Good Masjid Governance, Prevention is Better Than Cure

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ 

مسجد کی اچھی حکمرانی: علاج سے بہتر ہے احتیاط

Introduction

The discourse on masajid management in the UK highlights critical areas for improvement, including accountability, transparency, and community involvement. The U.K. masājid have grappled with issues of sectarianism, ethnic exclusivity, and limited engagement with congregations and local communities. Despite attempts to address these challenges, progress in enhancing masjid governance and community outreach has been slow.

Many U.K.  masājid exhibit a deficiency in possessing a formal constitution that outlines guidelines for their management, thereby granting substantial autonomy to ethnicity-based management committees, frequently comprised of unelected individuals. This deficiency in structured governance frameworks allows these committees to formulate and modify rules at their discretion, often without seeking broader consultation or involving the congregation in the decision-making process.

Addressing governance issues requires a multifaceted approach prioritizing accountability, accessibility, and inclusivity. The masājid need transparent decision-making processes and mechanisms for accountability to congregants and the broader community. Efforts should focus on enhancing accessibility for all attendees and welcoming diversity in management roles.

Islamic principles strongly emphasize transparency and accountability in mosque management, particularly regarding financial matters. The Quran highlights the importance of honesty and trustworthiness, such as in Surah At-Tawbah (9:18), which stresses that those who maintain mosques must act with sincerity and integrity. 

Masjid management should be seen as a trust (amanah) from Allah, requiring transparency with clear reporting of income and expenditures to build public confidence. Regular announcements, notice boards, and detailed financial statements are recommended practices to ensure transparency. 

It is sad that some masjid management literally hide their masjid's Constitution from their public so that they cannot be held accountable and thus operate without a rule book; others refuse to even establish a Constitution for the same reason. Yet accountability is a certainty and these individuals who act in the belief that they are doing good for the benefit of others are primarily interested in what benefits them, materially or psychologically. 

In conclusion, addressing governance challenges in UK masājid necessitates efforts to promote accountability, transparency, and community involvement. By fostering inclusive environments and engaging with broader societal issues, masājid can contribute to a more cohesive and resilient society.

_{Dr. A. Hussain, May 2023}

FAQs

Q1. What is the most appropriate legal structure for a masjid based in UK which is going to be a registered charity?
A1. The most suitable legal structure would likely be a Charitable Incorporated Organisation (CIO).

Q2. What is a Charitable Incorporated Organisation (CIO)?

A2. It is a corporate form of charity which combines the benefits of incorporation with simplified regulation specifically designed for charities. The CIO operates in a similar manner to an incorporated Charitable Trust.

Q3. Is a Charitable Incorporated Organisation (CIO) Sharīa-compliant?

A3. A Charitable Incorporated Organisation (CIO) can be Sharīa-compliant if the trustees appointed fulfil the Sharīa criteria of a masjid trustee (mutawalli) and it s managed according to Islamic principles.

Q4. Why is the Charitable Incorporated Organisation (CIO) structure suitable for a UK masjid?

A4. CIO offers:

• Limited liability for trustees
• Simplified regulations
• Legal personality thereby allowing the Masjid to enter into contracts, employ staff, and hold property in its own name
• The flexibility of structure and membership to suit the needs of the local masjid community.

• The masjid must decide which CIO model to use. In the Foundation model a small group of individuals (the Trustees) run the masjid and make all the key decisions. The masjid Trustees are not legally required to seek the opinion of the masjid's congregation but they may choose to do so.

   

Q5. Are there other CIO models which allow the masjid congregation to participate in the decision-making process? 

A5. Yes, the association CIO model allows the masjid congregation (members) to participate in the decision-making process. It is a more democratic structure ensuring the trustees are accountable to the community they serve, it also fosters inclusivity and transparency. 

Q6. Is a solicitor necessary to register a masjid as a Charitable Incorporated Organisation (CIO)? 

A6. No, like writing a Will in English law, there is no legal requirement to use a solicitor. However, if the setup is complex it may be beneficial to use a solicitor experienced in charity law and Sharīa law to customise the Constitution for the needs of a particular masjid and to ensure compliance with all legal requirements. Using an experienced solicitor will cost between £3,000 and £15,000. 

I have personally set up and registered a Charitable Trust without using a solicitor and no prior experience. It took me several weeks to complete the whole process and fulfil all the legal requirements. I did not find the process very difficult but it was time consuming. 

Q7. Should masājid with a Standard registration consider changing to a Charitable Incorporated Organisation (CIO)? Are there any advantages?

A7. Yes, although this will depend on a masjid's individual circumstances the benefits of a Charitable Incorporated Organisation include limited liability for trustees, simplified administration, and separate legal personality.  Costs involved in converting to a CIO structure need to be taken into account. After registering a new Charitable Incorporated Organisation (CIO) all masjid assets and liabilities will need to be transferred into the new CIO and thereafter, the old charity should be closed.

Q8. Can the Constitution document for CIO be modified after it has been registered? 

A8. Yes.

Q9. How many trustees should there be for Charitable Incorporated Organisation (CIO)?

A9. The law in England allows for a sole trustee, however, for Charitable Incorporated Organisation (CIO)  there should be minimum of 3 trustees and the total number should be odd.

Q10. What are the legal duties of trustees of a Charitable Incorporated Organisation (CIO)?

A10.  Legal duties of trustees include:

• Trustees must always act in the best interests of the charity
• Ensure Charitable Purposes are Met
• Comply with Legal Requirements
• Act with Reasonable Care and Skill
• Declare Conflicts of Interest (failure to do so should have serious consequences)
• Maintain Accurate Records

• Trustees must be accountable to the charity's members, beneficiaries, and regulators

   

Q11. What are the consequences of a CIO trustee breaching their duties? 

A11. Consequences of a CIO trustee breaching his duties include:

• Trustees can be held personally liable for any financial loss incurred by the charity as a result of their breach of duty
• A trustee found to be in breach of their duties may be removed from their position.
• Beneficiaries or other stakeholders may initiate legal action against trustees for breach of trust.
• The Charity Commission has the authority to investigate breaches of duty and may take regulatory action against trustees.
• Courts can impose various penalties on trustees who breach their duties

• In cases of severe misconduct, such as fraud or serious mismanagement, trustees may face criminal charges.

   

Q12. How does the Charity Commission typically respond to breaches of trust by CIO trustees?

A12. Possible actions of the Charity Commission to breach of duty by a CIO trustee include:

• The Charity Commission has the authority to issue official warnings to trustees or charities when it identifies a breach of trust, misconduct, or mismanagement.
• The Charity Commission can open a statutory inquiry under section 46 of the Charities Act.

• If trustees fail to comply with an official warning the Charity Commission may include legal action against the trustees.

   

Q13. Can trustees of a CIO be held personally liable?

A13. Yes, trustees of a Charitable Incorporated Organisation (CIO) can be held personally liable under certain circumstances such as breach of duty, negligence, criminal offences and third-party claims.

Q14. Can a masjid in England which is not registered as a charity still collect donations from its congregation?

A14. A masjid based in England or Wales with an annual income of over £5,000 is legally required to register with the Charity Commission. Any masjid soliciting donations without proper registration could become subject to regulatory scrutiny. In serious cases, those involved in running unregistered masājid soliciting donations could face criminal charges related to money laundering. Some masājid encourage donation to their masjid on their website of FB page by providing the masjid's bank account details but fail to disclose their charity number. Such concealment can undermine public confidence. 

Q15. What is the Islāmic stance on those who assume authority without being appointed as per the masjid Constitution rules or by the masjid congregation? 

A15. The Prophet Muhammad () warned against seeking leadership or assuming it without proper appointment. He said:
“Do not ask for leadership, for if you are given it as a result of your asking, you will be left to it [without Allah’s help]; but if you are given it without asking for it, you will be helped [by Allah].” (Sahih Bukhari, Sahih Muslim)

Q16. What is the  Islāmic stance on those individuals who do not act according to the masjid's Constitution or ignore it altogether? 

A16. Individuals who fail to act according to the Constitution of their masjid are seen as violating trust and accountability principles. Violation of an agreed-upon Constitution is a breech of trust with practical and spiritual consequences, likely leading to division and discord (fitna). Such individuals lose trust and legitimacy.

Q17. What is the Islāmic stance on those masjid managers who refuse to establish a masjid Constitution? 

A17. Masājid managers have an obligation to act justly and transparently while serving their congregation. Refusing to establish a Constitution—when it is necessary for effective governance—can lead to injustice, division, and mismanagement. Such actions contradict Islamic principles of trust (amānah), consultation (shura), and justice (‘adl).

Having a well-written detailed Constitution (government document) is only the first step. It is crucial that the trustees abide by the Constitution. Being registered means trustees can be held legally accountable. If the trustees or non-trustees of a masjid with a Standard or Charitable Incorporated Organisation registration do not abide by the Constitution it could lead to serious consequences. Some masājid trustees are unaware of the contents of their masajid's Constitution.

Choosing trustees for a Masjid in UK

The trustees often determine the smooth running and success of a Charitable Incorporated Organisation (CIO), particularly in the Foundation model structure, so it is crucial to appoint trustees with the right qualities and skills.

1. For a CIO charity all trustees must be 16 or more years of age. 

    

2. Ensure all trustees comply with local laws (in England Charity Act 2011)from acting as charity trustees. The following are the reasons for disqualification:

• Unspent convictions for offences involving dishonesty or deception
• Convictions involving terrorism-related offences
• Convictions involving money laundering or bribery offences
• Convictions involving misconduct in public office, perjury, or perverting the course of justice
• Undischarged bankrupts
• Current Individual Voluntary Arrangements

• Previously disqualified trustees

   

3. Ensure all masjid trustees (mutawallīn) are Sharīa-compliant. Masjid trustees must be:

• Muslim individuals of sound moral character and integrity. 
• Must have the right of trusteeship with the required qualities. 
• Must have knowledge about Islāmic principles and Sharīa guidelines related to charitable activities and running of a masjid. 
• Must be “Allah-fearing” and pious person - not a fāsiq i.e. an open sinner who indulges in major sins such as drinking, adultery, dealing in interest, shaving the beard, neglecting salāh, discarding the fardh salāh with jamā’ (congregation), acquiring livelihood by unlawful means, etc. Thus, if any trustee is found to be involved in such actions it will be incumbent (wājib) to dismiss him from office, even though he may be the endower himself. (Durrul Mukhtaar with Shāmi , Vol. 5, Page 385)
• Trustees must act in the best interests of the masjid and its congregation as a whole.

• Those who appoint Trustees also bear a great responsibility, the Prophet Muhammad () said, “Whosoever appoints someone to a post while more deserving persons are available, he has betrayed Allah, His Nabi () and the Muslims in general.”(Fath-ul-Qadeer) 

   

4. To ensure compliance with items 2 and 3 above each trustee should take an oath that to the best of his knowledge, there is no reason why he cannot be appointed as a masjid trustee based on the criteria outlined in items 2 and 3 above.

    

5. It is probably better to appoint trustees who are proficient in the English language as all trustees must abide by the Constitution which is necessarily written in English.

    6. The appointment of trustees should preferably be time-bound e.g. 5 years but renewable.

Masājid Mediation and Dispute Resolution Committee

وَإِن طَآئِفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَهُمَاۖ 

"And if two parties among the Believers fall into a quarrel, make ye peace between them:..." (Qurān 49:9)

إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ

"The believers are but brothers, so make settlement between your brothers. And fear Allāh that you may receive mercy." (Qurān 49:10)

The establishment of a mediation/ dispute resolution committee in each town or city, ideally under the auspices of the local Council of Mosques, is crucial for handling conflicts that may arise within masājid. Such a committee would address the governance challenges highlighted in the UK masājid , particularly the issues of accountability, transparency, and community involvement. 

Islām encourages all means of peaceful conflict settlement, including mediation, as long as they do not contravene Islāmic teachings. The Prophet Muhammad () practised mediation and accepted it between Muslims and non-Muslims, setting an example for future generations.

By providing an impartial forum for resolving disputes, such a committee can help mitigate the problems stemming from ethnic exclusivity and limited engagement with congregations. They would serve as a neutral body to mediate conflicts arising from the current system where management committees, often unelected and ethnicity-based, have substantial autonomy in decision-making. This approach would promote more structured governance frameworks, encourage broader consultation, and involve the congregation in important decisions, thereby fostering a more inclusive and transparent masjid environment. Ultimately, these committees could play a vital role in enhancing masjid governance, improving community outreach, and contributing to a more cohesive Muslim community within the broader societal context.
The mediation process does not inherently require adjudicative authority. The parties involved in the dispute have the autonomy to determine, prior to engaging in the process, whether they will accept the outcome of the reconciliation efforts as binding or merely utilize the process solely as a platform to articulate their respective positions.

Should mediation fail the two disputing parties may proceed to arbitration which is also permitted in Islām. As Allāh () says:

وَإِنۡ خِفۡتُمۡ شِقَاقَ بَيۡنِهِمَا فَٱبۡعَثُواْ حَكَمٗا مِّنۡ أَهۡلِهِۦ وَحَكَمٗا مِّنۡ أَهۡلِهَآ إِن يُرِيدَآ إِصۡلَٰحٗا يُوَفِّقِ ٱللَّهُ بَيۡنَهُمَآۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرٗا

“And if you fear a breach between them (the man and wife), appoint an arbitrator from his folk and an arbitrator from her folk. If they both desire reconciliation, Allāh will cause harmony between them. Indeed, Allāh is All-Knowing and All-Aware.” (Qurān 4:35)

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مساجد کی ثالثی اور تنازعات کے حل کی کمیٹی

وَإِن طَآئِفَتَانِ مِنَ ٱلۡمُؤۡمِنِينَ ٱقۡتَتَلُواْ فَأَصۡلِحُواْ بَيۡنَهُمَاۖ

"اور اگر مومنوں کے دو گروہ آپس میں لڑ پڑیں تو ان کے درمیان صلح کرا دو..." (قرآن 49:9)

إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ

"مومن تو آپس میں بھائی بھائی ہیں، پس اپنے بھائیوں کے درمیان صلح کرا دیا کرو۔ اور اللہ سے ڈرو تاکہ تم پر رحم کیا جائے۔" (قرآن 49:10)

ہر شہر یا قصبے میں ایک ثالثی/تنازعات کے حل کی کمیٹی کا قیام، ترجیحاً مقامی مساجد کی کونسل کے زیر اہتمام، مساجد کے اندر پیدا ہونے والے تنازعات سے نمٹنے کے لیے انتہائی اہم ہے۔ ایسی کمیٹی برطانیہ کی مساجد میں نمایاں حکمرانی کے چیلنجوں، خاص طور پر جوابدہی، شفافیت، اور کمیونٹی کی شمولیت کے مسائل کو حل کرے گی۔

اسلام تمام طرح کے پرامن تنازعات کے حل کی حوصلہ افزائی کرتا ہے، بشمول ثالثی، جب تک کہ وہ اسلامی تعلیمات کے خلاف نہ ہوں۔ حضرت محمد ﷺ نے ثالثی کی مشق کی اور مسلمانوں اور غیر مسلموں کے درمیان اسے قبول کیا، آنے والی نسلوں کے لیے ایک مثال قائم کی۔

تنازعات کے حل کے لیے ایک غیر جانبدار فورم فراہم کر کے، ایسی کمیٹی نسلی خصوصیت اور جماعتوں کے ساتھ محدود مشغولیت سے پیدا ہونے والے مسائل کو کم کرنے میں مدد کر سکتی ہے۔ وہ موجودہ نظام سے پیدا ہونے والے تنازعات میں ثالثی کے لیے ایک غیر جانبدار ادارہ کے طور پر کام کریں گے، جہاں اکثر غیر منتخب اور نسل پر مبنی انتظامی کمیٹیاں فیصلہ سازی میں خود مختار ہوتی ہیں۔ یہ طریقہ کار زیادہ منظم حکمرانی کے ڈھانچے کو فروغ دے گا، وسیع تر مشاورت کی حوصلہ افزائی کرے گا، اور اہم فیصلوں میں جماعت کو شامل کرے گا، جس سے مسجد کا ماحول زیادہ جامع اور شفاف ہو گا۔ آخر کار، یہ کمیٹیاں مسجد کی حکمرانی کو بہتر بنانے، کمیونٹی کی رسائی کو بہتر بنانے، اور وسیع تر معاشرتی تناظر میں ایک زیادہ مربوط مسلم کمیونٹی کی تشکیل میں اہم کردار ادا کر سکتی ہیں۔

ثالثی کے عمل میں بنیادی طور پر فیصلہ کن اختیار کی ضرورت نہیں ہوتی۔ تنازعہ میں شامل فریقوں کو یہ طے کرنے کا اختیار ہوتا ہے کہ وہ عمل شروع کرنے سے پہلے مصالحت کی کوششوں کے نتیجے کو پابند کے طور پر قبول کریں گے یا صرف اپنے متعلقہ مؤقف کو بیان کرنے کے لیے اس عمل کا استعمال کریں گے۔

اگر ثالثی ناکام ہو جائے تو دونوں متنازعہ فریق ثالثی کی طرف بڑھ سکتے ہیں جو اسلام میں بھی جائز ہے۔ جیسا کہ اللہ تعالیٰ فرماتا ہے:

وَإِنۡ خِفۡتُمۡ شِقَاقَ بَيۡنِهِمَا فَٱبۡعَثُواْ حَكَمٗا مِّنۡ أَهۡلِهِۦ وَحَكَمٗا مِّنۡ أَهۡلِهَآ إِن يُرِيدَآ إِصۡلَٰحٗا يُوَفِّقِ ٱللَّهُ بَيۡنَهُمَآۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرٗا

"اور اگر تمہیں ان دونوں (میاں بیوی) کے درمیان جھگڑے کا خوف ہو تو ایک ثالث مرد کے گھر والوں میں سے اور ایک ثالث عورت کے گھر والوں میں سے مقرر کر دو۔ اگر وہ دونوں اصلاح چاہیں گے تو اللہ ان کے درمیان موافقت پیدا کر دے گا۔ بے شک اللہ علم والا (اور) باخبر ہے۔" (قرآن 4:35)