RECONSTRUCTING THE PROPHETIC MODEL:

A MODEL OF BUILDING A MOVEMENT, REMAKING A COMMUNITY, &

CHANGING THE WORLD

INTRODUCTION

Our goal is to remake our community by committing it to the divine cause/mission

and turning it into a mass movement that effectively mobilize, streamline, and
integrate the efforts and resources of all its members and institutions/organizations
towards a better Americ. This goal should be pursued following the prophetic
model, which is an incredibly effective model of remaking an irrelevant community
into a leading movement that changed the world in the span of one generation.

Therefore, an important aspect of the change that we need and seek is to revive the
prophet’s legacy (reconstruct the prophetic model), based on an in-depth study that
goes beyond the incidents to dig out patterns, strategies, and lessons on the rise
and fall of communities and nations.

The current situation of American Muslims (and of Muslims everywhere) is due in

part to their inability and/or unwillingness to properly understand and fully leverage
not only the Quran but also the legacy of the prophet. In addition to the outright
neglect, the majority of Muslims understand both sources only in a very
superficial/shallow, partial, rigid, out-of-context (irrelevant), or even distorted way.

It is my understanding that not only the Quran is a timeless/perfect guidance but

also the prophetic legacy is a timeless/perfect model, and that the prime duty of
Muslims at all times and in all circumstances is to embody/exemplify and
promote/advocate the guidance by replicating the model in a way that is relevant to
their time and conditions. This in turn requires a broad and in-depth understanding
of both the sources of guidance and the reality, to be able to do what the prophet
did best: effectively and consistently engaging his environment in all circumstances.

Other than the absence of the infallible and unmatched personality of the prophet,
the differences between the prophet’s task and ours should not affect the
replicability of the model. And if any, those differences are mostly to our
advantage. The whole Quran and the complete sunnah are in our hands, and
instead of building a community from idol-worshippers in a hostile environment, our
task is to remake what is already a Muslim community and in a free country and a
largely Christian society. Therefore, we are spared the two main obstacles that the
prophet dealt with: idol-worshipping and (religious) persecution. Moreover, in terms
of numbers, resources, facilities, and access to knowledge and to people, we have a
huge advantage.

Some misconceptions about the seera are worth correcting:

 - The Seera was not a sequence of unrelated and haphazard incidents. Rather,
it was a systematic implementation of a great vision/mission and a
methodical process of building a great movement that changed the world.

- It is true that the seera included several battles, which marked important
turning points. But the seera is not about battles. And these battles were
conducted in self-defense or fair retaliation, resulted from the continuous
engagement of an ever-wider circle to deliver the message, and were
conducted to achieve what the prophet asked for from the outset:
freedom*(khallu), and its natural consequences: peace*(layatumminna) and
justice* (liyaquma).

- The prophet was not only a messenger and teacher/mentor, but also the
founder and leader of the greatest movement in history. Therefore, in
studying and reviving his legacy, it is unfair to focus only on what he said and
did to embody and convey the revelations (individual sunan, hadiths), but
also on what he and his companions did to promote, advocate, and establish
Islam: building and expanding a movement and proactively, effectively, and
consistently engaging an ever-wider circle.

- The seera was not meant to be a one-time exceptional/matchless event, but

a timeless replicable model of building a movement to fulfill the divine
mission, and a model of – individual and collective – implementation,
promotion, and advocacy of Islam.

- The incredible success of the prophetic model is not due to miracles or

specific circumstances that were exclusive to the prophet and his
companions, who were not supermen. Instead, the prophet and his
companions effectively worked the divine rules that govern the universe and
met the requirements for Allah’s guidance and support, which made all the
difference. But the same guidance and support are always readily
available/accessible for those who meet the requirements: complete devotion
and utmost strive/sacrifice.

These misconceptions and others are deeply rooted in the minds and psyche of
Muslims. If we don’t challenge and correct them, the vast majority of Muslims will
remain – openly or implicitly – under the impression that the legacy of the prophet
is simply not revivable. At best they may enjoy it as a movie/documentary or a
book, and may be superficially and momentarily inspired by some sayings, some
people, and some events in that legacy.

There were very few attempts to study the seera in a holistic way and as a
replicable model. This is a humble attempt to study the seera as a model that we
should, we can, and inshaa Allah we will replicate to remake our community into a
genuine and relevant American Islamic Movement that shall fulfill the divine mission
(champion Allah’s cause), and make an increasingly significant contribution to a
better America.

THE STORY AND THE STRATEGY:

Upon the commissioning of Mohammad (pbuh) as the final and universal

messenger, the divine message and covenant were entrusted to him and to his
followers after him till the end of times to invite people to worship none but Allah
and honor their covenant with Him.

As soon as he was instructed to proclaim the message*, the prophet did not conduct
himself as a messenger/preacher only but also as a leader/founder of a
reform/change movement. Indeed, the prophet was not preaching a faith and a
way of life, but was recruiting people to a movement whose main
ingredients/components are unity of purpose/mission and unity of leadership. In
other words, the prophet while focusing on tawheed, was inviting people to
embrace his mission, join his movement/community, and to follow him both in
exemplifying and proclaiming the message, both individually and collectively.
Indeed the prophet presented/proposed Islam as one package: a mission (to
embrace), a movement (to join), and a leadership (to follow). And most of the
times, people on the spot accepted the whole package or rejected it after one
meeting/exchange with the prophet.

In his first day ‘on the job’ and in a very indicative/significant move for those who
want to follow his footsteps and reconstruct his model, the prophet wasted no time
before reaching out to his family and closest friend to secure his ‘base’ and bring
them on board.

The next day, and in another very indicative/significant move that constitutes a key
factor in the success of reconstructing the prophetic model, Abu Bakr al-Siddiq
proceeded to recruit five members who will turn out to be instrumental leaders of
the movement, in addition to securing his own base.

In couple of days, the nucleus/seed of the movement was formed, and its main
characteristics included:

- Great gender, ethnic, tribal, and age diversity in spite of the small number of
pioneers.

- Focus on youth

- Targeting individuals who, despite their shirk, were known for their
distinguished character.

The society was dominated by shirk, and the message was a call for tawheed: to
acknowledge the oneness of Allah, and express this acknowledgment in worshipping
none but Allah. But because there were only two camps, and because the Dawa
was selective, the call of tawheed was an automatic/implicit recruitment to join the
newly born movement/community who was established to carry out the
commandments of Allah. Therefore, from day one, embracing Islam meant striving
to surrender to and execute the Will of Allah. By declaring the pledge of tawheed,
one vows to fulfill the purpose of creation (worshipping none but Allah) and the
designated role of man on earth (custody/guardianship), which translates into
unwavering obedience and a far-reaching sense of responsibility. Therefore, the
declaration of faith becomes a pledge to strive to be an incarnation and an
instrument of the Will of Allah.

Because prophet Muhammad (pbuh) was the final and universal messenger, his
followers are expected to carry on – individually and collectively – with the mission
of their prophet till the end of time. This mission, which is a continuation of the
custody of earth (khilafa) was spelled out to comprise Dawa and Islah (enjoining
that which is good and prohibiting that which is evil), which is exactly the mission of
the prophets. Dawa and Islah to fulfill the role of vicegerent constitute the external
front of the eternal struggle between good and evil, while worship and tazkiya (self-
development and self-purification) to fulfill the purpose of creation (worship)
constitute the internal front.

Therefore, sealing the prophethood with a final and universal messenger, implies
that the enforcement of the sacred trust and the fulfillment of the prophets’ mission
of guiding people to Allah and leading them in the eternal struggle between good
and evil are to be entrusted/assigned to the Muslim community as a whole and to
every member of it till the end of time.

Being a Muslim means entering the sacred trust by declaring the pledge of
tawheed, which in turn implies:

- Embracing/espousing the mission of the prophets which consists of Dawa and

Islah, fulfilling that mission in one’s immediate environment, and engaging in
the external struggle against injustice and corruption/mischief.

- Worshipping and obeying Allah SWT, and engaging in an internal struggle of

tazkiya (self-purification and self-development) to
incarnate/exemplify/embody the divine guidance, achieve one’s potential and
fulfill the exclusive purpose of creation by turning all life into worship,
obedience, and righteousness.

- Joining the community of believers (or coming together to establish a

community of believers) that will strive collectively to
incarnate/exemplify/embody the divine guidance, fulfill the mission of Dawa
and Islah, and engage in the external struggle in the society at large.

Partly because their command of the Arabic language, and partly because of the
clear contrast between the two camps, in the early days of Islam, embracing Islam
implied commitment to the cause, and membership in the movement. Every
Muslim felt responsible for, committed to, and actively engaged in the advancement
of the cause and the wellbeing and growth of the movement. Another fundamental
aspect that was understood by every Muslim, which will be confirmed by
subsequent incidents during the life of the prophet and after his death, was the dual
role of the prophet: the fact the prophet was not only a messenger who receives
and convey/preach revelation, but also the leader of the movement. It is these
concepts of mission/cause, movement, and recognized leadership (and discipline)
that ensured the cohesion of the group. And it is the proper/effective engagement
of the society/environment (in addition to the perseverance and solidarity of the
members) that ensured the growth, and even the survival of such a small group in
such a hostile environment and against all odds. Without such factors, which in turn
earned them Allah’s guidance and help/support, that core group would have easily
been marginalized or even annihilated.

It is this understanding/version of Islam and this model that transformed a small

number of idol-worshipping, illiterate, and poor Bedouins belonging to a bunch of
tribes engaged in all forms of oppression and corruption, and in endless infighting
for petty issues/reasons; It transformed those people, who were lacking any
materialistic strength/power, into a mission-driven model community that was able
to change the world in the span of one generation.

The prophet (pbuh) and his small core group, were subjected to all form of
oppression by the establishment of Mecca, including propaganda, harassment,
torture, and boycott. Through his incredibly effective leadership, the prophet
leveraged his knowledge of the society and the flexibility of the divine guidance to
effectively engage the society to ensure the survival and growth of his
community/movement, even as he was nurturing and blending/fusing the members
of the group. Survival, cohesion, personal development, and growth/expansion – all
through (civic) engagement was a fundamental characteristic of the prophetic dual
approach/model of (personal and group) development and civic engagement.
Simplicity, practicality/pragmatism, common sense, flexibility, creativity, long-term
and contingency planning, restlessness, discipline, and persistent growth
constituted other important characteristics of the proactive prophetic approach.

The prophet effectively leveraged all the opportunities that the tribal system in
Mecca offers. He took advantage of the protection of his non-Muslim uncle who was
a respected leader in Mecca, and the solidarity of his non-Muslim kinsmen who
joined him and his followers when they were subjected to the boycott/sanctions.
The divinely inspired call for self-restraint and perseverance in the face of the
excessive harassment and brutal torture, which ran against the prevailing culture of
the time, was instrumental in the survival of the community of believers, as it drew
people’s sympathy and respect, and denied the establishment the
excuse/justification to eradicate the newly-born community. In spite of their
unthinkable enmity/hostility, the prophet never stopped engaging the leadership in
Mecca, partly because when it comes to Dawa, he didn’t give up on anybody, but
also chances are that through this continuous but non-confrontational engagement,
he wanted to tam their enmity/hostility and make the new phenomenon a fait
accompli. He took full advantage of the Hajj season to reach out to and convey his
message to everyone who would listen from the leaders and members of the tribes
who come to Mecca for Hajj. He sent a group of his followers to Avicenna, more
than likely as a contingency plan to ensure the survival of his message and
movement, should the establishment manage to finish his group off in Mecca. The
move was also a masterpiece maneuver to take the struggle with the establishment
of Mecca to a different level, disrupt their malicious plans, and push them closer to
give up on the possibility of finishing off his message and his movement. It was a
risky move, because Quraish had a reasonable shot at reclaiming the asylees from
Avicenna, but the risk was a calculated one because the prophet knew that
Avicenna was ruled by a just king, which also shows how aware of his environment
the prophet was. This move and others showed how focused, creative, proactive,
and daring/audacious the prophet was in achieving his strategic Meccan goal of
making his message and his movement a fait accompli and invincible (immune to
extermination).

When his main strategic goal in Mecca was achieved, but growth was completely
stifled and the establishment became much more vicious especially after the death
of his uncle, the prophet started looking for an alternative base for his message and
his movement. He went secretly to Taaef, one of the main towns and home of the
second most powerful Arabian tribe (thakeef) and of one of the most revered
idol/god in the Arabian Peninsula. In all these relevant aspects, the status of
Taaef/thakeef was second only to Quraish/Mecca. He presented his proposal to the
leaders of Taaef/thakeef, but the reaction could hardly be worse, and his
attempt/journey failed miserably. The prophet was chased, stoned, and hurt/injured
badly, by the people of Taaef who were instigated by their leaders. The prophet
managed to escape with his companion, but described this incident as the worst
moment of his life. However, in the middle of the agony, we can detect at least
three factors that were critical to the success of the prophetic mission, movement,
and model:

- Unshakable devotion to Allah illustrated in the famous supplication that he

made, and in which he sought refuge and help from Allah and stated that as
long as Allah is not angry with him, nothing matters

- Unwavering steadfastness and commitment to the cause illustrated in his

Dawa to the slave who was sent by his masters – out of piety – with some
grapes, and who ended up embracing Islam.

- Boundless compassion and optimism illustrated in declining the offer by the

angel of the mountains to squash in the disbelievers, and instead prayed to
Allah to guide them and hoped that at least their offspring may be Muslims.
 Indeed, his prophecy was fulfilled as many of the people and leaders of
Quraish and Taef, and their offspring became not only average Muslims, but
leaders and champions of the cause of Islam.

When he came back from Taeef, the prophet had to enter Mecca under the
protection of one of its prominent leaders. This practice, known as al-jiwaar, was
part of the prevailing system in Mecca, and the prophet took full advantage of it.

The search for an alternative base was not limited to the trip to Taaef. The prophet
has also approached several tribes and their leaders during the Hajj season, until he
encountered 6 pilgrims from Medina, who even though were not leaders of their
tribe, yet their positive response opened the door for migration to Medina. And in
couple of years, the Medina will be carefully and successfully prepared to be the
base of the prophet’s movement/community, which actually became a
constitutional-based state built on the concept of citizenship, a system of
governance that was unprecedented in the history of mankind.

Indeed, as part of his outreach to pilgrims, the prophet succeeded in recruiting a

group of 6 individuals from Yathrib, something that was inadvertently assisted by
the Jewish intimidation/bullying of the people of Yathrib. This event proves that
opportunities may come from unexpected sources, but only for those who are
looking for them. This turning point resulted in 2 covenants/pledges in the next 2
consecutive Hajj seasons, with 12 and 75 individuals, respectively. The first pledge
comprised of tawheed, manners, and obedience of the prophet, while the second
pledge included full commitment to the cause of Islam and full support and
protection of the prophet. Prophet Muhammad handpicked Mossaab to go with the
12 people and basically prepare Yathrib to become a suitable base for the prophet
and his movement. In one year, Mossaab managed to introduce Islam to every
house in Yathrib, and delivered the 75 individuals who concluded with the prophet
the second pledge of al-Akaba, which paved the way for the migration of the
Meccan Muslims and the transfer of the prophet base to Yathrib. Even though the
prophet, who was the last to migrate accompanied by Abu Bakr, had only short
preparation time, the prophet’s trip to Yathrib was very meticulously planned.
Nothing was haphazard in the efforts of the prophet to fulfill the mission and build,
protect, and expand the movement. He seamlessly combined proactive and
systematic planning with total trust in Allah (SWT).

In Medina, the prophet and his followers faced a new but similar challenge, and
pursued a new but similar strategic goal: securing the newly-formed fragile state
against serious internal and external threats, and propagate/disseminate the
message to an ever-wider/broader/expansive audience, which required a very
delicate balance between strength/vigilance to discourage and resist any internal or
external conspiracy against the fragile state, and peace/stability to facilitate the
propagation of the message.
Upon his arrival to Yathrib, which will take the name of Medina*, and without any
delay or break, the prophet proceeded with his strategy of securing/strengthening
the base and engaging/scouting the surrounding/neighboring environment. He
applied it almost simultaneously to different levels of operations and with a lot of
vigilance, shrewdness/astuteness, and focus/discipline. All along, the
field/environment of each level constitutes the base for the next level:

- Level one: the community of believers is the base and the Medina (and its
surroundings) is the field/environment

- Level two: the Medina (and its surroundings) is the base and the Arabian
Peninsula is the field/environment

- Level three: the Arabian Peninsula constitutes the base and the whole
region/world is the field/environment

The prophet was well aware that these 3 levels were very intertwined, and therefore
any move in any field/level may have tremendous immediate or long-term
implications on the situation in other fields and on future plans.

In all these 3 levels, and until the conquest of Mecca, or at least until the treaty of
Hudaybiyya, the focus was on Mecca/Quraish, which with its status and
power/strength constituted the main threat to the Medina, and the main
impediment/hurdle for the spread of Islam both in the Arabian Peninsula and
beyond. Therefore, throughout the first 8 years in Medina (and especially the first 6
years), Quraish was always the focus of the prophet and a major factor in his plans,
even while he was dealing with the daunting challenges and threats – within and
around the Medina – associated with founding a new state in a largely hostile or at
least very unfavorable environment. The focus on Quraish was not driven by any
desire for forced conversion (which is not allowed in Islam) or revenge*, but
because Quraish was the main obstacle that is precluding the fulfillment of the
prophet’s mandate of universally conveying Allah’s final message and establish a
community of justice. Indeed, with the opposition of Quraish, it was impossible for
the message to spread significantly in the Arabian Peninsula and beyond.

The prophet dealt with this humongous obstacle/threat of Quraish in an amazingly

creative, proactive, vigilant, and effective way.

The first phase of consolidating the community of believers (the base) was achieved
with 3 simultaneous strategic moves:

- Merging the two Muslim tribes of the Medina, and putting behind any hard
feelings from their long history of bloody infighting before Islam.

- Merging the two branches of the community of believers: the emigrants from
Mecca (Muhajireen) and the residents of the Medina (Ansar)
 - Building the masjid, which was much more than a place of worship. Rather, it
was the hub of the community and the HQ of the movement/community
which has been built in Mecca and Medina over the last 13 years, and which
is now becoming a newly-born state.

This track was further pursued afterwards by other strategic moves to ensure the
independence of the community and its economic security and development. The
prophet invited his followers to buy a well and to establish their own market, when
the trade in Medina was monopolized by one market belonging to one of the
constituent groups of Medina.

Engaging the bigger circle (the Medina) and securing it as a base for the next level
of engagement was achieved by an unprecedented/historic move that consists of
writing a constitution that granted all citizens/residents of Medina the fundamental
liberties and equal rights to all citizens, and regulated the relationships between the
different constituents of the Medina. Meanwhile, the prophet and his followers
never stopped developing their community and civically engage their fellow
citizens, with whom Muslims closely intermingled.

Also, part of his coherent strategy the prophet concluded a number of treaties and
alliances with some major tribes around Medina, like Juhayna, which was based on
the western front of the Medina, on the strategic trade route between Meccan and
Damascus.

All these steps were taken within 6 months after the migration of the prophet, and
triggered a new set of challenges/threats, which were met with the same high level
of vigilance, shrewdness, and discipline. Indeed, the prophet and his community
continued their thorough mapping and vigilant monitoring of their environment to
secure both the internal and external fronts. And within one year from the time
they were given the permission to fight those who fight them, the prophet sent 8
expeditions (he participated in four of them) to proactively foil/thwart the numerous
conspiracies/plots by the belligerent tribes surrounding the Medina (some of them
were thugs) who may have been lured to attack the Medina and this newly-born
fragile state, while it is still in transition. Those deterrent expeditions were
instrumental in preventing a potential fatal vicious cycle of internal and external
threats that would have surely been triggered by any perception of weakness.

This second phase of securing the Medina and its surroundings was not over, when
the prophet decided to setoff the third phase by engaging Quraish, even while still
securing and engaging the first and second bases. This proactive leadership style,
which leaves no doubt about the existence and clarity of long-term plans and goals
in the mind of the prophet – can easily be detected throughout the life of the
prophet. Compare this to the prevailing attitude of Muslims nowadays,
characterized by low ambitions and lack of motivation to grow, succeed, and excel;
all out of lack of self-confidence and renunciation of the responsibility for the
results.

The prophet engaged Quraish/Mecca through several attempts to intercept their

trade caravans, which was less than fair retaliation for what Quraish did to Muslims
over 13 years and what it took from them (of wealth and property) by forcing them
to leave Mecca. After several missed attempts and a successful one (in Nakhla), the
prophet himself led his people in an expedition to intercept a loaded trade caravan
that belongs to Quraish in its way back to Mecca from Damascus. The purpose was
for the Muslims who were forced to migrate from Mecca to recover/recuperate some
of their wealth and property that was taken from them. This move triggered the
mobilization of the Meccan army. The caravan managed to escape, but the two
armies met in the valley of Badr, and the Meccan army insisted to fight. The Army
of Quraish consisted of about 1000 soldiers and was well equipped compared to the
Muslim army that consisted of about 300 people who did not come to fight and was
poorly equipped. The Muslim resounding victory had substantially shaken the
status quo and balance of power in the whole Arabian Peninsula, with some
significant fallouts in the Medina itself, namely the appearance of the category of
hypocrites in Medina, and the friction with one of the Jewish tribes in Medina. The
victory in Badr led the first group towards deception and the second towards
defiance, and the prophet had to deal with these two new challenges wisely, but
swiftly and decisively, in a way that does not significantly disturb the fulfillment of
his mission and the execution of his long-term plans. He overlooked the move of
the first group who now claim to be Muslims, and there was no basis to challenge
their claim, but drove away the second one for collectively breaking the treaty and
conspiring to betray the state.

In the weeks leading to the Battle of Badr, which took place in Ramadan of the
second year, Allah prepared the Muslim community to this jump to the next level by
prescribing on Muslims prayers and Zakat (the details of them)*, and the fasting of
Ramadan. He also prescribed on them to fight back on self-defense, and shifted
their Qibla (prayer direction) from Jerusalem to Mecca.

These are very intensive but needed training and preparation for people who will
soon put their lives on the line for Allah and His cause. The immigrants
(muhajireen) were to face their own tribesman something that is both very testing
for them as humans and very abhorred in the prevailing tribal culture. The
supporters (ansaar) were to put themselves in harm’s way for something that was
not included in the pledge they made to the prophet, which included only defending
him in Medina.

The Ansaar showed unwavering support to the prophet’s decision, and the battle
ended in a triumphant victory for Muslims and humiliating defeat for Quraish, in
spite of the disparity of the balance of power.
The day/night before the fighting started, one of the companion, al-Hubab ibn al-
Mundhir, proposed to the prophet to change the positioning of the Muslim army,
and the prophet readily responded. But before making the proposal, the companion
asked the prophet whether the choice was a military tactic or a divine inspiration.
This simple incident says a lot about the kind of training and empowerment that the
prophet used with his companions: he taught them not to hesitate to express their
opinions and criticism, and offer their expertise even when dealing with the
prophet. The incident also revealed that the companions understood from the
outset the dual aspects of the prophet’s personality: Allah’s messenger and the
community leader. And the companion wanted to know in which capacity the
prophet was acting. They revered him and obeyed him in both capacities. But in
the first one without questioning, and in the second one they knew that they have
the right and the obligation to provide their perspective and enrich and contribute
to the decision.

As usual, Quran (specifically surat al-Anfal) was revealed to empower Muslims with
the proper interpretation of the incident (what happened) and with the lessons from
it. Chief among those lessons were that victory comes only from Allah, and Muslims
should be completely devoted to Allah in all circumstances, and therefore should
not dispute about the spoils of war even in their conditions of extreme poverty.

The prophet knew that Badr, in which Quraish lost some of its most prominent
leaders, was just the beginning of the engagement with Quraish, and that Quraish
will not rest before trying to revenge its humiliating defeat by the weaker and
smaller Medina and what they considered as renegades/defectors. Therefore, he
was not carried away by the victory in Badr, but rather maintained the same level of
vigilance and did not open any new fronts.

Within one year, Quraish mobilized an army of about 3000 soldiers and was on its
way to attack the Medina. Objective: revenge and annihilation. The prophet
gathered people for consultation, and after discussing two military strategies*, the
prophet decided not to wait for the army of Quraish in Medina, but rather to go out
to face them.

1000 individuals joined the prophet, 300 of them (the hypocrites) retreated and
returned to Medina. The rest faced off with the army of Quraish of about 3000
soldiers near the mountain of Uhud,….miles from Medina. The prophet organized
and mobilized his army which quickly overwhelmed their enemies, who started to
run away from the battlefield. But the Muslim victory was spoiled by the snipers’
premature desertion of their strategic positions in the mountain to get their share of
the spoils of war, thus violating the unmistakable and firm commands/directives of
the prophet to stay in their positions until he gives them permission no matter what
happens in the battlefield. One of Quraish generals, Khaled ibn-al-Waleed, spotted
the opening and was able to turn Quraish humiliating defeat into a
stunning/crushing victory that resulted in the loss of many companions (including
Hamza and Mossaab) and a severe injury to the prophet, and came so close to the
assassination of the prophet and the annihilation of Muslims.

Again Quran was revealed to help Muslims comprehend what happened and why,
learn their lessons, and recover quickly. Actual incidents and tests and the Quranic
commentaries on them constituted, with the prophet’s example and teachings, the
main and the most effective tool/mean of nurturing/developing the companions, and
ingraining in them concepts, principles, and character.

Uhud ingrained critical requirements for victory and effective leadership. Quran
made it clear that the leader’s compassion towards his people should not be
affected by their mistakes, no matter how big those mistakes are, and the leader
must continue to consult his people irrespective of the outcome. However, both the
way consultation was conducted and the Quran directives made it clear that
consultation does not mean twisting the arm of the leader and should not turn into
an open-ended argumentation and paralysis. Moreover, Uhud made it clear that
victory is not guaranteed for Muslims, because they are Muslims, as many of them
apparently thought. Rather, victory and defeat are subject to unbiased rules, and
Allah’s help is conditional. Indeed, the Quranic commentary on Uhud cites two key
reasons for the defeat in Uhud: First, not all the army had complete selflessness and
devotion to Allah (), and second, the lack of discipline illustrated in the violation of
the prophet’s instructions ().

The Quran also commented on the chaos/confusion and retreat that resulted from
the rumor about the prophet’s death during the battle, by stating clearly that the
prophet is mortal, and Muslims fight for a cause not for the prophet.

The prophet and his soldiers who did not escape managed to retreat to the
mountain, and in the process fought very hard with the enemies who tried to
prevent them from retreating to the mountain and therefore tried to finish them off.

Even before Quraish departed victorious and the Muslims started to pick up the
pieces, the prophet started to control the damage and retrieve his community from
the internal and external fallouts of the defeat. Even while still in the battlefield,
the prophet made couple of very genius/brilliant moves. In the first one, he asked
the companions not to answer the calls of the leader of Quraish, Abu Sufyan, who
was inquiring on the lives of the top Muslim leaders, the prophet, Abu Bakr, and
Omar. The move was meant to persuade Quraish to depart thinking that they
accomplished their goal. In the second one, the prophet asked his people to answer
Abu Sufyan who was bragging of their idols and his assertion that Uhud was a
revenge for Badr, by asserting that in spite of their defeat Muslims worship Allah,
and their martyrs are in heaven, and Quraish dead soldiers are in Hellfire, a move
that was meant to boost the morale of Muslims. The next day and with a dual
master stroke the prophet succeeded to protect his community, protect/boost their
morale, and deter his enemy. He called on his wounded and shocked people to
chase Quraish, and sent a false intelligence to Quraish to scare/deter them from
going back to finish the Muslims, an idea that Quraish started to seriously
contemplate.

This recovery/resurgence process of boosting the morale of Muslims and deterrence

of the enemies will continue for more than a year till the battle of Ahzaab, which
was a turning point in the seerah, as it marked both the peak and the end of the
possibility of annihilation of the prophet’s community and his newly-born state.

But the year between Uhud and Ahzaab witnessed the revival of the temptation of
the Arab tribes to attack the prophet’s community and state. Two
plots/conspiracies were preempted; two others claimed the lives of 80 companions
(10 & 70; more than the number of Uhud’s martyrs); and an attempt on the life of
prophet by one of the Medina remaining 3 Jewish tribes which was foiled and
resulted in the evacuation of the tribe of bani al-Nadheer, a tough but merciful
decision that the prophet had to take to draw the line and prevent any domino
effect.

In a typical pattern of engagement triggering new/bigger challenges, the leaders of

bani al-Nadheer together with those of another Jewish tribe based in the Medina
suburb of Khaibar initiated a campaign to mobilize all the enemies of the prophet,
including Quraish, in a huge coalition to uproot the whole Islamic phenomenon. A
well-equipped army of 10,000 soldiers was now marching towards the Medina, and
was more than enough to wipe out the Medina and its 3,000 Muslims.

Salman, a companion from Persia, proposed a brilliant idea that was used in Persia,
and which consisted of digging a trench to protect the Medina from the invading
army of confederates. The prophet quickly adopted the idea, and started with his
companions the digging of 12 km long by 5 m wide and 5 m deep trench (300,000
cubic meter), a humongous project that was astonishingly completed in two weeks.
The confederates army besieged the Medina for a month, during which the situation
of Muslims were substantially worsened by the betrayal of the Jewish tribe of bani
Quraidha, which would have created a backdoor opening for the confederates to
achieve their goal. Again, with another master stroke*, the prophet was able to
disrupt this alliance, before the confederates were forced to depart by a severe
wind storm.

The Quran describes accurately the siege and the storm in the following verses of
surat al-Ahzaab “ “.

Al-ahzaab, like Badr and the first phase of Uhud , unequivocally confirmed the
golden rule that says that only when Muslims are devoted to Allah and His cause,
and do their utmost (spare no efforts), can they count on Allah’s Guidance and
Support/Help () ().
Realizing that al-Ahzaab marked the fruition of the 18-year long strategy of
protecting the community from annihilation, while trying to strengthen it and
expand it as much as possible, the prophet said “from now on, we go to them but
they will not attack us”. But because of the continuing standoff between the
Medina and Mecca, the atmosphere in the Arabian Peninsula is still charged, and
was not suitable for the propagation of Dawa neither in the Arabian Peninsula nor
beyond. In other words, Quraish was no longer a threat but continued to be an
obstacle. Therefore, the prophet continued to creatively and persistently engage
Quraish to eliminate/neutralize the obstacle of Quraish, with minimum
cost/sacrifices, and establish the peace/stability and justice that constitute an the
thrust of his mission, and that are needed for the propagation of Islam in the
Arabian Peninsula and beyond.

The year after al-Ahzaab, the 6th year after hijrah, the prophet led 1400 of his
people in a Umra trip to Mecca, something that the prevailing norms/laws granted
for everybody. Quraish was cornered and scrambled to deal with this challenge.
The whole incident resulted in the treaty of Hudaybiya*, that even though seemed
to be unfair (or even humiliating) to Muslims and did not reflect the new balance of
power, achieved the objective of the prophet: peace and stability in the Arabian
Peninsula that facilitates the propagation of the message of Islam and take the
pressure/intimidation off the people and tribes who would like to embrace Islam and
join the prophet.

The treaty of Hudaybiya was accompanied by two noticeable incidents: the

discussion between the prophet and Umar, and the pledge that the prophet took
from the companions. Umar was enraged/infuriated by the terms of the treaty and
the fact that the prophet accepted to defer the performance of umra to the
following year. The prophet answered few questions that Umar posed and the two
agreed on the diagnosis. However, the prophet tacitly taught Umar that even after
diagnosing the situation, a leader should consider and keep all his options open,
and should not be blinded by ideologies or anger/emotions. Rather, the leader
should be at the same time principled and pragmatic, and should go for the best
option that leads to maximum benefits with minimum sacrifices/price, without
compromising any principle.

The second incident occurred after the prophet sent Uthman as his emissary to
Mecca, and a rumor circulated that Uthman may have been killed. This meant that
the peaceful trip of Umra, may now turn into a battle without proper preparation.
The prophet took a pledge from all his companions to persevere till the end in case
war erupts.

Before the ink of the agreement may have dried out, and before the second stage
of his strategy even ended, the prophet started the third stage of engaging the
region beyond the Arabian Peninsula by sending seven messengers/emissaries to
leaders of the world inviting them to Islam. They included the leaders of Rome,
Persia, Avicenna, Egypt, Damascus, Bahrain, and Yamama. He also sent 15
‘missionaries’ to the northern side of the Arabian Peninsula, the ‘buffer zone’ with
the Roman Empire, and the home of several Arab tribes, most of which were
Christians and under the patronage of the Roman Empire. This reaffirmed some key
elements in the prophetic model/strategy: constantly engaging a wider circle,
working simultaneously on multiple fronts, and ensuring smooth transitions by
overlapping phases.

But realizing that the first phase is over, as Quraish was no longer a threat and the
annihilation of Muslims became close to impossible, the prophet summoned (to
Medina) his people from Avicenna, first because there was no longer need for back
up, and second to pave the way for delivering the message to Avicenna without
embarrassing those who took refuge in it, and more than likely were not active in
Dawa. And within a month from the truce of Hudaybiya, the prophet also
proceeded to fully secure the Medina by clearing the last pocket of foes, who were
staged in Khaibar (… from Medina), who actively participated in the buildup of the
army of the confederates (al-Ahzaab), and who were now hosting the evacuated
tribe of bani al-Nadheer, their partners in the conspiracy of the confederates.
Interestingly, the arrival of the Muslim refugees from Avicenna coincided with the
clearance of the last pocket of foes.

In the two years after hudaybiya, many more people in Arabian Peninsula embraced
Islam and joined the prophet than in the previous 19 years. But immediately after
the Hudaybiya, the prophet started to confront the challenge posed by the Roman
Empire and their client-tribes in the north, especially after killing one of the 7
emissaries of the prophet and robbing another, which was an abhorred act of
aggression by the prevailing norms/laws. They also killed the 15 ‘missionaries’ that
the prophet sent to the area, and both the northern tribes and the Roman Empire
began to persecute (and even kill) every person who embraces Islam. These tribes
became now a serious dual threat to the propagation of the message of the prophet
and to his state’s trade with the north, plus they initiated a number of aggressions
(remember Quraish is based in south side of the Peninsula, and Medina is midway
between north and south). Therefore a proper response was called for.

The prophet put together and sent an army of 3,000 soldiers, the largest up to that
point, which after a march of 1,000 km towards present-day Jordan, found itself face
to face with an army of 200,000 Roman and Arab soldiers in what will be known as
the battle of Mu’uta. Even though they were stunned, Muslims have no option but
to fight. And after two days of fierce fighting, the Muslim army, led by Khaled ibn
al-Waleed and through a brilliant military strategy, was able to push the enemy
back and to withdraw successfully, with minimal losses. It is worth noting that
Khaled was a Muslim for 3 months only, and took over the leadership of the army
after the death of the leader and his two successive backups, all appointed by the
prophet, which speaks volume about the prophetic model when it comes to
inclusiveness, empowerment, and swift integration of people and leveraging of their
talents/skills.

The Roman Empire, which was heavily involved in the battle and its soldiers
constituted half of the army, was at the time one of the two superpowers of the
world, and only few years ago defeated its rival, the Persian Empire. Given this
status of the Roman Empire, the battle of Mu’uta not only achieved its goals in the
north, but also resonated loudly in Medina, in Mecca, and in the whole Arabian
Peninsula. It paved the way for the conversion to Islam of more reluctant tribes,
and made the conquest of Mecca, one year later, both swift and peaceful.

Indeed, in the following year, 8 A.H., Quraish broke the treaty by attacking a non-
Muslim tribe that had a mutual-defense alliance with the prophet. This incident led
to the conquest of Mecca by the prophet, a conquest that not only Quraish was too
overwhelmed to resist it, but also the prophet took all precautions to make it a
peaceful one. Moreover, the prophet granted a blanket amnesty to the people of
Quraish, who for more than two decades made his life and the life of his
companions hell, and attempted several times to take his life and to annihilate his
community. Not only people were not forced to convert to Islam, but they were
pardoned for their unspeakable crimes, which speaks volume about the mission, the
character, and the priorities of the prophet. His focus was always on delivering the
message, establishing peace and justice, and creating the environment that will
allow/enable people to receive it and freely choose to accept it or reject it. Under
his rule, freedom and justice prevailed, fundamental liberties and equal-rights were
guaranteed for all citizens, and autonomy was granted to all communities. There
was no compulsion in religion, no religious persecution, no discrimination, and no
(colonial) exploitation.

Ten thousands Muslims participated in the successful and peaceful conquest of

Mecca, which triggered preparation for war against the prophet by the prominent
tribes of neighboring Taaef. The prophet cleverly augmented his army by 2,000
from the new converts of Mecca, marched to the enemy to preempt the attack,
defeated them in the valley of Hunayn, and besieged them in Taaef, thus ending the
last pocket of oppression and corruption in the Arabian Peninsula. The prophet was
very generous with the new converts of Mecca and distributed among them most of
the colossal spoils of war. This move, like the acceptance of the outcome of the
Hudaybiya, was beyond the grasp of the simple-minded companions, and the
revelation of the prophet’s rationale behind them would have defeated the purpose.
Both moves triggered some resentment, which the prophet managed very wisely.

The battle of Hunayn proceeded in an opposite manner to the battle of Uhud.

Muslims were overconfident and sure of victory, this time not because their faith but
because of their power. But once again they were taught from another angle that
victory comes only from Allah, and it is guaranteed neither by faith nor by power. In
the first phase, they were defeated and chased by the enemy, before a small group,
who persevered around the prophet, was able to regroup the whole army and win
the battle. This incident, combined with Badr, Uhud, and al-Ahzaab, left no doubt in
the mind of Muslims that victory comes only from Allah and is subject to unbiased
rules, and that for Muslims to qualify to the victory from Allah, they must be always
completely devoted and dependent on Him, and they should strive to excel and
exhaust all the means to champion the cause of Allah. If these two conditions are
fulfilled, Muslims may count on the guidance and help from Allah, which will make
all the difference, and more than offset any deficiencies. On the other hand, any
deficiency in these two fundamental requirements, may not be compensated by
anything else and more than likely would deny Muslims Allah’s guidance and
support. Muslims will then be on their own, and the outcome will be decided by
numbers, strategies, and balance of power.

The consecutive and swift successes of Mu’uta, Mecca, and Hunayn brought the
prophet’s state to a different status, and made him expect/foresee a reaction by the
northern ‘neighbor’, the Roman Empire. He even informed and prepared his
companions for a potential attack by the Romans, which indicates how vigilant and
proactive the prophet was. Indeed, less than 2 years after Mu’uta and one year
after the conquest of Mecca, the Roman Empire and their northern vassal tribes
gathered a huge army (in present-day Jordan) to march to the Medina, which was
about 700 Km away. Faced with a similar situation as in Uhud and al-Ahzaab, the
prophet decided to march to the Roman army, rather than wait for them in Medina,
in spite of the apparent advantage of the latter option. This decision, which was
based on a number of valid reasons, was probably one of the toughest decisions
that the prophet made, and the 700 km trip in the desert during the burning
summer was one of the toughest tasks that his followers undertook.

Not only they were to make this daunting trip in the desert during the summer and
with poor transportation and provision, but also the timing was just before the
harvest season, and that meant a lot for a population consisting mostly of small
farmers. Things were further complicated by the disheartening propaganda and the
malicious maneuvers of the hypocrites of the Medina. Yet, the preparation for the
trip, and the trip itself was a blessing for the internal development of the Muslim
community, as it sorted out the population of the Medina, and brought Muslims to a
much higher level in terms of sacrifices, perseverance, and discipline. This pattern
encapsulates the process behind the astonishing success of the prophet’s
movement:

- Engaging a wider circle (moving to the next level) will either result in external
successes and new challenges, or in a setback and new lessons.

- Internal trials that sort out and solidify the ranks, bring new lessons, and
prepare them for the next level and challenges.
And often times, as in this case, the same event achieve both purposes. Indeed,
and probably because Muslims successfully passed the test of the daunting trip,
Allah granted them victory without even fighting, as the Romans decided to flee
rather than fight. The prophet camped in Tabuk for 20 days, and concluded a
number of treaties with surrounding tribes, before returning to Medina.

Tabuk established the prophet’s state as the sole authority in the whole Arabian
Peninsula, and in the following year*, delegations from across the Peninsula poured
to Medina, either to join the prophet or to conclude a treaty with him.

The seerah was concluded with the farewell pilgrimage, which was attended by
120,000 people, and in which the prophet made a famous speech. Few months
later, the prophet became ill and passed away after fulfilling his mission during 23
years of tireless work on all fronts.

THE PROPHETIC MODEL OF LEADERSHIP/GOVERNANCE:

The most striking characteristics/features of the Muslim community and the Muslim Ummah is its
irrelevance, which is largely due to its fragmentation and disengagement. But all of this is just the
symptom of a deeper and bigger problem: the lack of a (rallying) cause, an (effective) leadership, and of
course an (integrated) vision.

In its early days, Islam, transformed – in a short period of time – a very fragmented and irrelevant tribal
society of poor and illiterate idol worshippers who were constantly fighting each other and fighting for
survival – transformed them into a model community/nation and a great civilization that, for centuries
advanced/championed the cause of peace and justice in the world. At the roots of that great
transformation, that included both fusion and mobilization of people – was a cause and a leadership.

Quran makes it clear that Muslims take their special status and become distinguished and relevant when
they fulfill their divine mission. And they succeed when they become united, which in turns requires them
to obey Allah and follow their leader.

“kuntum khaira”

“wa ateeu”

One of the key aspects of the personality/life of the prophet Muhammad (pbuh) that Muslims today don’t
appreciate while the companions, despite their simplicity, understood very well is his dual role: a
messenger and a leader. And the companions revered and obeyed the prophet in both capacities, except
that when he was acting as a leader, not only did he consult with them, but also they believed that it is
both their right and duty to counsel him. That’s why in preparation for the battle of Badr, al-Hubab ibn
al-Mundhir, asked the prophet whether the location he chose for the Muslims was a divine
inspiration/revelation or a military tactic/strategy. In other words, was he acting as a messenger or as a
leader. And when he was told that it was the latter, al-Hubab, who was a skillful military leader, did not
hesitate to propose an alternative location, and the prophet ordered the Muslims to relocate.
Other than conveying and embodying/exemplifying the revelation, most of what the prophet did was in his
capacity as a leader not as an infallible prophet. That’s why he consulted extensively with the
companions (he would not consult on matters that are commanded by Allah). And that’s why there were
some decisions/moves that were not successful, and some were corrected by Quran. Examples of the first
category include his attempt in Taa’ef, the location he has chosen in Badr, and his decision (twice) to
send companions to teach people Islam (10 and 70), which turned out to be a trap and all companions
were killed. Examples of the second category include being busy with the leaders of Quraish at the
expense of his blind companion and his decision about the prisoners of the battle of Badr.

It defeats the whole purpose of sending a human being to be a role model if his followers could not
emulate his behavior (essentially his embodiment of the divine guidance) or could not replicate his
model, which consists essentially of fulfilling the divine mission and building and leading the community
of believers.

The emphasis in Quran on obeying the prophet(s) is related mostly to his role as a leader. Obeying him
and following his example as a messenger (in his delivery and implementation of the revelation) do not
need to be emphasized besides the obedience to Allah.

In more than 40 verses/places, Quran call believers to obey the prophet, mostly as a direct call/appeal
from the prophet(s) and mostly in conjunction with the call to worship and obey Allah, which constitute
the thrust of their message. Some verses call for obedience of the prophet(s) separately, and indicate that
prophets were sent but to be obeyed. More than 10 verses carry clear warnings against disobeying the
prophet.

What the companions understood very well and many Muslims nowadays fail to appreciate is that after
the death of prophet Muhammad (pbuh), the final and universal messenger, his mission was passed on to
his followers/heirs, and other than receiving and conveying revelation, all his privileges as a leader was
passed on to his successor, the leader of Muslims at any level and in all circumstances, whether Muslims
constitute an empire, a state, a minority/community, or when 3 of them are in a journey/trip*. In all these
circumstances, Muslims must have a leader, must obey/revere him (as long as he does not order a sin),
and must always counsel and help him, and must correct him when necessary. They should never
undermine him or allow him to be undermined because that’s a recipe for chaos, power struggle, and
ultimately failure. Muslims would rather gracefully replace their leader, if there is a legitimate ground,
before they undermine him or allow him to be undermined.

In many verses and in many hadiths, the Quran and the prophet (pbuh) explicitly command the believers
to obey those who are in charge. That was also one of the last commandments of the prophet (pbuh)
during his farewell sermon. As if to emphasize that obeying the prophet was meant in his capacity as a
leader and therefore was passed on to his successors, Allah SWT ordered “ “. Obedience of Allah, of the
messenger/leader, and of his successors are religious obligations. The Quran unequivocally linked the
obedience to the prophet with the obedience to Allah “ “. And the prophet (pbuh) explicitly linked the
obedience to the leader with the obedience to the prophet “ “.

However, unlike the prophet, who is selected/appointed by Allah (SWT), any leader after him should be
selected (and when necessary replaced) by the members of the community/movement. Another
fundamental difference is that Like obedience to parents, compliance with the leadership of the
movement/community is conditioned by the non-violation of clear-cut teachings of Islam, That’s what
Abu Bakr indicated in his first speech after being elected as a khalifa/leader “obey me as long as I am
obeying Allah”. However, the leadership has the right to adopt Islamic choices in which there is a
difference of opinion between the legitimate scholars.

The prophetic model of leadership is built on 3 fundamental pillars and the delicate balance between
them: undisputed leadership (Imara), extensive consultation, and unwavering compliance.

An integral/essential part of the model was a deeply-rooted and widespread leader-servant

culture/mindset/attitude that fostered a perfect and effective balance/combination of leadership/Imara,
consultation/shura, and compliance/Taa’a, without the resort for complicated systems or collective
leadership. All three concepts were practiced as acts of worship. Leadership was encouraged and
revered, but not allowed to become dictatorship. Consultation was widely practiced, but was neither
rigid nor paralyzing. And compliance was the perfect middle ground between lack of discipline and blind
acquiescence. Indeed, even though most companions were accomplished leaders who do not hesitate to
express their opinion and counsel/advise their selected leader in any context, they were
extraordinarily/faithfully disciplined and compliant in executing decisions and directives of their leader.

This model was profoundly understood and diligently practiced during the life of the prophet (pbuh) and
after his death, particularly during the tenures/terms of Abu Bakr and Omar. No wonder why not only
the two terms, but also the three transitions went very smooth.

For most of the period of the rightly guided khalifs, the prophetic leadership model was reasonably
implemented, and its main tenets include:

- Individual leadership with a clear mandate/authority: A leader is one way or another chosen (or
freely approved) by people to lead, which essentially means to make decisions.

- Members discipline/compliance with the leader: Members pledge to comply with the leader’s
decisions, and to do everything they can (resources, expertise, ideas, feedback, counsel/advice) to
help him make the best decision, and ensure the successful execution of the leader’s decisions.

- Consultation as a right and obligation/duty: Both the leader and the members pledge to consult
and cooperate to serve the cause and uphold the law to the best of their abilities.

I believe that only three essential tenets need to be added to that model to account for all the complexity
of life without altering the balance between the three pillars of the model: Imara, shura, and Taa’a:

- Institutionalizing the process of shura by having members elect a board of advisors to the leader,
so that the process becomes more systematic and more effective.

- Institutionalizing the process of selecting the leader and the advisors, through a system that sets
clear objective requirements and ensures educated and transparent selection procedure.

- A mechanism (say 2/3 majority of advisors and/or referendum) should be put in place to give the
advisors (and the members indirectly or directly) the power to overrule the leader, and to
remove/replace him, when there are solid legitimate basis. The impeachment grounds and
procedure should also be clearly specified to minimize subjectivity and abuse.
The bottom line is that no room should be left for chaos, power struggle, paralysis, or undermining of
leadership. The decision to go out and meet – instead of waiting for – the Quraysh army that was in its
way to attack the Medina was an excellent illustration of the prophetic leadership model. Unlike what
many people think, the prophet, who acted as a leader, did not go with the opinion of the majority, and
his role was definitely not to moderate the discussion and count the votes. He consulted and made his
decision to go out. Just notice that such a critical decision with enormous implications was not given to
committees and studied/analyzed for ever. The companions felt that they may have pushed the prophet,
so when he came out after wearing his uniform, they told him to decide what he sees appropriate (but
that’s exactly what he already did). In one of the rare occasions when the prophet was clearly angry, his
answer was very decisive indicating that the time for consultation is over (thus closing any door for
endless argumentation and paralysis), and that the time is now for execution. There is no point to open a
subject after it was decided especially when there were neither new data/information or new options that
were not already considered.

The profound understanding by the companions of the dual roles of the prophet and his leadership model
allowed them to continue with the model as is after the death of prophet Muhammad (pbuh). All the
privileges of prophet Muhammad (pbuh) as a leader were passed on to his successor. When it comes to
leadership privileges, the only difference is that the compliance with the prophet’s successor is
conditional on non-violation of clear-cut Islamic rulings (as Abu Bakr clearly stated in his first speech as
khalifa), which was not an issue with the infallible prophet. In counseling their leader after Muhammad
(pbuh), the companions no longer needed to ask the question that al-Hubab asked in Badr. They know
that their leader was always exercising his best judgment and was not receiving any divine inspiration.

The decision of Abu Bakr to put out the mutiny of the those who refused to pay zakat was a textbook
example of the implementation of the prophetic leadership model. And during the time of the rightly
guided khalifs, the model was spontaneously and diligently implemented at all levels of governance
(central, regional/local). This leadership model was an essential pillar/element of the prevalent
paradigm that guided and governed the mission-driven community of believers in the early days of Islam.
This paradigm that consists of a divine mission and a divinely-inspired prophetic model, which in turn
consists of a:

- A united, engaged, committed, and disciplined community who is striving to embody and
advocate the teachings/values of Islam

- Empowered/undisputed leader who is selected, counseled, revered, and supported by the

members of the community

The leader and the community were in constant mutual consultation and cooperation to please Allah
SWT by meeting His expectations and championing His cause.

This is the model that was best described by Omar ibn al-Khattab who said “there can be no Islam
without a Jamaa (a united and committed community), and there can be no Jamaa without undisputed
leadership (Imara) and compliant members”. It is amazing how this short statement sums up
(encapsulates) the history of Islam and the current situation of Muslims, including American Muslims.
The statement also clearly indicates where we should start to reverse the situation and remake our
scattered community into a relevant movement. My first reaction was that I wished that Omar added the
word mission in his statement, but then I remembered that for him Islam was a mission, and from the
outset he and the companions embraced Islam, not only as a religion and a way of life, but also as their
life mission. In another concise statement, Omar ibn al-Khattab made it clear that it is an obligation on
the believers to counsel their leader who must be receptive”.

However, the prophet indicated and history confirmed that the unraveling/untying of this paradigm will
start with the leadership/governance model. He said in a hadith:

" ‫يييييي ييي ييييييي يييي يييي ي ييييي يييييي يييي يييي ييييي ييييي‬
‫" ييييي ي يييييي يييي ييييي يييييي يييييي‬

And because this paradigm is what bound the community together and made it engaged and relevant,
once that paradigm was shaken, Muslims suffered tremendously, and began their journey of slow decline
which lasted for centuries before the total collapse of the 20th century when not only the leadership model
but also the mission started to be abandoned, and Islam itself began to be neglected and questioned. No
wonder why Muslims became very fragmented, very disengaged/acquiescent, and largely irrelevant.

To be sure, Muslims continued for centuries to be more or less united, continued to champion the mission
of Islam, and their civilization continued to prosper/flourish, which more or less masked their
vulnerability that resulted from the frailty of their ‘immune system’.

It is the fading of the sense of mission and the weakness of this culture of empowerment that celebrate
leadership, consultation/counseling, and compliance/discipline that have always been behind the
division, disengagement, and weakness of Muslim societies, even when their state(s) were prevalent.
Without a rallying/unifying cause/mission and without undisputed (but consultative) leadership (Imara),
Muslims were neither motivated nor capable of uniting. And when they did, it was mostly by force. No
wonder why ever since the end of rightly guided khilafa, Muslims swung between acquiescence to a
strong dictator/regime and mutiny/insurgency against a weak one. As a result, while Muslims continued
for centuries to make great strides in science and civilization, the Islamic history was plagued with riots
and power struggles.

The disruption of the Islamic paradigm, and more specifically the disruption of the prophetic
leadership/governance model and its delicate balance, started towards the end of the era of hadhrat
Uthman (and more specifically his assassination), which paved the way for all kinds of extremes: endless
fitnah and power struggle, oppression/dictatorship, submission, and disengagement which plagued the
Muslim societies throughout most of the history of Islam.

It is true that the governance system/structure did not keep up with the rapid and explosive expansion of
the Muslim community into a vast empire, and Muslims began to be spoiled by wealth (luxury,
materialism). As a result, the governance system/structure was too dependent on the leader’s
personality, particularly Omar whose death left a big vacuum. However, any upgrade of the governance
system/structure should maintain the delicate balance of the prophetic leadership model between Imara
(individual and undisputed leadership), consultation (as right an obligation), and compliance.

However, the starting point in the disruption of the model and its balance was: tolerating the
undermining of the leader, in which many innocent people may have been involved but more than likely it
did not start as an innocent reform initiative.
The undermining built up into assassination, which opened a can of worms and dealt a major blow to
Muslims and to the cause of Islam, from which we are yet to recover.

Within 6 months from the assassination of Othman, two Muslim armies were fighting each other in the
battle of the Camel, which claimed the lives of 10,000 Muslims, 5,000 from each army. Muslims lost
11,500 in the two simultaneous great battles of al-Qadisiyya (8,500) and al-Yarmouk (3,000) to
defeat/crush the two superpowers of the world: the Persian Empire and the Roman Empire.

And 7 months later (slightly more than a year after the assassination of Othmna), two Muslims armies of
120,000 and 90,000 soldiers were fighting each other in the battle of Siffin, which claimed the lives of
70,000 Muslims.

Tolerating the undermining of the leader resulted in his assassination which triggered a civil war that,
within one year – claimed the lives of 80,000 Muslims, which was then a huge number. The rift between
Sunni and Shiite was just one of the everlasting outcome of that chain reaction.

And ever since that turning point, Muslims continue to struggle to restore the right
leadership/governance model. The syndrome of chaos/fitnah and power struggle pushed leaders to
become dictators, and pushed the Muslim populace (including scholars) to acquiesce to a system of
hereditary dictatorship, and to whoever is in power irrespective of how he took over, how competent he
is, and how sound is his governance/leadership. Often times, the dictatorship was benign, especially if it
is not challenged, and the scholars and ‘civil society’ managed to retain significant freedom/autonomy
and therefore deny the regime absolute authority and prevented from becoming a totalitarian regime.
Indeed, people had substantial intellectual and financial freedom/autonomy, as illustrated by the
proliferation of scholarship and endowments.

Other reasons that helped this compromise to work reasonably include:

- Usually, from early childhood, the successor was diligently prepared for the job, and often the
preparation included Islamic knowledge and political skills.

- Many leaders were abiding by Islam (at least in public), were enforcing the Islamic law, and
continued the Muslim conquests which preserved the basis of their legitimacy.

- Both because of the societal autonomy and as part of leader self-gratification, sciences and
civilization continued to make great strides.

As long as the leader is reasonable, strong, and secure, life under his rule was bearable and more or less
stable, and there was no flagrant injustices. However, fundamental rights were gradually becoming
favors and the society was rapidly loosing its oversight power.

The compromise was too shaky/vulnerable, and power struggle both within the ruling family and outside
became a chronic disease, and there was no system in place to regulate such power struggle or keep it in
check (manageable). While suppressing their resentment, resentful people work secretly to undermine
the state (not differentiating between government and state), and both chaotic and orchestrated
mutinies/rebellions erupt whenever an opportunity presents itself or the leader/government shows signs
of weakness. Mutinies/rebellions that are not ‘successfully’ suppressed result in a civil war, a split, or a
coup d’état that brings to power a new family/tribe or segment of the society, and the new era usually
starts with the cleansing/uprooting of the remnants of the previous regime.

This unstable paradigm with its shaky compromise between government and the people, more or less
endured for about 12 centuries, until it collapsed completely with the end of the Othman khilafa. That put
an end to the third phase and ushered in the fourth phase of the prophecy of Muhammad (pbuh) [].

This long phase, that started with the undermining (and the tolerance thereof) of Othman and his
subsequent assassination, was plagued with chronic/endless power struggle that always results either in
endured/renewed dictatorship or chaos. The decline that started with the disruption of the prophetic
leadership/governance model ultimately led to the collapse of the whole paradigm that brought the
ummah/community to existence, unified it, and made it relevant.

Without a rallying cause and a unified leadership, Muslims became both fragmented and disengaged. It
wasn’t long before the Muslims’ state of affairs began to mirror the pre-Islamic tribal era.

The leadership/governance element of the prophetic model was shaken with the undermining and
assassination of Othman, and the shaky compromise that replaced it collapsed with the collapse of the
Othman Khilafa. And with it the whole Islamic paradigm that is centered around the divine mission, the
prophetic model, and the unity of the community collapsed. The community/nation largely lost both its
sense of mission and its unity, and therefore lost both its strength and its relevance.

Not only did Muslims largely abandoned their mission and lost their unity, but they also failed to
leverage Islam’s built-in flexibility and timelessness to keep up with the continuous changes and the new
challenges. As a result, their faith became dormant and detached from life, and Muslims lost not only
their strength but also their relevance.

The chain reactions of decline did not end there. When the frozen, rigid, twisted, and superficial
understandings of Islam failed to provide viable answers and solutions, Muslims (especially their elite
who were overwhelmed by the Western Civilization) began first to look for alternative sources of
guidance, and even to blame Islam for their failure. As a result of abandoning the divine mission and the
prophetic model, and losing their unity Muslims became not only irrelevant but also vulnerable, and they
entered phase four (police states; totalitarian regimes) of the prophecy of Muhammad (pbuh) as
described above, and they began to fulfill another prophecy of Muhammad (pbuh) in which he said “ “.

Indeed, the Muslim world was divided among colonial powers which occupied it and ruthlessly ruled it
and exploited it directly or indirectly through puppet dictatorships, a situation that more or less endured
up to this point, despite the official independence of most Muslims countries..

The prevailing leadership/governance model in our community was good only for managing status quo.
It fostered chronic cynicism and power struggle, stifled progress, and spoiled relationships. The
multilayered system of collective leadership was too complicated/bureaucratic for a
movement/community and too simplistic for a state. It stifled leadership and therefore substantially
slowed-down the decision-making process and hindered the ability to swiftly resolve conflicts. The model
resulted in diffused/diluted responsibility and disputed leadership/authority, and fostered a chronic
power struggle, which had only two possible options:
 - Chaos and paralysis with many cases ending in courts.

- Dictatorship – built in the system or implicit/implied, and established by the founder(s) of the
organization or the ‘winner(s)’ of the power struggle.

In both cases, the people’s response was either apathy and/or further split/fragmentation. Even when
those extreme scenarios were successfully avoided and some sort of stability was achieved, in reality it
was still a better-managed stagnation/status quo that is disguised in horizontal expansion of
activities/services and buildings, but no real growth, empowerment, mobilization, or relevance.

No wonder why for the longest time, the community were stagnant or moving in circles, lacking
reasonable stability and continuity, and unable to sustain the buildup that allows for breakthroughs and
for smooth transitions from one phase to another. Most of the time, the community (Islamic Center,
School) were either in or in-between crises, because leaders don’t have either the vision or the mandate
to move forward or to swiftly resolve conflict, and therefore spend the bulk of their time maintaining or
polishing the status quo (activities, bureaucracy, facility, false unity), struggling to keep things going and
keep people together.

Today, in our community, the concept of leadership became so diluted that it became meaningless. The
job of everybody is the job of nobody. Being a leader means nothing in terms of responsibility or
authority, or may imply responsibility without authority, which leaves the leader with four options:
accept one of the two choices (give in), or give up, or fight for authority; all bad choices for the leader
and for the organization. The result is stagnation, low ceiling, circular motion, and alternation of power
struggle and power vacuum.

The only way one can exercise true leadership, challenge the status quo, and get anything done – beyond
the routine – is by working around the system, which only heightens the power struggle. Either the
person (or group) who dared to stretch the system ‘wins’ the struggle and often become a dictator, or he
is punished by the system and the status quo is restored. But never the grid-locked system itself is fixed to
restore the magic prophetic formula that cherish and seamlessly balance (individual) leadership,
(extensive) consultation, and (unwavering) compliance/discipline.

Moreover, almost all Muslim organizations are governed by an unspoken formula that is substantially
different than what is written. The unspoken formula is usually the momentary or permanent outcome of
the power struggle.

Even sports teams and music bands (let alone corporations, non-profit organizations, and political
parties) are much better organized than our community, have a better leadership model (much closer to
the prophetic model), have more discipline, and their leaders have more mandate and respect. And if
they don’t, they fail miserably, even though their task is limited (game, song). This is because anything
that requires integration and synchronization requires undisputed leadership. In the case of the
movement/community, the task is much more momentous and multi-faceted, the challenges are much
greater, the stakes are much higher, and the environment that we must engage is much more complex and
is very fast-paced. Definitely, the success of the movement/community requires a level of agility,
decisiveness, swiftness, and discipline that can come only from the prophetic model of leadership.
To be sure, there were few exceptions of successful Muslim organizations that had the right start and
adopted the right governing/leadership model. However, either their mission/cause/niche was too
limited, or their discourse was too alienating, or they simply didn’t try/intend to galvanize/mobilize and
lead the community. And as a result, they too reached a ceiling in terms of growth, impact on the
community, and relevance to the society.

Currently, not only most Muslim organizations are stagnant and detached from the masses, but also most
national organizations are not rooted in the community and most local organizations are detached from
one another. One exception but inherent limitations

No wonder why our community is very fragmented, very disengaged, and largely stagnant and irrelevant.

This unfortunate state of affairs is not promising a bright future, may be reversed/fixed only through a
genuine, relevant, and inclusive American Islamic Movement that embraces the divine mission, the
prophetic model, and a genuine American Muslim identity and take on the challenge of making Islam and
Muslims increasingly relevant in America. Our community may not be galvanized or unified except
through a process of remaking it into a movement (a mission-driven community) around the divine
mission and according to the prophetic model which includes a methodology of understanding and living
Islam, personal development, community building and governance, and civic engagement. That's why
there is a dire/urgent need for a genuine and relevant American Islamic movement, to move to the next
level a community that has a great mission, great potential, and great opportunities, and faces daunting
challenges but has been stuck in transition.
KEY TENETS AND ELEMENTS OF SUCCESS:

THE KEY/SECRET PACKAGE:

As mentioned above, the prophetic model of building a movement to fulfill the mission was very
systematic and incredibly effective, in spite of its amazing simplicity. One may easily detect a number of
tenets/factors in the model and in the strategy that made the difference. However, the key/secret was
the astonishing level of devotion to Allah and the amazing reverence to the prophet
(both as a messenger and as a leader). This resulted in an unwavering/unequivocal
obedience to Allah and His messenger (). And the whole thing started with a proper
and in-depth understanding of the declaration of faith and its implications, which
completely transformed the companions, fused their life with Allah’s cause, and
turned their life into a continuous and utmost strive to exemplify Allah’s guidance ()
and champion His cause (). They established a solid connection between attaining
heaven and the good pleasure of Allah, striving to meet His expectations, and
strictly complying with the prophet’s leadership. This unity of purpose and unity of
leadership fused the companion’ hearts and minds, and produced a true
unity/brotherhood, which completed the requirements for a successful movement.

They understood very well that the declaration of faith which made them Muslims
meant/implied embracing a (life) goal/purpose (heaven and the good pleasure of
Allah), espousing a (life) cause (meeting His expectations through utmost strive to
embody and advocate His guidance/will), joining the movement/community, and
complying with its leadership.

Following are some other factors that were behind the incredible success:

- Utmost strive to meet Allah’s expectations which earned them Allah’s

guidance and support, which, in turn, made all the difference. Indeed, the
prophet and his companions spared no efforts to incarnate/embody and
advocate/champion the divine guidance. They fully embraced/espoused the
divine cause, and though it was very challenging/demanding/ trying/exigent,
their appreciation of its nobility and relevance and the greatness of the
potential rewards, made the cause worth all the sacrifices. This, in turn,
resulted in an extraordinary passion/zeal/ardor, phenomenal compassion
towards people, and astonishing/incredible rage towards oppression and
corruption.

- A clear mission/vision/goal, a clear methodology that leads to the goal, a

shared and in-depth understanding at least by the core group, and a
systematic, disciplined, and continuous/persistent execution/work.
- Unequivocal devotion to Allah and commitment to the cause, that resulted in
the fusion of the individual life with the mission and the movement, and in
inexhaustible sacrifices by people who spared nothing to fulfill the divinely
assigned mission.

- Unprecedented level of brotherhood and solidarity/unity, as illustrated after

the hijra (migration) and in many other incidents.

- The belief in the greatness of the mission, the pride in being selected for the
mission, and unwavering hope/trust in Allah’s support/help, guidance, and
protection.

- A deeply-rooted and widespread leader-servant culture/mindset/attitude that

fostered a perfect and effective balance/combination of leadership/Imara,
consultation/shura, and compliance/Taa’a, without the resort for complicated
systems or collective leadership. All three concepts were practiced as acts of
worship. Leadership was encouraged and revered, but not allowed to
become dictatorship. Consultation was widely practiced, but was neither
rigid nor paralyzing. And compliance was the perfect middle ground between
lack of discipline and blind acquiescence. Indeed, even though most
companions were accomplished leaders who do not hesitate to express their
opinion and counsel/advise their selected leader in any context, they were
extraordinarily/faithfully disciplined and compliant in executing decisions and
directives. This culture was like the immune system of the community, and
the loss of this delicate balance towards the end of Uthman era (may Allah be
pleased with him) paved the way for all kinds of extremes: endless fitnah and
power struggle, oppression/dictatorship, submission, and disengagement
which plagued the Muslim societies throughout most of the history of Islam.
It is the fading of the sense of mission and the weakness of this culture of
empowerment that celebrate leadership, consultation/counseling, and
compliance/discipline that have always been behind the division,
disengagement, and weakness of Muslim societies, even when their state(s)
were prevalent. Without a rallying cause and without the belief in the
obligation of unity and without the culture that fosters unity, Muslims lost
both the incentives and the means for unity. When Muslims were united, it
was mostly by force. And Muslims (including first generation American
Muslims) lived for so long under oppression (forced disengagement) and
forced division, and have been for so long largely defeated and irrelevant
that they got used to this state of affairs. They lost confidence in themselves
and in their ability to unite or to make a difference. Our upbringing and the
 prevailing conditions in the Muslim world have had its toll on our psychology
and our thought process.

- An extraordinary steadfastness/perseverance and optimism in the face of all

rejection, setbacks, torture, defeat, threats, and disproportionate forces,
which were driven by a firm belief in the divine nature (and nobility) of their
mission* and in the dire need of people for it, and complete trust in Allah and
His Help. Nothing discouraged the prophet (pbuh) and his companions from
reaching out and preaching*, and expanding the movement*.

- The incredible simplicity, efficiency, and synergy that resulted in the

following:

o People embrace Islam as a faith, a way of life, and a mission, and join
the movement; all at once. They instantly blend into the movement.

o People’s (leadership) skills and expertise are leveraged and infused in

the movement as soon as they become Muslims.

o Also, as soon as they become Muslims, they become active in

promoting Islam among their people and helping the movement
expand.

- The diversity: in a very tribal paternal cast, where slavery and burial of baby
girls were the norm, the first nucleus of the prophet movement included
people from both genders, different tribes, different ages, different
ethnicities, and different ‘classes’.

- The inclusiveness: all kinds of people were accepted the way they are and at
their level of comfort. The only requirement for someone to be part of the
movement was faith/Iman, reasonable commitment, and compliance with the
leadership directives. That’s why members of the movement were at
different levels of commitment, and different members excelled in different
areas (worship, scholarship, political or military leadership, spending/charity).
 - The youth being the backbone of the movement, and their exclusive
characteristics of strong conviction, commitment/devotion, enthusiasm, and
willingness to sacrifice made a big difference.

- The movement was indigenous (not alien/foreign) and relevant both in Mecca
and in Medina, and had a positive impact and was a blessing on the
individuals who joined it and the communities it interacted with.

- The cohesion and discipline of the group, and the coherence and clarity of the
message were very instrumental in the expansion of the movement and in
engaging (dealing with) its environment.

A number of characteristics may be detected in the prophetic strategy, which

consists primarily of securing (the base) and constantly engaging (a wider circle).
Following are some of those characteristics:

Eyes on the prize:

The prophet never allowed anything to distract him or hinder his march towards
Allah, which goes through the fulfillment of his mission: the universal and eternal
dissemination of Allah’s final message to humanity. In other words, the prophet’s
focus was on delivering his message to everyone he could reach as long as he is
alive, and to ensure that his followers will carry on his mission till the end of times.
Towards this goal, he did not waste a minute and did not leave a stone unturned to
deliver the message and build a movement/community that will preserve and
propagate the message/guidance. Rather, he effectively leveraged everything that
can help and overcame every obstacle in his way.

Synchronized/simultaneous multi-level operation/execution:

As indicated above, it is clear that the prophet was well aware that the
implementation of his grand strategy goes through phases, he never allowed
himself to be swamped in a particular phase or to loose sight of future ones.
Instead, the needs/requirements of future phases always factored in his decisions.
In today’s terms, the prophet was proactive and seamlessly balanced short-term
demands with long-term preparations/groundwork.

Continuity to produce synergy (build-up till breakthrough):

The prophet understood very well that a key requirement for the success of his
strategy is the smooth transition from one phase to another. Therefore, there was
always a clear overlap between consecutive phases, during which one phase starts
withering and the next one is forcefully launched (there was always a next phase in
the prophetic model). However, till the last moment of his life, and while his focus
was always on a particular front, he continued to keep an eye and work on other
fronts as well.

Vigilance:

A remarkable understanding, monitoring, and engaging of the environment

proactively, effectively, creatively, and persistently both in Mecca and in Medina.
And a remarkable motivation for reaching out and delivering the message, and
looking for and seizing opportunities.

Decisiveness/Discipline:

When studying the model of the prophet, one is impressed and puzzled by the
leadership style of the prophet and the decision-making process that guided the
movement since its inception till the death of the prophet and beyond. Very tough
and taxing decisions were taken very swiftly and executed very meticulously. This
system, which leverages all the ‘benefits’ of both democracy and dictatorship
without their disadvantages* (side effects) was upheld after the death of the
prophet, which clearly indicates that it was not exclusive to him and that the
companions abided by this system not because he was a prophet but because he
was their leader. It is a very delicate balance that was carefully maintained
between consultation, decisiveness, and swift and disciplined action that prevented
dictatorship, paralysis, and chaos, and allowed integration/synchronization of plans
and smooth overlap/transition of phases.

Remarkable pragmatism strictly bound by flawless/faultless

ethics/principles:

Like other delicate and seemingly paradoxical balances, to achieve his short-term
and long-term goals, the prophet kept all his options open and opted for the one
that achieve the maximum progress/benefit with the minimum cost/sacrifices
without compromising any principle. The ends were vigorously pursued by all
legitimate/lawful means. This seamless combination between idealism (without
naivety) and pragmatism (without deceit) was another critical and apparently
paradoxical element in the prophetic strategy.

Impacting and leading by example:

In addition to the certainty of faith, their passion, and their compassion, the
message of the prophet and his followers drew its strength/power both from its
divinity and from its perfect compatibility with their actions/deeds. That’s what
eased the delivery of the message and amplified its impact. The delivery of the
message was helped by the prophet’s and his followers’ mastery of the language of
the recipients. Therefore, the effective dissemination of the message of Islam
requires people who firmly believe in it, strive to practice it to perfection, and
deliver it with passion, compassion, and in a language/manner that resonate with
people. As a result, both mentoring and preaching did not need more than
interaction/outreach and succinct/concise statements.

Individual enterprise and team spirit:

The collective action of the companions reflects an incredible team spirit. Indeed, in
their solidarity and their discipline, they were like one body in which all individual
members were dissipated. On the other hand, in their individual action, each one
was conducting himself as if he is worrying only about his status with Allah, and as if
he is exclusively responsible for the fate of the mission and the movement. Similar
delicate balances were maintained between ultimate spirituality and utmost
exertion (), and meticulous planning and complete reliance on Allah.

CONCLUSION:

The thrust of our cause is to meet Allah’s expectations by incarnating/exemplifying

and advocating His Will/Guidance. But that’s what the prophet was sent to do and
actually did perfectly. Therefore, our goal should be to emulate the prophet’s life
and reconstruct/recreate his model, especially that this model was divinely inspired,
was implemented under Allah’s watchful Eye, and was incredibly
effective/successful in the most unfavorable circumstances. Our main challenge is
therefore to ensure the relevance of our faith and our community through the
proper understanding, implementation, and preaching of the divine guidance, and
the proper understanding and reconstruction of the prophetic model/legacy.

Not only that the change that we need and seek in our community necessitates the
proper reconstruction of the prophetic model, but also there is no reason why we
cannot do it effectively. Indeed, the American Muslim community is well positioned
to succeed in the reconstruction of the prophetic model, especially that we are
spared the main obstacles that the prophet and his followers spent the bulk of their
efforts to cope with: a state-religion of idol-worshipping and religious persecution.
On the contrary, our constitution-based government that guarantees freedom and
equal rights to all citizens is what the prophet and his followers fought hard and
paid dearly to establish and protect/maintain for about two decades.

I contend that ever since the struggle for independence, all the efforts and
sacrifices that were for put the cause of freedom and justice, were, from our
perspective, critical steps in the reconstruction of the prophetic model – even if they
were not intended as such. This is because the prophet goal was to ensure that his
universal message reaches everywhere and people will be free to accept it or reject
it. In today’s terms/language, his goal was to establish and protect freedom of
speech and freedom of religion. The proper understanding of the prophetic
model/legacy implies that he – and his followers who find themselves in similar
circumstances – would have been at the forefront of those struggles, including
(slavery, discrimination, voting, equal pay, minimum wage,…).
And because the constitution – specifically the bill of rights – guarantees much more
than the freedom of speech and religion, the prophet would not have asked for
more than what we have. And the proper understanding of the prophetic
model/legacy implies that, in trying to reconstruct it, we should concentrate on:

- Civic engagement to uphold the constitution, continue the struggle

for/towards a more perfect union, and ensure that the laws and policies are
compatible with the constitution and with the country’s founding values,
which are perfectly compatible with the universal Islamic values.

- Using all available means (of communication) to reach out to our fellow
citizens to ensure that they all receive, through our example and our
compassionate preaching, Allah’s final and universal message, to positively
influence their lives and their choices, to mutually understand/respect one
another, and to work/cooperate with them for the greater/common/public
good.

Towards this end, we should concentrate on getting ourselves – and all American
Muslims – to

- Mobilizing/inspiring and empowering all American Muslims to espouse and

fulfill the divine mission, reconstruct the prophetic model in – and effectively
engage – their immediate environment/circle (family, neighborhood,
workplace, friends), and contribute to the change that is needed in the
society and in the community.

- Mobilizing and organizing/streamlining the human and financial resources of

all American Muslims to fulfill the divine mission and reconstruct the
prophetic model in the society at large (city, state, country), and build the
needed talents, institutions, facilities, and alliances.

- Inspiring and empowering all American Muslims to aim high, engage in

effective personal development to exemplify the teachings of Islam and fulfill
their potential