Organisations and Organising

We are not short of organisations. But whether these organisations are purposeful and effective is another question altogether. To ensure that organisations function as purposive dynamic entities, the organising is as significant, if not more important than the organisation itself.

During the recent TMSN camp at An-Naeem Mosque, I was asked to deliver a presentation on building effective organisation. Before I elaborate the necessary elements to make an organisation effective, it may be apt to ponder over the ayah in the Quran which states: Verily, Allah loves those who fight in His cause in rows as if they were a solid structure [As-Saff:4]. This ayah is often used to assert the need to work as a collective, as a jamaah. Although the terms saff (row) and bunyanum marsus [solid structure] implied a static state or object, it is argued that for any activity, such as a battle [following the use of the word qital in the ayah] the structure cannot and must not operate as a single static unit. It is therefore imperative to consider the significance of organising as a process, rather than the overemphasis on the structure.

An example to illustrate the importance of organising is the lesson from the hijrah of the Prophet (saw) from Makkah to Madinah. Our beloved Prophet (saw) organised his journey meticulously to include provision of supply and logistics, transportation, intelligence-gathering and the removal of any trace of footsteps of Abdullah and Asmaa' by the flock of sheeps handled by Amir ibn Fuhairah, the shepherd. A detail study of this episode will reveal aspects of directing, planning, coordinating, monitoring and doing.

So how should organisations organise? The human neurophysiology offers us structure and information loops that make us humans viable [and indeed the best of creations!]. Allah has provided us with cerebral cortex, which functions as an override autonomic system [S5]. Humans are also provided with the sensory functions of sight, touch, hearing, etc so as to improve existing condition and anticipate future state [S4]. The central nervous system acts as an autonomic controller to instruct or maintain bodily functions [S1] such as the movement of arms, legs to lift, sit, run, etc. The control of local muscular and organic functions [S3] are supported by, on the one hand, and parasympathetic nervous system [S3*] that deals with, for example detecting stress, and by the sympathetic nervous system [S2] that perhaps deal with the rationing of oxygen intake, during a long distance run. These systems bracketed as S5, S4, S3, S3*, S2 and S1 can be substituted with functions and terms such as Direct, Develop, Execute, Monitor, Coordinate and Act, respectively. Professor Stafford Beer described this model as the Viable System Model in several of his books on managerial cybernetics.

The S1 activities those that produce the organisations. It focus on the relationship between operations and their "customers". These activities may be grouped by stakeholders, by geographical location or by any other distinctions, Since they have more information than anyone else does about their units, S1 management should be able to exercise as much autonomy as they can without interfering with the interests if the whole. Examples of S1 activities include Media and Publicity, Education and Training, Youth and Student Activities. These operations have their own focus and local "environment".

S2 is a coordination function. It is also referred to as the anti-oscillatory function because it dampens the oscillations that occur when two or more S1 activities share common resource, S2 deconflict and bring order to anticipated resource crunch. S2 will prevent "double-booking" of resources, and manage budgets and schedules effectively.

S3 is where cross-functional management must occur; where membership, accounting, legal aspects and other internal management tasks are integrated. S3 maintains the perspective of the whole on all current operations. This usually calls for different decision that taken at S1 or one which forgoes unit optimisation in favour of smoother overall operation. Threats or opportunities for synergy may call for a review of distribution of resources or priorities. S3* is a monitoring or an audit function for S3 to delve deeply and sporadically into the operation of S1. It does not interface with the operation of S1 but to gain information needed to manage the information as a whole.

S4 is a development function. While S3 is concerned with the inside and now, S4 looks to the outside and future. S4 uses two internal models to guide its activities. The first contains a complete model of its own activities and their connections. This prevents different perspectives on the future from acting at cross-purposes; for example it make sure that membership campaigns are related to the programmes and activities formulated by research on changing needs of the public, and that both are consistent with the strategic plan. S4 launches external investigations of its near and longer term environments and attempts to predict or anticipate future conditions. Although S4 has an external focus it also looks to the organisation's internal fitness for change and adaption.

S5 maintains the organisation's identity and balances its present and future requirements. The built-in tensions between S3 (present operational needs) and S4 (future development needs) require a function to mediate between them and resolve the issues they cannot settle on their own. By bringing this resolution S5 provides closure to the organisation. Who forms the S5 varies, depending on the context and frame of reference. The Shura Council, or in other cases, the Board of Directors may represent S5, Its function in either case are to speak for the whole of organisation.

The Muslim Societies (MSs) of the universities and polytechnics may form the S1s of the TMSN system. Representatives from these MSs may sit on the TMSN team to form the S3 to ensure maximum synergy and coherence. A group of alumni and former office bearers may be persuaded to perform the function of S4 and S5.

The Intelligence-gathering function (S4) is absent in most organisations, and without an effective metasystem (S3-S4-S5) any organisation will not be able to grow, adapt and become more potent in its environment.

TMSN -- the time to organise is long overdue !

Breakfast Club@Kassim

No, not that Breakfast Sessions by leading thinkers and academics for busy CEOs.

This is a meeting of friends who actively contribute to the development of young Muslims through their own organisations or initiatives. Almost self-organising, they meet to discuss, share and compare notes to achieve greater synergy and more importantly renewed commitment and stronger ukhuwwah.

Guess what? Yes, prata and teh tarik opposite Masjid Kassim is part of the agenda, hence the Breakfast Club @ Kassim.

This morning's discussion was interesting, to say the least. Apart from agreeing to have a workout session (the 1st was in 2005) to deal with big issues, such as YMLDP, new media and outdoor outfit, the concern on Rumahtangga Dakwah was also raised.

YMLDP is an attempt to take stock of all training programmes for our young (and young at heart) and to cohere within a comprehensive framework -- currently referred to as the Tarbiyah Triangle. It will also identify existing gaps and enrich existing muwassofat (attributes) to develop leaders for tomorrow, today.

Many among us are now active bloggers, socially-networked through facebook and contributes our views, ideas and creative juices through youtube, multiply, etc. The New Media is here to stay, and provides an alternative platform for da'wah. However, a strategy of sorts is required to ensure that our blogs, facebooks, podcasts, youtubes are linked and maximised to create and share content for our media savvy young and wider reach.

Outdoor is another life-style activity that interests the young. There is a recognition of the significance of experiential learning through outdoor activities (and this is incorporated in aLIVE programmes). Outdoor programmes such as Perkasa and Ramadan Rocks (by Perdaus-SAFF) are useful for character development. There is a large pool of (human) resources within the community, going by our sport trainers/coaches, NS officers, facilitators, who can provide expertise to create an alternative programme for character development -- perhaps an Outdoor aLIVE Programme -- where the learning and teaching is all and entirely done outdoor, not in the confines of the conventional four-walled classroom.

One of our clubmember subsequently raised an issue to be discussed at the workout. There is a concern that our young activists are becoming less active once they got married, even though their spouse is also an activist for da'wah. Instead of (their marriage) becoming a multiplier for da'wah, the two of them (husband and wife) are no longer giving as much as they used to (when they were singles). The challenges facing a newly married couple are real and this is no exception for da'wah activists. For the seniors, their challenges are no less, albeit different -- parenting skills for the growing teens, how to ensure their children partake in tarbiyah to continue their parents' contribution to da'wah, etc.

Over prata and teh tarik, we traded week-long experiences of life and takeaways from our younger days.

Unlike those led by academics on high-sounding concepts for busy CEOs, the Breakfast Club @ Kassim is a metasystem to cohere and synergise so as to gain greater blessings of Allah.

Tribute to Perkemas and Al-Azhar Students

Alhamdulillah, it went very well: from visits to students' homes, the dialogue session with Perkemas, the Singapore Seminar held at the Singapore Embassy and finally, the sending-off at Cairo Airport.

My schedule in Cairo from 6 to 9 April (after AMED II) was packed with activities to connect with the students and to offer our insights for them to prepare for their careers after their study at Al-Azhar. Immediately after touching down at the airport at 8 pm, Ust KZ, Aisyah and I visited 6 students' homes -- and we returned to Sonesta Hotel at about 2 am. I was deeply touched by their reception, staying up late and waiting for us to arrive, not to mention their cooking and the food they served us. And many of them had classes next morning and preparing for their exams. Jazakumullahu khairan kathiran.

The dialogue with Perkemas was very enriching for me. The EXCO members are bright, resourceful and talented. They benefitted from the previous EXCOs and showed that they are able to try out new ideas and approaches to reach-out to the students, and to generate revenue for their activities. I always believe that one gains strength through a good sparing, and a good sparing partner, and our dialogue with Perkemas EXCO did just that -- both the EXCO and us were enriched by our dialogue and the follow-ups to act upon.

I promised to blog the points I made for the closing of the seminar. So here it is, and I hope students who attended the seminar can reflect, ponder and act on some of these. There were four points:

a) Asatizah of National Standing (ANS) -- we want students to see themselves as, and work towards becoming ANS -- those who are cognizant of contemporary issues, those who are intellectually progressive, who act as sources of, or referred to for religious guidance, who contributes beyond Muslim community and who are nationally recognised.

b) Perkemas -- support and participate Perkemas' activities including that which will help members to do well in their studies. Students should come forward to support Perkemas, to be drivers and not just passengers.

c) Yourself! -- know what you want! Aisyah reminded me to ask students to start thinking what they really want. I always believed that once students know what they want, half of the battle (so to speak) is won. "Beyond knowing what you want, you should also start thinking beyond Al-Azhar including your specialisation so that you can seek and attend additional courses while in Cairo" (ps: we are assuming that some are not fully challenged at Al-Azhar and have the potential to do more, and have the time to do it).

d) Collective Identity -- what is an Al-Azhar graduate? Is an Al-Azhar graduate one who is multi-lingual, a scholar of contemporary issues, a thought leader, etc? Given the large number of students in Al-Azhar, their varied academic background and points of entry, it is difficult to describe a collective identity for Al-Azhar graduate, if and when this is necessary.

But these questions should not haunt Perkemas or the students at Al-Azhar. Suffice to trigger an exercise of self-reflection and discovery.

Given the enormous and strong support from Perkemas and more than 100 students who attended the seminar, I am optimistic of the future.

Our tribute and thanks to Perkemas, all students who invited us to their houses, and all who attended the seminar.

A Glimpse into Nursi's Life and Thought

Bediuzzaman Said Nursi (1876-1960) was one of the most brilliant Islamic thinkers in the modern era, a man who consistently fought for his ideals by keeping Islam a dynamic religion in the modern world.

Nursi’s magnum opus Risale-i Nur (widely known as the Risale) written over six decades, exemplifies the scope of his intellectual and religious dynamism (Vahide, 2005). Nursi’s life and the Risale elucidate concepts of Islamic identity in the modern era, shed light on questions of power and authority, and modernity and tradition, and relate it to this life and the hereafter.

Enlisted in the army as a religious functionary when the Ottoman Empire joined the Central Powers in 1914, Nursi formed a militia force and commanded this force. Subsequently he was arrested, poisoned and held in Kastamanou police station for some two to three weeks.

He spent twenty months in Afyon Prison when he was over seventy years of age – wrote numerous letters to his students in the prison to urge them to look on their imprisonment in positive terms in the light of divine wisdom, as a trial and test, which presented new possibilities for service to the Quran through the Risale.

Nursi led a life devoted to the advancement and prosperity of all of humanity. His subject of the study was the Quran and his tool for the exposition of his understanding was the Risale. His message was meant for all, and not just Muslims. He was a keen observer of the environment around him and was critical of the social morass engulfing societies due to, in his conception, the rise of atheist and materialist philosophies in society. He dedicated his life to revitalize faith in his society for he held the view that it is through faith that humanity would solve its problems.

Nursi empowered Muslims by updating Islamic terminology and language. He provided them with a new vocabulary to enable them participate in discussions and debates on issues such as constitutionalism, science, freedom and democracy. In this sense, he empowered Muslims with a new cognitive map. With a new cognitive map, a contextualized Muslim identity was unfolded and the assertion that religion and science are not in conflict or tension, that science and religion are not mutually exclusive. Yavuz asserts that in a way Nursi tried to vernacularise science and modern discourses in an Islamic idiom, to facilitate the dissemination of scientific knowledge in Muslim countries (Yavuz, 2005).

Tarhan (2004) asserts that Nursi stands out as a thinker and a man of action who proved in theory and practice, his thesis that “people can modernize while preserving their own religions and cultures”.

Whilst Risale is said to be a commentary of the Quran, it is also offers deep insights into Nursi’s feelings and how evil and suffering are confronted through revelation and belief in Divine Unity (Tawhid). Nursi’s solutions to evil and suffering are outcome of his life experience. In this sense it more that simply a “theodicy” but an experience that the reader can find himself and his most hidden feelings.

Through the insight of Divine Unity, Nursi realized that nothing occurs on its own haphazardly. Everything is directly under the control of his Merciful Lord. Nursi saw the reality of the seemingly harsh and hostile conditions in which he found himself, and through it he was made to realize his boundless weakness and his absolute need to seek refuge with his Omnipotent and Merciful Sustainer.

As Prophet Yunus (peace be upon him) transformed the belly of the whale into a submarine through the mystery of Divine Unity. Nursi was able to transform the prison into a “School of Yusuf” (Medrese-i Yusufiye).

Nursi was aware that illness and suffering, the dislike for it, the love for well-being and good, and the recourse to treatment and worldly causes in seeking health, as well as health itself, are all meaningful pointers toward Divine mercy and wisdom and witnesses to Divine mercy. Such awareness is patience; it is worship. Instead of putting God on trial for allowing evil, sufferings and pain, such awareness direct a mental attitude, a worldview and a behavior that affirm the Divine Names, attributes and qualities.

Belief in the Hereafter is one of the most important lessons taught by the Quran. The Prophets (may God be pleased with all of them) have reported and taught their people that the Hereafter exists and that all beings will be taken there, just as the Creator has promised.

The Tenth Word first written when Nursi arrived in Barla circa 1926 is a treatise on resurrection and the hereafter. It was reported that the following verse came to Nursi’s mind as he was walking through the orchards on the slopes to the east of Barla down toward Lake Egirdir.

“So think on the signs of God’s mercy, how He gives life to the earth after its death; indeed, He it is who will give life to the dead, and He is powerful over all things.” (Quran, 30:50)

Nursi's theological reflections still inspire an entire generation of Muslims throughout the world.

Sinai's Religious Heritage

We set off very early to St Catherine from Sharm El Sheikh to visit St Catherine Monastery and climb Mount Moses, as it's called by the locals. The mountain rises at the height of about 2,240 metres and a three hour climb from the monastery. The monks and many visitors believed this is the sacred site where Moses received from Almighty God the Tablets of the Law with The Decalogue.

St Catherine Monastery is a Christian Greek Orthodox monastic centre with an uninterrupted spiritual life of seventeen centuries. According to the Archbishop of Sinai, Father Damianos, ascetic life on the midst of the desert of Sinai Peninsula sets out as of the end of the 3rd Century, maintaining its special characteristics unaltered ever since its erection during the era of Justinian (527-565 AD). Prophet Muhammad (saw), the Caliphs and Sultans, as well as Napolean all placed the monastery under their protection, thereby preserving it from pillage.

According to the monastery's tradition, a delegation of monks were sent to Madinah in 625 AD to request Prophet Muhammad's political protection. The Prophet (saw) accepted the request and signed the Document with his palm "... In Aid of the Christians ..." This was "The Ahtiname" of Prophet Muhammad's "Testament" in which he (saw) ordered his companions to protect the Sinai Monks, in case of need, as well as letting them free to exercise their religious functions and assured them of tax exemption. A copy of "The Ahtiname" is found in the Monastery's Sacristy.

Thus ever since, the monks and the monastery continued to live and practice their faith. However their number continued to decrease and at the beginning of the 8th century there were no more than 30 of them left in the monastery. Many of the Sinai Christians either converted to Islam or left the peninsula. The Mosque within the compound of the monastery (its minaret stood side by side with the bell-tower also known as the Belfry, as in the photo above) was built circa 9th century -- served the Muslims who were the local guardians of the monastery.

Sinai's isolated grandeur has a fascinating beauty that is untainted by the ravages of modern world. Few men (and women) live in the desert. Apart from the coastal towns the peninsula is inhabited by a handful of bedouins who eke out a living from their small flocks, by growing vegetables and dates. The el-Tih region at the centre of the Sinai Peninsula is a broad calcareous plateau. Its southernmost part, within the triangular tip of the peninsula is a moonscape of gigantic mountains amongst which the most important peaks are those of Mount Sinai, of Mount St Catherine, of the Mount St Episteme, of the Mount Ser Baal as well as that of Umm Shumar.

A region through which the Children of Israel wandered 35 centuries ago!

Charmingly Chaotic Cairo

It was my 6th visit to Cairo -- my first was sometime back in 2004 and it left an indelible mark on my mind and heart -- I was terrified to travel on the street, even when I was chauffeured by a driver from the Singapore mission. Every vehicle on the street was dented with scratched marks almost giving the impression that it had gone through a rite of passage, a baptism of sorts.

Traffic was chaos at best -- every car or vehicle was zig-zagging between each other and squeezing in between two vehicles to pass through. With almost 24-hour of honks from cars on the streets in a city that never sleeps, I thought I would never be coming back to the city and that the first visit would be my last.

But as I made my second and subsequent visits, I began to appreciate Cairo better: the Egyptians I met and worked with, the chaos on the streets, the intellectuals whom I had the privileged engaging, and the beggars and peddlers near the famous Zainab's mosque and Khan Khalili. Indeed, I was also enriched by our Singapore students who are studying at Al-Azhar University. These young students were able to withstand the difficult living and travelling conditions to seek knowledge. Often, they had to endure demanding landlords, unsafe homes, and ambiguous procedures to live in the city and gain admission to the university.

Neither these challenges nor the less than satisfactory reception of the city affected their yearning and passion for knowledge. Many had graduated and returned to Singapore to serve as religious teachers in the community. Like a vow to their alma mater, none will speak ill of the city and the university.

Cairo is almost like an acquired taste -- you may begin to like it after several tries. Many will find the city chaotic, particularly those who are bent on regulation and governance. I find the city charming, or perhaps charmingly chaotic because while regulation as we know it, through traffic lights, pedestrian crossings, overhead bridges and bus lanes does not exist, a good and careful observer will discover that self-regulation is intrinsic in the dynamics both on the streets and in society. Otherwise, how could some millions of people and millions of vehicles (including donkey-carts) negotiate to ensure everyone get to where they are going and avoid a standstill.

As I looked over the Nile from the balcony of my hotel room in Zamalek, I am convinced that beyond the noise, dust and crowded streets, Cairo and indeed Egypt, are rich with historical significance and certainly intellectually vibrant yet no less, spiritually uplifting.

Here I am again, Cairo.
Let me discover your treasures and deserve your bounties.

1 Apr 08

Resilience

Islam taught us to be progressive and resilient. These concepts are not foreign or alien to Muslims as the Quran and the Prophet (saw) demonstrated injunctions and traditions to be of service to mankind, to be useful members of society and to face challenges and difficulties as trials for a higher station of iman and taqwa.

Resilient may be a relatively new term in our life vocabulary, but it certainly is not new in terms of how the Prophet (saw) and his Companions dealt with various challenges and trials, some worth mentioning include the blows the Prophet suffered at Taif and the repeated attempts to seek support for the eventual migration of the Muslim community. The Prophet and his Companions did not lament and despair over the difficulties. In fact the Quran contained verses to remind believers not to despair, and that every difficulty comes ease.

Malcolm Gladwell in his book, The Tipping Point gave an interesting example of how the City of New York eradicated street crime. Every train that was vandalized during the night (at the depot) will be repainted to its original paintwork before it is used for passenger service. Similarly all glass windows that are broken will be replaced and fixed as no trains with broken windows by vandals were allowed to run for passenger service.

It will appear that this approach will incur high cost, as each act of vandalism will be replaced by new paintwork, new glass windows or any repairs needed. To allow the trains to operate with graffiti and broken windows will reinforce the perception that the authorities are not in control of the city, and will only encourage vandals to do more, and worse.

When a vandal graffitised a train, he or she felt elated to see their graffiti on the train. But when the vandals did not get to see their graffiti and realized that the authority had repainted the train even before it got out of the depot, they eventually gave up their vandal act, as it no longer served their misplaced pride.

Malcolm Gladwell attributed the eradication of such crime to the idea of tipping point, a point at which transformations happed. We could also infer that the City of New York demonstrated resilience to reach the tipping point. Resilience is evident if the organisation or entity become stronger and more effective when faced with, or overcoming a challenge. Resilience, in this example, means to bounce back stronger (than before) from a crisis or calamity.

In Tel Aviv, debris and clear blood stains immediately are immediately cleared and cleaned when a bombing incident happened. Damaged buildings are repaired almost instantly to return to normalcy. When citizens knew that their government was able to turnaround situations at fast speed it created confidence and renewed strength to handle similar difficulties and challenges in the future.

A resilient community is also defined as one that does not lose its identity, belief, principles or set of values when faced with external challenges. A Muslim community that is religiously resilient, therefore, holds strongly to Islamic principles, morally and spiritually strong and are top of the changing context and the challenges of modern society.

This however does not imply that the community creates enclaves to self-preserve or protects itself. Rather than becoming a hermit, the community contributes to, and benefits from the interaction and engagement with others. A resilient community deals with the challenges as positives and views it as opportunities to develop and grow.

Through it, the community become more self-confident and stronger.