Shariah haihitaji uwepo tu wa kundi. Badala yake, kile ambacho Shariah inakihitaji ni kuanzishwa kwa kundi ambalo lengo lake ni kuanzisha mpangilio huu. Dalili za kuwepo kwa kundi hilo zinatufafanulia jambo hili.

The Shar’a does not require the mere presence of a group. Rather what the Shar’a requires is the establishment of a group whose purpose is to establish this order. The evidences for the existence of the group clarify this for us.

- Katika Yake 􀀬 kauli; “Na iwepo miongoni mwenu kundi la kulingania kheri (Uislamu), kuamrisha mema na kukataza maovu. Na hao ndio wenye kufaulu.” [TMQ 3:104]. Shariá imewajibisha kuanzishwa kundi la kisiasa ambalo itikadi yake ni Uislamu, na ambalo hubeba mawazo na hukumu za Kishariá zinazohitajika kwa kutimiza malengo ambayo kundi hilo lilianzishwa kwa ajili yake, ambayo ni kutawala, kuanzisha na kushika dola [ya Kiislamu]. Amri si kuwa na kundi kwa ajili ya kundi lenyewe. Bali ni kutekeleza kile kilichoamrishwa, ambacho ni da‘wah na kuamrisha mema na kukataza maovu. Pia, si da‘wah na kuamrisha mema na kukataza maovu kwa ajili yake yenyewe. Bali amri ni kutimiza lengo ambalo da‘wah na kuamrisha mema na kukataza maovu vipo kwa ajili yake; kutawala, kuimarisha na kushika dola.

- In His 􀀬 saying; “And let there arise out of you a group inviting to all that is good (Islam), enjoining the ma’roof (good) and forbidding the munkar (evil). And it is they who are successful.” [TMQ 3:104]. The Shar’a has obliged the establishment of a political group whose ideology is Islam and that carries the thoughts and Shar’ee rules necessary for the achievement of the aims the group was established for, which are the dominance, establishment and accession to power [of Islam]. The order is not to have a group for its own sake. It is rather to realise what was commanded, which is the da’wah and enjoining the ma’roof and forbidding the munkar. Also, it is not the da’wah and enjoining the good and forbidding the evil for their own sake. Rather the order is to realise the objective for which the da’wah and enjoining the ma’roof and forbidding the munkar exist; dominance, consolidation and accession to power.

- Mtume ﷺ alisema: “Si halali kwa watu watatu kuwa katika sehemu yoyote ya ardhi bila kumteua mmoja wao kuwa amiri (kiongozi).” [Amepokewa na Ahmad b. Hanbal]. Shari'a imeonyesha kwamba kwa kila tendo la pamoja ambalo Waislamu wameamrishwa kulitekeleza, lazima wawe na amiri.

- The Messenger 􀁕 said; “It is not allowed for three people to be on any part of the earth without appointing one of them as ameer (leader).” [Narrated by Ahmad b. Hanbal]. The Shar’a indicated that for any joint action that the Muslims have been ordered to perform they must have an ameer.

Utii kwake utakuwa wajibu katika jambo ambalo amefanywa kuwa amiri juu yake, na kwa watu ambao amefanywa kuwa amiri juu yao. Kundi lazima lifuate amri ya amiri, ili matokeo ya kazi hii ya pamoja yapatikane kwa mujibu wa Shari'a.

The obedience to him will be obligatory in the matter he has been made ameer for, and for the people over whom he has been made ameer. The group must comply with the order of the ameer, so that the results of this collective work are achieved according to the Shar’a.

- Kwa kuwa Allah 􀀬 ameamrisha Waislamu wajibu nyingi ambazo zimekabidhiwa Khalifa peke yake, basi imekuwa lazima kuteua Khalifa ili kutekeleza wajibu hizo. Kwa kuwa kuteuliwa kwa Khalifa na kuanzishwa kwa Khilafah hakuwezi kupatikana isipokuwa kwa kundi, basi kuwepo kwa kundi ambalo lengo lake ni kuanzisha Khalifa na Khilafah kunakuwa jambo lisiloepukika. Hii inatokana na kanuni:

- Since Allah 􀀬 has enjoined upon the Muslims many obligations that are entrusted to the Khaleefah only, then it has become imperative to appoint a Khaleefah in order to realise these obligations. Since the appointment of a Khaleefah and the establishment of the Khilafah cannot be achieved except by a group, then the presence of a group whose aim is to establish the Khaleefah and the Khilafah becomes inevitable. This is based on the principle:

"Kile kisichokamilisha wajib ni chenyewe ni wajib." Hivyo inadhihirika kwamba kuwepo kwa kundi kumeunganishwa kwa karibu na kuwepo kwa lengo la Kishari'a linalohitajika. Kwa hiyo, si kundi tu linalofanya da'wah kwa Uislamu. Si kundi linalofikisha ujumbe kwa ajili ya kufikisha tu. Bali ni kundi lililoanzishwa kwa kusudi la kuweka Uislamu katika maisha ya Waislamu, kupitia kuanzishwa kwa Dola ya Kiislamu, ambayo inachukuliwa kuwa njia ya Kishari'a ya kutekeleza sheria zote za Uislamu, za mtu binafsi na za kijamii.

‘That which is necessary to establish a wajib is itself a waajib.’ So it becomes clear that the presence of a group is inextricably linked to the presence of the required Shar’ee objective. Thus, it is not a group that merely undertakes the da’wah to Islam. It is not a group that conveys the message just for the sake of conveying. Rather it is a group established for the purpose of establishing Islam in the life of the Muslims, through the establishment of the Islamic State, which is considered the Shar’ee method of applying all the rules of Islam, both individual and collective.

Kwa hiyo lazima kuwepo kundi ambalo lengo lake ni kutimiza lile lengo ambalo lilianzishwa kwa ajili yake.

Hence a group must exist whose purpose is to realise the aim for which it has been established.

Hadi kundi hilo litakapoweza kuchukuliwa kuwa limetimiza yote yanayohitajika kwake, linapaswa kufanya mambo yafuatayo.

Until the group can be considered to have fulfilled all that is required of it, it must do the following things.

Lazima ichukue mawazo yote, kanuni zote za Shar'ia na maoni yote yanayohitajika kwa kazi yake, na lazima izingatie hayo kwa kauli, kitendo na fikra. Hii ni kwa sababu lengo la kuchukua (kupitisha) ni kulinda umoja wa kundi. Ikiwa kundi limeanzishwa na wanachama wake wana mawazo tofauti na ijtihadi mbalimbali, kundi litakumbwa na mipasuko na mgawanyiko, ingawa wanaweza kuwa wameungana katika lengo na katika Uislamu kwa ujumla. Ndani yake zitakuwepo makundi mengine, na hivyo vikundi vitaundwa ndani ya kundi. Da'wah yake itageuka kutoka kuwa da'wah kwa wengine ili washirikiane nayo na kusimamisha faradhi, na kuwa da'wah ya kila mmoja kwa mwenzake. Wataanza kugombana wao kwa wao, huku kila kundi likijaribu kuwasilisha maoni yake kwa uongozi wa kundi. Hapa ndipo umuhimu wa kupitisha na uhalali wake unapodhihirika. Umoja wa kundi ni jambo la lazima kwa mujibu wa Shar'ia. Hakuna kitakachoudumisha umoja wake katika hali hii, isipokuwa kupitisha mawazo yote yanayohitajika kwa kazi, na kuwalazimisha vijana (shabab) kupitisha hayo. Kwa hiyo, kupitisha kunakuwa ni wajibu kwa kuzingatia kanuni: 'Kile ambacho ni muhimu kwa wajibu, chenyewe pia ni wajibu.' Mradi mawazo, kanuni na maoni ya kazi ya kundi yote yanatokana na Shari'ah, na mradi kundi hili lina imani ya vijana wake, inaruhusiwa kimsingi kuwazuia vijana katika mawazo yanayohusu kazi, kwa kuwa inaruhusiwa kwa Muislamu kuacha maoni yake na kufanya kazi kwa mujibu wa maoni ya wengine. Kadhalika, katika bay'ah ya 'Uthman bin 'Affan, alikubali kupokea bay'ah ya Khalifa kwa sharti kwamba ataacha ijtihadi yake kwa ijtihadi ya Abu Bakr na 'Umar رضي الله عنهما, hata pale ilipotofautiana na ijtihadi yake. Masahaba walikubali hilo nao wakampa bay'ah. Hata hivyo, hili linachukuliwa kuwa ni jambo linaloruhusiwa, si la lazima, kama inavyodhihirika kwa ukweli kwamba Ali 􀁗 hakukubali kuacha Ijtihaad yake kwa ajili ya Ijtihaad ya Abu Bakr na Umar, na hakuna Sahaba hata mmoja aliyepinga. Pia, imepokelewa kwa usahihi kutoka kwa ash-Sha’bi kwamba Abu Musa alikuwa akiacha maoni yake kwa ajili ya maoni ya Ali, Zayd alikuwa akiacha maoni yake kwa ajili ya maoni ya Ubayy b. Ka’b, na Abdullah alikuwa akiacha maoni yake kwa ajili ya maoni ya ‘Umar. Hadithi zimepokelewa kwamba Abu Bakr na ‘Umar walikuwa wakiacha maoni yao kwa ajili ya ‘Ali 􀁗. Hii inaonyesha kwamba inaruhusiwa kwa Mujtahid kuacha maoni yake kwa ajili ya mtu mwingine kwa msingi wa kumwamini Ijtihaad yake. Vijana wa kundi hili lazima wazingatie dhana hizi mbili, na wawe na kundi lenye akili na hisia.

- It must adopt all the thoughts, Shar’ee rules and opinions that are necessary for its work, and it should adhere to them in word, deed and thought. This is because the aim of adoption is to protect the unity of the party. If the group is established and its members have different thoughts and diverse Ijtihaadaat the group will be afflicted with splits and fragmentation, even though they may be united on the aim and on Islam in a general manner. Within it there would be other factions, leading to groups forming within the group. Its da’wah will turn from being a da’wah to others to work with it and establish the fard, into a da’wah to each other. They will start to dispute with each other, with each faction trying to get its view across to the leadership of the group. Hence, the importance of adoption and its legitimacy becomes evident. The unity of the group is necessary by Shar’a. Nothing can maintain its unity in this situation, except the adoption of all the thoughts necessary for the work, and obliging the shabab with this adoption. Accordingly the adoption becomes required in compliance with the principle ‘That which is necessary for a wajib, is itself wajib.’ As long as the thoughts, rules and opinions for the work of the group are all based on the Shar’eeah; and as long as this group has the trust of its shabab it is allowed, in origin, to restrict the shabab in the thoughts regarding the work because it is allowed for a Muslim to leave his opinion and work according to the opinion of others. Thus, in the bay’ah of ‘Uthman b. ‘Affan he accepted to take the pledge of Khaleefah on condition that he left his Ijtihaad for the Ijtihaad of Abu Bakr and Umar 􀁗, even where it differed with his Ijtihaad. The Sahabah accepted this and they gave him the bay’ah. However, this is considered to be permitted and not obligatory as is made evident by the fact that Ali 􀁗 did not accept to leave his Ijtihaad for the Ijtihaad of Abu Bakr and Umar and not a single Sahabah objected. Also, it has been authentically narrated from ash-Sha’bi that Abu Musa used to leave his opinion for the opinion of Ali, Zayd used to leave his opinion for the opinion of Ubayy b. Ka’b and Abdullah used to leave his opinion for the opinion of ‘Umar. Ahadith have been narrated that Abu Bakr and ‘Umar used to leave their opinion for ‘Ali 􀁗. This shows that it is allowed for the Mujtahid to leave his opinion for someone else based on trust in his Ijtihaad. The shabab of this group must adhere to these two concepts and they should have a be intellectual and emotional body.

Kama kundi linavyolazimika kupitisha hukumu za Sharia zinazohitajika kwa kazi yake, pia linapaswa kupitisha mbinu za kutekeleza hukumu hizi. Mbinu ni namna ambavyo Hukm Shar'ee inavyotekelezwa. Ni kanuni inayohusiana na hukumu ya asili ambayo dalili yake imekuja. Kwa mfano: Kundi linatakiwa kuwalea vijana wake kwa njia iliyojilimbikizia, likifuata mfano wa Mtume ﷺ. Hii ni Hukm Shar'ee ambayo lazima izingatiwe. Lakini kwa namna gani? Hukm Shar'ee hii inapaswa kutekelezwa vipi? Lazima kuwepo na mbinu maalum ambayo kwayo Hukm Shar'ee hii inaweza kutimizwa. Mbinu inaweza kuwa kupitia halaqaat (halaka) au usar (familia) n.k.

- Just as the group must adopt the Sharee’ah rules necessary for its work, it must also adopt the styles to execute these rules. The style is the manner in which the Hukm Shar’ee is executed. It is a rule which relates to the original rule for which the daleel came. For example: The group is required to culture its shabab in a concentrated manner following the example of the Messenger 􀁕. This is a Hukm Shar’ee that must be adhered to. But in what manner? How should this Hukm Shar’ee be executed? There must be a specific style through which this Hukm Shar’ee can be fulfilled. The style may be through halaqaat (circles) or the usar (families) etc.

Kwa hiyo, uchaguzi wa mtindo ni uteuzi wa busara wa kitendo kinachofaa zaidi ambacho kupitia hicho Hukm Shar'ee itatekelezwa. Kwa msingi, hukumu yake ni ibaahah (kuruhusiwa). Shar'a imeamuru Hukm Shar'ee, lakini imemwachia Muislamu uamuzi wa namna ya kuitekeleza.

So the choice of the style is a rational selection of the most appropriate action through which the Hukm Shar’ee will be executed. It will take the ruling of ibaahah (permissibility) in terms of the basis. The Shar’a has ordered the Hukm Shar’ee, but left the style of its implementation to the Muslim.

Kutokana na mitindo mingi inayopatikana kwa Hukm Shar'ee moja, kundi linalazimika kuchagua mtindo maalum na kuwaelekeza shabab kuufuata.

Due to the many styles available for a single Hukm Shar’ee, the group is compelled to adopt a specific style and direct its shabab towards it.

Kisha kundi hilo lingekuwa limechukua mtindo, jambo ambalo litapelekea kutekelezwa kwa Hukm Shar'ee. Kisha mtindo huo utachukua hukumu ile ile ya kazi ambayo unaangukia. Kwa maneno mengine, unakuwa wa lazima, kama vile Hukm Shar'ee ambayo unaangukia ilivyo ya lazima.

Then the group would have adopted a style, which will lead to the implementation of the Hukm Shar’ee. Then the style will take the same rule as the work which it falls under. In other words, it becomes binding, like the Hukm Shar’ee that it falls under is binding.

Wakati kundi linapochagua mfumo wa halaqaat (mizunguko ya masomo) kama njia ya kuleta malezi yaliyolenga kwa kina, lazima liupitishe kama mtindo wa lazima unaofungamanisha.

When a group chooses the halaqaat system (circles) as a style to bring about the concentrated culturing, it must adopt it as a style that is binding.

Wakati wa kuchukua mtindo, kundi lazima lifahamu lengo la mtindo huo, ambalo ni ulezi uliolenga (concentrated culturing). Kwa hiyo, kwa mtindo wa halaqah, litachukua kila kitu kitakachotimiza lengo hilo. Kwa mfano, idadi ya watu katika halaqah inapaswa kuendana na lengo. Idadi ikiongezeka, hilo linaweza kuwa kwa gharama ya ulezi uliolenga. Idadi ikiwa ndogo, halaqaat zitakuwa nyingi mno na zitakuwa mzigo na kikwazo kwa lengo. Idadi lazima iwe ya kusaidia mchakato wa ulezi, bila ziada wala upungufu. Kwa hiyo, kuweka idadi ni uamuzi wa akili. Vilevile, muda wa halaqah unapaswa kuwa wa kiasi kwamba wanafunzi waweze kudumisha umakini wao ili kuelewa mawazo, vinginevyo ufahamu utapungua. Muda ukiwa mfupi mno, mawazo hayatatolewa kwa ukamilifu. Halaqah inapaswa kufanyika mara ngapi? Iwe kila siku, kila wiki au kila wiki mbili? Nyakati za halaqah hazipaswi kuwa kikwazo kwa upande wa vitendo wa da‘wah. Upande wa kitaaluma, ukiwa kwa gharama ya upande wa vitendo, haupaswi kuwashughulisha Shabab. Hivi ndivyo mitindo inayofaa inavyochukuliwa kwa ajili ya kutekeleza hukumu za Shari‘ah, ili iwe katika muafaka kamili na Hukm Shar‘ee linalotakiwa kutimizwa. Yale tuliyosema kuhusu mitindo yanatumika kwa kiasi fulani pia kwa njia (wasilah). Inaruhusiwa kwa Amiri kubadilisha njia na mitindo kulingana na mahitaji ya kazi.

When adopting the style, the group must realize the aim of this style, which is concentrated culturing. So for the halaqah style, it would adopt everything that will realise this aim. For example; the number of people in the halaqah should be consistent with the aim. If the number increases then this may be at the expense of the concentrated culturing. If the number is less, then there will be too many halaqaat and they will form a burden and obstacle to the aim. The number must be conducive to the culturing process, without excess or deficiency. So the fixing of the number is a decision for the mind. Similarly, the time period of the halaqah should be such that the students can maintain their attention in order to understand the thoughts, otherwise the comprehension will be reduced. If the time is too short then the thoughts will not be given in a complete manner. How often should the halaqah take place? Should it be daily, weekly or fortnightly? Halaqah times should not be an obstacle to the practical aspect of the da’wah. The academic aspect, at the expense of the practical aspect, should not preoccupy the Shabab. This is how the appropriate styles are adopted for the execution of the Sharee’ah rules, such that they are in complete harmony with the Hukm Shar’ee that is to be realised. What we have said about styles roughly applies to the means as well. It is allowed for the Ameer to change the means and styles according to the requirements of the work.

Kwa kuwa kundi litakuwa likishughulika na eneo kubwa la ardhi na athari zake zitafikia Mataifa mengi, basi wingi na ukubwa wa kazi hiyo unalazimu kuwepo kwa mfumo wa kiutawala ambao kupitia huo chama kitaweza kutekeleza da’wah na kutimiza malengo yake katika nyanja zote za kazi yake. Mfumo wa utawala utapanga na kudhibiti mwenendo wa da’wah. Utafuatilia malezi ya vijana (shabab) na kuandaa mazingira ya jumla kwa ajili ya itikadi hiyo. Utapanga mapambano ya kifikra na kisiasa. Chama kitajitokeza kwa Ummah kama taasisi iliyojitolea kutekeleza kazi hii. Hivyo, lazima kuwepo muundo wa kiutawala unaojitolea kutimiza lengo hilo kwa uwezo wake wote, hivyo utafuatilia mafanikio ya kazi na kuyadumisha.

- Since the group will be dealing with a wide expanse of land and its reach will extend to many States, then the sheer size and volume of the work necessitates the presence of an administrative system through which the party can pursue the da’wah and realize its aims in all spheres of its work. The administration system will organize and regulate the movement of the da’wah. It will follow the culturing of the shabab and prepare the general atmosphere for the idea. It will organize the intellectual and political struggle. The party will appear to the Ummah as a body, which committed itself to realise this task. Hence, there must be an organisational structure, which is devoted to realising the aim as best as possible, so it monitors the achievements of the work and maintains them.

Kwa hiyo chama lazima kipitishe mfumo wa kiutawala au muundo wa kiorganizesheni utakaokiwezesha kupanga da'wah kwa mafanikio, na hivyo kufikia lengo.

So the party must adopt an administrative system or an organisational structure that will enable it to organise the da’wah successfully, thus leading to the attainment of the aim.

Hizb lazima ipitishe sheria ya kiutawala itakayopanga muundo na harakati za chama. Sheria hiyo itafafanua kanuni zinazohusu madaraka ya Amiri, jinsi anavyoendesha chama na jinsi anavyochaguliwa. Pia itaeleza nani atawateua wanaosimamia maeneo na mikoa, na mipaka ya madaraka yao. Ni sheria itakayosimamia utawala kuhusu kila shughuli ya Hizb, na kubainisha madaraka ya lazima ya kila mhusika.

The party must adopt an administrative law through which the body and its movement is organised, where the rules regarding the powers of the Ameer, how he runs the party and how he is selected are defined. It explains who will appoint those responsible for the areas and provinces, and what the limits of their powers are. It is the law that will organise the administration concerning every action of the Hizb and specify the mandatory powers of everyone concerned.

Sheria zote hizi zitachukua hukumu ya njia na mitindo inayohitajika kwa ajili ya kutekeleza hukumu za Sharia zinazohusiana na kazi hiyo. Ni wajibu kufuata mitindo ya kiutawala iliyopitishwa mradi Amiri ataiona kuwa ni ya lazima, kwa sababu utii kwa Amiri ni wajibu.

All of these rules will take the Hukm of the means and styles that are required for executing the Sharee’ah rules related to the work. It is obligatory to adhere to the adopted administrative styles as long as the Ameer considers them necessary, because obedience to the Ameer is waajib.

- Mtu analazimika kushikamana na kile alichokubali kukifuata, sasa chama kitafanya nini pale kunapotokea ukiukwaji? Je, kitaushughulikia ukiukwaji huo kwa kumkemea mtu husika, au kunapaswa kuwepo adhabu za kiutawala?

- One is obliged to adhere to whatever is adopted, so what will the party do when there is a violation? Will it deal with the violation by rebuking the person or should there be administrative punishments?

Kundi linalazimika kupitisha adhabu za kiutawala kwa wale wanaokiuka kanuni yoyote iliyopitishwa au kupotoka kutoka katika mwelekeo wa Shari'ah ulioainishwa. Adhabu hizi ni halali kwa sababu ni kwa ajili ya kutotii Amiri. Kwa kuwa Hukm Shar'ee inalazimu uwepo wa Amiri, inalazimu pia kumtii, na inakataza kumuasi katika mambo ambayo amechaguliwa kuwa Amiri juu yake; vinginevyo, isingekuwa na maana kuwa na Amiri kwa kundi hilo.

The group is obliged to adopt administrative punishments for those who violate any adopted rule or deviate from the Shar’ee course that has been drawn out. These punishments are legitimate because they are for disobeying the Ameer. Since the Hukm Shar’ee obliges the presence of an Ameer it obliges obedience to him and forbids the disobedience in the matters that he was appointed an Ameer; otherwise, there would be no meaning to having an Ameer for the group.

Mtume ﷺ alisema:

The Messenger 􀁕 said:

"Yule anayenitii na yeye amenitii mimi. Na yule anayeniasi na yeye amemwasi Allah. Yule anayemtii Amiri amenitii mimi, na yule anayemwasi Amiri amenimwasi mimi." [Imepokewa na Muslim] Adhabu za kiutawala kutoka kwa Amiri zinapaswa kuwahusu wote, hata mwanachama mdogo katika harakati. Adhabu hizi ni kwa ukiukaji wa mambo yaliyopitishwa. Yule anayekiuka kanuni au mitindo ya Shari'ah iliyopitishwa, asiyefuata chombo cha utawala au sheria ya kiutawala, au anayevuka mipaka ya mamlaka yake, anapaswa kuwajibishwa.

“The one who obeys me is (as if) he has obeyed Allah. And the one who disobeys me is (as if) he disobeyed Allah. The one who obeys the Ameer is (as if) he obeyed me and the one who disobeys the Ameer is (as if) he disobeyed me.” [Reported by Muslim] The administrative punishments from the Ameer should extend to everyone, even to a junior member in the movement. These punishments are for violations of adoption. The one who violates the adopted Shar’eeah rules or styles, does not adhere to the administrative body or administrative law, or crosses the limits of his powers, should be taken to account.

Kwa njia hii, mfumo wa kifikra unapaswa kuambatana na mfumo wa kimpangilio wenye nidhamu, unaojitolea kutekeleza kwa usahihi mawazo ya kazi hiyo na kanuni za mbinu hiyo. Macho yetu yameona mashirika mengi, ya Kiislamu na yasiyo ya Kiislamu, yakishindwa kwa sababu hayakuzingatia kabisa upande wa muundo.

In this manner the intellectual framework should be accompanied by a disciplined organisational framework, which is dedicated to the precise execution of the thoughts of the work and the rules of the method. Our eyes have seen how many Islamic, and non-Islamic organisations, have failed because they didn’t pay any attention to the structural aspect.

Ni jambo la kawaida kwa kundi kukumbwa na mizozo endapo halitatilia maanani dhana ya kupitisha (adoption) ipasavyo; litaenda bila mpangilio na kuzunguka-zunguka. Litavuka mipaka yote pasipo kuwepo yeyote wa kulihesabu. Hili litalizuia kundi kuweza kufikia lengo lake.

It is natural for the group to be plagued with disagreements if it doesn’t give the concept of adoption due attention; it will proceed haphazardly and go around in circles. It will exceed all bounds with nobody to bring it to account. This will prevent the group from being able to achieve its objective.

Ni jambo la kawaida kwamba iwapo wanachama na watu wenye madaraka hawachaguliwi kwa kuzingatia masharti halali na thabiti, badala yake wanachaguliwa kwa sababu kama vile undugu wao, hadhi yao katika jamii au nafasi yao ya kitaaluma, basi majukumu yatagawanywa vibaya, na watu binafsi watakuwa na hamu ya kupata nyadhifa fulani.

It is natural that if the members and people of responsibility are not chosen based on legitimate and consistent conditions, but instead are chosen for reasons such as who they are related to, having a social standing or having an academic post, then the tasks will be badly distributed and the individuals will become interested in attaining particular positions.

Ni jambo la kawaida kwamba, kama hakuna sheria za kiutawala ambazo kila mtu anatakiwa kuzifuata, basi kutakuwa na ubaguzi katika uwajibikaji na mizani, na uadilifu utapotea.

It is natural that if there are no administrative laws to which everyone is subjected, then there will be discrimination in accounting and balance and fairness will be lost.

Ni jambo la kawaida kwamba, pasipo na adhabu za kiutawala ambazo hazitofautishi kati ya makosa makubwa na madogo, utovu wa nidhamu kazini utaendelea na makosa yataongezeka.

It is natural that if there are no administrative punishments, which do not differentiate between big violations and small violations, then disobedience will continue in the work and mistakes will increase.

Kwa hiyo, ni lazima kuzingatia upande wa kimpangilio na kuunda muundo wa chama wenye ufanisi katika harakati zake, ili mawazo ya da'wah na vijana wake yapangwe ndani yake, na kazi yake iwezeshwe. Muundo na mpangilio wa chama au kikundi lazima viendane kikamilifu na lengo ambalo kikundi kilianzishwa.

Therefore, one has to pay attention to the organisational aspect and the shaping of a party body that is effective in its movement, such that the thoughts of the da’wah and its shabab are organized within it, and its work is facilitated. The structure and composition of the party or group must be in complete harmony with the aim for which the group was established.

Hakuna mtu anapaswa kudhani kwamba kipengele cha muundo ni cha pili; badala yake ni jambo la umuhimu mkubwa sana. Ikiwa kundi halina muundo mzuri na halikubali kanuni zinazohitajika na kuzifanya ziwe za lazima, basi mafanikio yoyote ambayo kundi hilo linayo yatakuwa hatarini kupotea.

No one should think that the structural aspect is secondary; rather it is a very important matter indeed. If the group is not well structured and does not adopt the necessary rules and make them binding, then whatever success the group has will be in danger of being lost.

Zaidi ya hayo, kutekeleza majukumu ya chama kunawalazimu chama au kikundi kubeba baadhi ya majukumu ya kifedha. Hii ni kwa sababu baadhi ya vijana (shabab) wanapewa jukumu maalum linalohitajika na kikundi, kwa ajili ya gharama za safari, gharama za uchapishaji au gharama nyingine zinazohitajika kwa ajili ya kubeba da'wah. Gharama hizi za kifedha lazima zibebwe na chama chenyewe, yaani na vijana wake (shabab). Yule aliyejitolea mwenyewe kwa da'wah, ni rahisi zaidi kwake kutoa kile ambacho ni kidogo kuliko nafsi yake, yaani msaada wa kifedha.

Moreover, undertaking the party tasks obliges the party or group to bear some financial responsibilities. This is owing to some shabab being specially assigned a duty required by the group, for travel expenses, printing costs or other expenses necessary for carrying the da’wah. These financial costs must be borne by the party body itself, ie its shabab. The one who has given himself to the da’wah, it is easier for him to give that which is less than himself, ie financial support.

Kundi linapaswa kuwa makini lisinyooshe mkono wake nje ya kundi, iwe kwa mtu binafsi, kwa kundi jingine au kwa serikali. Hivyo ndivyo makundi yanavyokaribiwa. Maadui wa da'wah wanautumia vibaya uhitaji wa kundi wa fedha, hivyo huanza kwa kulipa msaada wa kifedha unaoonekana kuwa wa kawaida na usio na madhara. Baada ya muda mfupi, msaada huo unageuka kuwa msaada wenye lengo maalum.

The group should be careful not to extend its hand outside the group, whether it be to an individual, to a group or to a government. This is how groups are approached. The enemies of the da’wah exploit the group’s need for money, so they begin by giving seemingly innocent financial assistance to it. Very soon, this assistance becomes assistance for a purpose.