no customers.
He turned to me and said:
“Makwega, please lend me 10,000 shillings so I can pay for transport and food for two or three days. Tomorrow evening, if I manage to sell my goods, or if my tenant pays rent early, I will return your money.”
These are our brothers whom we know, and they also know us well.
I began reflecting deeply on the way these young people were pursuing religious education.
Meeting BAKWATA Leaders in Lushoto
In 2016, President John Pombe Magufuli appointed Kazimbaya Makwega as the Executive Director of Lushoto District Council. While in Lushoto, he met religious leaders, especially leaders of BAKWATA in that district.
Through the BAKWATA secretary, he became acquainted with the district Sheikh. Later, he even visited his home.
One day, the Sheikh passed away. They went to bury him at his home in Rangwi.
There, they found an environment that left a strong impression:
There was the house where he lived, together with classrooms and a few dormitories.
The explanation given was that, at his home, he welcomed religious students from different parts of Tanzania and even neighbouring countries. He taught them and shared whatever food he was blessed to receive.
At that moment, I remembered my friend:
“Even Nuhu Cheupe Dawa must have gone through an environment like this.”
The Lukozi Secondary School Question
On another day during visits to different wards in Lushoto, they arrived at Lukozi.
Various leaders attended the meeting, including religious leaders.
A pastor from a Pentecostal church asked:
“In our public secondary schools in Lushoto District, Islamic religious studies are taught by teachers employed by the government. Why are Christian religious studies not provided with similar government-employed teachers?”
The Chairman of the Council, who was Lutheran, responded:
“This is true. However, understand that for many years, our Muslim brothers and sisters travelled to Kenya, to places such as Lamu and Mombasa, in search of Islamic religious education. This situation caused some children to leave school and sometimes exposed them to unsafe environments.
That is why we requested special permission, and Tanga Region was granted that permission. This is why these teachers exist in our schools.”
When I heard this answer, I remembered Nuhu once again studying in Zanzibar.
Lessons for BAKWATA Leaders
All these memories returned to me after hearing about the removal of Sheikh Walid Kawamba.
The main issue here is not only about one individual, but about reflecting on the entire journey of religious education and the people involved in it.
Many young people have gone through difficult conditions in order to obtain religious education. Some have lived far away from their families, some have supported themselves through small businesses, and others have sought financial assistance so that they could continue studying.
This shows a great level of commitment that deserves appreciation.
Much religious education has been provided through informal settings—homes of Sheikhs, limited resources, and personal sacrifices.
This situation requires better systems.
BAKWATA and other religious institutions have a responsibility to:
- Build formal and high-quality religious education systems;
- Support capable students who have intellectual ability but lack financial resources;
- Ensure the quality of religious teachers;
- Provide safe and respectful learning environments for students.
Nuhu’s journey from Mkuranga to Egypt shows that success is possible. However, such success should not remain the story of only a few individuals who struggle alone.
Reflect Before Passing Judgment
Before judging a religious leader, it is important to understand their history, the environment they came from, and the system that shaped them.
Decisions concerning religious leaders require wisdom, fairness, and careful consideration.
The story of Sheikh Walid should serve as a mirror, encouraging us to ask:
Are we building our religious leaders in the right environments?
Are we supporting young people who seek religious education?
Do we appreciate the long journeys they undertake before reaching the positions they hold?
In the end, the greatest lesson is one:
Reflect before passing judgment.
Because behind every leader there is a journey; behind every journey there is a history; and behind every history there are people who sacrificed so that someone could reach where they are today.
Mwanakwetu, remember:
“Reflect Before Judgment: The Journey of Religious Education and Lessons for BAKWATA Leaders.”
I wish you a good day.
makwadeladius@gmail.com
0717649257
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