January 2-11, 2013 Through The Name NYC-FNC | January 11, 2013

Thinking Beyond the Shaykh-Masjid-Chai Trinity: Dynamic Institutions and Scholarly Roles
Srat al-Ar | In the Name of Allah, the All-beneficent, the All-merciful. By Time! Indeed man is in loss, except those who
have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.
Prelude: On Agency | We are moral agents and not simply people waving in the winds of change. As Srat al-Ar makes clearamong
many other verses in the Qurnfaith and actions are signs of a holistic servant of Allh. As al-Shahd al-adr wrote:
Allah does not change the condition of a people unless they change what is in their hearts. (Surah ar-Ra'd, 13:11)
Here a law of history has been mentioned, and as we explained earlier and will further explain later, it has been put forward in
the form of a conditional statement, for the verse says that there exists an inseparable link between the two different changes,
namely a change in man's inner content and a change in his external positionThe divine law mentioned here virtually says if
a people change internally, their material condition and social position are bound to change consequently.
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And
A change in the conditions and the circumstances of a community or a nation is fostered only by an inner change in that
community or that nation which should be like a tree that bears new fruit every day. Hence only a change in the inner and
psychological content of a nation which on the whole is represented by the spiritual condition of the majority of that nation is
capable of bringing about any basic changes in the historical character of a nation. A change in the spirit of one, two or a few
individuals cannot do this.
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This is our basic goal. Today we will only speak of the material effects of a spiritual condition, but keep in mind the spiritual needs.
Beyond that, a personal note: Reading the late Sayyid Muammad Husayn Falllhs numerous weekly meetings,
communiques, sermons, and the daily study sessions during his life reminded me that, as a healthy, relatively privileged, young
adult suffering from boredom, I should be working ten times as hard as his seven-decade old body allowed him to.
Topic Overview |What roles do Islamic institutions and classically-trained scholars and students of the dn play in America? Institutions
and scholars have developed different roles in different eras and contexts. We are in a formative period in the history of Islam in
America so Id like to converse with you all about looking beyond our communitys current state of affairs: that is, beyond the
habituated drone of going to a local Islamic center, half-way listening to a resident alim, and then rushing to grab chai to chit-chat
over before diving back into our secular worldusually unchanged. Currently the possibilities that can sprout from our communal and
institutional spaces are limited by infrastructure itself as well as by our intellectual and imaginative scope; this discussion aims at
discussing possible new frameworks that will help us grow holistically as individuals, as a communal body, and into our social
context(s). We will have to discuss the nature of community and keep in mind where we want our community to move over the next
decade or two. A few model frameworks will be presented to begin the discourse and we hope that everyone will contribute to create
new frames.

1
al-Shahd Muammad Bqir al-adr, Trends of History in Quran, 115
2
Ibid., 136-137
January 2-11, 2013 Through The Name NYC-FNC | January 11, 2013
Essentially however, there are two goals: 1) To spark creative imagination 2) To encourage people to work from a sense of responsibility
and urgency
So, what is community? | Community is defined here as the de-facto reality of a group of Muslim individuals. The Community will, by
practical necessity, be sub-divided into smaller community configurations based on a variety of traits including but not limited to:
national, ethnic, racial, age, gender, indigenous/immigrant, convert, sub-culture, linguistic, etc. identification. Importantly, the
universal community will also be broken up into sub-communities based on locale/place. Community leaders are organically decided
upon by a local/regional/national community; s/he is accepted by a group of peopleusually due to a groups recognition of that
individuals value/charisma/knowledgerather than imposed upon a group of people
Institutions and Communal Structures |
General troubles of the current status of Islamic Centers: emotional detachment from communities, special detachment from
communities, habitual irrelevance, some experience much prejudice, we could go onthere are positives, no doubt
Institutions and organizations are vehicles that drive a community toward perceived goals and should provide for specific
needs. Organizations are led by groups of individuals and may be created and dissolved while a community simply exists; it
dissolves only when Muslims cease to exist. Leaders of organizations are individuals who create or run organizations; often,
leadership positions/roles are written into a code/structure of an organization which may differ from organization to
organization (for instance, 501c3 non-profits create particular structures).
o Examples of institutions: Schools, libraries, shelters, food banks, counseling centers, publishing houses, retreats, youth
orgs., elderly care units, etc.
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Communal structures: Communal structures relate to how we think of our living space in relation to other Muslims in our
city, town. Many of our lives revolve around work, school, and other activities external to Muslim family and friendship
paradigms. Many of us live far away from places of worship or centers of friendship and instead live close to workhow does
that affect our community? Many Muslims live a life of quiet isolation, others of hectic economic activityin both cases the
potential for healthy community suffers as do the individuals. Communal living is important for both individual well-being
and for the strength of the small Muslim populationspiritually, politically, economically, socially.
o Examples of communal structures: community gardens or farms, purchasing city blocks, living in a certain proximity
with others, group homes
A note on pedagogy
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:
The idea that most individuals learn holistically from the minbar is likely flawed and is part of why the Trinity is not
particularly useful. Also, the institution of the minbar is strongly challenged by the proliferation of knowledge through the
internet, easy access to publications, etc. Speeches from the minbar can only give sweeping outlines of ideas and notions and
are typically not able to provide deep, nuanced perspectives due to differences in audience capability, time constraints, etc.

3
IMAN as a shining example - www.imancentral.org
4
Imrul Mazid is to thank for this
January 2-11, 2013 Through The Name NYC-FNC | January 11, 2013
o Hands-on learning is also totally absent from the speeches-upon-speeches model and indeed the classical learning
model emphasized learning with a teacher who not only taught academically, but also taught akhlq through action;
institutions can play this role if refined individuals are involved.
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The mission and goals of institutions also orient
participants and volunteers in positive ways.
Need and dynamics
The creation of new institutions serves three functions 1) it teaches and moves the community in world-changing ways 2) It
serves the general populace in world-changing ways 3) it creates a groundwork for scholars to plug into and/or advise in terms
of Islamic ideals
Scholarly Roles | I am limiting this to classically-trained scholars or students of the tradition. This does not mean the absence of
scholars from the Western Academy, indeed they should be amongst the forerunners of institution building and/or advising. Play your
position
General troubles plaguing the ulama: limited view of the American social realities, limited view of the Muslim communitys
realities, cookie-cutter topical discussions, we could go onagain, there are many positives
o As Shahd Muahhar wrote: We discussed why it was that, in the past, our centers of spiritual and religious learning
offered diverse scholarly topics from Quranic commentary to historiography, hadith, fiqh, usul, philosophy, theology,
literature, and even medicine and mathematics, whereas now the subject matter has become very limitedthey have
declined into schools of jurisprudence and other fields of study that have lost their importanceAnd why is it that
whoever wants to preserve his position and status is forced to keep silent and be inactive?
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General troubles plaguing the communitys expectations of the ulama: expectations of saving the community, hoping they
have superhuman abilities, waiting for them to tell us everythingincluding when to tie our shoes
o Again, Shahd Muahhar: At first glance, it appears that both the competence and the corruption of a society,
whether that society is large or small, depend exclusively on the level of competence of the individuals, particularly of
the leaders, in that society. Many people thing in this fashion and express this opinion. For these people a competent
leader is always the solution to social ills. They are, in other words, individualists. But those who have studied the
matter in greater depth have reached the conclusion that social institutions, organizations, and order have a far
greater impact than do individual leaders. First we must be concerned with competent organizations, and then worry
about competent leaders.
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5
Some insight into this is available in Lara Deebs work, An Enchanted Modern: Gender and Public Piety in Shi'i Lebanon
6
Muahhar, The Fundamental Problem in the Clerical Establishment, p 164, in The Most Learned of the Shia. Edited by Linda S. Walbridge.
7
Ibid., 165
January 2-11, 2013 Through The Name NYC-FNC | January 11, 2013
Possible frameworks beyond the resident alimthe following are limited, there are a few more that you can read here:
http://ilmprocess.wordpress.com/2012/10/12/research-project-%C2%AD%C2%AD%C2%ADframeworks-for-potential-roles-
of-%CA%BFulama%CA%BE-and-%E1%B9%ADulab/
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1The Mujtahid-Community/Organization
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Leader
Has the leadership qualities needed for his/her respective community/organization
o This may include particular personality traits and cultural traits specific to a particular place or type of organization
Has the ability to manage and delegate human and economic resourcesor can surround his/herself with individuals who are experts in such
matters and has enough competence to identify that they are competent in their fields
Has expertise in fiqh
o Can analyze and address new problems particular to his/her community/city/region/nation
This requires the ability to interpret Qurnic ayt and ahadth according to the pertinent time/place/urf
This may lead to eventually producing new arguments or theories in the interpretation and application of fiqh and
fiqh sources
Is cognizant of relevant political, social, economic and academic developments
o Is able to understand, learn and communicate (at some level to be determined by an assessment of needs) in the language of these
disciplines
Perhaps has the ability to create or encourage the creation of the ideas/theories for a counter-culture, social-movement or alternative worldview,
especially if they are accepted as a community leader
2The Mujtahid-Intellectual/Teacher
This individual may not need the leadership qualities relevant for the above framework
Can develop new methods for teaching and applying fiqh (in its broadest sense) according to the American context
o This may include changing the layout of handbooks of practical laws
It may include ethical recommendations rather than dry, basic laws
Will include a new Islamic-English lexicon
Can develop a new theological or philosophical framework
o This will require the formulation of a new Islamic-English lexicon
This will consider Modern/Postmodern/Post-post-post lexicon
o This may include worldview construction
Can develop ethical theories
Is an effective teacher
o Must seek to educate and develop individuals in communities
The standard for how and how often is subject to a scholars other activities and/or community commitment/demand
o May organize or teach in a future awza or madrassa

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The following are limited, there are a few more that you can read here: http://ilmprocess.wordpress.com/2012/10/12/research-project-
%C2%AD%C2%AD%C2%ADframeworks-for-potential-roles-of-%CA%BFulama%CA%BE-and-%E1%B9%ADulab/

January 2-11, 2013 Through The Name NYC-FNC | January 11, 2013
May contribute to academic journals or involve him/herself in academia
3Humanities and Social Science Intelligentsia
These individuals specialize in learning Western humanities and social science disciplines MA or PhD | Contemporary social sciences greatly
shape our view of the world through media, education, etc.
o Psychology, Social Work, Counseling, Political Science, Philosophy, Sociology, Literature, Ecology, etc.
Search out the kernel/purpose/worth of each of these disciplines
In addition they should research Islamic sources or principles that may relate to these disciplines scholarly specialization
o Formulate theories that infuse secular and religious conceptions of these disciplines
Write about their new thoughts/disciplines and encourage future development
Apply these theories in communities/organizations/relevant fields
6Experts in Translation, Language and Qurn
has very strong English skills, has very strong Arab or Fars skills
can teach Arab or Fars or both
can teach Qurnic recitation
o encourages memorization of the Qurn along with meaning of the Qurn
can teach translation skills
8Scholar Activist
theorizes social and political theories
studies methods of social protest, resistance and searches for Islamically sound methods
perhaps should be a mujtahid or has strong ties with mujtahidn
o studies methods of social nourishment and development
is acutely in tune with social, cultural, economic landscape
o able to activate communities toward these ends, motivational
able to write/communicate at both level of people and specialized academic/political community
should have a strong connection to spiritual ideas or a spiritual advisor