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1.
ABSTRACT
This paper is about
Islamic Institution and their management in Tanzania. The paper
discusses about Social role of Islamic Institutions in Tanzania. In
this aspect the issue is whether management of those Institutions
understand what are how such can be accomplished. The fact is most
organizations and Institutions have got very good written specific
objectives for realization of ideal Islamic system in Tanzania
unfortunately, leaders and executives of these Institutions are
condemning each other and sometimes abusing one another.
The environment of
Islamic Institution in
Tanzania
has also been shown to be important factors to be considered as, it was
the way our beloved Prophet Mohammad (s.a.w.w.) did in the Islamization
process, when he was in Mecca and after migration. This has been
divided into external and internal analysis. Also the paper has
suggested very briefly how our Islamic Institutions may address the
external environment taking into consideration their internal
situation. The paper suggests that our Islamic Institutions should
have consideration on: -
i)
Planning
and Organising
ii)
Methodology
iii)
Proper
record management
iv)
Decision
making and Consultation (Shoora)
v)
Implementation and its importance in Islam
vi)
Obedience
as stipulated in Quran and Sunnah.
More conferences,
workshops and seminars are needed so us to share understanding,
conception, skills, experience regarding Islamization. This will help
to change the prevailing undesirable situation.
All Imams also need
to be concretized on their role and what is the gap left by them.
Small differences in understanding some Islamic issues should only be a
challenge before us to study. It should not be a factor to disunite
us.
2.
CONCEPTS IN THIS PAPER
(1)
Management
It has been used in
there different ways
a) An
art
Management is an
art of getting things done through people. This art is very important
in Islam. Islamic activities are to be done at a community level, at
social level. Thus threat of getting those activities done is very
important. Prophet Muhammad (S.a.w.) who is our model used this art
effectively and efficiently. He was able to undertake Islamization
process our Islamic Institutions can not achieve without this art.
b)
Skills and body of
knowledge
It is a body of
knowledge, which enables the da’awah managers, and the executives of our
Islamic Institutions to make Islamic activities being done by the People
successfully. Our beloved Prophet, Prophet Muhammad (Pbuh) was
systematically trained and being given that knowledge and skills so that
he could transform the community Therefore transformational leaders
are of importance in our organizations and Institutions.
c)
As a process
Management is the
process of getting things done by the people. It means, management
entails various steps that are systematically undertaken for achievement
purpose. If there is a problem in the process above on the part of our
Islamic Institutions, nothing would have been done despite having the
excellent written objectives and goals. From our model, we learn the
importance of using systematic steps towards our Islamic mission. The
same was done even during KHULAFAU RASHIDUUN. The issue should be, how
is this process in our Islamic Institutions.
d)
Objective and goal
-
Goals
means quantitative statements of what an Institution is to accomplish
over a period of years. A goal is aspiration to be worked toward in
the future. It is an open-ended statement of what one wishes to
accomplish with no quantification of what is to be achieved, no time
criteria for completion.
-
Objectives are selected short-term quantitative as well as qualitative
and specified (QQS) results targeted for certain deadlines. An
objective is an achievement to be attained at some future.
e)
Institution
Is a large
important organization that has a particular purpose.
3.
INTRODUCTION
By Islamic
institutions this paper refers to all organizations established for
Islamic Social, educational and religious purposes. The general
objectives Islamic organizations should be consistent to qualitative
statement of our divine guidance which Quran and Sunnah. The questions
why are we on the earth and why forming the various associations,
organizations or institutions is answered by Qurans (51:56) whose theme
stipulates that men and Jinn have been created. So that they should
worship Allah Quran (2:30) of that worship which is the purpose of
Islamic organizations “is to follow the law of God and to lead a life
according to its commandments from the period of adolescence to the time
of death (Volume 5, Islamic knowledge for A-Level, by IPC). An ideal
Islamic Institutions should be able to enable Muslims attaining the real
servitude to Allah. This may be possible through the specific
objectives are according to Islamic mission and vision. Our
Institutions without specific goals is like a football game without goal
poles.
4.
SOCIAL ROLE OF ISLAMIC INSTITUTIONS
Islam as an
ideology has very clear mission and vision, which shows the basic
philosophy of what Islam, is all about. Abdalati H, Pg 106, states that
Islam is not simply an abstract ideal conceived just for nominal
adoration or a stagnant idol to be frequented by admirers every now and
then. Islam is a code of life, manifest in every aspect of human
life. The individual Muslim is the center of gravity and is the
launching instrument that can put Islam or any other system for that
matter into full action on a full scale. That is why Islam always
begins with individual and invariably prefers quality to quantity.
The social roles of
Islamic Institutions is very clear when observing the special objectives
and functions of the institutions usually the functions are according to
specific objectives. For example, if Morogoro Muslim Students
Association has in the specific goals, “Rising academic performance of
Muslim students in
Morogoro
Municipality” it may conduct tuition programs or any other academic
activities. Also if Muslim Students Association of University of Dar
es Salaam has among the specific goals, the objective of sensitizing the
Muslim Ummah in Tanzania on the situations in which the Muslims are, it
may conduct some forms of seminars, workshops, conferences or even the
so called “The big talk”.
In Tanzania we have
many Islamic Institutions with the same general objective in theory.
Each institution sets her own specific objectives to play specific
roles. For example, Tanzania Muslim Students Association (TAMSA) in
her social role, it deals much with Muslim students in Secondary
Schools, Colleges, Institutes and universities. While Islamic
Propagation Center (IPC) in her social roles, deals with propagation of
Islam in general. But both TAMSA and IPC aim at developing, defending
and protecting Islamic Ideology though in different spheres. This
shows the need of specificity of objectives and social roles played by
the Institutions.
It is good to have
many Islamic Institutions who play different social roles that
ultimately the broad objective of Islamic Ideology will be achieved.
The issue in Tanzania is whether the management in those Institutions
understands what are the specific objectives and what is the essence of
those goals in attaining the principal Islamic goal.
Sometimes, it is an
issue “whether one Islamic Institution is ready to cooperate with
another in undertaking actives of Islamic Institutions would have been
practical with good management definitely Islam in Tanzania would have
been some steps further very unfortunately, it is common to find a
Muslim or a leader in one Islamic organization abuses another leader in
the other organization. Ahmed Von Denffer in his book “A day with the
Prophet” quoted saying of the Prophet in BUKHAR and MUSLIM. “Ibn
Mas’ud said that Allah’s messenger said: Abusing a Muslim is sinful and
fighting with him is (tantamount to) kufr”. As per this Hadith we do
not expect Islamic Institutions to be led by the leader of that
caliber. If this is the case we can not have achievement despite a lot
of Islamic Institutions. The solution to this problem is very obvious in
Hadith by Abu Huraira who said that, the Prophet said:
“Beware of envy,
for envy devours good (deeds) like fire devours firewood”. (Abu Dawud).
5. THE
ENVIRONMENT OF ISLAMIC INSTITUTIONS
Fathi Yakan, in the
book “Problems faced by the Da’wah and the Da’iyah” comments that “the
methods which the Islamic struggle adopted throughout the past years
have always lacked security and upgrading for them to be on the level
required by Islam or by events and Circumstances which surrounded
them The phrase “circumstances which surrounded“ implies the
environment. We may categorize the environment in which Islamic
Institutions operate into two. These are internal environment which is
the situation in the institutions themselves and external environment
which means the situation which surrounds the Islamic Institutions. For
achievement and success any Institution should consider the situation
inside it self so that it can be able to identify the weaknesses it has
and the strengths it possesses. An Islamic Institution is not the one
who fights with Satan with swords to enable Muslims being catapulted
into Jannah, but rather one which interacts actively with her
environment in order to make difference. For that case, to be
successful the Islamic Institutions should as well consider the external
environment in which there is threat and opportunity in the process of
Islamization. This has been the case even during the Prophetic era and
caliphate era every action plan during the era of Prophet Muhammad, was
implemented after appraising the four aspects which is shortly known
SWOT analysis. SWOT stands for Strength, Weakness, Opportunity and
Threat. For instance, Strength made the Prophet start open mission and
even conquering Mecca. Weakness made the Muslims sit and rectify it in
the battle of Uhud and repented to Allah opportunity analysis
facilitated Islamic state to deal with Jews, an example is the expulsion
of Banu Nadhir and the elimination of Banu Quraidha.
To successful,
Islamic Institutions should understand the circumstance that prevails in
them, the facilities available, the human resources in them the
attitudes of the manpower, the knowledge and skills, the ethics and
morals of the workers and the financial capability. These are
important in the stage of implementation of what is to be done
successfully. Before deciding when to do what is to be done, an
appraised on those aspects is of importance. For instance, the
Institution’s decision to build centers for Da’awah in all 26 regions of
Tanzania can not be practical if at all there are no enough financial
resources relevant manpower to take the task, enough knowledgeable
people with appropriate skills and ethics to do da’awah. An appraisal
will show what has got to be done first before implementing a certain
action plan. A model should be the Prophet (Pbuh) in the process of
Islamization. He did not send Governors anywhere before analyzing the
real need, and the knowledge, ethics and ability of the one.
Internal
Environment in Islamic Institutions of Tanzania
In Tanzania most of
Islamic Institutions are having the common internal situation in which
the following are the features.
a)
Management
It
happens most of the time managements of Islamic Institutions lacks
skills to manage the Institutions and make them successful. Sometimes
ethics is a problem. For example, one may be in the top management of
an Islamic organization but he does not know the objective of that
organization. Sometimes it happens there is a corrupt leadership
despite the excellent objectives being stipulated. There are many
schools, called Muslim schools, yet they fail to make Muslims as it is
expected. In these schools, the school fees is high yet teachers and
workers are not paid well. This may be due to corrupt management. It
happens also Sheikhs who are not skilled on how to run a school, are
given a task, ultimately the school fails to produce people with
required ethics, attitude and academic standard. For this case, it is
a weakness which hinders Islamization process through Education.
b)
Workers in the Institutions
Some
Institutions have workers who are unethical. And this might be because
of poor background. Since in the undertaking of functions these
workers are important, they become stumbling block. Although the
organization may plan well the task of Islamization, it may not be
successful in the process because of weakness in the implementation
stage. Very unfortunate Islamic organizations do not make internal
appraisal before implementation rather they start a move with these
weaknesses as a result we do not become successful.
c)
Emotional decision makers and Implementers
It is
obvious that we can not deny the importance of emotion but it is
definite that emotion should not ever worm the intellect during decision
making. Sometimes most of organizations may start doing something
emotionally without analysis. The activities may brig about good
results but they never do so simply because of lack of analysis before
implementation. This itself, is an indicator of a divorce we make.
We divorce the teachings and sunnah of Prophet Muhammad (Pbuh).
Prophet Muhammad (S.A.W.) was analyst before implementing any action, to
taking action. But since the implementers and decision makers of our
Institutions are too emotional we can not be successful in the
Islamization process. In fact, it is one of weaknesses of some Islamic
Institutions in Tanzania.
d)
Misconception among the leaders of Institutions
In
order to accomplish our goals, Sheikhs and leaders of these
organizations shouldn’t have any kind of misconceptions, unfortunately
there is a number of misconceptions within even the Muslims
themselves. Misconceptions mislead the decision makers of our
Institutions.
e)
Inability to do assessment
One of
the worst evils that befell the Islamic struggle by Islamic Institutions
is inability to assess, the levels of the various battles which they
fight, whether it be ideological or political. Perhaps we can find no
other explanation for this phenomenon excepting these two:
Firstly;
It is either that the Islamic struggle overestimates its power and
resources and this makes it think lightly of its enemies. It should be
remembered that, this was also a reason for the defeat of Muslim army in
Hunayn Allah say:
“And on the day
of Hunayn, when ye exulted in your multitude but it availed you naught,
and the earth, vast as it is, was straightened; then ye turned back in
flight”. (Quran 9:25)
Or, Secondly,
it is a kind of indifference with which attaches no value to material
preparation. But this has been condemned in the Quran, in its clear
call to be materially prepared and to do so to the fullest extent
possible.
“And prepare for
them whatever you can of strength…….” (Quran 8:60).
Islamic
institutions with inability to do appraisal, can not be successful in
their struggles and further more they do divorce their Ideology, hence
it is correct to refer to them as non-Islamic Institutions on those
ground. This therefore is another weakness that needs to be rectified
it is we, Muslims who have to rectify and not the government or other
non-Muslims or non-Islamic Institutions.
f) UnIslamic
procedures of leadership
Islamic procedures
of leadership means, the Islamic procedures of moving people in a
planned Islamic direction by motivating them to action through
non-compulsive means. These procedures starts from how to identify
potential leaders to persuasion and evaluation. In our Islamic
Institutions, the problems start at the stage of identifying the leaders
of our organizations. It is a sad commentary that the way we get our
leaders is un-Islamic. He issue is “How can Un-Islamic way of getting
leaders function in Islamic organization,” is this not being Ant-Islamic
in managing Islamic organization? A bad example is the process of
getting leaders, the procedures in some Institutions have been including
filling forms to contest and crooks. All of these are not only
un-Islamic but Ant-Islamic. “Should the Muslims expect achievement of
these Institutions with such situations?” These procedures open ways
to corrupt and unethical leadership. It is obvious that un ethics and
Islamic Immoral will never enable the Muslims to accomplish their
obligation of Islamisation, successfully.
External
environment of Islamic Institutions in Tanzania
We have also to
make an appraisal of environment which involves defining, analyzing, and
forecasting the factors out side ourselves but affect the basic
functions of our Institutions in Tanzania. External environmental
appraisal is obligatory in order to fulfill the commandment of Quran
8:60. “ Against them make ready your strength to the utmost of your
power including steeds of war, to strike terror into the enemies of
Allah and your enemies, and others besides, whom you may not know, but
whom Allah does know…(8:60). In essence the verse commands us to do
internal appraisal as well as external appraisal. To be Islamic is to
do appraisal as stipulated in this verse. Again, many times this verse
is recited so much but its theme is not used. Nobody bothers the
essence of the theme of Quran 8:60. In Tanzania, the following factors
are to be considered by Islamic Institutions.
a)
Political
system
b)
Economic
environment
c)
Social
system
(a)
Political System
This is
very important factor which affects Islamization in Tanzania. For any
Institution to be successful in Islamization, it should have security
for it to be on the level required. The point is, Different political
system requires different methodological approach as well as different
strength and programs. In Tanzania there is secularism which is a threat
to Islam. secularism which is The Tanzanian secular government has
passed different political stages. All the stages were creating
threats and magnifying risks. For example, during Nyerere regime the
executive in the government had attitudes that were imparted to them by
the Church. Jan P. Van Bergen’s book quoted Nyerere by saying that “
the interest of his (Roman) Church came first…” This is clear testimony
indicates that Tanzania has been ruled for the betterment of Clandestine
Catholic Church Movement (CCM). This rule was in fact a great threat
to Islam. The Islamic Institutions should be aware of this threat.
Although Muslims and some of their Institutions claimed that they have
been marginalized in their own country before and after
Independence,
Really it is unfair to expect that a committed Christian leader will
make conducive environment for success of really Islamic Institutions.
Another example of
threat due to political system may be depicted from what happened to
some Muslim scholars, in 1987. Mzee Abubakar Mwilima, Othman Matata,
Ngariba Mussa Fundi (The late) and Mohamed Ali Kawemba were barred in
this year. The state controlled media chiefly dominated by Christians
accused them for “sowing seed of hatred and instability” in Tanzania
Remember, they were dealing with Islamization which is Ibadah.
Therefore even our worships are threatened by political systems.
Under this
political system of Tanzania, during Mwinyi regime, Islamization was
felt by Christians to be a threat to them. They would be no
Islamization. This notion itself is a threat to Islamic
Institutions. To justify their notion, the firebrand and outspoken the
Rev. Christopher Mtikila, a Christian Fundamentalist guru of Lutheran
church managed to mobilize Christians opposed to president Ali Hassan
Mwinyi (by then). This should be also considered when planning in the
Islamic Institutions..
In 1995, we had
multiparty system that needed intense political campaign to win the
election. Also citizens were much in need of political awareness and
education. The Islamic Institutions had a role to play, to make
Muslims conscious of political situation
The problem was,
those Institutions were required to talk about Islam in very narrow
perspective and to leave about politics. This was a call made to
Muslims to separate politics and Religion. Such a call is again a
threat to Muslims, Islam and Islamic Institutions.
During Prophet
Mohamed (Pbuh) the political system also was a threat. The leaders of
Mecca
were not leaving any chance to disturb Islam and Islamization. The
great enemies were like Abu lahab, Abu Sufian, Amr Ibn Isham Ibn Mughira
(Abu Jahal), Ummu Jamil bint Harb, Hindu etc.
They were busy to
cause deislamisation. Their process was a threat to Islamization.
Because of that, Prophet Muhammad (Pbuh) was always vigilant against
their intrigue. It was because Islam will be protected and defended
through extended environmental appraisal. The Islamic Institutions
should imitate the way Prophet Muhammad (Pbuh) was making consideration
of external environment.
b)
Economic
environment
Mostly, the
economic system in Tanzania is contaminated, it is full of unlawful
earnings. There is un Islamic banking system. All the efforts towards
poverty alleviation in Tanzania are facilitated by Banking and
finance. But the financial system is un Islamic in Tanzania we Muslims
can not be successful in Islamization if at all we are pleased with this
system it is a challenge to Islamic Institutions to operate in unjust
financial system, in an unjust and un-Islamic banking system.
c)
Social System
Tanzanian system of
education is a threat to Islam. It is also a threat to Islamic
Institutions. As far as beliefs of the citizens, there are many
religions. Each religion struggles for its prosperity. Each
Religion struggles to acquire as large number of believers as
possible. Each religion is after followers, This situation should be
viewed as a threat. Usually different religions compete to get
followers. This gives rise to a need of appropriate methodology during
Islamization as well as proper planning.
During Prophetic
era, especially Meccan era the grass root principle was applicable under
this principle of Islamization, the Islamic Institutions have to work on
down trodden, oppressed or marginalized people in the society.
In Education
pattern, nowadays the children’s time to get Islamic education is even
more reduced. Time for them is for secular education only. They are
to attend the session at school, then tuition, ultimately attendance in
Madrasah, is decreasing. This is to be noted by the Muslims. The
aftermath of it will start soon and the Muslim ummah will never survive
though we may remain with the individual Muslims.
Elaboration of a
Model
This model
categorizes the external environment in which our Islamic Institutions
operate it is difficult to separate them in the real life but for the
purpose of easy understanding the model is helpful and useful. From
the model the following are the categories of environment.
a)
Occupational environment
It refers to the
common situation that is faced by all the so called religious
Institutions. Being in the situation in which Islamic Institutions of
other religions operate, there is importance of addressing this
situation if at all the Institution is to be successful.
This environment
includes the common external surroundings of:-
i)
Institutions of other religions e.g. Catholic Institutions such as C.C.T,
T.Y,C.S., and other Christian organizations. The reaction of these
Institutions may affect both the survival and undertakings of Islamic
Institutions.
ii)
Fund
Providers. This refers to those who finance the Institutions commonly
known as donors. Donor's reaction to undertakings of the Institution
or association has a great impact on the Institutions performance
iii)
Special
groups and target groups. E.g. the target group in activities carried by
TAMSA is the students. The target group in case of the activities run
by the mosque as Institutions is the Muslim believers. These groups
influence the operation of the Institutions.
The History (Tareikh)
reveals that the Prophet (Pbuh) had all these in consideration. The
Prophet didn’t stop to find out the actions and activities done by
polytheistic group of Preachers. The Prophet understood the spiritual
Institution of the Quraysh in Mecca. Doing so, enable the Prophet to
easily transform the community. This point is lacking in our
contemporary Islamic Institutions. It is really a sad commentary that
we claim to follow the Prophet in our life but some Institutional issues
are not sought as to how the Prophet, a proficient leader, the most
competent manager used to address the issues.
NOTE:
1) The performance of our Institutions sometimes has been
hampered by other Islamic Institutions. E.g. Jabal Hira Islamic
foundation at Morogoro in 1990’s has been affected by the decision taken
by BAKWATA.
2) Sometimes, our Institutions might be affected by other
Institutions. E.g. WIPAHS might be affected by strategies used by K.K.T
a Christian organization.
b)
General environment
These are strategic
factors at the general level. They generally affect all organizations
and Institutions either negatively or positively. From the model these
factors have been grouped into political factors, Technological factors,
Social factors and Economic factors.
Example:
1)
The
political ambitions of Qurayshite leaders like Abu Sufian and Abu Jahal
made them employ their maximum effort to annihilate the Muslims and
Islam.
2)
The
economic factors enabled the Quraysh to get prepared well for the battle
of Uhud unlike Muslims However the spiritual factors made the Muslims
to manage the battle in 3 A.H.
3)
Social
factor hardened the task of Islamization. Socially the Arab tribes,
some of them were interior to Quraysh. They were worried of accepting
Islam and listening the preaching. Realizing this after the truce of
Hudaybiya, the Prophet (Pbuh) could turn this threat into opportunities
then many people became Muslims.
Weakness of most
Islamic Institutions
In this respect, it
is again a disease that is to be cured. Our Islamic Institutions
operate without considering their external environment. They can not
identify what are the threats to their existence, what are the
opportunities for their activities and Islamic mission. For the most
not all strong Islamic Institutions they end up by being REACTIVE rather
than being PROACTIVE, In most cases they do nothing until they are faced
with difficulties that have been deliberately caused by the external
environment. The issue before us should be “did the Prophet (Pbuh)
wait for the problems to react? The Prophet was proactive not the way
our Islamic Institutions leaders are.
6.
STAGES OF ISLAMIC INSTITUTIONS IN
TANZANIA
Theoretically one
can say the following model might be used to describe the stages that
are to be passed by our Institutions in Tanzania.
Establishment: The
stage at which the Institution is started after paper
framework
Growing: The stage
at which the Institution tries to accomplish each of its objectives
Mature: The stage
at which the organization is competent and experienced enough in its
operation.
Reaping: The stage
at which Islamic ideal has been somehow attained
During Prophetic
era, establishment stage of Islam the Prophet (Pbuh) did technically and
strategically employ Islamization principles stipulated in the Quran.
It was a difficult stage since the disbelievers tried hard in
annihilation of Islam ultimately the Prophet became successful.
When the Prophet
migrated to Madina he established the Islamic state under himself.
With time, the state became consolidated and grew reaching the growth
stage. In A.H. the Prophet (S.a.w.) was successful in conquest of
Mecca. Ultimately Ka’bah was purified.
The challenge
before us is that, what stage are most of Islamic organizations and
Institutions?
i)
It is not
establishment because they have been existing for a longtime.
ii)
It is not
growth because they are still doing things very elementary as far as
their objectives are concerned.
iii)
It is not
mature since they still have ignorance in their core activities.
iv)
It is not
reaping because no ideal has been realized.
7.
DEALING WITH INTERNAL AND EXTERNAL ENVIRONMENT
Since we interact
with the environment which is always changing, i.e. environment which is
dynamic we should have Islamic Institutions which are aware of their
strength and weakness. This means, our Islamic Institutions should
have consideration on:-
a)
Planning
and organizing
b)
Methodology
c)
Proper
record management
d)
Decision
making and Shura
e)
Implementation
f)
Obedience
a)
Planning and Organising
Planning is a way
of charting our course to get from here to there (Dr. Hisham Altalib
1993). If an Islamic Institution fails to plan, it plans to fail.
For the plan to take the planner to the desired destination, controlling
is very important. Also planning is a process of gathering information
and making assumptions about the future to formulate those activities
necessary to achieve organizational objectives.
Fathi Yakan,
(Problems faced by the Da’wah and the Da’iyah) commented that “one of
our weaknesses which must be attended to, is super facility in defining
our goals, fixing our plans and assessing the dimensions”.
If it is possible
let us assume, to consider superficiality to be trust in Allah (Tawakkul)
in primitive society or Institution, then it can only be considered as
negligence (Tawakul) in advanced Society or Institutions.
If the factional
movements can be eager to safeguard their plans by continuing the
essence of their studies and experiments then the Islamic movement by
Islamic Institutions should be far more egger to do so since it is the
call of truth guidance and light.
By organizing it
means assigning task, grouping task and allocating resources.
E.g. (i)
Identify the task (ii) Group the task
(iii) Allocate people
Our Islamic
Institutions should identify what they want to do, what activities may
be grouped together, and who and who will do those activities. Doing
so is “organizing”.
We can safely say
that organization is one of the strongest factors that lead to the
success of a movement by any Institution. So many factional or
political movement succeeded because of sound planning and fine
organization while others failed on account of confusion in planning and
unprepared ness. It should be noted that, the nature of Islam itself
rejects any form of confusion and unprepared ness. Islam concentrates
so much on the organization of man’s life to its most minute details,
even to his daily and private life.
So many times
Islamic movement in Tanzania is suffering from weak organizational
potential and this in many cases leads to exhaustion of its energies and
time without benefit.
Tareikh, tells us
so many examples in which planning and organizing accounts for the
success. If we refer to first and second pledge of Aqaba, if we refer
to the truce of Hudaybia, the invitation to sovereigns of neighboring
states, we learn a lot on planning and organizing if at all we shall be
analytical than being too narrative.
b)
Methodology
This is a factor
which helps our Institutions and Daiyah a great deal to achieve success
in their programs and Da’awa efforts and make them more fertile and
productive.
A good method is
one of the crucial factors which save time and energy for the Da’iyah
and Islamic Institutions and allows them to reach their goals with least
constraints.
Sometimes an
Islamic Institution may reach its objective by writing, (e.g. ONE
SEEKING MERCY OF ALLAH), lecturing, discussing, debating or may be by
doing social business or political activities depending on the special
goals, and the external as well as the internal environment. Those
activities above have got proper approach. For instance in lecturing,
the advice given to Moses and Aaron in the Quran is important to be
noted.
“Go, both of
you, unto Pharaoh, Lo! He hath transgressed (the bounds)
“And speak unto
him a gentle word that peradventure he may heed or fear” (Quran
20:43
– 44).
If the Institution
is organizing da’awa program in which the Muslims are addressed in a
tone of scolding, blame, or harshness may hinder social Islamic
change. It might cause reinforcement of undesirable situation.
For example: UWAMDI
which is the union of preachers for propagation of Religion is concerned
with propagation of Islam. For them and us all there is a lesson in
surat
An Nahl.
“Call unto the
way of thy Lord with wisdom and fair exhortation and reason with them in
the better way. Lo! thy Lord is best aware of him who strayeth from
His way, and He is Best aware of those who go aright.”
In his
commentary on this verse, Ibn Kathir says:
“This means
whoever needs to engage in debate and agreement let it be in the best
way, with gentleness, leniency and polite forms of address.”
Persuasive methods
have been used by Allah (S.W) and by the Prophet (Pbuh) in the process
of Islamization. Persuasive through reason, requires one to be
skillful with gentleness, leniency and polite form.
c)
Proper record management
Recording was
managed even by Prophet (S.A.W.) since Meccan era. Whenever there was
revelation his scribes had to record under his own supervision. The
Prophet (Pbuh) established secretariat which dealt with recordings.
Since the Prophet is our model, we must have a proper recording system
in our Institutions. Poor records management affects some Islamic
Institution in their undertakings. This should be rectified for
smooth and success of our Institutions. It is recording which
facilitates undertakings of Institution. Improper recording is being
viewed as an indicator of poor management which ultimately affect the
performance of Islamic Institutions.
d)
Decision making and Shura (Consultation)
Decision making
means commitment to action and results when decision has been made, it
means the specification of the situation have been thought through
various alternatives explored, risks and gains weighed, and who will
have to do what, understood. Again in most Islamic Institutions there
is a problem in commitment to action and results. Poor and ineffective
decision making. This will leave Tanzanian Muslims with a list of
Islamic Institutions without any accrued benefits due to poor commitment
to action and results. The problem sometimes becomes the violation of
rules for effective decision making. These are:-
i)
Make sure
that everyone who will have to do something or who could sabotage
decision, has participated responsibly.
ii)
Involve
those affected by the decision to secure necessary input and commitment
from all involved parties.
iii)
Base on
underlying expectations that must be continuously tested against the
real world.
The important steps
to be followed by Islamic Institutions when making decision are:-
i)
Identify
alternative courses of action
ii)
Gather
relevant information to determine whether a particular action will lead
to a particular consequence.
iii)
Evaluate
the utility or desirability of each of the consequence resulting from
each alternative.
iv)
Make
decision by selecting one of the alternatives that will lead to the
desired consequence.
Shura is the
Islamic process of consultation among those with knowledge of the issues
involved. It is a deep rooted feature of Islamic system. Its being
compulsory can be noted from many sources: Quranic, prophetic and
historical. Among them are these verses of the Quran:-
“And consult
with them upon the conduct of affairs. And when thou art resolves,
then put thy trust in Allah” (Quran 3:159)
“
And whose affairs are a matter of counsel” (Quran 42:38)
Al-hadith: It is
narrated by At-Tabarani in Al-Awsat The Prophet says:-
“Whoever seeks
help in choosing will not be disappointed, and whoever consults will not
repent, and whoever economizes will not be in want.”
In the light of
this, the Muslims have come to the consensus that, Shura must be made on
every matter which is not mentioned in the Quran, Sunnah or other
Islamic sources as binding principle.
It should be noted
that, the tafsir of the verse on Shura clearly points out that the final
word possesses full competency and not with majority. The leader is
not compelled to follow the opinion of the majority in any and every
affair. In Islam the principle of simple majority in this respect is
not applied.
e)
Implementation
This is the act of
carrying out a decision. An Institution must perform an action or a
set of actions at or within a certain time using a given set of material
resources. It is important to note that deciding and doing (i.e.
implementing) are complementary. Quran admonishes us not to say what
we do not do, and to be firm in doing what we have decided to do.
“O you who believe why say that which you d
not?” (Quran 61;2)
“ Then when you
have taken a decision, put your trust in Allah. For Allah loves those
who put their trust (in him) (Quran 3:159)
In our Islamic
Institutions, after making decision, then, these questions are very
important for successful implementation:
-
Who
should be informed?
-
Who
should do it?
-
Who will
cover the cost?
-
What
should be done?
-
When
should it be done?
If these questions
are not properly answered, our Institutions can not practice what is
said in the Quran (3:159). Deciding without answering these questions
is the way to failure unfortunately it is the case with management of
Islamic Institutions.
f)
Obedience
In our day to day
activities of Islamic Institutions, obedience is one of the basic needs
of organization for any movement. The concept “obedience” of a Muslim
brother to his leadership is emphasized together with obedience to the
commands of Allah since leadership in Islam is the executive authority
whose duty is to apply the laws of Islam. It is for this reason Quran
urged the believers to obey leadership.
“O ye who
believe! Obey Allah, and obey the messenger and those of you who are in
authority “ (Quran 4;59)
The Prophet himself
expressed it in this way:
“Whoever obeys me
obeys Allah, and whoever disobeys me disobeys Allah, and whoever obeys
the leader obeys me, and whoever disobeys the leader disobeys me”.
(Narrated by Al-Bukhar and Muslim)
Also Prophet
said:
“Hear and obey even
if an Abyssinian slave whose head is like a raisin is made your
leader.” (By Al-Bukhar and Muslim)
Provided me is a
leader in our Institution, despite being from a certain tribe or a
certain social status, we must obey so long as he is in Islamic way.
If there is disobedience to Allah, there can be no obedience to it.
IN SUMMARY
(1)
Islamic
Institutions should be aware of their social roles.
(2)
The
environmental analysis of Islamic Institutions involves appraisal of
internal environment (SW) and external environment (OT). Thus SWOT
analysis.
(3)
To deal
with analysis of “Strength”, “Weakness”, “Opportunities” and “Threats”
our Institutions have to consider:-
(i)
Planning
and organizing
(ii)
Methodology
(iii)
Record
management
(iv)
Decision
making and Shura
(v)
Implementation
(vi)
Obedience
(4)
Remarks
So many
Institutions are born in the Muslim community in Tanzania. Some of
them organize Islamic movement that has been under severe trials under
which it gives up martyr after martyr. It is paying a high price of
existence and yet no tangible return can be seen from it !
Our Islamic
Institutions sometimes sow while others reap: They build while others
occupy the building. In spite of all this, the same types of
Institutions are more formed, they do practice the same methodology of
action. Despite changes taking place in the circumstances during
Islamization, our Institutions and Muslims maintains the same way of
running their movement.
With the radical
transformation of the state of affairs in the religion, to practice the
old methodology (That we have been using) is to attempt suicide and of
course, it is a crime which one can not keep silent about.
Let us ask our
selves, where are the Muslim Intellectuals given this situation of our
Institutions? Are they welcome in those Institutions? And why?
It is the Muslims
and their Islamic Institutions that will enable the Muslims attaining
their goals and practicing their ideology. It is total ignorance to
think that non-Islamic Institutions, the government and non-Muslim
personalities will help the Muslims to confront the Jahiliyah of
today. It is very absurd to keep on complaining of the situations, and
deislamization while doing nothing. It is for the intellectuals to
work for Islam. Intellectuals will be accountable for this in the
hereafter. “And verity Allah will
guide those
who believe to a straight Path”. |
