Catching Thought

Please share information below about good books, in English, that you recommend for MAS members to read.

For each book, include SOME of the following (as much as you can)

- Title, Author, Subject, brief description, online link to book (or to place to purchase), your thoughts on the book.

Sample Subjects could be

- Islamic Studies; History; Islam in the West; Politics; Current Affairs; Leadership; etc….

Assalamu aliukum

Stories are ideal to communicate values, attitudes and behaviors. This is one reason why Allah SWT uses stories in the Quran very frequently. MAS’s values and principles are not only based on the Quran and Sunnah, but are also based on sound organizational concepts. This initiative is an attempt to write a “MAS Book” that tells “our story” - literally. Please share in the “comment field” below a stroy that you heard or were engaged in with MAS, which best describes a certain Islamic concept adoted by MAS - such as

- understanding, sincerity, Islamic Work, Sacrifice, Striving, Brotherhood, Trust, Perseverence, Compliance, Loyalty

The best stories will be short, to the point, strong, and clearly communicate how the MAS principle above is best to be applied.

The best stories will be compiled into a “MAS Story booklet” that can be shared with others.

Please share with us a story on “compliance” and “discipline”. This concept is very important for the ability to move together as a team: to ahppily comply with the leadership decisions. This is built on Trust, as well as the ability to realize that each member will not be able to see the big picture. In order to succeed, and to stay united, the leadership of any organization have to be confident that once a decision is made that the team members will abide by this decision.

Please share with us a real story that you have enountred on the importance of having a proper understanding of Islam as a prerequisite to engaging in “Islamic work”.

The best stories are short, effective, personal, and enlightining.

Share with us a story that you witnessed on sacrifice for the Sake of Allah. The best of these stories will be collected and documented in a MAS Story book that describes in real terms the principles that guide our movement.

“You will not attain righteousness, unless you spend from that which is most beloved to you”

“Allah bought from the believers their lives and their wealth”.

“Do you think you will enter paradise before Allah distringuishes those who truly strive amongst you and those who are patient?”

“Only those who are truly patient will enter it (paradise)”.

Please share with us a personal story that highlights the application of Brotherhood/Sisterhood in your life as a member of MAS. Share an instance where you came close to someone, or somoene came close to you. This can be your own story, or one that you heard about a MAS member. The best of these posts will be compiled into a “book” on the “Application of MAS Principles” that can be shared with those trying to understand and implement the MAS Principles in their lives.

“The lowest level of brotherhood is to love for your brother/sister as you love for yourself. The highest is to prefer your brother/sister over yourself (ithar).”

When the prophet arrived in Madina, he established a brotherhood pact between many “couples”. Each couple was made up of a Muhajir and an Ansari, who would them be closer to each other than to anyone else. This was fundamental to the building of the Prophetic Community/Jamaa.” The pact was so strong to the exent that initially these two individuals were to “inherit” one another. This was later abbrogated.

(This piece has been written by Dr Suheil Ghannoushi, of MAS. Placed on this blog for comments and feedback) 

America is a pluralistic society per excellence.  America doesn’t have a state religion, and Americans don’t constitute one race or one ethnicity.

America is a society of immigrants.  Ever since its discovery (), people from different parts/corners of the world migrated to the U.S.  They came from different religious, ethnic, and racial backgrounds.

All groups faced the challenge of preserving their identity (culture and/or religion), mostly through isolation, and later had to deal with the challenge of integration in society, and development of a new identity.  The nature and the magnitude of the challenge were different for different groups, and the outcome span the whole spectrum from isolation to assimilation.  Often times, the spectrum was covered by different segments/factions or members of the same group/community.  Muslims are no exceptions, except that only 2/3 of them are relatively recent immigrants, and they already constitute four different generations of immigrants.  The other 1/3 are African Americans.

Muslims also cover the whole spectrum when it comes to their level of integration in society.  However, the trend is towards rapid increase of the fraction of Muslims who were born and raised in this country.  These constitute more than 2/3 of the recently immigrant Muslim community.  The vast majority of the rest consciously and willfully chose America to be their country (Americans by choice), lived here for quite sometime, and most of them already got their citizenship.

Moreover, the American Muslim community is predominately moderate and their understanding and practice of Islam doesn’t hinder their integration in society.  The two components/constituents of their identity are perfectly compatible, and fuse/mesh smoothly/seamlessly and naturally.

Moreover, American Muslims are above average when it comes to their income and level of education, which makes them stakeholders in society.

American Muslims came a long way in integrating in society and in developing a genuine and cohesive American Muslim identity and way of life.  This process is expected to be easier and faster than for any other minority, because Muslims have intrinsic advantages that can facilitate the process, when compared with other minorities.  The Islamophobia and the climate of fear that prevailed after 9/11, and the increased direct entanglement of the U.S. with the Muslim world may on the surface and in the short run hamper the process of integration.  However, if American Muslims read and handle the situation correctly/properly, they may well turn it into an opportunity to accelerate their integration, and fulfill an important role as a bridge between the U.S. and the Muslim world.

The development of an American Muslim identity should be easier and faster than for most other minorities, because of the nature of Islam as a universal religion and the nature of society, and a pluralistic society of immigrants whose constitution guarantees freedom of religion and freedom of expression.

Being an American doesn’t say/indicate anything about your religion, race, ethnicity, culture, and views.  And being a Muslim doesn’t say/indicate anything about your race, ethnicity, culture, and nationality/citizenship.  So, there is nothing conceptually that prevents the blending/fusion of these two components into one cohesive identity.  There is nothing in Islam that prevents a Muslim from being a good loyal American citizen, and there is nothing in the requirements for American citizenship that interferes with the Muslims practice and even promotion of Islam and fulfilling his/her duty of enjoining that which is good and forbidding that which is evil.  Requirements here don’t refer to the legal requirements of citizenship, but the characteristics of a good and loyal citizenship.  Indeed, one needs not to compromise any of his/her religious duties to be a good citizen, and needs not to breach any of his/her civic duties (not only citizenship requirements) to be a good Muslim.  In contrast, the Muslim religious and civic duties mesh together perfectly, and Islam mandates not only good citizenship, but exemplary and active citizenship.

On one hand, the U.S. has, throughout its history, accommodated all kinds of religions, ethnicities, cultures, and races.  And Islam and Muslims are no exception, especially that the vast majority of American Muslims were born and raised here, and therefore they don’t know any other country or culture except those of America.  The rest are Americans by choice (naturalization).  They are grateful for the freedom and better opportunities they get in this country.  All American Muslims have a stake in the country they have chosen to be theirs, and in which their children and grand children will be living.  This, and religious obligations for practicing Muslims, leave no room for Muslims but to work for the well-being of their country and fulfill all their obligations/contracts (including those of the citizenship or the visa applications).

The nature of the American society and constitution, facilitate the integration of any group in the society, without having to disavow any element of their original identity.

Indeed, if America accommodated races and sectarian/racial religious groups, it should be easier for Muslims who subscribe to – and promote – a universal religion which, throughout its history accommodated all races, cultures, ethnicities, and nationalities.

If it is possible for Japanese, Chinese, Indians, Jews, Africans, Hindus, Sikhs, and Buddhists to develop an American identity it should be easier for Muslims who don’t constitute a race or nationality, and whose religion is neither racial nor sectarian. 

On the other hand, Islam, is not only compatible with all cultures and its values are universal, the moral standards of Islam are higher than any other standards.  Indeed, practicing Muslims restrain themselves from many destructive acts that are legal, and may even be social norms, or at least socially acceptable.  So, Muslims, if they are not part of the solution, they are not part of the problem.

American Muslims can be any type/kind of citizens.  But practicing Muslims are expected to be at least good citizens, and active Muslims should automatically be active citizens.  Indeed, fulfilling the mission of Islam requires active Muslims to be civically engaged and to reach out to people and maximize their interaction with them, which help accelerating the development of a genuine and cohesive American Muslim identity.  And to be effective in their mission of Dawa and Islah, active Muslims, have to fully embrace the American Muslim identity.  Indeed, Quran teaches us that prophets were always sent from amongst their people and with their language, so that they can deliver the message effectively. 

The main reasons that delayed of hindered the process of developing an American Muslim identity and integrating in society are:

1- the “myth of return” which until recently caused the vast majority of immigrant Muslims to think of themselves as temporary immigrants, and therefore they focused on preserving their identity.

2- the fact that many Muslims don’t believe in the obligation of preaching and activism, which necessitates integration and adoption and developing and American Muslim identity.

3- misconceptions among some groups about the Islamic perspective on the relationship with non-Muslims and the fiqh of citizenship 

4- the blatant and rampant injustice in the American foreign policy, especially towards Muslim causes and the American patronage of corrupt and oppressive regimes in the Muslim world.

5- the tragic experience of the African Americans, which generated lots of resentment

6- most recently, it is the Islamophia, and the climate of fear that has been fueled by bigots who abused the tragic events of 9/11.

The myth of return has, for all practical purposes, faded, and the vast majority of Muslims are accepting the fact that not only they are here to stay, but also they are and should be an integral part of society.  MAS is tackling the other obstacles by promoting the proper understanding of Islam, and intensifying and diversifying Muslim outreach efforts and civic engagement.  We believe that both bigotry and isolation result from ignorance, and that education facilitates integration.

As for the unjust policies, whether domestic or foreign past or present, and our objections to those policies should not prevent us from being proud and loyal citizens of this country.  This is because first, there are so many good things in this country that should not be obscured by those policies.  And second, there is no other country in the world (of which Muslims are proud and loyal citizens) that doesn’t have bad policies and laws.  Ironically, in most Muslim countries, people don’t enjoy the freedom of religion and expression (including Dawa) that we enjoy in this country.  And from Islamic perspective, the freedom of practicing and conveying Islam, are more crucial than anything else.  And if you add to this the fact that we have a system where government is elected and can be petitioned, and there is a reasonable level of accountability and respect of the people’s will, then all we need to do is to be involved/engaged, voice our opinions, advocate our positions on issues, and work to promote that which is good and reform/fix that which is wrong.  In doing that we are encouraged by the compatibility between the constitution and our Islamic values.  If we object to a policy, a law, a social norm, a public official, or even an amendment to the constitution, we need to abide by it, while working, through civic engagement, to change it.  In our civic engagement, we will take principled positions that serves the American interests, and express them is a relevant discourse to win the public opinion to those positions.  We will join hands with those who share with us those positions.  As for our opponents (on a particular issue) and our detractors, we will engage them civically and settle our differences in the court of public opinion, or in the ballot boxes, or through legislation and even litigation. 

This is a story about a Tarbiya experience that I went thru early-on as a new MAS member. This story taught me more about teamwork and etiquettes of Islamic work more than reading many books and hearing many lectures. This is what Tarbiya is about, and in essence what is unique about MAS.

This is how the incident goes: Because of the many troubles in the Muslim world, I sensed that the community needed to hold a rally in support of a certain Muslim cause (unnecessary details skipped). The entire community was talking about this issue, and people were frustrated that very little was being done. I spoke to many people who were of the opinion that a rally in Boston would mobilize the community, and would bring to the front this particular issue. It seemed like a very good idea, and that we would get hundreds of people out for this rally.

As member in a team, I knew that these decisions are not to be taken alone. I brought the issue up to the chapter council. Brother Walid, a dear brother, was adamantly against the idea of a rally. “It is a waste of time”  His opinion was that rallies simply diffuse people’s energies. It is best to channel people’s energies into something more constructive. “Rallies are like blowing into a balloon, and just letting it burst with no real result.” For me, I knew that this was non-sense. A rally is a very good idea because it sheds light on the issue in front of the whole world. And then we can even use the rally as a starting point for the many other educational aspects. But we must show our support. Time is running out. We debated the hot issue for a while, with people in favor and others against.

At the end, the chapter council made a decision (I think a vote may have been taken, I don’t remember). The decision was that: we should hold a rally.  I was very happy that this was the final good decision.

The council then needed to identify a person who would lead the effort of organizing the rally. This was an important decision since there was still a lot of effort that needs to be put in making this rally a success. Deep down, I was of course willing to take on this awesome responsibility. To be honest, I am the best choice, with all the passion I have for the issue. The council, however, chose brother Walid to lead the rally. Well, I was stunned. I didn’t say anything, and wasn’t sure what to say. But man: this is a good way to kill a project. What would Walid do? He is so much against it and he feels it is the worst idea since the atom bomb! How could they pick him?!

And here goes the Tarbiya lesson. Brother Walid was then “transformed” into a “believer”. He worked so hard – probably harder than I would have – to make it a success. He calls people, makes announcements, sends emails, gives khutbas, and much more. I was … well .. learning.

This “practical Tarbiya lesson” taught me a lot about being a member in a team / jamaa, and how I should accept the decisions of the shura. What Allah expects from me, is not to simply “accept” the decision of the team, rather, once the decision is made, adopt it as my own. Before the decision is made, everyone is entitled to (indeed required to) bring forth all the arguments, and support them with all his heart. This is the time before a decision is made. This is an important time where debate and shura need to happen. Then, once a decision is made, it is now MY decision as well – even if I wanted the exact opposite. This is the only real meaning of unity. This is what is required by Allah SWT and is a basic Islamic etiquette that the prophet PBUH taught and mandated. In Islamic jurisprudence, this is often called “obedience” to the leadership. In essence, this obedience is not to “individuals”, but rather, it is to a process or a concept: shura.

This is the only way to achieve unity. And Unity is MANDATED by Allah SWT. This unity is greatly lacking in our Muslim Ummah and the Muslim community. Don’t get me wrong : we all love each other, and hug each other in Eid. We may even pray Eid together, which is wonderful. But this is not the unity that Allah SWT requires when he says: “And hold fast to the rope of Allah, together, and do not disunite”. There is a definition of unity in the Muslim community, which is a bad definition, that goes like this: “unity is that when we disagree, each one of us respect the other, and goes his own way doing what he pleases”. This is a very good practice; but it is not “unity”. This may be called “positive mutual understanding”, but it is not unity. Unity is : when we disagree, we discuss the issues, debate the issues, (even fight the issues if we have to), but then at the end we still move together as a team.

No this does not mean that we need to become carbon copies of each other, or that we need to unite in every issue. We shall maintain our unique individual differences and opinions, but some decisions and issues are “communal” issues. In these issues,  we must move together as a team. Many of the decisions we make every day are not TEAM decisions. They are individual decisions. Whether we are Shafi, Maliki, Hanbali, etc.. is an example of these individual decisions that are perfectly fine. But there are communal decisions where the Ummah (or team, organization, community, jamaa, movement) must stick together and move as a united front. This is so basic to Islam. It is also a basic principle in successful organizations, communities, and teams. 

Effective Tarbiya in MAS means that you turn every situation into a Tarbiya (education) lesson. Don’t loose these golden opportunities. As a MAS leader when you have an opportunity to provide such Tarbiya avenues, don’t pass them by. Try it out in the small things (like the rally, where picking Walid may not have been the natural choice), so that you can teach members how to be better team players. This saves a lot of problems later when more difficult “real” situations and tests arise.

Allah mandates Unity on the believers as a prerequisite for His help. It is not optional to stay united. To be united, we need to learn to apply the Islamic decision making process, where Shura occurs, and decision is made. Sometimes this decision may be one that I disagree with.

When working in a team or in a jamaa, it is healthy to have different opinions. When we have different opinions, there is a better chance that we will select the best opinion at the end. In much of the Islamic work issues that generate different opinions, the issues discussed are usually not about halal and haram, but rather about good and better.

So what should we do when we have different opinions in a situation?

1.        if you do have an opinion, you should make sure that you express it. This is not only a right, but also a duty. This opinion may be a better opinion. You may be seeing an angle that no one else is seeing. It is also OK to passionately endorse this opinion, showing with vigor why you believe it is the best opinion.

2.        You should except the same from others. You are in a healthy team when others also passionately (with reason) push for their opinion. This is a healthy spirit. You should be open minded and not just “stick to my opinion”. Be searching for the truth, even if it comes from someone else. Be open to change your mind.

3.        Eventually, a decision needs to be made. In some cases, one opinion has to be adopted and another dropped. What do I do when my opinion is adopted or dropped? It is important for healthy organizations and teams that decisions are actually taken, and not postponed. Not making a decision can hurt the organization more than making a less than optimal decision. We must encourage the leadership to make decisions.

4.        The Islamic process of shura and consultation needs to be applied before making a decision. Depending on the issue discussed and the “forum” where the discussion happens, my opinion may be taken as part of a “vote”, or it may be taken as a part of a consultation (without a vote). Also it is possible for my opinion not to be taken at all (since, for example, others who represent the same segment with similar opinion have been consulted). For instance, if the decision is a chapter council decision, and I am part of the council, then my opinion counts as a vote. However, if I am a member in the chapter, and the decision is a council decision, then my opinion is taken in consideration by the chapter council members who eventually may vote on the issue.  In MAS, abiding by the decision of the sura is mandatory on the leader, and not optional (scholars debated this issue for years, but in MAS, shura is “mulzima” – mandatory).

5.        If my opinion is not adopted, then I need to learn to be OK with it. There is no need to think that there are “personal reasons” for why “my opinion” was not adopted. I did my duty in expressing in clear terms why I feel that this is the best opinion. This is what Allah expects from me. In fact, I should be happy that my opinion has not been adopted, since this opinion may be wrong (or not the best), and then I may be more at fault if the desired success does not occur. The best opinion is not my opinion by the one that the shura arrives at.

6.        If the opinion that I hold was eventually adopted at the end of the decision making process, then I should pray to Allah SWT that it is indeed the best opinion. I should wish that I did not unreasonably push in some direction that may end up not being the best.

7.        Islam requires a humbleness in these situations where the reasonable Muslim should believe that it is possible for the opinion that I am dearly holding on to, to be the wrong opinion. Remember Imam Shafi (and others) who used to say “My opinion is true, but it can be wrong .. and the other opinion is false, but It can be true” .. Who is to know with 100% certainty that they are right in their decisions (again, we are not taking halal and haram).

8.        Islam mandates abiding by the leadership decisions and the process of shura. In fact, this is the only way to achieve unity. And Unity is a mandate from Allah and not optional. Allah will not help a disunited jamaa or Ummah. The baraka of Allah SWT and His help is with us when we abide by this process. But if we disengage from this process, under the impression that we are holding on to something more right or better, then we loose the help of Allah SWT. “The help of Allah is with the Jamaa” (Hadith).

9.        Ample evidence to the above can be derived from Uhud. The prophet consulted with the leaders of the believers (not with all Muslims); the majority (of the leaders consulted) adopted an opinion different from the prophet. The prophet adopted the opinion of the majority (proving that Shura decision is mandatory), and went against his own opinion. Before the battle starts, a group of Muslims decide to leave the battle because they were not consulted or because their opinion was not adopted. This was a clear sign of hypocrisy: once a decision is made we all have to stick with it, even if we dislike it (even the prophet stuck with it!). When things went wrong in the battle, no one said: “I told you so, you should have adopted my opinion”. Lesson: the blessing of Allah SWT is with the Jama, and with the decisions that are made in the jamaa. So accept these decisions as the better decisions (in the long term) even if they do not seem to be the best now.

10.     A scholar once said: it is better that we unite over what is “merely good”, rather than divide over what is “best”.

11.     If we follow the process above, does this mean that we will always make the best decisions? No, not always. But it is more likely. But don’t despair, for Allah does not mandate that we always achieve the best decisions. But he does mandate that we do our best, while staying united. Without the above, we will not stay united, and will not receive the blessings and help from Allah SWT. Amongst many other goals, the MAS Tarbiya program aspires to achieve this understanding in MAS members.

12.     But what if I feel that I was treated unfairly, or that my opinion was not taken, or if I have a problem with the leadership. First I should work on my heart to ensure that it is clear and well intentioned. Don’t give the Shaitan a piece of your heart and allow him to “personalize” the issues: “it must be personal, they just don’t like me”. Make excuses for your brothers as Allah demands. After that, there are appropriate channels of escalation in MAS. I will recommend a generic path, but different situations may be different: usra leader THEN committee head THEN  chapter council member THEN chapter president THEN region head THEN National executive committee THEN MAS exec director THEN  MAS president THEN MAS BOT.

13.     For an issue that I am very passionate about, or when I feel that I have been wronged, It is OK to escalate two levels. Escalating 5 levels, while possible, is not (in general) a healthy sign (in most, but not all situations). If I escalate 2 levels, and my brothers tell me that I am wrong, then, well, maybe I am wrong. If I escalate 5 levels, and at each level I am advised that this is OK, and I am still not convinced, then I need to do some major praying.