Many of the esteemed members of the cabinet including all the Prime Ministers are moslem in name and by their own volition -true moslems. One of the PM even went so far as to declare that he was running the country on a hadari or clearly in 'hatari' mode. Hatari was a movie in the 60's about an adventure in the african wonderland by hunters using 4wd's with lots o beauties [ if i am not mistaken including Ursula Undress ]
In the past cabinets we have had stories about ministers having affairs-some leading to tragic consequences and some leading to not so nice name calling . Imagine having your father's name redefined by a well known blogger as 'groping' . That is not doing justice to the of name of one's father.
The point of the story that I want to press is this- As moslems men are allowed to marry four nice women. If during the course of one's marriage the wife has turned into a beer barrel, surely it behoves on the man to create an addition to his family. And if his libido is still good he should continue to add until the figure 4. And if he has more residual desires left , he should think of divorcing one and marry another one. After all a minister has adequate income. Just the other day a blog claimed that an mb can get as much as rm 60 000 a month! So what is keeping a few women as wives - a small drop in the ocean unless of course the wife has expensive tastes.
Allah in his divine wisdom has permitted man to marry 4. Why in are our moslem politicians fornicating with young women when there is a proviso for them to marry 4 in our countr'ys laws. The reason maybe found if we analysed the leadership of past pm' , we will find them wanting. The previous pms probably [ my conjecture] listened too much too the wives
and let them disctate policies to the underlings.
Analysing the leadership of pm Tun M . He was probably well versed in his job but as leader of a cabinet comprising moslem ministers - his ministers were rumoured [ though not reported as heavilty due to non availablity
of internet then] through press reports on collateral crimes were having affairs on the side. For a fact one cannot see any minister keeping more than one wife during the last few regimes. Why?
Do you think the ministers are not " able" ? Surely not . The reason probaly is because the big boss does not condone such a practice. Or to go more deeper- probably the wife of the boss do not encourage such a policy!
In many ways 'modern' [ actually misguided] moslem ministers think it is fashionable to keep one wife and have a few women on the side. Actually this practice denigrates women . My conversation with club personnel tells of lurid and sad stories that that takes place in these clubs. Young girls
in so called karaoke lounge ' in effect everything boleh place' are picked and dumped by politicians at will . Go visit the clubs - you need a few hundred ringgit though - to see what is happening in the clubs. Just today I encounter a couple of young malay girls together with their 'transporter' at a coffee shop. A peek into their conversation revealed what a sad situation it had been for them. In fact one them [ barely in their twenties] sighed - what a life -'kita sundal'
Do you prefer our rich brothers marry one and keep a few on the side? And the few on the side is subject to change - just like the channels on astro. This is tragic especially poverty is rampant among the population. Remember gdp is only a number- a few percent of the population owned
90 percent of the income. Our disparity gap among the haves and have nots is vvvv large. Just look at the salary of the MB and the salary of the cashier at the club- she gets about a 1200 ringgit with tips ...
When Allah makes law for man - it must be accepted by all who submit themselves as moslems. This is not like taking a course at the college where one can pick and choose what part of the law one wants and reject what is not 'fair ' to one self. And the rationale as to why laws are made
for mankind is for the good of the mankind. Just look at the example : Why Allah prohibits alcohol? In Anisah it is explained that alcohol is prohibited because the beneficail effects outweighs its bad effect. Sound familiar? Yes you will know that judges in england and here too will reject evidence if its probative value outweighs its prejudicial value.
Who are these women [ sisters -- } to make light of laws of Allah Almighty.Looking at their profiles one a daughter of a past diplomat and two among others are daughters o f past prime ministers. It is a good thing to champion a cause. Tun M in critising the US actions always used 'might is right' accustaion at the US. In this scenario I would plead that the ' sisters --' to submit to the laws of Allah unconditionally and make learning Islam a lifetime quest. Relying on your connexions is akin to practising 'might is right policy' and would lead you astray and to a ' point of no return -murtad. ' It is on good authority -Muhamad Qutub [ title forgotten] wrote that one falls outside islam if one rejects His laws Allah. Yes , you can, by your connexions make the Jakim declare that you not murtad or even keep a 'strategic silence' That does not change the stark reality- recant or be murtad. It is time for you ladies - to be or not to ...
be . That is the question.....
suggested reading Yusuf Ali 'translation of the Quran"
"
Friday, June 12, 2009
Wednesday, May 27, 2009
What Makes a Building Green?
A green building, also known as a sustainable building, is a structure that is designed, built, renovated, operated, or reused in an ecological and resource-efficient manner. Green buildings are designed to meet certain objectives such as protecting occupant health; improving employee productivity; using energy, water, and other resources more efficiently; and reducing the overall impact to the environment.
What Are the Economic Benefits of Green Buildings?
A green building may cost more up front, but saves through lower operating costs over the life of the building. The green building approach applies a project life cycle cost analysis for determining the appropriate up-front expenditure. This analytical method calculates costs over the useful life of the asset.
These and other cost savings can only be fully realized when they are incorporated at the project's conceptual design phase with the assistance of an integrated team of professionals. The integrated systems approach ensures that the building is designed as one system rather than a collection of stand-alone systems.
Some benefits, such as improving occupant health, comfort, productivity, reducing pollution and landfill waste are not easily quantified. Consequently, they are not adequately considered in cost analysis. For this reason, consider setting aside a small portion of the building budget to cover differential costs associated with less tangible green building benefits or to cover the cost of researching and analyzing green building options.
Even with a tight budget, many green building measures can be incorporated with minimal or zero increased up-front costs and they can yield enormous savings
What Are the Elements of Green Buildings?
Below is a sampling of green building practices.
Siting
Start by selecting a site well suited to take advantage of mass transit.
Protect and retain existing landscaping and natural features. Select plants that have low water and pesticide needs, and generate minimum plant trimmings. Use compost and mulches. This will save water and time.
Recycled content paving materials, furnishings, and mulches help close the recycling loop.
Energy Efficiency
Most buildings can reach energy efficiency levels far beyond California Title 24 standards, yet most only strive to meet the standard. It is reasonable to strive for 40 percent less energy than Title 24 standards. The following strategies contribute to this goal.
Passive design strategies can dramatically affect building energy performance. These measures include building shape and orientation, passive solar design, and the use of natural lighting.
Develop strategies to provide natural lighting. Studies have shown that it has a positive impact on productivity and well being.
Install high-efficiency lighting systems with advanced lighting controls. Include motion sensors tied to dimmable lighting controls. Task lighting reduces general overhead light levels.
Use a properly sized and energy-efficient heat/cooling system in conjunction with a thermally efficient building shell. Maximize light colors for roofing and wall finish materials; install high R-value wall and ceiling insulation; and use minimal glass on east and west exposures.
Minimize the electric loads from lighting, equipment, and appliances.
Consider alternative energy sources such as photovoltaics and fuel cells that are now available in new products and applications. Renewable energy sources provide a great symbol of emerging technologies for the future.
Computer modeling is an extremely useful tool in optimizing design of electrical and mechanical systems and the building shell.
Materials Efficiency
Select sustainable construction materials and products by evaluating several characteristics such as reused and recycled content, zero or low off gassing of harmful air emissions, zero or low toxicity, sustainably harvested materials, high recyclability, durability, longevity, and local production. Such products promote resource conservation and efficiency. Using recycled-content products also helps develop markets for recycled materials that are being diverted from California's landfills, as mandated by the Integrated Waste Management Act.
Use dimensional planning and other material efficiency strategies. These strategies reduce the amount of building materials needed and cut construction costs. For example, design rooms on 4-foot multiples to conform to standard-sized wallboard and plywood sheets.
Reuse and recycle construction and demolition materials. For example, using inert demolition materials as a base course for a parking lot keeps materials out of landfills and costs less.
Require plans for managing materials through deconstruction, demolition, and construction.
Design with adequate space to facilitate recycling collection and to incorporate a solid waste management program that prevents waste generation.
Water Efficiency
Design for dual plumbing to use recycled water for toilet flushing or a gray water system that recovers rainwater or other nonpotable water for site irrigation.
Minimize wastewater by using ultra low-flush toilets, low-flow shower heads, and other water conserving fixtures.
Use recirculating systems for centralized hot water distribution.
Install point-of-use hot water heating systems for more distant locations.
Use a water budget approach that schedules irrigation using the California Irrigation Management Information System data for landscaping.
Meter the landscape separately from buildings. Use micro-irrigation (which excludes sprinklers and high-pressure sprayers) to supply water in nonturf areas.
Use state-of-the-art irrigation controllers and self-closing nozzles on hoses.
Occupant Health and Safety
Recent studies reveal that buildings with good overall environmental quality can reduce the rate of respiratory disease, allergy, asthma, sick building symptoms, and enhance worker performance. The potential financial benefits of improving indoor environments exceed costs by a factor of 8 and 14
Choose construction materials and interior finish products with zero or low emissions to improve indoor air quality. Many building materials and cleaning/maintenance products emit toxic gases, such as volatile organic compounds (VOC) and formaldehyde. These gases can have a detrimental impact on occupants' health and productivity.
Provide adequate ventilation and a high-efficiency, in-duct filtration system. Heating and cooling systems that ensure adequate ventilation and proper filtration can have a dramatic and positive impact on indoor air quality.
Prevent indoor microbial contamination through selection of materials resistant to microbial growth, provide effective drainage from the roof and surrounding landscape, install adequate ventilation in bathrooms, allow proper drainage of air-conditioning coils, and design other building systems to control humidity.
Building Operation and Maintenance
Green building measures cannot achieve their goals unless they work as intended. Building commissioning includes testing and adjusting the mechanical, electrical, and plumbing systems to ensure that all equipment meets design criteria. It also includes instructing the staff on the operation and maintenance of equipment.
Over time, building performance can be assured through measurement, adjustment, and upgrading. Proper maintenance ensures that a building continues to perform as designed and commissioned.
Steps to Ensure Success
Establish a vision that embraces sustainable principles and an integrated design approach.
Develop a clear statement of the project's vision, goals, design criteria, and priorities.
Develop a project budget that covers green building measures. Allocate contingencies for additional research and analysis of specific options. Seek sponsorship or grant opportunities.
Seek advice of a design professional with green building experience.
Select a design and construction team that is committed to the project vision. Modify the RFQ/RFP selection process to ensure the contractors have appropriate qualifications to identify, select, and implement an integrated system of green building measures.
Develop a project schedule that allows for systems testing and commissioning.
Develop contract plans and specifications to ensure that the building design is at a suitable level of building performance.
Create effective incentives and oversight.
A green building, also known as a sustainable building, is a structure that is designed, built, renovated, operated, or reused in an ecological and resource-efficient manner. Green buildings are designed to meet certain objectives such as protecting occupant health; improving employee productivity; using energy, water, and other resources more efficiently; and reducing the overall impact to the environment.
What Are the Economic Benefits of Green Buildings?
A green building may cost more up front, but saves through lower operating costs over the life of the building. The green building approach applies a project life cycle cost analysis for determining the appropriate up-front expenditure. This analytical method calculates costs over the useful life of the asset.
These and other cost savings can only be fully realized when they are incorporated at the project's conceptual design phase with the assistance of an integrated team of professionals. The integrated systems approach ensures that the building is designed as one system rather than a collection of stand-alone systems.
Some benefits, such as improving occupant health, comfort, productivity, reducing pollution and landfill waste are not easily quantified. Consequently, they are not adequately considered in cost analysis. For this reason, consider setting aside a small portion of the building budget to cover differential costs associated with less tangible green building benefits or to cover the cost of researching and analyzing green building options.
Even with a tight budget, many green building measures can be incorporated with minimal or zero increased up-front costs and they can yield enormous savings
What Are the Elements of Green Buildings?
Below is a sampling of green building practices.
Siting
Start by selecting a site well suited to take advantage of mass transit.
Protect and retain existing landscaping and natural features. Select plants that have low water and pesticide needs, and generate minimum plant trimmings. Use compost and mulches. This will save water and time.
Recycled content paving materials, furnishings, and mulches help close the recycling loop.
Energy Efficiency
Most buildings can reach energy efficiency levels far beyond California Title 24 standards, yet most only strive to meet the standard. It is reasonable to strive for 40 percent less energy than Title 24 standards. The following strategies contribute to this goal.
Passive design strategies can dramatically affect building energy performance. These measures include building shape and orientation, passive solar design, and the use of natural lighting.
Develop strategies to provide natural lighting. Studies have shown that it has a positive impact on productivity and well being.
Install high-efficiency lighting systems with advanced lighting controls. Include motion sensors tied to dimmable lighting controls. Task lighting reduces general overhead light levels.
Use a properly sized and energy-efficient heat/cooling system in conjunction with a thermally efficient building shell. Maximize light colors for roofing and wall finish materials; install high R-value wall and ceiling insulation; and use minimal glass on east and west exposures.
Minimize the electric loads from lighting, equipment, and appliances.
Consider alternative energy sources such as photovoltaics and fuel cells that are now available in new products and applications. Renewable energy sources provide a great symbol of emerging technologies for the future.
Computer modeling is an extremely useful tool in optimizing design of electrical and mechanical systems and the building shell.
Materials Efficiency
Select sustainable construction materials and products by evaluating several characteristics such as reused and recycled content, zero or low off gassing of harmful air emissions, zero or low toxicity, sustainably harvested materials, high recyclability, durability, longevity, and local production. Such products promote resource conservation and efficiency. Using recycled-content products also helps develop markets for recycled materials that are being diverted from California's landfills, as mandated by the Integrated Waste Management Act.
Use dimensional planning and other material efficiency strategies. These strategies reduce the amount of building materials needed and cut construction costs. For example, design rooms on 4-foot multiples to conform to standard-sized wallboard and plywood sheets.
Reuse and recycle construction and demolition materials. For example, using inert demolition materials as a base course for a parking lot keeps materials out of landfills and costs less.
Require plans for managing materials through deconstruction, demolition, and construction.
Design with adequate space to facilitate recycling collection and to incorporate a solid waste management program that prevents waste generation.
Water Efficiency
Design for dual plumbing to use recycled water for toilet flushing or a gray water system that recovers rainwater or other nonpotable water for site irrigation.
Minimize wastewater by using ultra low-flush toilets, low-flow shower heads, and other water conserving fixtures.
Use recirculating systems for centralized hot water distribution.
Install point-of-use hot water heating systems for more distant locations.
Use a water budget approach that schedules irrigation using the California Irrigation Management Information System data for landscaping.
Meter the landscape separately from buildings. Use micro-irrigation (which excludes sprinklers and high-pressure sprayers) to supply water in nonturf areas.
Use state-of-the-art irrigation controllers and self-closing nozzles on hoses.
Occupant Health and Safety
Recent studies reveal that buildings with good overall environmental quality can reduce the rate of respiratory disease, allergy, asthma, sick building symptoms, and enhance worker performance. The potential financial benefits of improving indoor environments exceed costs by a factor of 8 and 14
Choose construction materials and interior finish products with zero or low emissions to improve indoor air quality. Many building materials and cleaning/maintenance products emit toxic gases, such as volatile organic compounds (VOC) and formaldehyde. These gases can have a detrimental impact on occupants' health and productivity.
Provide adequate ventilation and a high-efficiency, in-duct filtration system. Heating and cooling systems that ensure adequate ventilation and proper filtration can have a dramatic and positive impact on indoor air quality.
Prevent indoor microbial contamination through selection of materials resistant to microbial growth, provide effective drainage from the roof and surrounding landscape, install adequate ventilation in bathrooms, allow proper drainage of air-conditioning coils, and design other building systems to control humidity.
Building Operation and Maintenance
Green building measures cannot achieve their goals unless they work as intended. Building commissioning includes testing and adjusting the mechanical, electrical, and plumbing systems to ensure that all equipment meets design criteria. It also includes instructing the staff on the operation and maintenance of equipment.
Over time, building performance can be assured through measurement, adjustment, and upgrading. Proper maintenance ensures that a building continues to perform as designed and commissioned.
Steps to Ensure Success
Establish a vision that embraces sustainable principles and an integrated design approach.
Develop a clear statement of the project's vision, goals, design criteria, and priorities.
Develop a project budget that covers green building measures. Allocate contingencies for additional research and analysis of specific options. Seek sponsorship or grant opportunities.
Seek advice of a design professional with green building experience.
Select a design and construction team that is committed to the project vision. Modify the RFQ/RFP selection process to ensure the contractors have appropriate qualifications to identify, select, and implement an integrated system of green building measures.
Develop a project schedule that allows for systems testing and commissioning.
Develop contract plans and specifications to ensure that the building design is at a suitable level of building performance.
Create effective incentives and oversight.
Saturday, May 9, 2009
What Makes A Strong Leader
What Makes A Strong Leader? The Power of the 99 Names
What makes a leader?
People say they want strong leaders. But what qualities make a strong leader who is truly good and beneficial for a community?
From a traditional Islamic and Arab perspective, being a good leader meant following true guidance and developing noble traits in the self through the emulation of divine qualities.
When the divine qualities, Asma’ Allah al-Husna (the 99 Beautiful Names of God) were invoked in the name of a person, that person was often called the servant of the quality: hence the name Abd ul-Rahman (Servant of the Compassionate) and not just Rahman. A person who excelled in the service of a divine quality was a true leader of the people.
How do we begin? Contemplation of divine qualities as expressed in the Asma’ Allah al-Husna provides a template and a model for reflection both for personal training and for the effort to actualize the highest values of the community. Where these are present, the essential prerequisites emerge to inspire the confidence, support, and cooperation of a community that rewards leadership with the dynamism and unity needed to envision and achieve a collective destiny.
Leadership is Empowerment
Being a leader involves being a representative both of leadership qualities and of people. A leader models leadership qualities by speaking and acting respectfully toward everyone. To be a true statesperson, one must also be an accomplished facilitator. The leader as facilitator is a compelling example of the quality of al-Malik, the Possessor of Power or Sovereignty. Politics and leadership always involve power, but power for what purpose? A leader, in the fullest spirit of generosity (emulating al-Wahhab, the Bestower, al-Razzaq, the Provider, and al-Muqit, the Maintainer), is one who owns power in order to empower others. This power manifests al-Qadir, the All-Powerful.
Yet, what actions are connected to such power? Moral leadership is the ability to inspire or awaken (al-Khabir, the One Who is Aware) people to their innate potential. A leader provokes people to act, and act toward proper ends, that are ultimately for the good of the whole community. With the responsibility of empowerment, he or she awakens and encourages people, both men and women, to fully participate in society at all levels (social, moral, economic, and political) and to form and develop their own accounts of social reality. In doing so, a leader then becomes a witness (al-Shahid, the One who bears witness) to the societal processes through diligent observation of his/her own actions and environment (al-Raqib, the Ever-Watchful, al- Hasib, the One who takes into Account, al-Muhsi, the Accountant).
Clearly, a greater leader needs to be an effective politician (a good strategist and tactician), but this needs to be in service of moral statesmanship, not personal and momentary advantage (al-Ghani, The Rich, for he or she has no desire, and al-Mughni, One who does not need). A variety of characteristics describe such a moral stature (al-Majid, Nobility, al-Jalil, Majesty, al-Azim, Dignity or Excellence).
When wisdom for the need of the community calls on tough and forceful action, the leader must be tough and forceful (al-Aziz, Mighty, al-Jabbar, the Repairer, al-Qawi, the Strong, al-Matin, the Firm in Resolve).
Leadership requires more than the elites merely adopting a mood of optimism or generating fear of the future. Leadership requires action and intention. In order to balance the siffat al-jalaliyyah, qualities of Majesty, a leader also needs to develop siffat aljamaliyyah, the qualities of beauty.
History shows us that the loyalty inspired by leaders who demonstrate mercy and compassion are profound. Other qualities linked to rahma are al-Latif (the Gentle), al-Halim (the Clement), al-Karim (the Generous), al-Wadud (the Loving), al-Ra’uf (the Kind). Empathetic consciousness enables a good leader to forgive and spread the habit of forgiveness to others (al-Ghaffar, the Forgiver, al-Ghafur, the All-Forgiving, al-‘Afu, the Pardoner).
Guardian of the Public Interest
A greater leader becomes a guardian of the public’s interests (al-Mumin, the Guardian of Faith). He or she protects (al-Muhaymin, the Protector, and al-Wakil, the Solver of Problems, and al-Hafez, the Preserver). As spokesperson, he or she embodies visionary leadership and seeks to represent all of the people. The subtle relationship between power and influence, between executive image and agenda setting is constant and dynamic. To effectively lead, it is a necessity that a leader inspires mutual trust, and this requires the ability to be a good communicator: the leader’s view must be all encompassing (al-Wasi, the All-Embracing, and al-Basit, the Expander). This means that leaders must be very good listeners (al-Sami’, the All-Hearing) and fine observers (al-Basir, the All-Seeing). To hold vision is to be a mapmaker: to see that all of the old maps are out of date, and that we do not yet have new, good and reliable maps. In order to invent our own maps, with all the skills that doing so accurately and compassionately require, leaders need both humility and dignity (which may be linked to al-Shakur, the Thankful, and al-Hamid, the Praiseworthy).
Leadership demands vision. Why vision? Vision avoids drift and selfcenteredness, it mobilizes the energy and imagination of the people, and it widens and deepens the sense of mutual responsibility while articulating what is possible and demanding discipline, sacrifice, and the capacity to dream.
Leaders need vision that has faith (al-Mu’min, the Faithful) and wisdom (al-Alim, the All-Knowing). Like power, leaders do not need wisdom for themselves alone, for they possess the courage and strength to be able to share it. One cannot be an effective representative without finding and facilitating creative ways to prioritize and balance all the interests of the people and groups in a fair and inclusive way on the basis of wisdom (al-Hakim, the All-Wise), which is both principled and practical, far seeing and yet focused on meeting the issues of the moment in a fair (and just) and balanced (in al-Hakam, the Judge, wisdom is connected to the sense of having good judgment). A successful nation needs a broad public dialogue, with a great variety of suggestions and opinions, and not only consultation. “Justice” (al-‘Adl) itself is a dynamic and not merely static or purely legal concept. Justice is embodied in the “rolling consensus” of people for more democracy, more equality, more opportunity, and pride in one’s community and tradition, above all perhaps – for more of a sense of community.
From Leadership By Force To Leadership By Consensus and Cooperation
Building a system of good governance must begin with good leadership – from the outset this means that the character and education of leadership is crucial.
Through working such qualities as al-Hadi, the Guide, al-Rashid, the Guide to the Right Path, and al-Warith, the Inheritor, a greater leader seeks to fulfill the sacred trust to inspire and empower the whole community. This trust is essential for health, vibrancy and the long-term sustainability of an untied and prospering community.
True leaders are consensus builders (al-Muqaddim, the Expediter). They work to build mutual trust and agreement on principles of fairness among their people, as a basis for cooperative efforts in which all have some expectation of shared benefit (al-Barr, the Source of All Goodness). Since no one party can force any of the others to cooperate, and since each one has a selfish temptation not to cooperate, each must trust the others not to take advantage of both the opportunity and the temptation to cheat.
Cooperation requires, then, mutual expectation of a willingness to sacrifice short-term self-interests for the common good (al-Jame’, the Gatherer).
While having shared objectives that benefit all is a necessary precondition for
cooperation, it is not sufficient. There is a crucial role for leadership at each stage in the confidence-building and community-building process (al-Salaam, The Source of Peace): forming common goals, establishing mechanisms for cooperation, ensuring that efforts will be coordinated, determining the fair allocation of benefits and burdens, and identifying the roles and responsibilities of the various actors in the cooperative enterprise. Leadership is needed to promote solidarity without which the highest values of the community do not manifest and underlying norms of fairness and reciprocity cannot be effective. When cooperation is achieved, however, a greater leader
will be known as a good friend (al-Wali, the Protecting Friend).
A greater leader who embodies the qualities represented by the Asma’ Allah al- Husna is a democratic leader, in the true sense of democracy as a form of collaborative and participatory communal governance. Just as positive character cannot be imposed but must rather be consciously cultivated, so it is with democracy. Democracy cannot be successfully implanted from the outside. It is an indigenous and delicate flower that only flourishes when deeply rooted in the dreams and hopes of the great majority of a nation. Democratic behavior is a learned behavior, and democracy is only learned by practice.
What Makes A Strong Leader? The Power of the 99 Names
What makes a leader?
People say they want strong leaders. But what qualities make a strong leader who is truly good and beneficial for a community?
From a traditional Islamic and Arab perspective, being a good leader meant following true guidance and developing noble traits in the self through the emulation of divine qualities.
When the divine qualities, Asma’ Allah al-Husna (the 99 Beautiful Names of God) were invoked in the name of a person, that person was often called the servant of the quality: hence the name Abd ul-Rahman (Servant of the Compassionate) and not just Rahman. A person who excelled in the service of a divine quality was a true leader of the people.
How do we begin? Contemplation of divine qualities as expressed in the Asma’ Allah al-Husna provides a template and a model for reflection both for personal training and for the effort to actualize the highest values of the community. Where these are present, the essential prerequisites emerge to inspire the confidence, support, and cooperation of a community that rewards leadership with the dynamism and unity needed to envision and achieve a collective destiny.
Leadership is Empowerment
Being a leader involves being a representative both of leadership qualities and of people. A leader models leadership qualities by speaking and acting respectfully toward everyone. To be a true statesperson, one must also be an accomplished facilitator. The leader as facilitator is a compelling example of the quality of al-Malik, the Possessor of Power or Sovereignty. Politics and leadership always involve power, but power for what purpose? A leader, in the fullest spirit of generosity (emulating al-Wahhab, the Bestower, al-Razzaq, the Provider, and al-Muqit, the Maintainer), is one who owns power in order to empower others. This power manifests al-Qadir, the All-Powerful.
Yet, what actions are connected to such power? Moral leadership is the ability to inspire or awaken (al-Khabir, the One Who is Aware) people to their innate potential. A leader provokes people to act, and act toward proper ends, that are ultimately for the good of the whole community. With the responsibility of empowerment, he or she awakens and encourages people, both men and women, to fully participate in society at all levels (social, moral, economic, and political) and to form and develop their own accounts of social reality. In doing so, a leader then becomes a witness (al-Shahid, the One who bears witness) to the societal processes through diligent observation of his/her own actions and environment (al-Raqib, the Ever-Watchful, al- Hasib, the One who takes into Account, al-Muhsi, the Accountant).
Clearly, a greater leader needs to be an effective politician (a good strategist and tactician), but this needs to be in service of moral statesmanship, not personal and momentary advantage (al-Ghani, The Rich, for he or she has no desire, and al-Mughni, One who does not need). A variety of characteristics describe such a moral stature (al-Majid, Nobility, al-Jalil, Majesty, al-Azim, Dignity or Excellence).
When wisdom for the need of the community calls on tough and forceful action, the leader must be tough and forceful (al-Aziz, Mighty, al-Jabbar, the Repairer, al-Qawi, the Strong, al-Matin, the Firm in Resolve).
Leadership requires more than the elites merely adopting a mood of optimism or generating fear of the future. Leadership requires action and intention. In order to balance the siffat al-jalaliyyah, qualities of Majesty, a leader also needs to develop siffat aljamaliyyah, the qualities of beauty.
History shows us that the loyalty inspired by leaders who demonstrate mercy and compassion are profound. Other qualities linked to rahma are al-Latif (the Gentle), al-Halim (the Clement), al-Karim (the Generous), al-Wadud (the Loving), al-Ra’uf (the Kind). Empathetic consciousness enables a good leader to forgive and spread the habit of forgiveness to others (al-Ghaffar, the Forgiver, al-Ghafur, the All-Forgiving, al-‘Afu, the Pardoner).
Guardian of the Public Interest
A greater leader becomes a guardian of the public’s interests (al-Mumin, the Guardian of Faith). He or she protects (al-Muhaymin, the Protector, and al-Wakil, the Solver of Problems, and al-Hafez, the Preserver). As spokesperson, he or she embodies visionary leadership and seeks to represent all of the people. The subtle relationship between power and influence, between executive image and agenda setting is constant and dynamic. To effectively lead, it is a necessity that a leader inspires mutual trust, and this requires the ability to be a good communicator: the leader’s view must be all encompassing (al-Wasi, the All-Embracing, and al-Basit, the Expander). This means that leaders must be very good listeners (al-Sami’, the All-Hearing) and fine observers (al-Basir, the All-Seeing). To hold vision is to be a mapmaker: to see that all of the old maps are out of date, and that we do not yet have new, good and reliable maps. In order to invent our own maps, with all the skills that doing so accurately and compassionately require, leaders need both humility and dignity (which may be linked to al-Shakur, the Thankful, and al-Hamid, the Praiseworthy).
Leadership demands vision. Why vision? Vision avoids drift and selfcenteredness, it mobilizes the energy and imagination of the people, and it widens and deepens the sense of mutual responsibility while articulating what is possible and demanding discipline, sacrifice, and the capacity to dream.
Leaders need vision that has faith (al-Mu’min, the Faithful) and wisdom (al-Alim, the All-Knowing). Like power, leaders do not need wisdom for themselves alone, for they possess the courage and strength to be able to share it. One cannot be an effective representative without finding and facilitating creative ways to prioritize and balance all the interests of the people and groups in a fair and inclusive way on the basis of wisdom (al-Hakim, the All-Wise), which is both principled and practical, far seeing and yet focused on meeting the issues of the moment in a fair (and just) and balanced (in al-Hakam, the Judge, wisdom is connected to the sense of having good judgment). A successful nation needs a broad public dialogue, with a great variety of suggestions and opinions, and not only consultation. “Justice” (al-‘Adl) itself is a dynamic and not merely static or purely legal concept. Justice is embodied in the “rolling consensus” of people for more democracy, more equality, more opportunity, and pride in one’s community and tradition, above all perhaps – for more of a sense of community.
From Leadership By Force To Leadership By Consensus and Cooperation
Building a system of good governance must begin with good leadership – from the outset this means that the character and education of leadership is crucial.
Through working such qualities as al-Hadi, the Guide, al-Rashid, the Guide to the Right Path, and al-Warith, the Inheritor, a greater leader seeks to fulfill the sacred trust to inspire and empower the whole community. This trust is essential for health, vibrancy and the long-term sustainability of an untied and prospering community.
True leaders are consensus builders (al-Muqaddim, the Expediter). They work to build mutual trust and agreement on principles of fairness among their people, as a basis for cooperative efforts in which all have some expectation of shared benefit (al-Barr, the Source of All Goodness). Since no one party can force any of the others to cooperate, and since each one has a selfish temptation not to cooperate, each must trust the others not to take advantage of both the opportunity and the temptation to cheat.
Cooperation requires, then, mutual expectation of a willingness to sacrifice short-term self-interests for the common good (al-Jame’, the Gatherer).
While having shared objectives that benefit all is a necessary precondition for
cooperation, it is not sufficient. There is a crucial role for leadership at each stage in the confidence-building and community-building process (al-Salaam, The Source of Peace): forming common goals, establishing mechanisms for cooperation, ensuring that efforts will be coordinated, determining the fair allocation of benefits and burdens, and identifying the roles and responsibilities of the various actors in the cooperative enterprise. Leadership is needed to promote solidarity without which the highest values of the community do not manifest and underlying norms of fairness and reciprocity cannot be effective. When cooperation is achieved, however, a greater leader
will be known as a good friend (al-Wali, the Protecting Friend).
A greater leader who embodies the qualities represented by the Asma’ Allah al- Husna is a democratic leader, in the true sense of democracy as a form of collaborative and participatory communal governance. Just as positive character cannot be imposed but must rather be consciously cultivated, so it is with democracy. Democracy cannot be successfully implanted from the outside. It is an indigenous and delicate flower that only flourishes when deeply rooted in the dreams and hopes of the great majority of a nation. Democratic behavior is a learned behavior, and democracy is only learned by practice.
Friday, April 17, 2009
Is Your Home an Islamic Home?
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"And Allah has made for you in your homes a place of rest..."
[An-Nahl:80]
This may seem like an unusual question and your automatic response may be "Why, of course my home is an Islamic Home!! My family is Muslim and that makes our home a Muslim one!!"
Go through this short checklist to determine if your response should really be in the affirmative.
I Have Chosen a Good Spouse
There are several ahadeeth that highlight the importance of choosing a righteous and pious spouse. The wisdom of this is obvious: a pious spouse is more likely to bring happiness and contentment to the other spouse and the couple together will be more able to build a righteous family and home life. This is the foundation of the home.
I Help Guide My Spouse
This begins with each spouse fulfilling the duties and responsibilities of their roles and treating each other with kindness and compassion. It then goes beyond this to include guidance in other spiritual matters such as striving to strengthen imaan; paying attention to worship and correcting it when needed; encouraging the reading of Qur'an, praying at night, giving charity, and reading books on Islam; helping to choose pious friends; enjoining goodness and forbidding evil. Iman is something that may increase or decrease so it is necessary to continually focus on increasing our own and that of our spouse.
Our Home is a Place for Remembrance of Allah
Remembrance can be in many forms: with the heart, with the tongue, through prayer, recitation of Qur'an, memorizing adhkaar and using them, discussing Islamic issues, or reading Islamic material. These are things that should occur on a consistent basis so that the angels will come to the home and bring Allah's blessings. The Prophet, sallallahu alayhe wasallam, said: "The example of a home in which Allah is remembered and the example of a home in which Allah is not remembered, is like comparing the living and the dead."
[Muslim].
Our Home is a Place of Worship
This means that salah is established within the home at its required time and that members of the family pray in congregation when several are present. The family may also designate a specific area for prayer and maintain its uniqueness and cleanliness. For women, it is better to pray each prayer within the home. For men, it is recommended to pray voluntary prayers at home after having prayed obligatory prayers in the masjid. The Prophet, sallallahu alayhe wasallam, said: "The voluntary prayer in the home is better than the voluntary prayer with the people. It is like the obligatory prayer of the man in congregation being better than praying the obligatory by himself."
[Sahih al-Jaami]. This is to ensure that homes are made places of worship just as the masajids.
We Regularly read Surat Al-Baqarah and Ayatul Kursi to Keep Satan Away
The Messenger of Allah, sallallahu alayhe wasallam, said: "Recite Surah Al-Baqarah in your houses, for the Satan does not enter a house in which Sura Al-Baqarah is recited."
[Sahih al-Jaami].
He also said: "When you go to your bed, recite Ayatul Kursi: 'Allah! There is no god but Him, the Ever-Living, the One Who Sustains and Protects all that exists', to the end, for then there will remain over you a guardian from Allah, and Satan will not come near you until morning."
[sahih al-Bukhari].
Teaching and Learning are Ongoing Activities in Our Home
This is primarily the responsibility of the head of die household who must ensure that he is guiding his family to the correct path, enjoining them to do good, and forbidding them from evil. Attaining knowledge is incumbent upon all members of the family and is the basis upon which Emaan will flourish, A study circle should be established in the home that covers the various areas in Islam and from which all family members will benefit.
Children should especially be encouraged to participate since this will establish a pattern for them that will be carried throughout their lifetimes.
We Have an Islamic Library in Our Home
This may include such things as books, cassette tapes, and CDs. It is important to choose accurate and reliable material that will benefit the members of the family. There should be a variety of materials to cover all age levels and language needs of those in the home. Arabic material is definitely a must since everyone in the family should either know or be learning to read the language of the Qur'an. Books should cover a variety of topics, be properly organized, and be easily accessible. Audiotapes and CDs may include Qur'an recitation, lectures, khutbahs, tapes for children containing supplications, reminders of Islamic manners, and nasheeds
(religious songs with no musical instruments). Family members should encourage one another to use these materials on a regular basis, and should be shared with other Muslim families who may be in need of them.
We Try to Have Morals and Manners Like Prophet Muhammad (salAllahu alayhi wasalam)
The Prophet, sallallahu alayhe wa sallam, said; "When Allah wills some good towards the people of a household. He introduces kindness among them."
[Ahmad, Sahih al-Jami].
He also said: "Allah loves kindness and rewards it in such a way the He docs not reward for harshness or for anything else."
[Muslim].
There are many examples of the Prophet's kindness and good treatment toward his family that we should try to emulate. He was affectionate and playful with his wives and children and would help with household chores to case the burden for his wives. Following his example will bring tranquility to the home and help to truly make it an abode of rest.
We Know the Islamic Rulings That Pertain to Houses
Such as guarding the secrets of the home, seeking permission to enter, not looking into other people's homes, not allowing children to enter the parent's bedroom during certain times of the day, and not staying alone
overnight. This last one is interesting to consider since some husbands travel for their business or work. The Prophet, sallallahu alayhi wasallam, actually discouraged this. Ibn Umar reported that the Prophet (salallahu alayhi wasalam) forbade being alone and said that a man should not stay overnight alone or travel alone
[Ahmad]. Not only will he be alone, but his wife and children are likely to be left alone in the home without any protection or companionship.
We Invite Righteous and Knowledgeable People to Our Home
"My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women."
[71:28].
Righteous people who enter your home will bring many benefits due to their presence and conversations with them. They are more likely to discuss useful topics and may be excellent sources of information and knowledge. We should always make du'a that Allah will bless us with righteous friends since they can have such positive effects on us. The Prophet, (sallallahu alayhe wasallam) said: "Keep company with a believer only, and let your food be eaten only by the righteous."
[abu Dawud, at-Tirmidhi].
There are No Evils Within Our Home
Television (except possibly for educational programs) and unlawful music are not allowed in the house; pictures on the wall do not contain animate beings; there are no statues or anything that resembles statues; dogs are not present in the house; smoking is not allowed; decorations are kept simple to avoid excessiveness; the telephone is used for beneficial purposes and not harmful ones (such as gossiping or backbiting); when people come to visit, the men and women sit separately. The effects of these evils on the sanctity of the home should be obvious. For example, the Prophet, sallallahu alayhe wa sallam, said: "Angels do not enter a house which has either a dog or a picture in it."
[sahih al-Bukhari].
The Physical Aspects of the Home are Conducive to Fulfilling Religious Obligations
It is best for the home to be close to a mosque so that it will be easier for men to attend the prayers in congregation and for all family members to visit the mosque for lectures, study groups, and social gatherings. It is also advisable to find an area where other Muslims live to obtain the benefits of community. One should definitely be careful about close neighbors and avoid those who are obviously immoral. When choosing a house, consideration should be made regarding the availability of separate sitting areas for men and women. The house should be spacious and fulfil safety and health requirements.
Islamic Home Decoration
--------------------------------------------------------------------------------
The Islamic values of faith, love, compasssion, cleanliness and beauty all need to be nurtured in the home. Breifly, the ideal Muslim home would need to be:
Simple and not Ostentatious for the Prophet (salAllahu alayhi wasalam) said:
"Eat, drink, give sadaqah and wear good clothes as long as these things do not invlove excess and arrogance"
Spacious, to allow privacy for parents and separate beds for children from the age of ten, for the noble Prophet (salAllahu alayhi wasalam) has advised:
"Separate (your children's) beds when they are ten years of age." This is obviously to prevent such disgusting crimes and sinful behaviour as incest.
Clean, for the noble Prophet (salAllahu alayhi wasalam) has said that "Cleanliness is part of faith" and also "Purity is half of faith."
Beautiful and free from such things as statues or revolting pieces of art for the noble Prophet (salAllahu alayhi wasalam) has said
"God is beautiful and loves beauty."
The ideal Muslim home is:
A place where there are the basic necessities of food and clothing (2: 233; 2:235-6), where meals are eaten together and where there is hospitality and generosity;
A place ehre the greeting of Peace (salam) is heard at dawn and at night and at times of going and coming.
A place where love, tenderness and mercy is the norm, for the Qur'an says
"And we have made between you love and tenderness"
A cheerful place, for "Smiling is charity", as the noble Prophet (salAllahu alayhi wasalam) has said
A place where the recitation of the Qur'an is heard daily and where knowledge is imparted and pursued.
A place where salat is performed and everyone, young and old, has a sense of time and place - time, in particular, related to the times of salat, and place - determined by the direction of the Qiblah.
This is the basic minimum.
--------------------------------------------------------------------------------
"And Allah has made for you in your homes a place of rest..."
[An-Nahl:80]
This may seem like an unusual question and your automatic response may be "Why, of course my home is an Islamic Home!! My family is Muslim and that makes our home a Muslim one!!"
Go through this short checklist to determine if your response should really be in the affirmative.
I Have Chosen a Good Spouse
There are several ahadeeth that highlight the importance of choosing a righteous and pious spouse. The wisdom of this is obvious: a pious spouse is more likely to bring happiness and contentment to the other spouse and the couple together will be more able to build a righteous family and home life. This is the foundation of the home.
I Help Guide My Spouse
This begins with each spouse fulfilling the duties and responsibilities of their roles and treating each other with kindness and compassion. It then goes beyond this to include guidance in other spiritual matters such as striving to strengthen imaan; paying attention to worship and correcting it when needed; encouraging the reading of Qur'an, praying at night, giving charity, and reading books on Islam; helping to choose pious friends; enjoining goodness and forbidding evil. Iman is something that may increase or decrease so it is necessary to continually focus on increasing our own and that of our spouse.
Our Home is a Place for Remembrance of Allah
Remembrance can be in many forms: with the heart, with the tongue, through prayer, recitation of Qur'an, memorizing adhkaar and using them, discussing Islamic issues, or reading Islamic material. These are things that should occur on a consistent basis so that the angels will come to the home and bring Allah's blessings. The Prophet, sallallahu alayhe wasallam, said: "The example of a home in which Allah is remembered and the example of a home in which Allah is not remembered, is like comparing the living and the dead."
[Muslim].
Our Home is a Place of Worship
This means that salah is established within the home at its required time and that members of the family pray in congregation when several are present. The family may also designate a specific area for prayer and maintain its uniqueness and cleanliness. For women, it is better to pray each prayer within the home. For men, it is recommended to pray voluntary prayers at home after having prayed obligatory prayers in the masjid. The Prophet, sallallahu alayhe wasallam, said: "The voluntary prayer in the home is better than the voluntary prayer with the people. It is like the obligatory prayer of the man in congregation being better than praying the obligatory by himself."
[Sahih al-Jaami]. This is to ensure that homes are made places of worship just as the masajids.
We Regularly read Surat Al-Baqarah and Ayatul Kursi to Keep Satan Away
The Messenger of Allah, sallallahu alayhe wasallam, said: "Recite Surah Al-Baqarah in your houses, for the Satan does not enter a house in which Sura Al-Baqarah is recited."
[Sahih al-Jaami].
He also said: "When you go to your bed, recite Ayatul Kursi: 'Allah! There is no god but Him, the Ever-Living, the One Who Sustains and Protects all that exists', to the end, for then there will remain over you a guardian from Allah, and Satan will not come near you until morning."
[sahih al-Bukhari].
Teaching and Learning are Ongoing Activities in Our Home
This is primarily the responsibility of the head of die household who must ensure that he is guiding his family to the correct path, enjoining them to do good, and forbidding them from evil. Attaining knowledge is incumbent upon all members of the family and is the basis upon which Emaan will flourish, A study circle should be established in the home that covers the various areas in Islam and from which all family members will benefit.
Children should especially be encouraged to participate since this will establish a pattern for them that will be carried throughout their lifetimes.
We Have an Islamic Library in Our Home
This may include such things as books, cassette tapes, and CDs. It is important to choose accurate and reliable material that will benefit the members of the family. There should be a variety of materials to cover all age levels and language needs of those in the home. Arabic material is definitely a must since everyone in the family should either know or be learning to read the language of the Qur'an. Books should cover a variety of topics, be properly organized, and be easily accessible. Audiotapes and CDs may include Qur'an recitation, lectures, khutbahs, tapes for children containing supplications, reminders of Islamic manners, and nasheeds
(religious songs with no musical instruments). Family members should encourage one another to use these materials on a regular basis, and should be shared with other Muslim families who may be in need of them.
We Try to Have Morals and Manners Like Prophet Muhammad (salAllahu alayhi wasalam)
The Prophet, sallallahu alayhe wa sallam, said; "When Allah wills some good towards the people of a household. He introduces kindness among them."
[Ahmad, Sahih al-Jami].
He also said: "Allah loves kindness and rewards it in such a way the He docs not reward for harshness or for anything else."
[Muslim].
There are many examples of the Prophet's kindness and good treatment toward his family that we should try to emulate. He was affectionate and playful with his wives and children and would help with household chores to case the burden for his wives. Following his example will bring tranquility to the home and help to truly make it an abode of rest.
We Know the Islamic Rulings That Pertain to Houses
Such as guarding the secrets of the home, seeking permission to enter, not looking into other people's homes, not allowing children to enter the parent's bedroom during certain times of the day, and not staying alone
overnight. This last one is interesting to consider since some husbands travel for their business or work. The Prophet, sallallahu alayhi wasallam, actually discouraged this. Ibn Umar reported that the Prophet (salallahu alayhi wasalam) forbade being alone and said that a man should not stay overnight alone or travel alone
[Ahmad]. Not only will he be alone, but his wife and children are likely to be left alone in the home without any protection or companionship.
We Invite Righteous and Knowledgeable People to Our Home
"My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women."
[71:28].
Righteous people who enter your home will bring many benefits due to their presence and conversations with them. They are more likely to discuss useful topics and may be excellent sources of information and knowledge. We should always make du'a that Allah will bless us with righteous friends since they can have such positive effects on us. The Prophet, (sallallahu alayhe wasallam) said: "Keep company with a believer only, and let your food be eaten only by the righteous."
[abu Dawud, at-Tirmidhi].
There are No Evils Within Our Home
Television (except possibly for educational programs) and unlawful music are not allowed in the house; pictures on the wall do not contain animate beings; there are no statues or anything that resembles statues; dogs are not present in the house; smoking is not allowed; decorations are kept simple to avoid excessiveness; the telephone is used for beneficial purposes and not harmful ones (such as gossiping or backbiting); when people come to visit, the men and women sit separately. The effects of these evils on the sanctity of the home should be obvious. For example, the Prophet, sallallahu alayhe wa sallam, said: "Angels do not enter a house which has either a dog or a picture in it."
[sahih al-Bukhari].
The Physical Aspects of the Home are Conducive to Fulfilling Religious Obligations
It is best for the home to be close to a mosque so that it will be easier for men to attend the prayers in congregation and for all family members to visit the mosque for lectures, study groups, and social gatherings. It is also advisable to find an area where other Muslims live to obtain the benefits of community. One should definitely be careful about close neighbors and avoid those who are obviously immoral. When choosing a house, consideration should be made regarding the availability of separate sitting areas for men and women. The house should be spacious and fulfil safety and health requirements.
Islamic Home Decoration
--------------------------------------------------------------------------------
The Islamic values of faith, love, compasssion, cleanliness and beauty all need to be nurtured in the home. Breifly, the ideal Muslim home would need to be:
Simple and not Ostentatious for the Prophet (salAllahu alayhi wasalam) said:
"Eat, drink, give sadaqah and wear good clothes as long as these things do not invlove excess and arrogance"
Spacious, to allow privacy for parents and separate beds for children from the age of ten, for the noble Prophet (salAllahu alayhi wasalam) has advised:
"Separate (your children's) beds when they are ten years of age." This is obviously to prevent such disgusting crimes and sinful behaviour as incest.
Clean, for the noble Prophet (salAllahu alayhi wasalam) has said that "Cleanliness is part of faith" and also "Purity is half of faith."
Beautiful and free from such things as statues or revolting pieces of art for the noble Prophet (salAllahu alayhi wasalam) has said
"God is beautiful and loves beauty."
The ideal Muslim home is:
A place where there are the basic necessities of food and clothing (2: 233; 2:235-6), where meals are eaten together and where there is hospitality and generosity;
A place ehre the greeting of Peace (salam) is heard at dawn and at night and at times of going and coming.
A place where love, tenderness and mercy is the norm, for the Qur'an says
"And we have made between you love and tenderness"
A cheerful place, for "Smiling is charity", as the noble Prophet (salAllahu alayhi wasalam) has said
A place where the recitation of the Qur'an is heard daily and where knowledge is imparted and pursued.
A place where salat is performed and everyone, young and old, has a sense of time and place - time, in particular, related to the times of salat, and place - determined by the direction of the Qiblah.
This is the basic minimum.
The Ummah is a stalled Car
--------------------------------------------------------------------------------
Picture yourself piling into a car with your fellow MSA members, about to embark on yet another road trip to an Islamic conference. Everyone is excited about hearing their favorite speakers, meeting old friends, making new connections. But what would happen if this buoyant busload came to a screeching halt?
Think of how your group would behave if suddenly you were stuck on the road, while dozens of cars raced by. Would you be disappointed, disillusioned, dormant, or determined to get your vehicle running again?
I am reminded of a wonderful parable, laden with meaning and smacking with a painful truth, that a wise Muslim once told me.
The Muslim Ummah is a stalled car.
Sadly, this is our current state. At the most, we are idling on the shoulder of the road, and even that is a generous description. It seems we have forgotten the glorious early days of Islam when the proverbial Muslim engine was running at maximum efficiency. Not a single dedicated Muslim remained idle. They used all available means to establish Islam and keep the momentum going.
One brilliant example of Muslim ingenuity involves Sultan Muhammad II, who at a very young age assumed the throne of the Ottoman empire. The Sultan achieved what many considered impossible, including building a fort in just three months when even his closest advisors told him that it would take no less than three *years*. Perhaps his most notable accomplishment came when he and his Muslim army captured Constantinople in a spectacular victory over the formidable Byzantine empire and its allies. Even after a severe setback in that war, the Muslims came back as an even stronger force when Sultan Muhammad implemented a most unique plan to pull the entire Muslim navy over a mountain on greased wooden planks. Thus, victory for the Muslims was sealed, Alhamdullillah, and Sultan Muhammad earned the title of Al-Fatih, the Conqueror.
But today, we remain in the stalled car that is our Ummah and wonder what can be done. After awhile, we notice four very distinct groups of people begin to emerge. The first group is inspecting the car and trying to fix whatever went wrong. The second is asleep inside the car. The third bunch is standing off to the side watching, but doing nothing more. Finally, we have the fourth group which is trying to ensure that the car remains broken. Clearly, these groups each need help if the car is ever to move again.
What can we do?
The members of the first group have the right attitude, but they need better coordination. Progress will not be made if one person is trying to fix the engine while another is attempting to push the car along. Before they can begin to fix the car, they must first determine what is wrong. After discovering the problem, they must agree on a plan of action. Once an agreement is reached, their individual forces can combine positively instead of cancelling each other out.
The second group, the sleepers, are a burden and must be roused. Once awake, they must be informed of the problem and made to realize its gravity. Then they need to be told what they can do to ameliorate the situation.
The fourth group (hindering the effort) cannot be dealt with as easily as the first two. When a group such as this is actively trying to undo the hard work of others or shouting unconstructive criticism, a number of factors need to be taken into consideration. First of all, do not expect to change their minds quickly and easily, or even at all. Often times, it is like arguing with a donkey - you waste your breath and annoy the donkey! Gentle education is preferable and nasiha (advice) is a duty of one Muslim to another, but if they persist in hindering your progress, do not allow them to distract you from your task. Your energies are required elsewhere.
It is also necessary to be cautious with the fourth group. Watch out, they may try to push the car in the opposite direction, setting everyone even further back than initially. But even if they do that, remember to deal with them Islamically, for if they are dealt with harshly, it will only cause fitna and confusion among all the groups and you will go nowhere fast. The overall process is a jihad of sorts.
Ironically, it is the third group (standing and watching) which is the most complex and problematic. You must first determine why they are standing by. Are they lazy? Do they think the car cannot be fixed, or do they not trust those who are trying to fix the car? Maybe they think the car is not necessary to reach their destination. These are all very serious concerns. Unfortunately, it seems the bulk of the Ummah falls into this group. There is no quick remedy for the third group. But bear in mind that a small spark in the engine may be what these people need, either as a warning that if something is not done, their entire journey will go up in smoke (literally) or that there is hope that the vehicle can be fixed.
Others among the group of idlers simply lack confidence in their ability to contribute. If this is the case, a gentle nudge (occasionally, an outright shove, done nicely) in the right direction may be the much needed catalyst. This step must be followed by education and training, which will, inshaa'Allah give them faith in themselves and others, as well as a solid foundation on which to operate.
They must also learn that they should not waste time waiting around for a tow truck or a mechanic. Maybe all the car needs is a good push. If nothing else, they can hand tools to the workers. The fact is that a really good mechanic might not show up for a very long time and the people in the car must make do with each other.
We are at a stage where not a single Muslim can be wasted. Every hand must contribute, in its own way, to restarting the Ummah. This may involve small sacrifices of doing what is *needed* rather than what we want individually. We need to hone our skills, yet be diverse enough in our abilities to perform a variety of functions.
Every once in a while, we need a jump start, a rejuvenation of our iman which will enable us to feel the spirit of Islam coursing through us. We also need spiritual nourishment (filling ourselves with Qur'an, Sunnah, and other Islamic knowledge) on a regular basis, as well as the occasional tune-up to ensure that we are functioning the way a strong Ummah should.
This ongoing metaphor makes me wonder which group each of us falls into. Are we eager to help but lack direction and coordination? Are we in a state of dormancy? Perhaps we are quiet observers who wait, in vain, for a tow truck to lift us into action. I sincerely hope none of us is trying to destroy the hard work of others. Regardless of which group we identify with, we are crippling the Ummah and will continue to be a liability until we get our act together.
May Allah (swt) guide us all to aid in the mobilization of our Ummah.
--------------------------------------------------------------------------------
--------------------------------------------------------------------------------
Picture yourself piling into a car with your fellow MSA members, about to embark on yet another road trip to an Islamic conference. Everyone is excited about hearing their favorite speakers, meeting old friends, making new connections. But what would happen if this buoyant busload came to a screeching halt?
Think of how your group would behave if suddenly you were stuck on the road, while dozens of cars raced by. Would you be disappointed, disillusioned, dormant, or determined to get your vehicle running again?
I am reminded of a wonderful parable, laden with meaning and smacking with a painful truth, that a wise Muslim once told me.
The Muslim Ummah is a stalled car.
Sadly, this is our current state. At the most, we are idling on the shoulder of the road, and even that is a generous description. It seems we have forgotten the glorious early days of Islam when the proverbial Muslim engine was running at maximum efficiency. Not a single dedicated Muslim remained idle. They used all available means to establish Islam and keep the momentum going.
One brilliant example of Muslim ingenuity involves Sultan Muhammad II, who at a very young age assumed the throne of the Ottoman empire. The Sultan achieved what many considered impossible, including building a fort in just three months when even his closest advisors told him that it would take no less than three *years*. Perhaps his most notable accomplishment came when he and his Muslim army captured Constantinople in a spectacular victory over the formidable Byzantine empire and its allies. Even after a severe setback in that war, the Muslims came back as an even stronger force when Sultan Muhammad implemented a most unique plan to pull the entire Muslim navy over a mountain on greased wooden planks. Thus, victory for the Muslims was sealed, Alhamdullillah, and Sultan Muhammad earned the title of Al-Fatih, the Conqueror.
But today, we remain in the stalled car that is our Ummah and wonder what can be done. After awhile, we notice four very distinct groups of people begin to emerge. The first group is inspecting the car and trying to fix whatever went wrong. The second is asleep inside the car. The third bunch is standing off to the side watching, but doing nothing more. Finally, we have the fourth group which is trying to ensure that the car remains broken. Clearly, these groups each need help if the car is ever to move again.
What can we do?
The members of the first group have the right attitude, but they need better coordination. Progress will not be made if one person is trying to fix the engine while another is attempting to push the car along. Before they can begin to fix the car, they must first determine what is wrong. After discovering the problem, they must agree on a plan of action. Once an agreement is reached, their individual forces can combine positively instead of cancelling each other out.
The second group, the sleepers, are a burden and must be roused. Once awake, they must be informed of the problem and made to realize its gravity. Then they need to be told what they can do to ameliorate the situation.
The fourth group (hindering the effort) cannot be dealt with as easily as the first two. When a group such as this is actively trying to undo the hard work of others or shouting unconstructive criticism, a number of factors need to be taken into consideration. First of all, do not expect to change their minds quickly and easily, or even at all. Often times, it is like arguing with a donkey - you waste your breath and annoy the donkey! Gentle education is preferable and nasiha (advice) is a duty of one Muslim to another, but if they persist in hindering your progress, do not allow them to distract you from your task. Your energies are required elsewhere.
It is also necessary to be cautious with the fourth group. Watch out, they may try to push the car in the opposite direction, setting everyone even further back than initially. But even if they do that, remember to deal with them Islamically, for if they are dealt with harshly, it will only cause fitna and confusion among all the groups and you will go nowhere fast. The overall process is a jihad of sorts.
Ironically, it is the third group (standing and watching) which is the most complex and problematic. You must first determine why they are standing by. Are they lazy? Do they think the car cannot be fixed, or do they not trust those who are trying to fix the car? Maybe they think the car is not necessary to reach their destination. These are all very serious concerns. Unfortunately, it seems the bulk of the Ummah falls into this group. There is no quick remedy for the third group. But bear in mind that a small spark in the engine may be what these people need, either as a warning that if something is not done, their entire journey will go up in smoke (literally) or that there is hope that the vehicle can be fixed.
Others among the group of idlers simply lack confidence in their ability to contribute. If this is the case, a gentle nudge (occasionally, an outright shove, done nicely) in the right direction may be the much needed catalyst. This step must be followed by education and training, which will, inshaa'Allah give them faith in themselves and others, as well as a solid foundation on which to operate.
They must also learn that they should not waste time waiting around for a tow truck or a mechanic. Maybe all the car needs is a good push. If nothing else, they can hand tools to the workers. The fact is that a really good mechanic might not show up for a very long time and the people in the car must make do with each other.
We are at a stage where not a single Muslim can be wasted. Every hand must contribute, in its own way, to restarting the Ummah. This may involve small sacrifices of doing what is *needed* rather than what we want individually. We need to hone our skills, yet be diverse enough in our abilities to perform a variety of functions.
Every once in a while, we need a jump start, a rejuvenation of our iman which will enable us to feel the spirit of Islam coursing through us. We also need spiritual nourishment (filling ourselves with Qur'an, Sunnah, and other Islamic knowledge) on a regular basis, as well as the occasional tune-up to ensure that we are functioning the way a strong Ummah should.
This ongoing metaphor makes me wonder which group each of us falls into. Are we eager to help but lack direction and coordination? Are we in a state of dormancy? Perhaps we are quiet observers who wait, in vain, for a tow truck to lift us into action. I sincerely hope none of us is trying to destroy the hard work of others. Regardless of which group we identify with, we are crippling the Ummah and will continue to be a liability until we get our act together.
May Allah (swt) guide us all to aid in the mobilization of our Ummah.
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