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Assessing the Muslim Faith-Based Nonprot Field

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Assessing the Muslim Faith-Based Nonprot Field

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FACING THE FUTURE

Assessing the Muslim Faith-Based Nonprot Field
This paper presents a summary of the key ndings of Facing the Future: Assessing the Muslim Faith-Based Nonprot Field, a recent study undertaken by Tabah Foundation to diagnose the current state of the Muslim nonprot eld and explore prospects for its future advancement. The upheavals and experiences of the 20th century, culminating in the events of the last decade, have ushered in a new era for the global Muslim community that presents new challenges as well as greater opportunities for the ourishing of Islam and Muslim life in the shared public space. Among these challenges is the institutionalisation of society, where organisations now play pivotal roles in dominating the global and local public discourse and steering social life with a high degree of inuence. Muslim responses to this challenge have been negligible as they come to terms with acculturating to the modern world and building viable institutions that serve their personal, communal, and societal needs.

Facing the Future: Assessing the Muslim Nonprofit Field Abaas Chaudhry 2013 Tabah Foundation P.O. Box 107442 Abu Dhabi, U.A.E. www.tabahfoundation.org All rights reserved. No part of this paper may be reproduced or distributed in any manner without the express written consent of Tabah Foundation, except in the case of brief quotations with full and accurate citations in critical articles or reviews.

CONTENTS
Foreword Introduction Key Findings 1. Governance 2. Sector Issues & Challenges 3. Funding & Financial Challenges 4. Personnel Issues 5. Internal Organisational & Operational Issues 6. Faith Leadership & Professional Conundrum 7. Values & Ethics Conclusion Key Recommendations (A) Key Recommendations (B) Participants List vii 1 3 3 5 7 8 9 12 14 15 16 20 22

FOREWORD
The Muslim nonprot eld exhibits great potential to serve the needs of Muslim communities internationally and is beginning to show signs of growth and revitalisation as exemplied in the rise of institutional faith-based activity that is emerging around the world. However, the eld is at a critical historical juncture as it interplays with the realisation of the changing nature of the worldwide Muslim community, the emergence of indigenous Western Muslims, and the political and social changes recently witnessed in the Middle East. The nature and pace of change in our world is unprecedented and requires a Muslim institutional response that emerges from within the community that gives rise to coordinated, professional and reliable organisations inspired by the Islamic faith and rooted in its values, ethics and worldview. Nonprots are an integral part of the modern societal structure. They mediate between government and society providing vital services and meeting pressing needs with impact and effect. They offer an arena for civic involvement that helps to nurture a strong sense of duty to the common good, and are often places of innovation and creativity that produce incredible results. The nonprot has also served as an effective model through which members of different faiths have been able to mobilise and contribute positively to their communities. Faith-based participation in the nonprot sphere will continue to be signicant and necessary in the future as the world shifts demographically and continues to experience rapid urbanisation. The most pressing of many interventions we require is the need for a network of strong faith-based organisations that deliver the continuing needs of Islam and Muslims. The Muslim institutional experience is nascent yet critical and needs the attention of all sections of the Muslim community, from scholars and social leaders to professionals and the youth. Our recent past has witnessed the rise of a distinct Muslim faith-based nonprot eld and while there is much to be optimistic about there is even more that has yet to be explored, studied, analysed, critiqued and rened to ensure that Muslim institutions are at the forefront of service provision to their own communities and wider society in general. Facing the Future is a means to this end and is intended to set this process in motion. Diagnosing the state of Muslim faith-based organisations and the wider Muslim nonprot eld is an important enabler for building capacity and instigating development and growth within the eld in the near and far future. We hope this paper serves that purpose. Abaas Chaudhry Research Division, Tabah Foundation February 2013

INTRODUCTION
This paper presents a summary of the key ndings from the Facing the Future study. The research was shaped by the following objectives of the study: Identify the issues and challenges which face the global Muslim faithbased nonprot eld and its organisations and practitioners. Identify opportunities and suggestions to advance the eld beyond its current condition. Encourage further studies and research works on the topic. The study adopted a qualitative research approach. The advantages of this approach include its focus on human-interest issues and its ability to allow for a thorough understanding and explanation of the experiences of individuals. Semi-structured interviews were employed to gather information. The objectives of this study required a tool that is exploratory in nature and would allow latitude to delve into signicant tangent topics as they arise without diverging from the core focus themes of governance, administration, funding, organisational operations and values and ethics. Fifteen individuals representing a broad cross section of the Muslim faithbased nonprot eld participated in the study. Their details can be found at the end of this paper.

TERMINOLOGY Nonprot: Encompasses the variety of terms used to denote nonprots and the nonprot eld, otherwise known as the charitable sector, third sector, voluntary sector, charities, and NGO. For the purposes of this study and for the lack of a unifying word, social entrepreneurship efforts will also be considered. Muslim Faith-Based Organisations (FBOs): These are organisations inspired by Islam to serve a faith-based need within the Muslim community that is fundamental to the preservation and well-being of Muslims and the practice of their faith. They range from high level policy-making organisations, research institutions and social collectives to local community-based organisations that serve educational requirements and religious duties. Muslim Faith-Based Nonprot Field: The space in which Muslim faith-based organisations are collectively organised.

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KEY FINDINGS

1. GOVERNANCE 1.1 A culture of how board activity should take place, in line with conventional best practice and internationally recognised standards, is yet to take root in many Muslim faith-based organisations (FBOs). Board members of Muslim FBOs are generally recruited due to their proximity to the organisations founder or leaders, and not for their skill or expertise as is relevant to the mission of the organisation. Muslim FBOs require boards that can operationalise the organisations mission. They need comprehension and awareness of the wider environment in which they operate as well as a cultural, professional and spiritual t to the ethos and purpose of the organisations existence. Board activity in Muslim FBOs tends to be isolated at the board level with very little exchange with every level of delivery within the organisation. Condence in each others ability, knowledge, comprehension of the task, trust, professionalism, and adopting the etiquettes of disagreement have helped create notable success in board activity in some Muslim FBOs. A balance of different personalities and professions on a board contribute greatly to successful board operations. An even number of faith leaders, professionals and activists ensures a balance of opinion. Staff involvement with the board in strategic planning sessions is vital. The boards continued effectiveness thrives on input from staff because it provides the board with details from the ground, upon which they can base decisions. Facilitating, and not inhibiting, the board-staff relationship is a key duty of the organisations head/CEO. Exposing staff to experienced senior individuals and board members is a valuable learning curve for them. It has already bore fruit in some Muslim FBOs. facing th e future | 3

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Board training and accountability is an area in which there exists much room for improvement across the majority of Muslim FBOs. Board member training and development is a sensitive topic in Muslim FBOs requiring careful facilitation. Negative perception of its offering and non-acknowledgement of its need is commonly experienced in organisations. Imposing term limits on board members is very important in ensuring the longevity of the organisations existence and reinvigoration and continued relevance of its mission. Muslim FBOs that do not have term limits have become, in most cases, increasingly distant from their constituencies. Organisational learning acquired by board members throughout their tenures is an invaluable source of benet for future board members and decision making. Muslim FBOs must consider the idea of creating an advisory board in parallel with the executive board where board members who have reached the end of their tenure can continue to play an advisory role in the organisations operations. It can help give the existing board context and historical knowledge of what has been achieved in the past but carries no executive authority. A formal interview process and orientation session for board members is essential for all boards of Muslim FBOs. Board membership in many Muslim organisations is treated as a symbolic gesture aimed at creating further credentials for members. Very few Muslim FBOs have a formal board policy that dictates how much input is required from members and obligates them to attend meetings to ensure the board is abreast of the organisations activities and progress. A standard code of ethics for board members of Muslim FBOs is lacking and no comprehensive study of the ethical requirements of Muslim board members has yet been undertaken. Conventional best practice on board ethics is not properly regulated in Muslim organisations. The independence of the board from the organisation, individual staff members, the founder and others who possess inuence is a notion missing in many Muslim FBOs. The success of the board operation in Muslim FBOs requires a

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combination of professionalism and positive behavioral traits (Ar: akhlaq and adab).

2. SECTOR ISSUES AND CHALLENGES 2.1 Successful Muslim FBOs allow their staff insight into the day to day dealings in the organisation to help them remain energised and revitalised in their work. Secrecy, lack of transparency and lack of information exchange between the different levels of the organisation continues to inhibit the efciency of Muslim FBOs. An administrative culture that extends from the top to the bottom of the organisation, built on performing to the highest degree in every sphere of the institutions work, has not fully taken root in the Muslim faith-based nonprot eld. The culture of the organisation sets its performance benchmark and drives it towards efciency and exceptional delivery. It also secures longevity as is witnessed in the plethora of nonprot institutions based mostly in Western countries that boast decades of existence. Muslim FBOs suffer a cultural vacuum in this regard and require a signicant effort to create a meaningful (organisational) cultural contribution to the eld. Organisational cultures that encourage performance, build individuals and advance mission have not been institutionalised in Muslim FBOs. The eld struggles to provide examples of organisations that have succeeded in this regard. The implications of the spiritual dimension of Muslim faith-based work and organisations have not been fully comprehended by organisations, individuals and faith leaders. Muslims have not made any signicant faith-inspired contribution towards understanding nonprot work, institutionalisation of faithbased efforts, and the wider issues associated with organisational life and psychology. Inter-organisational competition and scepticism typically describes the general state of the Muslim faith-based eld. Few Muslim FBOs are able to genuinely work together for the common good of the Muslim community and wider society.

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The Muslim faith-based eld lacks a comprehensive resource of books, manuals, studies, and research applicable and relevant to personnel and their work for reference and guidance. A great gap exists in understanding how Prophetic guidance applies to operational and organisational issues. The predominant understanding governing the administration of Muslim FBOs in the contemporary world is derived from legal and cultural norms that originated in particular contexts in Western countries. The organisational model adopted by a Muslim FBO depends on the political context in which it is based. Organisations in the East operate in radically different political systems to those in the West and their learning and experience will traverse different paths and objectives as a result. What may be possible for Western-based organisations may be irrelevant or impossible for Eastern-based organisations. The greatest challenge Muslims face in creating effective international faith-based organisations on the conventional accepted model of nonprots is the political challenge. In many Eastern Muslim countries any work that has a foreign dimension carries political connotation. This greatly inhibits the ability to forge an effective international network of Muslim FBOs that aide, assist and engage collectively in faith-based initiatives of an international nature. The nonprot eld is generally not seen by mainstream Muslim communities as a viable and attractive area of work. Muslim communities do not see Muslim faith-based nonprot work as an acceptable or genuine career. It is culturally difcult for individuals to pursue work in the eld and hence Muslims are continually entering elds in which they are over represented. Muslim institutions in Muslim minority contexts remain locked in the mentality of the rst generation even though the community may be in the third or fourth generation. The Muslim nonprot eld suffers a brain drain that cannot be resolved in the near future. A number of myriad factors (mentioned in this document) combined with the negative perception of how Muslim FBOs are run has created a situation which is difcult, though not impossible, to reverse.

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People who can think in an Islamic context and infuse it with their reality in a modern society are rare to nd. Their rarity poses a big barrier to the advancement and growth of the eld. The Muslim faith-based nonprot eld does not have the strategy, vision, coordination or resources of other faith-based communities and their nonprot elds.

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3. FUNDING AND FINANCIAL CHALLENGES 3.1 3.2 The overwhelming majority of Muslim organisations are poorly funded and overburdened. Muslims are very generous givers in times of natural disasters and human aid but lack severely in collectively funding Muslim FBOs and supporting the development of people for the eld. A noticeable cultural shift within Muslim communities needs to take place to highlight the importance of funding institutions and people. The potential within Muslim communities for helping to create selfsufcient institutions is tremendous. Examples already exist of successful institutions that are funded from within the community, however the gap between the reality and the potential is great. Muslims have a right to public government funding and use it in benecial ways, but it is limiting and restricts the amount of work that can be done. Authentic, organic solutions and services to serve the needs of Muslims require resources to be sourced locally from amongst Muslims. This ensures that services do not have to be diluted or tailored to comply with governmental regulation or political sensitivities. Muslim organisations funded primarily by one sponsor end up serving the funders viewpoints and broad overall political objectives and often in non-explicit and non-intentional ways. This is a hindrance to creating effective and independent organisations. There is often a disconnect between funders and those seeking funding because funders often do not understand the specics of the work. Funders become a hindrance when they get involved in the administrative affairs of the efforts they fund.

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Remuneration packages in many Muslim FBOs fall well below the standards for the wider nonprot eld and often do not meet the requirements of well-qualied and experienced candidates. High volume work and a high stress environment combined with a remuneration package that is less than what candidates can receive elsewhere creates high labour turnover in Muslim FBOs.

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4. PERSONNEL ISSUES 4.1 The Muslim faith-based nonprot eld is heavily lacking in wellcredentialed and experienced personnel who possess the requisite technical knowledge to run organisations. The failure of many Muslim FBOs has often been due to the lack of experience, familiarity and relevant knowledge of the founders regarding institution building. Hiring personnel for any reason other than their qualication, experience, and other skills or knowledge as required by the job role is destructive for Muslim FBOs. Reasons of family, friendship, afliation or proximity to key organisational members commonly serve as causative factors in the employment of a candidate. As a result, organisations become burdened with irrelevant staff and suffocate. Muslim institutions do not have credible recruitment processes that are well rounded and comprehensive enough to consider candidates based on a variety of meaningful factors, and not just qualications or years of experience. Supervisory mechanisms designed to ensure staff are performing well are mediocre and sometimes nonexistent in many Muslim FBOs. Founders Syndrome is a reality in many Muslim FBOs. Operations and decisions become overly dependent on one person, usually the founder or leader, and inhibit the ability of staff to grow and contribute to the organisations learning and advancement. Where Founders Syndrome is found, organisations tend to end up serving the personal mission of the founder rather than the needs and requirements of its beneciaries and audience. Work in Muslim FBOs cannot be treated with any less integrity than a career in the corporate or wider professional sector.

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The Muslim faith-based nonprot eld is a highly specialised area of work and thus the pool of candidates for it will always remain low. Many Muslims exhibit a desire and hope to work in the Muslim faith-based eld but fail to take the next step of dedicating themselves, their time, and effort towards realising it. Factors such as lack of opportunity to approach Muslim FBOs, fear of personal nancial stability, absence of wider support, and encouragement to join the eld are an example of what may cause them to fail in taking this step. There is little religious discourse on restraining the human lower self (nafs), and its role in creating the negative conditions that exist in many Muslim FBOs in the contemporary world. There is very little awareness among organisational professionals of what the human lower self is and how it can be disciplined and rened. Organisational egos prevent Muslim FBOs from sincerely working with each other for the common good. Muslim FBOs do not attach nearly enough importance to investing in and advancing their personnel as much as other faith groups do. Managing volunteers and retaining them is an area of work that requires much attention and improvement in Muslim FBOs. A great number of Muslim FBOs rely on voluntary support and personnel, but fall short in providing them with the requisite training and education that will make them suitable representatives of the organisations work.

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5. INTERNAL ORGANISATIONAL & OPERATIONAL ISSUES 5.1 The Muslim faith-based nonprot eld has lost many committed and qualied professionals due to internal operational disorganisation and its subsequent effects on morale and aspiration. Unhealthy cycles of rumour-resentment-demoralisation (among staff) emerge as a result of closed communication and information sharing between senior staff and managers and subordinates. Muslim FBOs face great challenges in dening who their target audience is and understanding their particular needs, demographics f acing th e future | 9

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and details. Organisations similarly face the challenge of dening whether they are service providers, advocates, incubators, or supporters in relation to the audience. 5.4 The goals of Muslim organisations tend to remain undened and abstract and a contributing factor for future organisational thought crises. Specic, measurable and attainable goals are seldom found in organisations in the eld but exemplify success and impact where they are. Undened goals, objectives and strategy lead to scope creep and an unmanageable workload for Muslim FBOs, resulting in mediocre service delivery and, in extreme cases, organisational failure. Focus combined with commitment and follow through is a skill that is lacking in the eld. Many Muslim FBOs continue to add projects without completing existing ones and thus overburden operations and staff. Mission drift is a very real problem in Muslim FBOs. Confusion and a lack of clarity around the mission contribute to (5.6) and divert momentum and resources as and when the external environment dictates. Shortcomings in mission and vision cannot be offset with brilliant infrastructure and big budgets, as is seen with some Muslim FBOs in the Muslim world. Squandering resources, mismanagement of funds and a lack of conformity to the highest Islamic ethical principles adequately describes many large Muslim FBOs that often have access to generous funding in the Muslim world. Many organisations fail to achieve their intended and envisioned goals due to not doing a landscape analysis before inception that can help provide them with a comprehensive overview of the external environment and make their service(s) more relevant and efcient. Muslim FBOS do not meet often enough beyond their work to plan, strategise and reect upon the wider environment. Other faith communities have made such encounters an integral part of their institutional experience and enjoy conferences, conventions and summits that build expertise and share knowledge. Efciency (operational & administrative) will remain a perennial challenge of Muslim FBOs unless they can nd an adequate balance between decision-making for the good of their mission and

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organisation and maintaining the highest levels of etiquette and courtesy in the process. 5.13 A large amount of the issues which plague Muslim FBOs can be removed by embedding credible accountable procedures into the fabric of the organisations administration. The Muslim faith-based nonprot eld must incorporate efciency and professionalism into their operational procedures to attract and maintain professionals interested in the eld. The eld cannot be of a lower standard than the corporate sector. Muslim FBOs are in an ideal position to set new terms of reference for faith-based work while maintaining professionalism, transparency, effectiveness and accountability. The solution to professionalising the Muslim faith-based nonprot eld does not lie in corporatising it nor Islamising conventional legal, organisational and operational norms, but striking a ne balance between both that draws upon the legacy of the Islamic tradition. Professionals trained in corporate or corporate-like structures wishing to transition to Muslim faith-based work require an indepth orientation of the nature of the work and its social, political and religious contexts. Direct transitions can be overwhelming and time-consuming in the long run due to the irregularity of the Muslim nonprot eld. Many Muslim FBOs are delusional about how efcient and impactful they are as a result of very little constructive dissent that is encountered within their organisations. The Muslim faith-based eld must collectively work on resolving three key issue areas: 1) The role of nonprot, nongovernmental entities in different political contexts; 2) The understanding of faithbased work through the Islamic tradition as opposed to the conventional norm as is derived from Western legal and cultural norms; 3) What constitutes collective ethics and behavior as understood within the Islamic tradition and its suitability for an organisational setting.

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6. FAITH-LEADERSHIP1 & PROFESSIONAL CONUNDRUM 6.1 Organisational tensions between faith-leaders and professionals can be signicantly offset by the professionalism of the organisational culture in which the relationship occurs. There is a growing disconnect between faith-leaders and social leaders that has seen social leaders distance themselves from faithleaders to preserve the momentum of their work. Emerging social and nonprot leaders seek to understand the Islamic perspective on a myriad of social and nonprot issues but complain of a lack of access to scholars and response from them, adding to the disconnect. Faith leaders in executive positions face particular challenges around balancing their executive capacity and power and their moral, spiritual and religious authority against the dictates of running a modern, complex organisation. Where faith leaders have authority in an organisation there is generally a sense of deference to their directives without constructive discussion, critique and revision. The issue of balancing between respect for faith leaders and constructive dissent and discussion in an organisational setting has not been resolved within the eld. When a faith leader is also the founder or leader of an organisation, the authority of a decision rests upon the proximity of other staff to them. Hence, decisions can be taken even if they are inconsistent with other decisions in the organisation. Very little, if any, organisational metrics protect the independence of the decision making process. The institutionalisation of Muslim faith-based nonprot work has not broadened the meaning of leader among Muslim communities to include organisational visionaries. Muslim FBOs require a combination of faith leaders and organisational visionaries who understand the working world and wider, social contexts but also possess the skills to motivate a work team and execute.

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Faith-Leaders: refers to Islamic scholars, advanced students of sacred knowledge, Imams and others who are similarly described.

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Muslim FBOs do not commonly experience consistent decision making (from faith leaders where they are organisational heads) that is in line with the strategic intent of the organisation. Previous decisions are regularly overturned or overridden and serve to stumble the workow away from its purpose. In organisations led by faith leaders it is implicitly acknowledged they hold the nal decision making authority and are able to override the structure in place, even where the organisation may be administratively strong. There is a shortage of faith leaders who have the time and skill to properly engage in institutional faith-based work. Faith leaders have not expressed enough interest nor attached enough importance to the details of building viable and efcient institutions. Faith leaders must open channels of communication with people involved in institutional and social work to better inform their contributions to resolving the major theoretical issues facing Muslim FBOs. It is an exception to nd a faith leader who is good at institutional building. Faith leaders are intrinsically necessary to the future of the Muslim faith-based nonprot eld through providing it with the religious compass that will help it to advance intellectually and spiritually. Professionals nd it difcult to discern between scholarly advice and organisational advice (as imparted by faith leaders). Professionals do not always abide by general, agreed upon organisational behaviours and conducts when dealing with faith leaders, especially in situations where they have proximity to them and the ability to inuence their decisions. Professionals must learn to deal with the non-bureaucratic nature of faith leaders without imposing upon them structure and subservience. Few professionals are able to adequately grasp the thought perspective of working in the Muslim faith-based nonprot eld and wholly familiarise themselves with the mission. The future of successful Muslim FBOs will depend upon a dynamic

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relationship between faith leaders, management experts and visionaries, where each is independently valued and held in esteem.

7. VALUES & ETHICS 7.1 When values and ethics are used to facilitate the process of unlocking a persons spiritual and religious connection they become a source and fuel to guide their work. Mandating Islamic values and ethics without embodying and exemplifying them is particularly destructive for the morale and iman (faith) of the organisation. Self-accountability is an important ethical principle that should guide the work in Muslim FBOs. Muslim FBOs must be considerate of wastage control in material goods, funds and time. Trust between personnel and the organisation and its constituency and partners is vital The intention and purpose of the work should permeate within the organisations environment to remind personnel of the why. Respect must be engendered as a value between all personnel for their expertise and role.

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CONCLUSION
This paper has demonstrated a pressing need for the collective engagement of scholars, social leaders, and professionals on the key issues identied. Any attempt that does not aim to convene them in one spirit and location will always be lacking in its foresight and potential. It would negate the very nature of the idea of a Muslim faith-based organisation as an exemplar of the perfect balance between celestial and terrestrial concerns, where faith-leaders provide the celestial compass and professionals provide navigation through the terrestrial realm. Future efforts to analyse and study Muslim faith-based nonprot work will require a regional rather than international approach as adopted by this study. The results demonstrated variance in the challenges, issues and opportunities facing Muslim FBOs depending on their geographical location and highlighted the important role culture plays in the overall operation of an institution. While it is relatively easy to focus on the problems of the eld and Muslim nonprot work in general, and most discussions on the eld focus on this, the near future requires constructive dialogue, exchange, and planning which will help create strong foundations upon which a thriving Muslim faith-based nonprot eld can grow. The following pages present a number of key recommendations to help achieve this goal, organised into two primary categories: recommendations to help nurture and grow the Muslim faith-based nonprot eld; and recommendations specically for individual Muslim FBOs. All recommendations were identied through the course of interviews held with the reports participants and the content is reective of the discussion that took place around them.

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KEY RECOMMENDATIONS (A)

FOR DEVELOPING THE MUSLIM FAITH-BASED NONPROFIT FIELD

1 . Denition: Determine What Do Muslim Faith-Based Organisations Stand For Muslims from across the eld need to sit down and work out a concise agenda of what the Muslim role and duty is. What are Muslims about? The message needs to be clearly articulated, especially for Muslims living in minority contexts. In minority contexts Muslims should seek convergence with the wider community. They should nd areas of work, society and life in which they agree with others and build and create within these areas from an Islamic perspective. Younger generations should be brought up witnessing such activities around them so they are inspired to enter the faith-based nonprot line of work. 2 . Building Institutional Infrastructure The Muslim faith-based nonprot eld still lacks a viable infrastructure that allows it to undertake more work. Infrastructure is not restricted to the physical facilities that allow organisational work to take place, because bricks and mortar do not build institutions. Muslim FBOs require structures that make peoples efforts and ideas work. If an organisation has no institutional base a network of organisations and people should be there for the work to continue. Consolidated ideas and an ability to refer people to experts in the relevant elds within Muslim society is paramount to creating a successful future for the eld. 3 . Producing Bodies of Knowledge Mistakes are continuously repeated and the same problems and issues are continuously faced by Muslim FBOs for reason of lack of accessible knowledge. Books, manuals, trainings and education around the myriad dimensions and specicities of Muslim faith-based nonprot work should be published and invested in. 4. Building Networks Like-minded people come together and are able to create solutions in an effective and efcient way. They seek each other out. By facilitating a structure for that to occur, like-minded people can nd each other and inspire, innovate and create. 5. Investment in Human Resources (HR) Human resources is a key component for creating a long term, sustainable effort for any activity or organisation. Infrastructure alone cannot build and create. A generational effort is required to see young Muslims who are born 16 | facing t he future

into the context of providing contribution to the shared public space and are shaped by Muslim values, who then receive an education and training in the eld to contribute to it. Human development cannot be accelerated hence results should not be expected in the immediate or near future. For the foreseeable future two ideas can help advance the human resources of the eld. Firstly, to create a support structure for individuals already in the eld. An annual retreat or something similar to gather Muslim leaders of all types is a possible solution. Plenty of time would need to be left for discussion, networking and sharing ideas, visions and practice. Secondly, to offer scholarships for students who are willing to go into the required elds. 6 . Establishment of a Safe Space for Practitioners The eld requires a safe space for people involved in Muslim faith-based work to engage, learn and develop more effective engagement and organisation among themselves. Real relationships, trust and engagements need to be built across many communities and within communities in an atmosphere of privacy and openness. It should be a continuous process of work with sessions carefully facilitated so they are focused on the development and nurturing of the eld and not the particular organisations attendees come from. It is vital for them to see the broader movement and issues and requires facilitators with experience to conduct these sessions. By bringing people together in such spaces they will begin to acknowledge the scope of work involved in the faith-based eld beyond their particular interest and mission. They will also better understand their niche and create leaner organisations as a result since they will see how other organisations are fullling different tasks and services. A safe space is not about introducing people and their work and organisations. It is about exercising shared experiences and visioning exercises. People come into rooms with a turf territory mentality. This means they need to explain what they do and why they are important. Human nature and instinct calls to it and it is important to acknowledge that and take that instinct out and give them another way to look at the people in the room: as allies and not competitors. 7 . Building a Movement The collective success of Muslim FBOs rests in their ability to instigate a broad movement of individuals and communities that enter and support the eld in different capacities. Only through building a movement can the real fruits of the Muslim contribution to the human and social condition be witnessed. To build a movement, associates in the eld need to be trained on how to look beyond their own context and experience. By doing so they will see themselves as complimentary to the work and not as a panacea to the issue. 8 . Knowledge Sharing Organisations need to acquire better narratives on other organisations built in other communities and what can be learnt from them. By targeting specic facing th e future | 17

organisations and bringing them together to speak their experiences it creates a sense of connectedness and understanding. Muslim organisations often feel they are isolated with their problems and challenges when that is generally not the case. 9 . Documenting Case Studies Success should be studied wherever it exists, both in the nonprot and corporate worlds, and then drawn upon for the benet of the eld. Most Muslim FBOs experience the same problems and challenges and often repeat mistakes already made elsewhere. Through the study of individual cases and their experiences, a resource can be made available that will help newer organisations avoid many of the pitfalls previously experienced by others and greatly enhance their development trajectory. 10 . Engaging the Islamic Tradition There is a great deal within the Islamic tradition that is applicable to modern organisational functions that has not been adequately studied and accessed. Group decision making, forward thinking and planning, and organising for particular tasks and projects have all been experienced by Muslims of the past and documented through various classical works. They need to be rediscovered and re-appropriated for the modern context through a critical engagement between the ulama (scholars) and organisational practitioners. 11 . Faith leaders Support Muslim FBOs must begin to create a dialogue with those ulama (scholars) who have a deep understanding of faith and its interaction with modern society. In traditional Islamic understanding the learned ulama, who combine their knowledge with action and comprehension, are a religious compass that provide direction and help set the priorities of the community. Any effort to serve Islam and Muslims cannot do without their input, hence an effective structure to facilitate this is critical. 12. Inter-Organisational Training Organisations and individuals with experience in faith-based work must work to channel their experience and learning to other endeavours within the Muslim faith-based non-prot eld. New and innovative ways of facilitating such an effort are common within the wider nonprot eld through pro-bono projects. 13 . Organising Access to Professional Organisational Consultants Muslim FBOs need to have access to a body or group of individuals who are experienced in institutional building and willing to help other organisations in establishing themselves. 14 . Campaigns for Creating Awareness of Nonprot Faith-Based Work A community wide campaign to highlight the importance of engaging, entering 18 | f acing t he f ut ure

and supporting faith-based nonprot work must take place among Muslims through the assistance of local faith leaders, Imams and leaders in order to create the cultural and mental shift that will enable more and more faith-based organisational efforts to acquire monetary support. 15. Creating Philanthropic Foundations Muslims have to build their own donor foundations to support nonprot work on their own terms. There are some interesting community philanthropy models emerging in the United States which are particularly relevant for Muslim faith-based work. The community pulls together resources and donors and make grants for their locality. Community based models are resilient because they decide priorities from within the community and can operate on local, regional and national levels. The need for foundations will become more urgent in the future. Outside institutions will not be as accommodating to Muslim FBOs in the future as they are now. Fear and concern play a role in that, and the only way to counter it would be to create indigenous entities that support the work that is needed. The ability to give needs to be unlocked. 16. Gaining Foundation Experience (Particularly for Western Muslims) More Muslims should get involved in the foundation world to understand how it is organised and run. Decisions are made by boards and staff and through this process issues are prioritised and moved forward. By having more Muslims involved the required issues can be pushed through. Grant making is a process that requires a level of professionalisation that needs to be recognised. There must be people involved who are looking at issues of sustainability, evaluation of measurements, the strategic intent and ability of the applicant organisation and their propensity for growth, execution and impact. 17 . Mainstream Re-Introduction of the Classical Waqf System Some work is already being conducted on how to establish and operate a waqf system in the modern economic system. Further work is still required and a collective effort needs to take place to design a system and enact it. 18 . Collaborative Exploration of Funding Opportunities Two types of people exist in regards to funding: those who have connections to funding streams and those who are doers but have no access to funding. Through merging both under one purpose, funding opportunities can be channelled to competent and trustworthy sources who will ensure it is used appropriately. The eld must work to create this merger and benet its own advancement and future growth.

facing th e future | 19

KEY RECOMMENDATIONS (B)

FOR STRENGTHENING MUSLIM FAITH-BASED ORGANISATIONS

1. Stabilisation of Funding This is a primary challenge for all Muslim FBOs. The ad-hoc approach to funding cannot carry on because it does not create sustainable, concentrated work. The revival of the waqf (endowment) system is arguably the only solution but its viability in the current context remains to be seen. The most successful nonprots in the wider nonprot eld are based on endowments and thus long term, impact focused efforts can be seen from them. 2. Documenting Learning It is critical for any Muslim FBO to realise the eld is young and there are few organisations with a long trajectory. Those that do should document as much as they can from the history of the organisation for it to contribute to the further development of other organisations and the eld. 3. Engaging in Context Analysis The desired context for the near and far future depends on the current context. By understanding and comprehending the myriad dimensions of the present context the future can be charted and envisioned. 4. Engaging in Scenario Planning Muslim FBOs must begin challenging various scenarios. What happens if employee X leaves tomorrow? Is there a replacement? If not, what needs to be done to ensure the sustainability of the work and grow it? Answers to such questions are generally not considered or thought of in Muslim FBOs, rendering them ill-equipped to deal with radical changes in their operational environments. 5. Adopting Adab al-Ikhtilaf (Etiquettes of Disagreement) Modern management theory does not cover sensitive topics such as the spiritual states of the heart and morals and ethics. An organisation is only the reection of the individuals in it; even if the best processes and structures are in place the idea of being Islamic is violated if peoples egos are out of control. The manners of dealing with conict, dissent, and difference is much needed so people are able to detach their emotion from their action and stop developing personal vendettas. 6. Institutionalising Tazkiya (Purication of the soul) The process of purifying the heart cannot be divorced from the work of Muslim FBOs. The mission of the organisation should be put before the personal brand 20 | facing t he future

of the individual. It is only through the process of tazkiya that this can be manifest. This is not emphasised nearly enough in Muslim organisations. 7. Offering Attractive Remuneration & Job Roles Muslim FBOs should offer well compensated positions and the respect of a professional. Whereas money is not always the most important thing, support and professional respect is. Many Muslims have declined good offers to work in Muslim run organisations or centres/mosques because leaders in those entities are generally not respected well nor provided with a clear denition of the role. There is also a lack of continuing education and growth across the eld. By not making continuous learning part of the job role people will lack peers to refer to and learn and benet from. 8. Investment in Planning Any effort worth undertaking must be preceded by hours and hours of deep thinking, discussion, effort, planning, reviewing and revising and modifying. The process should be guided by talented individuals and it is imperative to the success of any organisation in the Muslim faith-based nonprot eld. 9. Taking Time Out Organisations in the complexity and volatility of the Muslim faith based nonprot eld should consider taking time out to rethink the reasons for their existence, and their operations and work. A great deal will not be affected if, for example, the organisation stops for three weeks and focuses on getting the basics right through focusing on vision and mission issues. Well-known, successful corporate rms have done this before and emerged in a better condition than they were previously.

facing th e future | 21

PARTICIPANTS
Dr. Ali Gomaa, Grand Mufti, Dar al-Ifta, Cairo, Egypt Rami Nashashibi Executive Director, Inner City Muslim Action Network (IMAN), Chicago, United States of America Khalid Latif Executive Director & Chaplain, NYU Islamic Center & New York Police Department, United States of America Sadek Hamid Founding Member, Peacemakers, Oldham, United Kingdom Sohail Nakhooda Operations Manager, Kalam Research & Media, Dubai, United Arab Emirates Dalia Mogahed Director, Gallup Center for Muslim Studies, United States of America Dr. Ingrid Mattson Former President, Islamic Society of North America (ISNA), Washington, United States of America Omar Nawaz VP Operational Affairs, Zaytuna College, California, United States of America Nazim Baksh Founder, Deen Intensive & IHYA Foundation, Toronto, Canada Kamran Bajwa Founder & CEO, World Muslim Forum, Geneva, Switzerland Nadia Roumani Co-Founder & Director, American Muslim Civic Leadership Institute, California, United States of America Saif Omar CEO, Fawakih Institute, Boston, United States of America Abdul-Rehman Malik Programmes Manager, Radical Middle Way, London, United Kingdom Fuad Nahdi Executive Director, Radical Middle Way, London, United Kingdom Humera Khan Co-Founder & Director, An-Nisa Society, London, United Kingdom

22 | facing t he future

$%&'()*'!+(+,*' FACING THE FUTURE #""$%&'()#'*+",$*'-!$()./!"#0'%1%231-$('-$#,0'

Assessing the Muslim Faith-Based Nonprot Field
This paper presents a summary of the key ndings of Facing the Future: Assessing the Muslim Faith-Based Nonprot Field, a recent study undertaken by Tabah Foundation to diagnose the current state of the Muslim nonprot eld and explore prospects for its future advancement. The upheavals and experiences of the 20th century, culminating in the events of the last decade, have ushered in a new era for the global Muslim community that presents new challenges as well as greater opportunities for the ourishing of Islam and Muslim life in the shared public space. Among these challenges is the institutionalisation of society, where organisations now play pivotal roles in dominating the global and local public discourse and steering social life with a high degree of inuence. Muslim responses to this challenge have been negligible as they come to terms with acculturating to the modern world and building viable institutions that serve their personal, communal, and societal needs.