The Masjid

Across the United States masajid (mosques) have expanded in physical size, improved mass communication via websites and social media accounts, begun to offer live-streaming for Friday khutbas (sermons) online, and have improved women’s prayer areas. But in recent times, many imams have left their posts, leaving communities and trend followers to speculate and ask, “Why?” Was it the imam’s ego or a salary dispute or are they just becoming too impatient?

No, this wave of resignations is a symptom of a greater problem: while incoming imams treat their position as a profession by becoming increasingly qualified, the masjid board has not taken the same strides in becoming trained in non-profit management. Those who run the masjid and supervise the imams’ affairs are still volunteers with, generally speaking, no expertise on how to manage non-profit organizations.   As a result, the operational structure of the masjid is not equipped to manage the imam, the other employees, or to draft and execute long-term plans with a vision for the changing needs of the community. Masjid reform must take place to not only bring stability by retaining their imams but by also allowing for future growth, and attracting Muslims of all backgrounds and ages.

To analyze the surge in recent Imam’s resignations from masajid large and small, it is important to understand the dynamics between the masjid board, the imam, and the community.

The Board

A typical board is elected for a specified number of years, where elected members take on various responsibilities: Chairperson, President, Financial Officer, Secretary, and so on.  The staff of the masjid goes on to include the imam, sometimes multiple imams or religious directors, administrative staff, and other support employees. At the end of the day, all of the above staff report to the board.

Boards usually manage the day-to-day affairs of the masjid. These duties and responsibilities are noble and to be commended. The question to be asked remains: If a community is made up of hundreds or even thousands of congregants, what is the guarantee that the most qualified people are elected to manage the masjid? Those five, ten or fifteen that are chosen to represent their masjid, are they equipped to understand all of the needs and nuances of their constituents? Are they trained in management or in human resources so as to interface with the imam and the other staff in the most effective manner?

The masjid is, by definition, a non-profit organization, and rarely do the doctors, engineers, and business people who are voted onto the board have backgrounds in non-profit management. While these volunteers are to be commended for their countless hours of dedication and sacrifice, it is time the community recognizes that the non-profit organization that we call the masjid cannot thrive on the limited expertise of individuals from random professions. These realms are completely different. A multitude of certifications and degrees are offered in various aspects of non-profit management, so individuals with the above expertise should serve on the board.

Allah the Most Merciful tells us in the Qur’an in the second half of the ayah (verse) below: “…And ask those who have knowledge, if you do not know.”

Surah Al Nahl 16:43

The Imam

The same level of expectations in terms of expertise is also necessary for the Imam. An Imam should have a grasp of the Arabic language, have certified training as a religious scholar which includes understanding the complex sciences of tafsir (Qur’anic exegesis), hadith (narration), and Islamic jurisprudence (fiqh). In addition, many imams have supplementary degrees in social sciences, history, Middle-Eastern studies, etc. The ability to connect with the community and to understand its needs are crucial in supporting the diverse make-up of the masjid’s constituents.

The demands upon the Imam are very high. Supporting the community in times of distress such as providing counseling on marriage, divorce, domestic violence, death, drug use, suicide, etc. are just a few of the Imam’s responsibilities. The imam also shares in the celebrations of the community, conducting weddings and attending aqeeqahs (birth celebrations) and ameens. In addition, the imam represents not only the masjid, but the greater Muslim community at political events, interfaith circles, and in social justice arenas.

The imam sacrifices his time with his own family with the intention of serving the community and pleasing Allah subhanahu wa ta`ala (exalted is He). This is not a position of wealth or glamour.

The Board, The Community, The Imam: An Unbalanced Equation

The dynamics between the board, the masjid’s constituents, and the imam has many nuances. Let us explore these relationships:

The Community-Board Relationship

Often times the board is an ear to the constituents’ wants, needs, and likes/dislikes. This is a healthy relationship that helps to ensure that the board is indeed representing their community. One of the pitfalls, however, is when the ear is filled with opinions from friends or acquaintances of a few board members that become magnified as a major issue. “Where was the imam at this time?” or “Why was the prayer time changed?” or “I didn’t like the khutba.” Imagine if only friends or acquaintances get the ear of the board, and they happen to be those with complaints that do not reflect the overall effectiveness of the imam. The result would be a skewed impression of how well the Imam performs.

Do other community members know when and how to contact the board if they have a concern or a word of praise? What about when there is a conflict with the imam? Is there a mediation process involving professional mediators or a group from the community? Does the community know about problems before the imam feels compelled to resign? Regrettably, the answers to these questions are often “no.”

The Board-Imam Relationship

The Board, and most often the Chairperson or President, in particular, is the imam’s boss. In some masajid, imams as employees are given formal, written evaluations. How are these evaluations made? Are there general surveys sent out to the community after prayer or via email? Who evaluates the board? No one does. The community at large does not know the details of individual board member actions. Written evaluations are a one-way, subjective process, in which, out of all the employees of the masjid, only the already over-burdened imam is scrutinized.

The board has by-laws that protect the masjid and the board itself, but who is there to protect the imam? If there is a conflict between the board and the imam, who is there to defend or represent him?   A meeting with the board can turn into a five-on-one intimidating process, with the Imam being the “one.”  And psychologically speaking, it is natural for any group of individuals working together to develop “group thinking” where it is difficult to understand any reasoning other than that of the group, or in this case, the board. As a religious director or imam, who is already burdened with the problems of the community, and of society at large, he has the added responsibility of being his own lawyer when negotiating for his rights at the masjid.

A position at the masjid, as previously mentioned, is not one that people enter into for glory. Thus there needs to be an inherent level of trust in the imam, especially after years of proven performance. When hours at the masjid are being questioned, it is a sign of an inherent problem – a lack of trust and/or of an understanding of what it means to be an imam.   Expecting the imam to spend his over 60-hour work week at the masjid is not practical. As one great imam and scholar stated, “A five minute reminder can take five hours of preparation.” Aside from off-masjid activities, countless hours of preparation for speeches and khutbas (Friday sermons) are spent at home. In addition, fielding phone calls, and tending to crises of the community at individuals’ homes or at the hospital are also time spent away from the masjid.

The Imam – Community Relationship

The imam deals with various constituents either through private counseling sessions, or through general contact at the masjid.   Although the imam has a close relationship with the community, most of its constituents never contact the board about their satisfaction with the imam. Instead, most feedback regarding the imam comes from only a handful of individuals with complaints about the minutia of masjid affairs. As a result, what true knowledge does the board have of the community’s satisfaction with the imam?

Conclusion

There is a disconnect between the immense relationships that the imam has within the community he serves and the board’s perception of the imam’s performance. As a result of this disparity, the board is readily willing to exert their power in enforcing their micromanaging demands without being mindful of the ensuing effect their unreasonable pressure will have on the imam. Despite the imam’s love for the community, he finds himself having to choose between continuing his post at the masjid and saving his own sanity and that of his family. In addition, the board may be shocked by a resignation, yet no consideration was given to the fact that imams are human and there is only so much difficulty in dealing with the board that the imam can handle before becoming soured to the system.

And that’s the point: one can endure temporary problems, differences of opinion and conflicts arising from within the masjid. However, when the religious director or imam understands that the system will never change, that is, the system of having a new, volunteer boss every one to two years who has no experience in non-profit management, who is going to come down with their own style of management, with their own opinions about what the imam should be doing, it is difficult to sit tight and think, “one day this may change.”

I encourage a healthy discussion between community members, masjid officials and our religious leaders to come to a practical solution. May Allah (swt) guide us all and make the masjid a place welcome for all, including the imams.

By Maryam Sakeenah

Some strains in contemporary feminism celebrate unfettered individual liberty, often expressed in a very physical sense – such as FEMEN’s bare-chested demonstrations for the feminist cause, among others. In a similar vein is the demand for women’s sexual freedom, expressed as the right to choose sexual behaviour without being judged for that choice. For many who sympathise with the feminist cause like myself, this message is disturbing. The problem with this is not that it is offensive to conventional patriarchal attitudes, but rather the problem is with regard to a deeper question of personal faith and values.

The question really is of individual choices and individual freedoms to make those choices. This idea of human liberty (or women’s liberty) is highly individualistic – a freedom to make choices that refuse to take into consideration any factor outside of the self and its interest; self-centred, selfish choices. This message is disconcerting for reasons beyond the gender debate.

In confining choice to the self and its narrow interests, we refuse to consider that choices are made in a broader milieu, and that our choices are inadvertently and inextricably interconnected to a host of other factors and elements outside of the self. This perspective on human liberty clashes head-on with the faith-inspired sensibility.

In the Islamic understanding, a requisite to accepting faith is a voluntary stepping back from the self’s desires, obsessions and impulses for a deeper personal liberation. Faith is an act of submission to a higher, more perfect, sublime Being beyond the self. It sets one free from the crippling bondage to the base, carnal and selfish; the material and the merely temporal. This liberation, for the believer, lifts the spirit onto a higher plane of consciousness where one becomes capable of acting impersonally, and altruistic choices become gratifying and heartening; one becomes capable of living larger than life. This is why throughout human existence some of the most extraordinary acts of selflessness and heroism have been inspired by some form of faith. At this level of consciousness, we become mindful of our relationship with our context, those with whom we share the planet and our lives, and the Giver of all life.

In Islam this individual consciousness, attainable through faith, has a communal dimension. It is the most basic element of a social order that aims at justice, equity and the sanctity of individual rights and freedoms intrinsic to all creation. To achieve this is the collective goal of the community. It requires regulation of personal conduct and the laying down of rights, duties and responsibilities towards oneself, the community and the Creator for a larger purpose, one that brings the greatest good for all and in turn impacts individual wellbeing. In this scheme of things, the exclusive pursuit of absolute and unrestrained individual liberty above all simply does not belong.

This is why the message that the choice of sexual orientation and sexual behaviour is a free individual choice is offensive to the sensibility rooted in the ethic of faith-based submission. It refuses to consider that human choices operate in a context that is not isolated from other lives, and that we are part of ordered communities based on and seeking to achieve universally accepted moral ideals – justice, public welfare, equity, rights and liberties, peace, prosperity and harmony. The message of complete and uncompromising personal autonomy with disregard for all other factors and considerations is actually a call to irresponsible action, moral chaos and anarchy.

On the other hand is the feminists’ tendency to pit women against men – a crass and peevish brand of feminism which again flies in the face of the Islamic concept of a beautiful balance and the genders being complementary rather than competing. According to the Qur’an, Allah subhanahu wa ta`ala (exalted is He) has created everything in pairs. Muslim blogger on women’s issues, Sameen Sadaf, explains: ‘Pairs symbolize sharing, unity, togetherness, complementarity and completion. The nature of this universe thrives on the complementarity of pairs. It celebrates the interdependent nature of both genders that beautify each other and by working together can they complete the task assigned to them by their Creator. Men and women together weave the intricate web of society in which women are the binding force who strengthen the exquisite fabric of human relationships.’

So much of contemporary feminism ironically reeks of patriarchy. The lived experience of motherhood, for instance, shows that the feminist enthusiasm for women in the workforce does not really pertain to the actual lives of the generality of women. Ironically, this is imitative of men – as if the pursuits beyond homemaking and family are the standard benchmark against which to measure the quality of our lives and struggles. It is as if the overwhelming and vital task of mothering and homemaking was somehow inadequate or less worthwhile.

For all that women suffer, the panacea is not asserting a mutinous, defiant individualism, but rather living to the full our multifarious roles as women within our respective contexts. It is pursuing common goals for the greater good, being active agents to promote values that subvert oppressive patriarchal structures and attitudes that maintain the suffering of women. The commercial media industry is one such oppressive structure that objectifies the woman’s body for commercial ends.

The debate around how we define and stand for human liberation as it relates to women borders on deeper fundamental questions about our deepest convictions. The advocates of the feminism that believes removing clothing or sexual adventurism is liberation should stop pretending that this is a voice or choice of all or even most women, or that it ought to be. To take that message or reject it is also a matter of choice that comes out of deeply embedded personal convictions.

Disillusionment with the Community and the Self

Originally published at Safa Center

When Religious Leaders Fail: Part 1 | Part 2 | Part 3 | Part 4

The second level of disillusionment is with the community at large. Here are the aforementioned points that deal with this level:

• You may feel disappointment with the masses for following such people with the same ‘blindness’ that you once did. Some of their fans may even continue to defend the religious leader and blame the people who were harmed for daring to speak up.
• You may feel a general lack of hope for the Muslim community. If corrupt or complicit are the leaders, and blind are the followers, what if anything can be done toward progress?
• You may feel isolated and disconnected because this issue doesn’t seem to bother others around you as much as it bothers you.

In other words, you feel like a total stranger within the Muslim community because you choose to take a principled position on this type of thing. You have the courage not to lie to yourself about the reality of what has occurred in front of you. At the same time, it feels horrible to be at odds with people who are supposed to be your ‘community.’ Ignorance—at least while it lasted—seemed more blissful than disappointment. For personal healing, just as it takes courage to stand for truth, it also takes courage to have a higher level of compassion and mercy toward those who are just not there yet, without compromising your own position of integrity.

When the Prophet ﷺ (peace be upon him) died, this was truly the greatest test of our ummah (community). People simply did not know how to cope or deal with the news. Abu Bakr radi allahu `anhu (may God be pleased with him) as a true inheritor of the Prophet ﷺ directed people when no one else could: “Whoever worships Muhammad ﷺ let them know Muhammad ﷺ has died, but whoever worships Allah, let them know Allah lives and never dies.” The companions were in total disbelief and their pain needed guidance and direction for healing. You may need to take a similar position of wisdom and compassion in your community as an expression of your loyalty to truth. “Whoever worships the religious leader, let them know the religious leader is human and capable of great sin. Whoever worships Allah, let them know only Allah is absolutely perfect and only He is above accountability.” When you meet the defensive fan, the blind supporter, the aloof community member, or the complicit ally, realize that they are also part of the test but they do not all bear the same levels of responsibility.

Have as much compassion and mercy as you can for the fan, supporter, and aloof community member. You may have been exposed to the issue before them for a purpose. It’s not to condemn them, but to help them through dealing with the unbelievable, the depressing, if they are open to that lesson from you. If they are not open, be confident that Allah subhanahu wa ta`ala (exalted is He) will guide them from a source better than you if they are sincere. If they are not sincere, they are still in the hands of Allah (swt). Our job is not to control everyone or judge their hearts. It’s to invite everyone to a better way, in a better way. You cannot help a people you are disgusted with. You must return to compassion and mercy. Furthermore, you are disgusted with a people when you attribute the source of your ‘correctness’ to yourself.

If Allah (swt) had not favored you with the blessing of insight, you could have just as easily been the blind fan, even the complicit ally. Have compassion and mercy from a place of gratitude and humility with Allah– because Allah (swt) had compassion and mercy on you by letting you recognize falsehood as falsehood. Guidance is the true blessing, not ignorance. Let your sense of hope for progress come from your gratitude to Allah for everyone who does behave responsibly toward the situation including yourself. Always magnify the good in your mind and express it to Allah and magnify Allah’s infinite ability to help your community grow stronger through this test. Your eyes may have grown accustomed to the dark, but you won’t be able to see again unless you focus on the light, even when uncomfortable.

Recognize a fan in denial may accuse you of all sorts of horrible things. Realize that is their pain speaking. Don’t internalize it, don’t allow it to cause you to doubt yourself, don’t take it personally, and realize truth is always known in due time. Imagine Abu Bakr (ra) rising above that most painful situation, not taking to heart Umar’s threats to kill anyone claiming the Prophet’s death. Abu Bakr remained loyal to his responsibility in front of Allah (swt). Witnessing people reacting the wrong way does not mean the situation is “out of control.” The situation is always under control because Allah al-Qadeer (the Powerful) is ever present. Exercise your control over your immediate choices without fearing for what is outside of your scope of influence. Your responsibility is only to Allah (swt).

When it comes to compassion and mercy, the expression of that to the complicit ally is different. The complicit ally knows deep down what they are doing is wrong, but they may be in denial as to the heaviness of their crime. They are usually unfortunately opportunists who believe anyone they are close to is deserving of a different standard of treatment or they might just be cowards, fearing the famous and influential more than they fear Allah (swt). On rare occasion, they are actually just incredibly confused people because of the inability to negotiate the disconnect between their own gratitude toward the figure and the very harmful actions the figure is involved in. In any case, they actually need to see the failed religious leader held accountable to learn that crime doesn’t pay and there are no worthwhile perks to assisting powerful people who abuse their position. Depending on how complicit they were, they may also need to be held accountable in a public way. If their role was limited to silence, it may be that they hated it in their heart and thought that was enough. For the silently complicit, if deliberate support cannot be proven legally, I would leave them to Allah (swt) and pray for their guidance.

This seems like a lot of compassion and mercy for those who don’t deserve it, right? We don’t practice mercy and compassion because we have judged that people are worthy of it. We practice mercy and compassion because Allah (swt) loves for us to do so. This mercy and compassion takes different forms depending on the circumstance. Private mediation is best sometimes, while other times public accountability is required. If it’s coming from a place of mercy, it will naturally fall in the best place. We allow it to come from mercy and not revenge to liberate ourselves from residing in a place of continued suffering. Mercy in our hearts toward others is mercy toward ourselves.

Many times, when people find it hard to turn a soft heart toward others, it’s because they are also being extremely hard on themselves. They keep replaying their own mistakes and weaknesses in their own mind relentlessly without forgiveness. They do the same with others, which creates ‘hiqd’—the hateful grudge that is disdained in Islam. If you have hiqd towards others, you very likely also have it toward yourself.

This leads us into the discussion of the third level of disappointment, that of your own self. Here are the related points:

• As a once devoted student, you may now feel nothing when you hear about Islamic lectures, classes, and events featuring other speakers and religious leaders. After all, they could be corrupt as well. Why risk the pain of getting emotionally ‘burned’ again?

• You may also feel disappointment in yourself for not being ‘smarter’, wiser, for not seeing through the deception. This may also mean you lack trust in your own judgment and don’t trust yourself to trust again.

The first point is an illusion. It seems like you are not trusting other teachers, but in fact you don’t trust yourself to identify them. You are protecting yourself from your own perceived lack of judgment. Additionally, you blame yourself for being in this place of apathy and numbness toward learning and growth as well. The first two points are actually one and the same. You may be blaming yourself for not listening perhaps to the ‘bad vibes’ that warned you before about the religious leader, blaming yourself for being so gullible, for not being able to practice husn al-thann (thinking well of others / things / situations) properly. In essence you are saying, it’s your fault this happened to you and you don’t deserve the right to trust yourself again and make yourself vulnerable. As easily as you wrote the community off as being a failure, you’re also writing yourself off. The problem with this entire line of thinking is that it is framed so incredibly wrong.

Let’s reframe it correctly. Personal mistakes in judgment are not failures and do not mean you are not worthy of trusting yourself to trust others. Think of Google maps on your phone. You have a map with only so much detail on it until you zoom in. Difficult situations in life help us to zoom in and take note of where we are. If you take a wrong turn, you are redirected. In other words, your map gets upgraded. A wrong turn only gives you more information on what to look out for in the future. Maybe you find an app for an even more detailed map just to cross-check your chosen path or for additional features like nearby amenities, etc. that you didn’t have before. These are the many priceless lessons and fueling stations we need on the journey. When we head toward something we can’t find, the upgraded map allows us to change direction and find a better alternate destination. We are getting stronger, wiser, better, and are more prepared than before. You don’t need to throw away the first map altogether, you are simply upgrading, adding, and fine-tuning.

If you can retain the lessons, let go of the pain, and redirect your focus once more, you enter into a place of increased blessing and vision and are *better* equipped to trust yourself than you were before. So have mercy on yourself and recognize you didn’t fail, you simply upgraded your map. Our maps will need upgrades periodically throughout life, and it only makes us better travelers. Have mercy and compassion on yourself by trusting yourself as a stronger traveler. When you do so, you will be empowered to have mercy and compassion with your community as fellow travelers you hope to help.

In the fourth and last part of this series, we will deal with the final level of disappointment and disillusionment. Until then, I pray Allah makes us all ever stronger travelers on the path to Him. Ameen.

Originally published at Safa Center here.

The suburban Muslim community in America has a problem. Our masajid (mosques) are in shambles because we think money alone can save them. We believe the wealthy and powerful can change our condition. We believe Islamophobia can be fought by impressing the important, the elite and that personal safety comes from fleeing poor neighborhoods and dissociating ourselves socially from their ranks. We could not be further from the truth and the example of our Noble Prophet ﷺ (peace be upon him).

Even benevolent donors may fall into this delusional mind set. Donations may keep walls standing, air conditioning running, and the windows polished but they do not fill the room with Prophetic love, divine guidance, and a people who will carry the message of Islam with integrity and grace. Only the blessings of Allah subhanahu wa ta`ala (exalted is He) can do all this. When we change what is inside ourselves, when we put seeking Allah’s blessings and our Prophet’s example first, only then will He change our condition.

In Surah ‘Abasa, the Prophet ﷺ was redirected by Allah from appealing to an important member of Meccan society while turning away from a humble blind man. In this famous incident recorded in the Qur’an, we are reminded as an ummah (community) that we should not neglect the poor and downtrodden, nor prefer the influential to them. At a time in America where we hear about tragic hate crimes every few weeks, there is increased temptation to seek safety from the wrong sources. There is nothing wrong with practicing caution or building relationships with decision makers, but there is something very deeply wrong when suburban Muslims choose to dissociate themselves socially from poor Muslims and poor Americans in general, while rubbing elbows with police officials and politicians, in an effort to preserve their safety.

First of all, it is elitist, and secondly, it contradicts the Prophetic formula for success. Consider the following statements from the Prophet ﷺ:

Mus’ab ibn Sa’d ibn Abi Waqqas said, “Sa’d thought that he had preference over those below him and the Prophet (saw) said, ‘Are you given victory and provision except on account of the weak among you?’” [al-Bukhari]

Abu al-Darda said, “I heard the Messenger of Allah (saw) say, ‘Seek me among the poor and weak. Truly, you are given victory and provided for on account of the poor and weak among you.” [Abu Dawud]

How incredible that an entire ummah seeks the prayer and support of the marginalized among them in order to collectively enjoy success, victory, and even wealth. On a psychological level, the wealthy believer must recognize their blessing in wealth literally comes from the poor. Contrast this with the delusion of Qaarun, an incredibly wealthy tyrant who said, “I was only given it (wealth) because of knowledge I have.” (Qur’an 28:78) Unfortunately, many Muslims, even big donors, may live with the myth of Qaarun: that their accumulated wealth is because they were smart, and played the game of money-making correctly and poor people are poor because they are either lazy, unintelligent, or predisposed to crime.

The Prophet ﷺ flipped the script on so many social pathologies: sexism, racism, tribalism, and also elitism and classism. The Prophet’s guidance is a shining light in a time of darkness, but will we have the courage to carry his lamp? America today has criminalized poverty. The structural and institutional discrimination that exists against poor people reflect nothing short of a new age of ignorance. If we do not confront this ignorance at least on a spiritual level, we too will become from its people and proponents.

It’s disturbing to see suburban masajid and their congregants having no meaningful fraternal relationship with the poor and marginalized, and even more so as the poor and marginalized also exist in suburbs and within these congregations. The programming alone usually reflect ticket costs that only the wealthy can afford. If you don’t see them at the event, maybe it’s because they’d rather not have to explain that they can’t afford being there. Donations are not a fraternal relationship. When we recognize that the poor and marginalized are not simply to be tolerated, but honored because they endure what has been lifted from the rest of us, so we can enjoy what we enjoy, we owe them a debt of gratitude, service, and love. They are the truly important people among us as this incident in the Prophet’s life indicates:

Abu’l-‘Abbas Sahl ibn Sa’d as-Sa’idi said, “A man passed by the Prophet (saw) who said to the man who was sitting with him, ‘What do you think of this one?’ He replied, ‘A man who is one of our nobles. This man, by Allah, if he proposes marriage, his proposal is accepted, and if he intercedes his intercession would be granted.’ The Messenger of Allah (saw) was silent. Then another man passed by and the Messenger of Allah asked him, ‘What do you think of this one?’ He answered, ‘O Messenger of Allah, this is just one of the poor Muslims. If he were to propose marriage, his proposal would not be worth accepting, and if he were to intercede, his intercession would not be granted, and if he were to speak, his words would not be listened to.’ The Messenger of Allah (saw) said, ‘This one is better than the whole earth full of the first one.” [Bukhari and Muslim]

The Prophet ﷺ didn’t just honor the poor and marginalized, he loved them and he prayed for their love. He used to supplicate: “O Allah! I ask You for the means to do good, to avoid evil, and to love the poor, and I beseech You to forgive me and have mercy on me.” (Tirmidhi) Our beloved Prophet ﷺ lived his values. Given the choice to be a Kingly Prophet or a Servant Messenger, he chose very easily to be a Servant Messenger. His wife, Lady Aisha radi allahu `anha (may God be pleased with her) reported after he made this choice, the Prophet ﷺ never ate while reclining, saying: “I eat like a servant eats and I sit like a servant sits.” We know that he could have lived the life of a millionaire, but rather he was more generous than the free blowing wind. He despised the remodeling of homes for the sole purpose of symbolizing wealth and shunned excessiveness in spending and in the hoarding of worldly possessions. He taught us to see the power hidden within the poor, and their ultimate success:

Haritha ibn Wahb said, “I heard the Messenger of Allah (saw) say, “Shall I inform you about the people of the Garden? All who are weak and thought to be weak. If they were to take an oath by Allah, Allah would carry it out. Shall I tell you about the people of the Fire? All those who are coarse, domineering, and arrogant.’” [Bukhari and Muslim]

We can say we believe Allah (swt) and His Prophet ﷺ but much of the suburban American Muslim community has behaved like something else. We have behaved like we believe our success, protection, and wealth come from the elite. We have behaved like the ones worthy of our fraternity are the powerful. We live socially disconnected from the poor no matter how much we donate, and consider ourselves morally and intellectually superior because we can donate. We live lifestyles that reflect the very waste, excess, and hoarding that the Prophet ﷺ despised. Worse yet, we consider ourselves the ansaar ((the helpers of Medina who shared their wealth and homes with the immigrants of Mecca who fled persecution)) , and the poor and marginalized are the muhajiroon ((the immigrants of Mecca who fled persecution)) . The truth is they are the Ansaar, and we are the ones impoverished spiritually, socially, materially, and even politically until we recognize it.

ابغوني في الضعفاء فإنما تنصرون و ترزقون بضعفائكم

Everyone knows the story of the Ansar (Helpers) and the Muhajirun (Emigrants). The Muhajirun were the exiles, the original companions of the Messenger of Allah ﷺ (peace be upon him) who risked life and limb to stand for truth and justice; who left homes, families, loved ones and the sacred city itself to avoid persecution at the hands of the enemies of Allah subhanahu wa ta`ala (exalted is He). These are individuals who broke ties of kinship in a society where kinship was all that mattered, and who chose Allah (swt) and His Messenger ﷺ over the material world.

And of course the Ansar were the ‘Helpers’, the country folk of Yathrib, many of whom accepted the Prophet of Allah ﷺ while not having yet seen him. They were the magnanimous hosts of the Prophet ﷺ and the Emigrants, giving away not just portions of their annual income, but swathes of farm land—sources of income—to their new brothers and sisters. They gave away the shirts on their backs, and displayed the genuine love that comes with true hospitality. They were the people of the City of the Prophet ﷺ, medinatun-nabi.

Praise for the Muhajirun and the Ansar is easy to come by, and so it is only natural for us to seek lessons from these beautiful people.

Who might today’s Muhajirun be? Obviously there is no hijra, or emigration, in the technical sense. However, there is a population among us who might resemble, to perhaps a lesser degree, the experience of ‘exile’ of those elect among the early Muslims. In our own cities, be it at university or the local masjid (mosque), we meet new reverts every day. We hear their stories of the spiritual struggle that comes with the pursuit of Islam, or ‘submission’. We hear of the family ties that may have been strained or severed, of the friends that were lost and of the Islamophobic insults that became their new reality. We shed a tear, laugh and cry with joy, hug them, welcome them and kiss them. We teach them how to pray, how to say Arabic phrases, and even how to make wudhu (ablution). We tell them that if they need anything, to “please let us know!” But after a while, a new convert is not so new anymore. They are forgotten, and often left to get by alone. We don’t see them at the (insert: Arab, Pakistani, Indian) ______ mosque anymore. “I wonder why? Must be down to weak iman (faith). Oh well.”

Compare this to the response of the Ansar.

These helpers welcomed in the truest sense of welcoming, for as the Ansar teach us, welcoming does not end after the ‘shahadah’ (declaration of faith) ceremony. Welcoming is not this initial easy part—anyone can teach a new Muslim how to make wudhu (we have a thing called the internet now!). Anyone can hound a new Muslimah with “hey, you’ve been Muslim for two months now – isn’t it time you put on a hijab?” Nay, this is the easy part. What is difficult, what is truly ‘Ansar-like’, is to open up our homes—nay, our hearts, to a new revert. Some people say, ‘Hey, they’re part of the community now. They’ll fit right in in no time!’ This tragic response doesn’t account for the hijra many new Muslims have just made. It doesn’t account for the breaking of long-established relationships with unaccepting family members, or the breaking of old habits. Our Muhajirun don’t need religious advice, they need human support and friendship for human problems and struggles. Next time a new Muslim enters Islam, don’t just hug them and usher them in, swallowing this newest justification for your wavering faith in Islam. Be a true Ansari by welcoming them into your life: invite them to your home, invite them to your gatherings, invite them into your circles.

Maybe we too can be among our spiritual forbearers!

“And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.” (Qur’an 9:100)

When Religious Leaders Fail: Part 1 | Part 2 | Part 3 | Part 4

(This article was reviewed by a licensed therapist.)                    

The first level of disappointment is regarding the religious leader him/herself. Here are the aforementioned points that deal with this level:

• You may feel your trust was betrayed by their behavior because they did not practice what they preached. They not only did the opposite, but they did so in ways which are lower than you would ever expect in a friend, let alone a teacher and spokesperson for the religion. You may have trusted them, looked up to them, helped them, loved them, and/or obeyed them with devotion. The closer you were, the deeper the pain.
• Perhaps you feel the whole “Religious Preachers Industry” is corrupt to begin with. After all, you may have found out that others in the field were aware of this person’s ethical issues and did nothing to protect the public, or defend the rights of those abused. In fact, some continued to work with and promote their work as it was mutually advantageous to do so. Somehow, when religious leaders fail, they seem to be treated as above the law, above justice, and others in the field are part of the cover up using excuses of selective mercy that do not extend to the masses these people have harmed, or have the very real probability of harming, based on their issue reflecting an untreated pattern of such behavior.
• If you were specifically harmed by a religious leader, you may feel unsafe around religious leaders in general, particularly ones with the same physical profile or features as the person who harmed you.

As for the first point, your trust was in fact betrayed. You have a right to feel wronged. This feeling though, thankfully, does not mean you have to remain a victim to the mountainous pain of disappointment. When a religious leader fails, it has nothing to do with you, even if you were the one they directly harmed. It is a reflection of themselves, their own weaknesses, and internal states. There is no benefit that you can gain from holding onto the mountain of pain. Sometimes, a person might think by reliving the pain regularly, by carrying the mountain, they are protecting themselves from becoming desensitized to corruption, as the person who ‘doesn’t care’ is part of the problem. One can care very much, and be fully sensitive without having to carry the burden of pain with them. Integrity does not require self-imposed suffering. Just as you have a right to feel wronged and disappointed, you also have a right to let go of this pain while retaining the lessons.

The second point can become a dangerous slippery slope. There are hundreds of religious leaders in America. Even 30 Failed Leaders should not make us think the rest are in the same boat. At the same time, there is also no need to be naïve and assume everyone else is a saint. Everyone is human and capable of great good and great evil. To have the best opinion, do not assume more than what you see, in either direction. If someone does a clearly wrong action in front of you, “making 70 excuses” does not mean you say the action was right or justified. It means you might think, “Perhaps they are having a bad day, maybe they didn’t realize it was wrong, etc.” You also don’t extend it beyond that by thinking, “They probably do this all the time, this is how they *really* are, etc.” This would be having the worst assumption, and it’s not something allowed in Islam. To have balance means you don’t assume in any direction where their heart is as only Allah subhanahu wa ta`ala (exalted is He) knows the hearts, and you only judge through actions, their observable behavior whether or not they are someone you’d like to take as a teacher. No one should be idolized. The religious leader is not the religion. I repeat, the religious leader is not the religion, no matter what claim to authority they might make. Even the most honorable ustaadh or ustaadha (teacher) is still human and makes mistakes. In Islam, we put following principles above following people.

Umar radi allahu `anhu (may God be pleased with him) once asked his people when he was amir al-mu’mineen (the Leader of the Believers) what they would do if he bowed down to corruption. He asked three times, until one of the people responded and said they would fight him. He congratulated the man who responded for having the appropriate response. If Umar (ra) as the khalifah (Caliph) was not above the law, no one else should be. If people have been wronged, they have the right to have their claims addressed even if they have to go to court. Sometimes people don’t want the stories to get out because they feel like such stories hurt the community’s faith. That might be true when it comes to smaller claims that can be negotiated between intermediaries. But for situations where a person is a clear danger, allowing a dangerous religious leader to continue harming people causes a much bigger crisis to faith and trust in religious leaders and institutions in the long run. Seeking justice is a means of having mercy on the community and even on the offending personality. Having once been involved in helping out with an intervention in which therapy was one of the requirements placed on the offender, the community leader who compliantly left their position, after some time, thanked those who intervened saying, “For the first time I felt like my problem can be, and will be, solved.” Alhamdulilah (all praise be to God), it was.

That being said, the entire field is not corrupt. The entire field is not pristine and pure either. Look for people of solid character, sound credentials in their learning, and people who work with others to build institutions that are about a cause bigger than their specific persona. Avoid taking people who display regularly narcissistic behavior as personal guides. You might be able to benefit in knowledge, but over time the behavior becomes normalized to you, and you would unknowingly adopt it yourself. The sincere teacher connects you to your mission, and calls you to God, not to himself or herself. Sound credentials are also important. Don’t take anyone as a teacher in religion who does not have the educational background that gives them ijaza (credential) to teach others. A beard, accent, and long robe are not indications of an educational background nor good character. Be wary of online degrees where the person has not also studied directly from scholars. Peer acknowledgment of requisite knowledge, character, and training by those who are credentialed and of exemplary character is another form of legitimacy. Our religious understanding is a living tradition, and it is inherited through people and institutions.

As for the last point, you may need therapy to fully recover from your experience. This is not something to fear or dread. Does anyone fear taking medicine when they feel physically ill? Medicine does not contradict prayer and tawakkul (trust in God), it completes it. If you don’t get treatment, you may find yourself turning away from anything and everything that reminds you even remotely of religion. After being harmed by a religious symbol, it becomes tempting to turn away from all religious symbols. If one was fake, there may be an urge to paint it all as fake. This is a trap of shaytan (the devil). When we are tested, we are in even more need of turning to Allah and holding onto His rope for our survival, guidance, and healing. If you feel like turning away, then allow yourself to stop the downward spiral by getting up, and turning back to Allah. Call on Him to guide you, help you, strengthen you, and liberate you from your pain.

Here are some tools that help alleviate overwhelming emotional distress:

1. Journaling in the third person: By expressing, you release the tension and come to realize the situation is not so big that it has to overwhelm you. It’s small enough to put into words and make sense of. By using third person you are able to dissociate from the heavy emotions while acknowledging what happened, and gaining lessons as well.
2. Channel your energy into a helpful hobby: exercise, painting, etc..
3. Releasing: A technique that is taught in the Whims-I-Kill program at ipersonalenrichment.com.
4. Speaking to local trained Muslim counselors and therapists.
5. Surround yourself with support. Fight the tendency to isolate. Spend time with worthy friends who would be like perfume sellers not blacksmiths. [i]
6. Increased worship and du`a’ (prayer). Every time you feel a whisper telling you to turn away from Allah, rebel and rebel hard. The shaytan wants you to despair in Allah, so you can feel utterly alone and without support. When you call on Allah, do so with hope in Him and His infinite abilities and wisdom. Believe in Who you don’t see much more than what you do see.

In the next piece, we will deal with the second and third levels of disappointment insha’ Allah. Until then, I pray this is of benefit for those affected and a conversation starter for all. Please feel free to add comments or reflections to this. You never know whom your shared thoughts are going to help.

Originally posted May 30, 2013

Umar. Abu Hurayrah. A’isha. Abu Bakr. These are among the giants of our Ummah (community). We’ve been hearing their names and stories since we were children and they still continue to inspire us.

But there are others – the seemingly “average Joes” so-to-speak. Some whose names only Allah (swt) knows, whose legacy remains unappreciated. Quantity-wise, they may not have contributed to the level of the well-known companions. Yet the fact that Allah (swt) has preserved their stories for us show the quality of their work. The common attribute of the three examples in this article is that of relevancy. They each saw a need in the community and did what was within their capacity to help, sometimes without even being asked.

In today’s culture, we are often pushed into what is known as the “founder mentality”. The idea that you have to be the first, the CEO of an empire, invent the latest technology, write a bestselling book. Society expects a tangible legacy from us. Yet in rushing to be the first, we often compromise on quality. Programs, websites, and institutes are started with enthusiasm and soon they are no longer doing any work. The emphasis on simply building does not give equal importance to sustaining yourself and your work. The focus becomes success, as defined by society, and not on doing significant, relevant, and quality work.

Instead of focusing on becoming a “founder”, look to the example of these seemingly “average Joes”. They had something to offer and Allah rewarded them for their sincerity and for their quality. Oftentimes we hear a story of an unknown Muslim who did something extraordinary that we now remember them for – perhaps it was the man who secretly cleaned the masjid at night which was only realized after he passed away. Or perhaps a brother or sister provided a safe space when the community really needed it. We know these stories and they make us feel good, but do they inspire us to produce quality work?

An important concept here is Tawfiq. Tawfiq is oftentimes translated as “success” but it means much more. One of the Prophets, Shuaib `alayhi salaam (peace be upon him), says:

 ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

“And my success is not but through Allah . Upon him I have relied, and to Him I return.” (Qur’an 11:88)

Tawfiq is the coming together of all means that enable a person to achieve some good. Sometimes we have the opportunity to do good, but we do not have the ability. Other times we have the ability to perform good, but don’t have the opportunity. Tawfiq is the ability AND the opportunity to do something, and that is when all the means come together so one can do good, and this is only from Allah subhanahu wa ta`ala (exalted is He).

Tawfiq teaches us that we should not seek validation for our deeds through people. Not only is this insincerity, but we may end up being gravely disappointed. Perhaps a person does a great deed for the sake of praise, but what happens when that sought-out praise does not come? Do they discontinue the good work? Do they become despondent? Or bitter? Does it mean you are unsuccessful if no one praises you or recognizes your actions? These are important questions we should ask ourselves when we make our intentions.

A Safe Space

Al-Arqam ibn Abi al-Arqam radi allahu `anhu (may God be pleased with him) was a young man who accepted Islam early on in Makkah. He was not one of the wealthiest or most popular of his tribe but he provided a seemingly simple service during a time of great need. The early Muslims needed a safe place to pray, meet, and hear the revelation. They faced widespread persecution and mockery, so they could not meet in a public area. Al-Arqam (ra) had something to offer: his home. His home had a discreet entrance which allowed Muslims to come and go without looking suspicious or giving away their new meeting spot. His home became known as the first university in Islam because it became the center of knowledge. Al-Arqam, who most likely is not the first sahaba we think of when we think of legacy, taught us to work within our means. He (ra) may not have had money or prestige, but he used what he had available to him to spread the message and help those around him.

What do you have at your disposal which you can use to be like Al-Arqam?

Cleaning

The custodian of the masjid of the Prophet ﷺ (peace be upon him) was an elderly woman. She was not assigned this position by anyone, rather she assumed it on her own. The narrations which share her story sometimes mention that they did not know who she was. One narration tells us that her name may have been Umm Muhjan. The main thing they knew about her was that she ensured that the masjid of Rasul Allah ﷺ was clean and tidy.

She was so diligent in her cleanliness that none other than the Prophet ﷺ noticed her absence after a week or so. When the Prophet ﷺ asked those around him what had happened to her, they informed him that she passed away a few days prior and she was already buried. The Prophet ﷺ became visibly upset – an important detail in the story because the Companions rarely saw him upset. He ﷺ asked why no one had called him so that he could visit her and pray the funeral prayer for her. They informed him that he was sleeping and they did not want to wake him. He asked those who knew to take him to her grave where he then prayed for her.

This woman did what she could do and she did it well. She was not asked to clean the masjid, but she took it up as a small, consistent job she could do for the community. Only Allah knows, but perhaps at the time she did not think much of her actions. Now we have narrations upon narrations which highlight her story as a time when the Prophet ﷺ exclusively prayed at someone’s grave after they had passed.

A greater lesson is that being a custodian is underappreciated. Cleaning up after others is not only tiring but it is downright messy. We know that Islam teaches us to be clean – physically, spiritually, and in our surroundings. Therefore those who engage in this act of ensuring and maintaining cleanliness should be respected. We should not think of this job as menial or turn up our noses at it. It is because we view custodial services as lowly that we do not respect the servicemen and women who maintain a high standard of cleanliness at nearly every public building we enter. But if a building was not clean, we would notice that immediately and maybe even file a complaint. Even the Companion (ra) did not think much of her job at the time. The Prophet ﷺ taught us a valuable lesson in not only noticing her absence but praying for her because of her quality and standard of working. He ﷺ taught the Companions, and us as a result, to appreciate people for whatever they do, even if it seems small or meaningless to us. We do not know how great it is in the eyes of God.

What small action can you do that is often overlooked as a good deed?

Social Support

Even in the Qur’an, Allah (swt) has preserved the stories of these seemingly “average Joes”. One man’s story in particular is highlighted in Surah Yasin.

Allah (swt) tells us of a nameless man who hears and responds to the call of three Prophets. These people, who are also nameless, were so staunchly against the message that Allah (swt) sent them two more Prophets as support for the first Prophet. Not only were these Prophets `alayhim sallatu wa sallam (may Allah send his peace and blessings on them) threatened, their people thought of them as a bad omen and curse. Then the story of our seemingly average Joe begins:

“And there came from the farthest end of the city a man, running. He said, ‘O my people, follow the messengers. Follow those who do not ask of you [any] payment, and they are [rightly] guided. And why should I not worship He who created me and to whom you will be returned? Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me? Indeed, I would then be in manifest error. Indeed, I have believed in your Lord, so listen to me.'” (Qur’an 36:20-27)

Why does Allah (swt) tell us this man came from the farthest end of the city but does not tell us his name? He was not from the city, and this is one of the reasons why his work is significant. It means that he was pretty much what we would call today a “country bumpkin”. If someone from the countryside came to a metropolitan city, calling people to worship God, what would the response be? This man probably had a country accent, wore simple clothing, and was considered lower class. The fact that he put himself out there for the sake of Allah (swt) even though he was a social outcast shows how amazing his story and dedication is. He defies the social norm of class, talking directly to the city folks who most likely looked down upon him. He had the guts to breakdown their arguments in a respectful way and tell them: listen to what I’m saying! For his sincerity and work: “It was said, “Enter Paradise.”’ (36:28) This simple, determined man intended to do one small action—to help the Prophets by calling the community to God—and Allah (swt) immortalized his story so generation after generation can benefit from his strength and courage.

Is there someone in your community who is in need of support that you can help in some capacity?

Perhaps it is natural that we are attracted to the larger, more tangible legacies. We may feel that these grand gestures mean that they are worth more or mean more. However, we find grand acts are not that emphasized in the Qur’an and Prophetic tradition. The Prophet ﷺ tells us, “The best of deeds are the ones done with consistency, even if they are small.” (Bukhari) The emphasis is on producing work that is consistent, significant and of quality. This teaches us that Islam calls for productivity in a way that promotes and cultivates personal and spiritual growth. Does this mean that Islam is against large, tangible legacies? Not at all. Islam says that you make a sincere intention towards a goal, you put in the necessary work, and Allah (swt) will take care of the rest.

www.FeedTheirLegacy.Com

In order to help people who wish to honor the legacy of Deah, Yusor and Razan to coordinate, we have compiled resources to help people with organizing:

Our Three Winners: Stay updated via the official facebook page: https://www.facebook.com/ourthreewinners

Global Events Map: See where vigils and prayers are taking place near you http://www.atlantamuslim.com/2015/feb/13/global-events-map-ourthreewinners/

Resource Center: MSA National has a page dedicated to the Chapel Hill Shooting. Visit for updates, national initiatives and more http://msanational.org/old/updates-and-initiatives/

If you are organizing a vigil, please make use of these resources:

– Please make sure to coordinate with CAIR and add your event to this database using this form: http://bit.ly/UNCVigilForm

1- Spiritual: Advice from Imam Joe Bradford:

2- Media:

3- Safety:

– Counseling / Therapy – for any counseling or therapy resources to help community members cope with grief, anxiety or stress please refer them to the Muslim Wellness Foundation via info@muslimwellness.com

—

The above information was collected from SMILE organization, MSA National, and CAIR.

By Salman Khan

Lyndon B. Johnson, our 37^th President, sought to establish the Great Society. It was his vision for the future of America, a place filled with equality not only racially, but economically and socially. It entailed the passing of one of the most ambitious and comprehensive programs the country had ever seen, comparable only to Franklin Roosevelt’s New Deal. LBJ had good intentions, and he fought tirelessly for this grand vision. All was going well, except for one thing. The war in Vietnam under Johnson was going horribly. Although he ran on an agenda of peace, he escalated the war tremendously. Ultimately and really regrettably, his foreign policy blunders overshadowed his great successes and good intentions on the domestic front. And, what we now remember of Johnson is his failure in Vietnam, not his remarkable vision for the Great Society. His entire presidency and all the good he sought to do took a backseat to the one area of his presidency in which he failed.

Now why is all this significant? Terrifyingly, LBJ is all too similar to many people in the Muslim community who are working towards a better future and vision. Many of us mean incredibly well, but unfortunately our actions and intentions are forever tainted with certain mistakes that we made along the way. The most common example includes many of our elders who work tirelessly to inculcate the love of Islam in our hearts but in doing so, focus on the outer technicalities– the clothes we wear or the beard length we sport–rather than the inner-morality. Also, often in the process of trying to teach we use abuse, whether physical or verbal, as a tool to shape the individual. However, this process backfires totally, and the individual is left with a feeling of rejection and contempt. This feeling of rejection leads, much like it did with LBJ, to a backlash, where the individual and society do not remember the good that we did, but rather the evil that we inflicted. This twisted image is what we as a whole are defined and remembered by, much like it was with LBJ. The worst part is when this attitude of negativity and aversion is associated not only with us, but with Islam itself.

Unfortunately, the Muslim community today is filled with stories like the ones above. These stories collectively have produced a generation of Muslims feeling contempt for their religion and community, rather than love and affection. This has led to devastating consequences. Not surprisingly, under his presidency LBJ experienced the emergence of the “counterculture,” a time ripe with revolt and protest over the way things were. It was a time defined by drug use, open sexuality, and rebellion by the youth. The Muslim community is facing a similar counterculture which has emerged as a result of our own practices in raising and “bettering” our youth. This is why Muhammad is in the club Friday night, instead of in the masjid. This is why Fatima could care less about her parents, because she sees them as backwards and controlling. This is why we have a huge segment of our youth ashamed of their Muslim identity, who in their college classes won’t even stand up to the wrongs that are said about their own religion. It’s because they themselves are ashamed of that identity and see it as something negative. And it all starts with the way in which we deal with our youngsters. Are we providing a safe outlet for them to ask why, or are we hitting them every time they do? Are we judging every single person that looks or acts differently, or are we providing a welcoming atmosphere to each individual regardless of how they look, dress, or behave? Are we listening to the advice of the Prophet ﷺ (peace be upon him) when he said to treat each person as you would like to be treated, or are we instead treating others as inferior to us?

If we as a community do not address the causes of the emerging counterculture, we will continue to experience backlash, and we will continue to decline. We need to remove our Vietnams, so they do not overshadow the good we seek to do. We have to learn from our great president, and ensure that the Great Society we envision for our youth is achieved without interference from the mistakes we make along the way.

Da`wah Reflection Series: Part I | Part II

“O you who believe! Betray not the trust of Allah and the messenger nor misappropriate knowingly things entrusted to you.” (Al-Anfal 8: 27)

“Each of you is a guardian, and each of you will be asked about his subjects.” (Al-Bukhari)

“O People of Da`wah, Da`wah is a trust to be cared after!”

Introduction

The Muslim community faces a number of challenges as it seeks to find itself and make sense of its life outside of the Muslim world, while in the diaspora. The history of Islam in North America is vague, long and varied, but the structure of the community to date lacks solid leadership, vision and rootedness. The rootedness desired is one based in a forward looking holistic vision, strong organization and a dynamic principled scholarly understanding of Islamic sources informed by a culturally nuanced scholarly reading of life in the United States and its people and institutions. We are need solid leadership that is focused on the health and direction of the community and makes that a priority.

To the dismay of many a Muslim is the lack maturity present on the da`wah (spreading the word of Islam) scene at times. The thinking and emotion with regards to life lived Islamically in the contemporary world is a major point of disruption and confusion in contemporary Islamic American discourse. It could be argued that this is a world-wide phenomenon, but that is not the scope of this reflection. The cause of our problem in the Americas can be traced to lack of vision for the community, seasoned unified leadership and a knowledge deficit. These realities mentioned manifest in our institution and thought which can be characterized as shallow and weak. The critique is intended to be constructive and as advice to us all.

There are issues that need to be addressed systematically on the da`wah platform because they cloud our understanding and jade our perception and stunt our practice. Here are a few:

1. The yearly strife over the start of Ramadan, is it a fiqh (jurisprudence) difference or a matter of Sunnah (tradition of the Prophet)?
2. The role of women and youth in our communities.
3. The place and function of culture and custom in our consideration of fatwa (Islamic rulings) and practice.
4. Understanding how to practice the Sunnah and its importance of the Sunnah
5. Coming to an understanding of differences and common ground in schools of Aqida (Islamic theology).
6. What is the role of our scholarly heritage and ijtihad in Islamic discourse? We find little solace in the way we address the issues we confront. Again the challenge before us returns to lack of vision and want of leadership and scholarship.
7. Political Participation in non-Muslim countries—is it kufr (disbelief) or or not?
8. Is all Sufism bid`ah (innovation)?
9. Does taqlid of a madhab (Islamic school of thought) mean not being able to take any other opinion other than my school?
10. What is our commitment to society and to the Ummah (Muslim community)?
11.  How do we deal with differences in fiqh and over hadith (sayings of the Prophet)?
12. What is bid`ah and why do the scholars differ on defining and classifying it?

We need platforms for da`wah leadership to collectively engage despite their differences, a space that allows systematic scholarly discussion on heated issues in an open forum that is guided by principles and etiquette in which the da`wah representatives with a scholarly background can communicate their position while following the injunctions of Islam governing debate and speech. Leaving discussion solely to the Internet and in the corner of our mosques is destructive. Lives have been shattered due to not properly addressing the needs of the community to understand Islam in a principled scholarly manner.

In the Qur’an we find the principle of authority and the criteria governing leadership and difference:

“And those who respond to their Lord and establish the prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.”

“O you who have believed obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.”

Maulana Muhammad Yusuf Kandahlawi (r) relates from Imam al-Bayhaqi (r) who reports from Ibn Ishaq that Abu Bakr (r) delivered a Khutba (sermon) in the orchard of Bani Sa’idah in which he said:

“It is not permissible for the Muslim to have two leaders. For indeed when this happens dissension springs up in all their affairs and in the rulings they issue. Their Jam’ah (congregation) is splintered and divided and they begin to internally differ. Then the Sunnah is forsaken and bid’ah emerges. Fitna becomes intense and increases. And under these conditions there is no benefit for anyone.” (Translated from the edition of the Muhaddith Bashar al-Awad of Hayat as-Sahaba, v.1)

Da`wah efforts should focus on some consistent themes that we all agree on.

• Centrality of the Qur’an
• Systematic Understanding of the Sunnah
• Foundational Fiqh
• Building our institutions on clear organizational polcies and responding to issues with a clear procedure

Building a Mature Da`wah Platform

Centrality of the Qur’an

To focus on solutions and the possibility of a new future for us let us look to Islamic history in hope of deriving some guidance from the practice of those who came before us. In the early period of Islam the practice of the Companions was to focus their attention on the care of the Muslim populace and educate the people on the Qur’an and the Sunnah. The Qur’an then was the central point of focus and attention in Islamic learning. This was the case till this current age in the West where little emphasis is placed in our communities on Qur’anic literacy (reading and understanding). Qur’anic education was foremost about adab (manners), adab with Allah and adab with others. The Qur’anic teacher was the guide to Qur’anic culture and morality.

The centrality of the Qur’an in the earliest sense needs to return to da`wah given that the Qur’an is the foundation of Islam and that which gives the Sunnah its justification and purpose as we learn from Abu Hanifa, Malik, Shafi, Ahmad, Shatibi and Ibn Taymiyah, may Allah be pleased with them. Even Sufis like Ibn Arabi saw the Qur’an as central to Islamic life and thought. It’s good to see the younger generation of the people of da`wah focus on highlighting the Qur’an, but we need a Qur’anic literacy movement the likes of what hit Libya wherein overnight almost 100’s if not 1000’s of people memorized the Qur’an and began to study it. Huffaz of the Qur’an is great but we need to understand as well. This was the method of the Companions to learn a few ayat (verses) at a time, how to read them and what they entailed as far as actions and then practicing them.

Systematic Understanding of the Sunnah

So much is to be said regarding the Sunnah in contemporary Islamic American discourse. After making it clear that we need to give high priority to the study of the Qur’an, we need to emphasize the importance of approaching the Sunnah in a systematic manner. The Sunnah without the Qu’ran makes little sense given that the Sunnah explicates, and clarifies the Qur’an teaching us how to translate the Qur’an into practice. And for our intents and purposes we are thinking of the Sunnah as is understood by the scholars of Usul al-Fiqh and Hadith. Consequently, we not only need to understand the ways and means the Sunnah relates to the Qur’an but also that the Prophetic biography too is an essential part of the Sunnah, and perhaps the easiest part to understand with little study of hadith sciences.

So central to a proper understanding of the Qur’an and Islam overall is a good grounding in the Prophetic biography. The dealing of the Prophet (Peace and blessings be upon him) and our ability to visualize that by way of authentic transmission well that is something to boast of. There is no other Ummah that can claim to have such intimate detailed knowledge of their Prophet except the Muslims. But in this we lack that is familiarity with this aspect of the Sunnah reading it academically and spiritually and as a source of fiqh and spiritual guidance. Leaders need to emphasize the reality that the Sunnah needs to be understood in light of Hadith sciences and Usul al-Fiqh rather than interpreted whimsically and the Sunnah needs to be implemented with correct understanding. The early generation focused mostly on the Qur’an and narrated only a few narrations this was to ensure the community was grounded in the Qur’an and understood how to properly deal with hadith.

A Principle To Understand the Sunnah

Imam Ahl as-Sunnah Abi Zaid al-Qariwani, radi Allahu ‘anhu (May Allah be pleased with him), narrated that Imam Ibn Uyanah from the scholars of hadith (ra) said:

“Ahadith are misleading except to the people of fiqh,” meaning that others may interpret a thing according to its obvious meaning but it may have an interpretation which derives from another hadith, or it may have an indication which is hidden from one, or it may be a hadith which is abandoned, the reason for that only being comprehended by someone who is very extensive in his knowledge and in his fiqh.”

The Need for Foundational Fiqh 

Unfortunately, we still have another level of confusion to contend with and that is how to practice the knowledge of the Qur’an and the Sunnah. Alhamdulillah (Thanks to God) in today’s age we have fiqh texts written in a number of different manners. The least amount of knowledge to be gained from the study of a fiqh text, whether that text is rooted in a madhab or the fatwas of contemporary scholars or otherwise, is a few hundred rulings. These texts are translations of the demands of the Qur’an and Sunnah on our lives. So to study them is in fact to study an important aspect of tawhid (Oneness of God) and that is tawhid of worship. Because fiqh in its limited definition as a collection of rules related to worship and social transactions, (among other things) is an elaboration of tawhid uluhiyah as some categorize it to dismiss its study is indirectly to be deficient in practicing tauhid uluhiyah. Some books of fiqh are written with evidences listed and others are referenced so as to make clear the sources used and still others have none of that but are known to be reliable books taught by scholars through the ages. The companions had a main person for fatwa in every location where the Muslims lives outside of the Hijaz the matter of fiqh was systematic and not left to whim and desire. In today’s time we need fiqh counsels, group research and a body of scholars to follow. This was the method of the Companions (ra) and that of the likes of Abu Hanifa and his students (ra).

The Need for Clear Organizational Procedures

This brings of to the case of Abu Bakr (ra). He is a figure of interest for he symbolized not only a great historical persona in the history of Islam but a model for intellectual, spiritual and political leadership, and it is this holistic form of leadership that we are in serious need of in our communities. We lack a leadership, which shepherds the people, a people who refuse to be a herd but yearn for understanding, a leadership which operates in unity at least functional unity.

When we look at Abu Bakr (ra) we see that he exemplified the best of Prophetic education. He understood the need to organization, leadership and unity. Understanding the manner in which Abu Bakr (ra) modeled various procedural practices to keep the integrity of the community in tact is essential for us Muslims in the West today. Comprehending the importance of procedural structure and scholarly authority in the life of the Muslim community is the initial step toward growth and maturity.

We gain from the life of Abu Bakr (ra) a number of key insights. Abu Bakr (ra) developed a grounded problem solving structure that he followed in addressing the needs of the community of Islam. The historians of Islamic fiqh note that Abu Bakr (ra) resorted to peruse through the Qur’an and his knowledge of the Sunnah when investigating an issue. If the matter was not resolved with the knowledge he possessed he sought knowledge of the Sunnah from the Companions. In cases wherein the matter was still not clear he convened the Companions (ra) to investigate the matter and from there developed the concept of consensus (ijma). On the occasion wherein they achieved unanimity of opinion, it became a legislative consensus (ijma shar’i). In the event that a consensus was not attained Abu Bakr (ra) would resort the position of the majority of the Companions. If this was not sufficient then he resorted to his own ijtihad (scholarly position).

In reading this model we learn that Abu Bakr (ra) as a leader worked in coordination with the Companions on those matters that were not clearly addressed in the Qur’an and Sunnah and only resorted to personal opinion when there was no recourse to a consensus or majority opinion. What we need from those engaged in da`wah today is to learn to work together on and care for the community through functional unity. The da`wah in the American Muslim diaspora lacks clear procedures for engaging issues, procedures that are transparent and known. We lack solid fiqh counsels, and our institutions tend toward a school of thought and da`wah rather than allow Islamic sciences to dominate. Still plagued by the divisions of 15 or more years back the da`wah needs leadership that will guide the community to growth. Each leader in da`wah would do well to consider that Abu Bakr (ra) led but in giving opinion consulted with others and in the case of need only gave his personal opinion. This was also the method of Imam Malik (ra) in the Muwatta and the opinion of Imam Shafi and Imam Abu Hanifa and Imam Ahmad. They resorted to presenting what is clear before dealing with issues that open up to multiple positions or are controversial.

Closing Remarks

We need a leadership that can clarify a path for the community it is guiding and work together. We need a da`wah platform which works on decreasing the amount of bickering and controversy that is witnessed today, and we need a leadership that is grounded in knowledge but sensitive to the conditions of the people ready to guide and knowledgeable about that which is unchanging and that wherein there is flexibility. We need a leadership that thinks of we rather than me and shows it cares and that it is organized. Da`wah needs strategy, it needs people, it needs money, it needs skill and knowledge—but it also needs for our leaders to decrease fitna and that they learn to work as units if not a unit. In short we need a da`wah platform that models the essence of what we find in Abu Bakr. At this point it means presenting to the people a clear procedural method for addressing issues that is used by people in da`wah to achieve an end result in comprehending issues. Before we asked for dalil, now we ask for methodology and order.

We need consistent themes in da`wah, themes that will build our community and raise literacy, themes such as:

• Centrality of the Qur’an
• Systemtatic Understanding of the Sunnah
• Foundational Fiqh
• Building our institutions on clear organizational polcies and responding to issues with a clear procedure

With a solid grounding in the Qur’an and Sunnah and fiqh we can begin to develop a lifestyle that is grounded in Iman, Islam and Ihsan but first we need a change in the culture of da`wah and to see a higher degree of unity and brotherhood among the people of da`wah.

Principles of Da`wah:

The Qur’an instructs us that part of Iman is to settle our differences in knowledge and cooperate to practice Islam:

“And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.”

Cooperate, support one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not cooperate and support one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.

“We should cooperate on what we agree and consult the Qur’an and Sunnah on what we differ over.”

Years ago Shaikh Abdullah Ibn Bayyah advised us regarding the type of institutions we need in the West. We have yet to see them built but would do well to reflect on the advice.

In order for us to come to a point where we can work together in spite of our differences, or with our differences, we need three institutions.

1.) The first one is the institution of fatwa. Fatwa is a non-binding legal opinion. It is not binding on all the Muslims. It is binding on those who ask for it, but it is a non-binding opinion, and there is room for differences and other opinions. The mufti is somebody who gives legal opinions based on the understanding-on the ijtihaad-of all of the different areas of need in the sharia’, such as marriage, the rules of buying and selling, the rules of prayer, and the rules of tahaara (cleanliness and purification). The mufti is involved in all of these different things. So, we need a muassasa that deals with this for the Muslims. They need a sound source for guidance when these issues occur in which there are differences.

2.) The second institution we need is an institution of tahkeem, which is an institution that issues rulings. In this culture, it is called people’s court. A people’s court is where the state does not get involved with the case. The parties that are differing agree to go to somebody who will listen to both sides and then make a judgment, and that judgment becomes binding upon them based on the prior agreement of the two. This has been done already in the United States in Texas, so there are Muslims that are doing this, and we should be competing with them in good.

3.) The third institution we need is the sulih. An institution that deals deals with sulih, which is [arbitration and] reconciliation. It deals with bringing people together. Somebody brings the differing groups together and reconciles between them so that they can work together or work separately in peace; thus, they are not fighting each other, undermining each other’s work.

All of these institutions are necessary, but it is impossible to get these without having the least amount of respect and desire to bring this about. There has to be a desire for this, and if the desire is not there, then it is a disaster. Furthermore, setting up these particular institutions is not different from setting up other organizations such as those that are created for social issues, for helping the needy, and for doing all the other different things that organizations do. These three institutions are necessary for us in order for us to move on and to resolve a lot of the things that are causing disruption.