The role of Imams in CanadIAN communities

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By: Ismael Mukhtar.
The term Imam is becoming increasingly familiar and common within the Western media at large. Over the last couple of years, recurring controversies and some highly publicized events kept the term flashing in media outlets in greater frequency. Included in these recent events are the controversies surrounding Amina Wadud’s leading of a Friday (Jumma) prayer, controversial comments made by an Australian Imam, Sheikh Taj Al-Din Al-Hilali: the ongoing discussions in countries such as Germany and the Netherlands on the roles of Imams, plus the CBC’s airing of  the “Little Mosque on the Prairie” whose main character was an Imam. 

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The term Imam is often, conveniently, explained to non- Muslims as the Muslim equivalent of Rabbi or priest. To Muslims, however, this analogy is some what factually incorrect. According to Dr. Qaradawi, a leading contemporary jurist, Islam, unlike Christianity or Judaism, doesn’t have a religious hierarchy or a clergy structure. People who are educated in Islamic sciences are known as scholars and experts in Islamic law and they don’t have any special religious or spiritual powers. In Islamic tradition, the term Imam has a wide frame of reference; it is used to refer to the supreme leader, such as a Caliph, as well as a simple leader of a congregational prayer. To distinguish between the two, jurists refer to the former as Al-Imama Al-uzma (major Imamate) and to the latter as Al-Imam Al-Sughra (minor Imamate). Within these two wide ranging references lies the role of Imams within Muslim societies. One commonly used term by various jurists in reference to the minor Imamate is the term Al-Imam Al-Ratib. This term refers to a designated or appointed leader of the congregational prayer in a mosque. In many countries today, the role of most Imams falls mostly within the realm of Al-Imam Al-Ratib. Depending on the country, the role of Imam Al-Ratib might be confined to leading prayers or expanded to include other duties such as delivering Friday and Eid sermon (Khuttbas), officiating marriages, and other similar functions.
 
Within the context of Canadian Muslim communities, the roles expected of Imams vary widely, depending on whether a given community has a volunteer, part-time or full-time Imam. Volunteer and part-time Imam arrangements are usually a result of either community financial constraints or a history of Imam-related conflicts. Of note, the majority of Canadian Muslim communities employ full-time Imams. Their employment classification arrangements notwithstanding, there are some broad areas of core common roles and responsibilities for all Imams. Among such roles and responsibilities, the following can be identified as the most prevalent:
a) Leader of congregational prayer (Imam Al-Ratib)
b) Deliverer of Friday and Eid sermons (Khateeb)
c) Judge on family matters (Qadi)
d) Teacher (Mua’lim)
e) Issuer of fatwa (Mufti)
f) Social counselor.
 
It is obvious from the above list that Canadian Imams wear many huts and play many critical roles in the communities they serve. Meeting the expectations of these diverse roles is a major challenge that requires qualifications that go beyond what is required for the role of a simple Imam Al-Ratib in traditional Muslim societies. The critical roles played by Canadian Imams is, justifiably, becoming more apparent and highly visible not only to Muslims, but also to the larger non-Muslim communities in Canada and elsewhere in the West. Discussions at various levels, among policy makers, academia, and the Muslim communities on the roles of Imams are becoming more prevalent and more visible. The following paragraphs will focus on addressing three important elements of this discussion. Namely, the qualifications required of an Imam serving Canadian Muslims, the suitability of foreign educated Imams and the accountability of Imams to their larger congregation.
 
Qualification of a Canadian Imam:
a) Well rounded Islamic knowledge:  The most important qualification is obviously a clear and thorough knowledge of Islam. This includes reasonable knowledge of traditional sciences such as Tafseer, Fiqh (usool and froo’a), Hadith, Seerah, etc., as well as reasonable familiarity with Al-Fikr Al-Islami (Islamic thought). Further, understanding the broader framework of  Islamic jurisprudence, such as the objective of Sharia (maqasid Al-Sharia) and its subsidiaries of fiqh of priorities (fiqh Al-Awlawiyat) and fiqh of harm and benefit (fiqh Al-Masalih wa Al-Mafasid) is essential in order not to fall into a narrow ritualistic interpretation of classical fiqh. Traditionally, memorization of Quran is considered the primary requirement for an Imam, which is definitely an asset, provided it is accompanied with a sound understanding of the message of the Quran. A degree from a recognized Islamic university or other method of certification serves as a formal testimony to the credentials of a potential Imam; however, this shouldn’t be taken at its face value, as there are wide ranging differences among learning institutions in terms of their reputation, curriculum, current content, and academic rigor.
 
b) Well rounded knowledge of Canadian political, legal, and social norms: Canadian Imams primarily serve Canadian Muslims and live within the Canadian social reality. Accordingly, it is essential for an Imam to understand the social context that he functions within and realize the far reaching implications of his statements and the ramifications of the positions he adopts. Familiarity with the local norm (urf) is not only a practical necessity, but it is a juristic requirement, as stated by the classical books of fiqh. A critic once noted that her local Imam did not have a clue of what the Canadian Charter of Rights and Freedoms was. If this is true, her criticism is definitely relevant. Even though Imams are not expected to be constitutional experts, they need to have a broader knowledge and understanding of the most important document in this country, the Charter of Rights and Freedoms, and the general framework of the Canadian legal system. Further, an Imam should at least read one national and one local paper to keep abreast of events happening locally and nationally. Moreover, the Imam’s familiarity with the country should be accompanied with a feeling of belonging and loyalty to the country. It is unfortunate to hear some times some few Imams using the term “those Canadians” to refer to non-Muslim white Canadian, implying to the congregation that they are transient and not genuine Canadians. Canadian Muslims are an important component of their country; and they need to hear that message loud and clear from their Imams.
 
c) Good understanding of Muslim communities: Canadian Muslims are diverse and they come from across the globe. They are a microcosm of the Muslim world. Followers of different fiqh schools, different Sufi tareeqas, different schools of dawa, plus members of various ethnic groups make up the Canadian Muslim mosaic. The Imam’s effectiveness in leading his congregation will depend on his general familiarity with all these groups and schools. Further, tolerance of differences, ability to engage in an informed way, and to rise above narrow partisanship will be of critical importance. It is perfectly acceptable, within this context, for an Imam to belong to any of the main Islamic schools of thought, provided that he is able to differentiate between his personal preference and his role as an Imam of a diversified congregation. Failing to do so will be detrimental to the congregation and may lead to partisan frictions, which eventually erodes the Imam’s credibility and legitimacy.
                                                                                                                                                               
d) Effective communication: Imams spend a great deal of their time communicating to others through sermons, family counseling, teaching and so forth. Ability to speak the language of the congregation effectively is of paramount importance. Knowledge of English in Anglophone Canada is a must for a Canadian Imam. Even though in mosques frequented by a particular ethnic group, an Imam might get away with poor knowledge of English, his ability to reach out to second generation Canadian Muslims will be limited and the mosque’s potential as a center of gravity will be seriously undermined. Further, with the increasing interaction between the Muslim community and the larger interfaith community, the Imam’s ability to speak effectively and clearly to the media, academia, and faith groups is of critical importance in bridging gaps and creating mutual understanding.
 
e) Excellent interpersonal skills: The position of the Imam is highly respected within the Muslim community. The bearer of this position starts with a reserve of good will and reverence not accorded to any other position. However, this reserve of respect and reverence could easily be eroded if the bearer doesn’t have a good mix of interpersonal skills. An Imam needs to earn the respect and love of the community not by virtue of holding this position, but by his character, personality, and interpersonal skills. An Imam requires a great degree of personal integrity, tact in dealing with people, patience, humbleness, ability to positively accept constructive criticism, ability to forgive and reach out to all community members, including critics. Interpersonal skills are a core element of qualifications that can’t be compensated in any way. Without a good set of interpersonal skills, even an individual with the most elaborate and extensive knowledge will be doomed to failure as an Imam . The core elements of theses skills are at the foundation of the character (Ahklaq) of a Muslim as was exemplified by the Prophet Muhammad (PBU). Poor interpersonal skills are one of the main contributing factors in many of the frictions between Imams and their congregations.
 
f) A well rounded understanding of contemporary intellectual issues: Living in a multi-faith country, such as Canada, and in a global community, where ideas flow freely across continents, is a challenge that requires a more sophisticated and broad based understanding of human thought. The young in particular expect from their mentors a logical, sophisticated, relevant, and clear interpretation of their faith. Furthermore, engaging in interfaith dialogue, community forums, and civic panels require a familiarity that goes beyond the traditional classical sciences. Accordingly, a broad based knowledge of humanities and contemporary intellectual issues is essential for an Imam in communicating a message that builds confidence in the young and presents the message of Islam persuasively.
 
Foreign educated Imams
The issue of foreign educated Imams has been pointed as problematic and as a main hindrance to integration by many writers. Some of the arguments so far presented on the matter may have some validity, but many others may not. Historically, Muslims across the world have been traveling abroad to acquire higher education in places such as Al-Azhar. It is unrealistic to expect the existence of reputed learning institutions similar to Al-Azhar in every region and country. Canadian Muslims, like other Muslims across the world, will, for the foreseeable future, rely on foreign graduates, at least for higher Islamic education. Dismissing foreign-trained Imams out right is erroneous and practically unattainable. It is tantamount to dismissing a University professor because he is educated in foreign country. However, the arguments have validity to the extent where a foreign-educated Imam with poor knowledge of the English and lack of familiarity with Canada and its social and political dynamics is assigned a position of leadership and trust in a Muslim community. This would potentially have far reaching and harmful consequences. Some Imams do learn on the job and gradually acquire these skills, but that could be at the expense of the community. This situation could potentially be addressed by sending Canadian born youth abroad to study and serve as Imams or requiring foreign trained Imams to go through a period of training and upgrading before becoming full fledged Imams.
 
Accountability of Imams
Imams are mostly appointed by the boards running Islamic centers and Mosques. The kind of reporting relationship they have varies across communities. One of the challenges pertaining to Imams is that they have a dual status of being paid employees and spiritual mentors.  Some would view their role as mentors overriding their role as employees.  Accordingly, they argue that Imams should be self monitoring and need not be accountable to anyone. Some might even go as far as considering the idea of a formal performance evaluation for an Imam as a sign of disrespect and mistrust. However, performance evaluation is essential for both the Imam and the community. Performance evaluation is a process of establishing a set of mutually agreed upon goals and objectives. It gives an Imam timely feed back on his performance, a sense of how he is perceived by his congregation and helps him set the right course for the future. In many cases where this process doesn’t exist, Imams make mistakes and instead of such mistakes being pointed out to them positively and professionally, people gossip about it until things reach a boiling point. Formal and regular performance reviews and a clear accountability framework are essential for minimizing conflicts, polarization of power, and averting potential power struggles.
 
The important roles played by Imams highlights the importance of exercising greater diligence and care on who takes on this role. As employees, Imams need to be compensated adequately and treated as professionals. As mentors and leaders, they need to be given the moral and logistical support they need to function well. The days of hiring Imams that have freshly graduated from foreign universities with poor knowledge of English, poor knowledge of Canadian norms, poor pay and benefits should be a thing of the past. Imams play a pivotal role in shaping the future of Canadian Muslim communities and preserving the future generations. Reforming the Imam institution is essential, and it has to be done in earnest before it is too late.
(Reproduced from Manitoba Muslim Magazine and Muslim Free Press in 2007.)