This handbook is dedicated to my beloved father, Mr. Ghulam Mahmood, who taught me the most important lessons of life. Dad was the inspiration for me in my professional journey at the Islamic School, the Muslim Academy of Central Florida. May Allah reward him with the highest place in paradise. Amen.

Yasmeen Qadri, Ed.D.
Author

Non-profit organizations are at the heart of the community and for decades have been an invaluable resource to the well-being of humanity. Although, A Guide for Islamic School Boards is developed mainly to help Islamic Schools in North America, it can be used as a reference guide for any parochial or non-profit school board. In the history of Islamic education in the west, Islamic Schools in North America are taking a very crucial turn. Muslim immigrants have migrated to the United States for nearly a century from all parts of the world--- from the Middle Eastern countries of Lebanon, Palestine, Syria, Egypt, Jordan to the Asian countries of India, Pakistan, China, Japan and Indonesia; to the European countries and such countries as Iraq and Iran. The Muslim population also consists of white American and European reverts, Blacks, African-Americans, Hispanics and Native Americans.

Yet, very few people realize the contributions that this fast growing minority has made to the civilization of the west. For nearly half a century, Muslims were concerned about building religious institutions, businesses, and establishing themselves in their new homeland. The last decade has been vital to the establishment of educational institutions and communities. The recent focus on Muslims after the tragic September 11, 2001, incident, gave a “jerk” to the slow and planned growth of the Islamic institutions; as a result the progress had to speed up. The current negativity and prejudice against Muslim-Americans has shifted the focus from Islamic schools and centered it on to Dawah activities.  Though this may have helped mobilize communities to provide outreach and awareness programs about Islam in the west, it has also caused a negative impact toward Islamic schools as these institutions that were outreach programs themselves for the larger community, have now taken a back seat.

Unfortunately, the balance between the present need for Dawah and the need for establishing effective Islamic schools is not prevalent and this is putting most Islamic schools at stake. Who is to be held accountable for the progress or the downfall of Islamic schools? Is it the school boards? Principals? Teachers? Parents? Students? Or is it the Masjids? Or the Community? I think each and everyone has a stake in the progress of the school; but the most that needs to be accountable is the School Board as it is the shura, (consultation) a group of trustworthy and dedicated people who help keep everyone else focused on the goals and vision of the school.

As one of the founders of the first Islamic school in Central Florida, I have realized that opening an Islamic school is not an easy task. From collecting resources to finding qualified teachers and attracting parents who have confidence in Islamic schools, the job is never easy. In spite of the great challenges and frustrations, the rewards exceed the problems. Islamic schools, unlike the masjids, shape the community. They help unite all Muslims regardless of their diverse ethnic backgrounds and hopefully raise a new Muslim community on the principles of democracy.

Being an Asian woman, I had many challenges in a leadership position as principal since most Islamic institutions find it difficult to accept a woman as a leader.  After more than a decade of hard toil and labor, valuable lessons were learned and memorable experiences were built. This handbook is a humble effort in guiding those who dream of opening a full-time Islamic School, encouragement and refinement to those who are already running a school. One of the main objectives of this handbook is to set up some standards and guidelines for school boards and to awaken the consciousness among those board members who have been entrusted with the Amana (trust) of the community.

The idea that anyone can open a school and anyone can run a school is a myth. A successful school requires an efficient and dedicated board, qualified staff, and standards, followed by equally dedicated and trustworthy parents and students. The aftermath of September 11, 2001, has put new demands and pressures on Islamic schools which require a much more sophisticated and knowledgeable board. In no other time in the history of the United States have Islamic schools been in the spotlight as they are today; and the global political and religious unrest have put even more accountability on the governance and management of the school boards.

Keeping the Peace: A Guide for Islamic School Boards is the first of its kind and will focus on the basics of boards and their functioning. Although this handbook may benefit principals, administrators, teachers, parents, and the community, the main objective of this handbook is to help school boards. It is understood that principals and other educators are able to continue to educate them through the wealth of knowledge that is available for them, especially in the West, about being effective principals and shaping effective schools.

Most of the school board members are limited in their time and have limited knowledge and experience of the educational system, curriculum and instruction or the discipline and psychology of children. Yet, they are the powerful force behind schools. If really school board members take it as their priority to gain continuing education credits, attend seminars, workshops and retreats to gain more knowledge about the process and governance of schools. Yet Islamic school boards are at a limit even on this aspect; there is no budget money allocated for the training of school board members and  they are not held accountable as most of them are financial contributors to the school. School administrators are often afraid they may lose their resources if they demand the same educational criteria and standards that are demanded for school personnel.

Nancy Brown, in her book “Increasing Board Effectiveness” has rightly said that,  “Because today’s non-profits operate in a highly competitive environment, board members should be selected for their capacity to provide resources-time, contributions, contacts and in-kind services, as well as for their demographic profile,” (p. 5, Brown, 1991).  More and more non-profit organizations are governed by their boards, and the number has greatly increased during the last two decades.  The school boards, like non-profit boards, collectively function “to protect the public trust” in all their decision - making processes. Board members are the “trustees” of the public, and hence play a very dominant role in the functioning of the school. Thus, this handbook is geared towards the Islamic schools, in the hope that this book would be used as guidance to help them make the job of the administrator/principal easier. Secondly, this handbook provides tools that will assist the administrator in maintaining the trust and fulfilling the obligations and responsibilities expected of the community.

It is my sincere hope that board chairs especially, “seeking to help their boards be wise governors of their schools,” will benefit out of this handbook, InshaAllah. God willing.

I would like to express my sincere gratitude to Allah swt who has guided me to undertake this gigantic endeavor.

I would like to thank my brother-in-law, Mr. Syed Mujeeb Qadri, one of the founders and earlier board members for the unconditional support and encouragement that he had shown, which no board member could have ever shown to a principal.

I would also like to acknowledge the school board members of the Muslim Academy of Central Florida who have taught me valuable lessons of life—patience, conflict resolution, perseverance, and excellence by putting me to test in all I did as a school leader.  I learned important and practical lessons of supervision and administration that can rarely be found in books on Administration and Supervision or Educational Leadership. If it were not for the challenges that I faced as a woman leader dealing with diversity of cultures and personalities from the Arabs, the European Americans, African-Americans, Indians, Pakistanis, and many others, I would not have exerted myself to compile this very useful handbook for school boards.

I will always cherish fond memories of my dear students of the Muslim Academy, who are now in college and married—for demanding the highest levels in academic and morals from the school. I owe a lot to the parents and teachers for their continuous support in my journey of becoming a woman leader---some of whom challenged me to be strong enough to face their iron fist.

I would also like to thank my three children,  Kamran, Farhan, and Sumayya for the sacrifices they made by staying back with me in long hours at school, by being pressured with the high expectations I had put on them and expected them to be the ‘adult’ role models rather than allowing them to enjoy the playful mischievous moments of their childhood. As a result of which there were moments, no doubt, when my children were put on the spotlight by receiving the best behavior awards or the honor roll, but most of these went uncelebrated as they would hear the accusations and taunts of “Oh, they got it because their mom is the principal.” Kamran my oldest son was instrumental in reminding me about the great need for such a handbook for Islamic school boards. He continues to dream about seeing an Islamic school that can meet the needs of American Muslims without making a compromise with our faith. While in completion of his Masters in Educational Leadership, his wish is to reform Islamic schools so they present a model where Islam is seen as a practical way of life, not just the rote memorization of the Quran.

This acknowledgement would not have been completed without mentioning my spouse Mr. Syed Najeeb Qadri for his timeless support and encouragement. As the administrator of the school he managed to juggle many responsibilities—from keeping an eye on the safety of each child as the security officer to collecting tuitions and maintaining records as the office manager; from marketing the school by welcoming individual parents to attending sick children in the office and wiping their tears; who did not know him? He was everyone’s Brother Najeeb!

Last but not the least I would like to extend my sincere appreciation to the editors my friend and mentor Dr. Rebekah McCloud and my student Terri.

All praises are due to Allah the Merciful and I ask that the readers of this hand book remember us in your prayers.

Yasmeen Qadri

A more recent movement that can be added to the above list is the period from 2001 to the Present. This is an important landmark in the history of Muslims in the United States. This has been a result of the unfortunate tragedy of September 11, 2001, where the planes of “terrorists” hit the twin towers of the World Trade Center which collapsed killing nearly three thousand innocent civilians. Until this point, the Muslim immigrants were mostly working within their own minority communities trying to survive and meet. Most were busy with their own self-centered demands of life: earning their livings, establishing their families and business, opening mosques, schools and community centers. For most families their goal was to fulfill the American dream- to lead a luxurious and independent life (for most of the immigrants migrated from developing countries or politically unstable regimes and were happy to be in a country that provided liberty and freedom).

In their new homeland many Muslim immigrants had found a safe haven from tyrant rulers and low socio-economic lives. They began to “melt in the melting pot” hoping to become more “Americanized” and more acceptable by the majority. Some went to the extent of entering into inter-cultural marriages thereby gaining citizenships and getting out of the “minority syndrome”; many felt pride in being labeled as “American”.  For a large majority of Muslim immigrants, it was an era of contentment and much success; as they were not only leading successful lives in their new country, but were able to extend a helping hand to their families in their native countries by providing financial assistance for their education or better living conditions. 

For nearly a century Muslims had chosen the United States as their new home.  Bridges were not built across cultures, however; instead the efforts were limited to building institutions such as Masjids, schools, and Islamic centers.  There was a gap between the immigrant Muslims and the larger western community. In most instances, neither group took the initiative to promote understanding and tolerance between cultures or religions. The 21st century is an awakening call for the Muslim immigrants in the United States, as well as a time to reflect upon the role of Muslims in the west. It is time Muslims got out of their cozy “cocoons” and build bridges between themselves and the main stream society.

Mission of Islamic Schools

In the history of every nation, schools have been important change agents and much so in the history of American education. The society at large has looked to schools to bring reforms in the society; schools curriculum and instruction became the reflection of the social issues and concerns. A rapid increase in drugs, sexual promiscuity, and violence in society, has led to reforms in the school curriculum and instruction. Character education, multicultural education, drug education and sex education became a powerful source of school reform. For a long time schools were separated as secular and religious education; but soon reforms brought government and public support to develop partnerships between faiths based centers, community services and families.

If schools are “mini” societies, and key to social reform. Islamic schools have a gigantic responsibility. They must educate not only the Muslim community but also of educating the larger community and the western countries in techniques that may be used to combat racism and misinformation. Islamic schools can also help to bridge the misunderstanding between the non-Muslim and Muslim cultures. It is time for Muslims to get involved with the larger community and begin to make it their priority to build partnerships with the larger community and take responsibility in building strong bridges between the two communities.

Mission of Islamic Schools
The ultimate goal of Islamic schools should be to produce graduates who are  not only rich in knowledge but who are noble in character and who can promote righteousness in the society. In the words of Saliba and Tomah, the general characteristics of Islamic education; however, is that it is neither purely religious, as was the case with the Israelites, nor purely secular, as was the case with the Romans, but both at the same time. Many verses are to be found in the Quran and in the Sunnah (example of the Prophet) which indicates that education aims at the realization of happiness in this and the next world. According to a tradition of the Prophet, the best among you are not those who neglect this world for the other, or   the other world for this. He is the one who works for both together (Kysilka & Qadri, 1997).  Thus the most challenging task of establishing an Islamic school is to form it on the true principles of Islam in order to raise new generations of American-Muslims, who truly care about building a better America and a better world.  Such a school has the mission is to “enjoin good” and “forbid evil.

Islamic schools in the United States have typically been started by devoted Muslims who have had little or no previous experience with founding schools.  Across the U.S., the schools have faced similar problems but have not communicated with each other or with other religious schools

In Managing Islamic Centers, Iqbal Unus describes six ways to establish a successful model and advises to: Set standards of 1)Service, 2)Streamline Communication, 3)Monitor Costs, Benefits, 4)Look out for growth, 5)executive trust judiciously, and evaluate Board functions.

Having observed Islamic Schools in Washington, Illinois, New York, Texas, Michigan, California, and Florida and working closely with other parochial schools, especially Jewish and Christian schools, the authors recommend a model for Islamic school. See Figure 1. As each community is unique in its make-up with reference to its size, ethnicity, income, and needs, this model can be tailored for success.

In addition to the structure defined above, at least two conditions are essential for its total success. First, the vision, mission, and goals of the institution should be solely to please Allah (swt) and should be very clearly defined. Second, the professionalism in administration should not be compromised and each staff member should be appointed to fit his/her qualification, experience and expertise.

Representation of diverse ethnic and cultural background is recommended but not required. A clear vision and understanding of the purpose of Islamic schools is to unite the Ummah under the banner of Islam, hence division of ethnicity or prejudice should not be an issue that is debatable.

The principal or the head of the institution plays a dominant role in the effective functioning of the school. The principal is the liaison between the administration and the school board and an ambassador to the community. The principal should have a doctorate in Education or Educational Leadership and at least five years of experience working in a parochial school in the United States. He or she should be fluent in the English language and be a good representative in the educational community. The principal would be the one who would build bridges between Muslim and the larger non-Muslim communities. He/she should be able to be a leader in the educational conferences and professionalism and bring recognition to the community by representing the school. Regardless of the fact whether the leader is a volunteer board member or a hired Administrator, the criteria of selection and the high expectations laid for a principal should not be affected.

Leadership in Islamic School

“An Islamic school is more than an educational institution; it is the blue print of the future generation and a future society.  Islamic schools help establish Islamic communities “whose manners, ideas and concepts, rules and regulations, values and criteria, are all derived from the Islamic source – so that the Muslims’ way of life is an example to all mankind” (Qutb, 1990). Thus the leadership in Islamic schools should be a driving force in reforming the society, and this very important and difficult task can be accomplished through the team-effort of all those involved in leadership, the school board and the principal.

The school boards are the visionaries – they dream about the best Islamic schools in spirit and academics and hence they should hire the personnel to fulfill their vision.  School boards should use the ISLAM model to make the Islamic school vision a reality.  Leadership whether it is in the hands of the school board or the personnel they hire, it should be able to inspire, strengthen, lead, assess, and mobilize the vision.

Inspire the Vision (to serve Islam)
Strengthen the Heart (with Iman & Taqwa)
Lead the way (with the Quran & the Sunnah)
Assess his/her actions (accountability of actions)
Mobilize the Community (to reshape into an Islamic civilization)

Inspire the Vision

Leaders inspire the vision; and vision is “a clear, concise, and simple statement of what the organization is trying to accomplish and what you want it to become. It is the tool which guides people as they shape plans for their teams, departments, or individual objectives. By expressing a vision, leaders create a focus on the future in which people want to participate” (Capezio & Moorehouse, 1996).  A vision can be extremely motivating and can give a powerful image for the followers to get on the bandwagon; on the other hand, it can make the organization become stagnant. A vision needs to be very clear and focused – not vague and ambiguous.

Strengthen the Heart

Once the vision is inspired, this dream needs to be put into reality.  The leader has to encourage its followers by strengthening it with the ingredients of iman and taqwa. Iman is the cornerstone of Islam; it is the belief in the oneness and superiority of Allah, the creator. It is the inspiration of all actions and the root of all causes for the actions. Taqwa is the fear of the unknown; the inner consciousness of one’s responsibility and duty towards the creator, the attitude of the heart. It is the guiding force towards all the actions and the underlying philosophy of education.

Lead the Way

A leader clears the path and leads the way; he/she must be able to appraise the present, anticipate the future, and collaborate with the school’s stakeholders to lead the vision. Whether it is in the dark or on uncertain paths, it is the leader who takes the initiative to lead with courage and perseverance. The board’s leadership can nurture ongoing need for developing a learning community for students, teachers, principal, and parents and use the school as the driving force to reform the Muslim society.

Assess the Actions

Leadership in Islam is a trust from Allah (swt).  Hence, a leader has to hold himself/herself accountable for all his/her actions.  From building trust to taking ownership, from monitoring and assessing academic progress to moral and character development, and from determining the ability for change and planning to show appreciation and celebration of accomplishments, all require sincerity and accountability of actions. Assessing all stakeholders except the school board can limit the school’s progress. Hence school boards should model that accountability is an important aspect of the school’s progress.

Mobilize the Community

Although the process of inspiring the vision, strengthening the faith, leading the way, and assessing the deeds may be very time consuming and extremely difficult, it is the pre-requisite for the final stage which is to mobilize the community. Empowering and enabling others to act to contribute towards a better civilization should be the goal of every Islamic school. As the visionary of the school the board not only has to motivate his/her school community of parents, teachers, students and staff to help reach the school’s goals, but more importantly he/she should be able to mobilize the community to accept and believe in the vision of the school, which is largely to contribute towards a righteous society and a better world.  “Under the Islamic scheme of life, the family provides the environment in which human values and morals flourish and are transmitted to the next generation.”  A school needs to be an extension of this family, a continuation of the Islamic values and a safe place for its nurturance into strong Islamic personalities and communities.

2) The Finance Committee’s main focus will be coordinating fundraising projects and securing funds in the community at large. It reviews the school’s monthly report on the budget and expenditures, and reviews a yearly audit of the school and works closely with the accountant in preparing bi-weekly, monthly, and annual financial reports.

3) The School Advisory Committee will comprise of members whose interest and expertise is in the academic affairs and instruction of the school. The focus of this committee will be on innovative educational programs, overall progress of the school, and inter-school contests and curriculum. At least one teacher is required to be part of this group; board members or heads from other schools would be an asset in this committee.

5) The Religious Affairs Committee will ensure that the total school program meets the guidelines of Islam from the dress code of the school to the curriculum and instruction. Its main task will be to define the total school program within the parameters of the religion, reminding all other constituents about the main purpose of the Islamic school and affirming that no compromises are being made in any or all parts of the school.

Each of the above committees will have board members as committee heads; but can incorporate other non board members or experts to fulfill the obligations of each committee. The term of each board member should vary from three to five years.  It is not a bad idea to have trustees take a year off at the end of their fifth year. Most independent school boards opt for “two, four or five year terms before a mandatory year off the board is required. A maximum time limit (ten to twelve years) is to be set for the number of years board members, especially the chair can serve after which if the board members are efficient and wish to continue they can be the trustees holding seniority positions as donors or reputable community members who can bring wisdom and wealth to the school.  The chair leads the board and acts as a liaison between the heads and the board to fulfill the board’s responsibilities.  The chair upholds the vision of the school, conducts the board meetings, and works closely with the school board sub-committees. It is advisable to have the chair with an educational degree rather than appointing an Imam or religious scholar as the chair, unless a religious scholar also holds an educational and administration degree and demonstrates successful school experience in teaching and leadership.

Thus the governance of school boards should not be a form of dictatorship or monarchy with an individual board member running the whole show, but in its absolute sense, the process should be one based on the democratic principles of Islam--- of consultation and election.

An effective school board is nominated through a democratic procedure where members of the community can vote or nominate people who can contribute positively to the organization. Nomination for the school board should not be on a voluntary basis nor is it on a popularity contest. Initially, broad criteria can be established to describe the ideal candidate and later on this can be refined to better serve the purpose of the organization. Candidates should be able to offer at least four of the following five W’s: work, the willingness to volunteer their personal time; wisdom, contributing one’s knowledge, expertise and skills to the well-being of the organization;  wealth,  contributing financially; wallop, the ability to motivate and the power to lead others; and worship or the dedication and commitment to one’s faith.

Time is the key to success and it should be distributed evenly among board members to avoid a single person taking charge, even if it is the chair of the board. “Board chairs of NAIS member schools average about forth hours a month on school business when school is in session” (Stanton, 1989, p.10)

The selection process should be done very carefully. An open invitation should be given to the community, and after the criteria are clearly defined an election process should take place. Most Islamic schools tend to exclude the community members who are either against the idea of the school or who are not actively involved in the community. Later on this can create more enemies than friends. It is also wise to have a wide representation of cultural and ethnic diversity.

Stanton, in Trustee Handbook for independent schools, emphasizes five pre-requisites for board members and calls them the Five Concepts of Trusteeship. They are: ethos, change, partnership, leadership, and volunteer service. According to Stanton, Ethos is the school’s “mission and characteristic spirit, its reason for existence. This combination of mission and spirit, of purpose and pilot, is above all, what guides a board as it plans educationally and financially, makes policy, and assesses the school’s performance. The board’s relation to the administration and faculty is as much of an expression of the school’s ethos as what takes place in the school’s classrooms and on its playing field—and will have as great an effect on the future of the institution. “The concept of ethos is a reminder that a school is not run for tangible profit and that what goes into and comes out of an education is almost certainly beyond measure” (p. 2).
Change is an unavoidable factor in schools, students, faculty, administration, parents, donors, local community, and boards. They can change to some extent each year, “as does the moral, intellectual, and social climate in which the school operates.” As a result the board should  always expect and be prepared for change and “use it as an opportunity for the school” (p.3).

Partnership is an essential ingredient of all school boards, partnership with parents, the community, the teachers, student, and faculty. The most important of all partnerships is the working relationship between the head of the school and the chair of the board. This partnership is like the link in a chain that would hold the trust of the board and the school together. “The head is a full-time professional, the board is part-time and volunteer, but each has skills, knowledge, resources, and judgment essential to the school. To serve the institution well, they need to work cooperatively and communicate openly in an atmosphere of mutual respect” (p.3). Since a healthy relationship between the head and the other stake holders of the school is vital to the smooth progress of the school, a chapter of the handbook is devoted exclusively to partnerships.

Leadership is crucial to the integrity of the institution. Leadership in Islam is a controversial topic; extending from leadership of a dictator style to that of a democratic style. Gender, cultural, and religious issues can affect the concept and understanding of leadership in Islamic schools. Some may disagree with women leaders while some others may perceive that the only leaders of Islamic schools can be the Imams or religious scholars. Boards have to draw a fine line between defining leadership and not just appointing a professional to lead the school. More importantly the board should provide its total support to help the leader to be the best he/she can possibly be. Both the head and the chair are crucial to the school; as “the head is the professional leader of the school; and the chair is the leader of the board. They are there to make a difference, to articulate their vision of what the institution can be, and to persuade others to work toward this end.” (p. 4)

Volunteer service is a necessary ingredient of an independent school and “Independent schools exist because of volunteer service”. “Each trustee takes on the obligation of active support for the school, for the leadership of the school head, and for independent education.” Board members are the role model for volunteer service not just in the school but in the larger community as well. One important component of volunteer service is the financial support of the school.

A) Articles of Incorporation defines the purpose of the organization and contains a basic framework for governance. It is a legal document that needs to be filed at the federal and state government levels which will then issue a .

B) By-laws are the operating policies and procedures of an organization and its board of directors in greater detail than the Articles of Incorporation. They address the terms of office, number, and duties of officers, manner of filling vacancies, board policy, and procedural guidelines. Bylaws are to be filed at the state level which will then issue a legal letter stating that your organization has been recognized by the state department of professional regulations or DPR.

The main function of the by-laws is to serve as a guide for the operation of the organization and how it conducts business. It includes specifications regarding how the board is elected, the maximum or minimum size of the board, the length and number of terms for directors, the process of election and the term of office, how by-laws are amended, frequency of meetings, general membership, and how an unproductive trustee can be laid off or replaced.

C) At the city level you will need to file an application to receive a tax exempt number which can be used for all purchases free of tax.

D) Audits, although not required as a legal document will help ensure whether the school stays in compliance with its laws and regulations and uses the finances of the school to fulfill its mission and purpose. It may also help the board and administration in budgeting and fund-raising purposes so that the school do not take its expenses far over its resources and go in a loss and close down.

F) Board Handbook: Most schools have Teachers Handbook and Student/Parents Handbooks, but lack handbook for boards. Hand Book for the board is crucial to the growth of the school and can be a useful tool for reference and to pass out during orientation of new school board members. “The book may also describe matters that do and do not require board approval, how the head should report administrative implementation of actions taken by the board, and procedures for proposing policy changes” (Stanton, 1998).

The handbook may include, but is not limited to articles that  clearly defines the process of nominations, functions of the board, a crisis management and conflict resolution plan, evaluation forms and procedures for the board and the head, how to handle complaints, process of revisions to be made in the policies, and a job description of each committee. Dress code and etiquettes of board meetings can be an important aspect of the handbook. It is preferred that there are written contracts for the board members as a written commitment to the organization can hold each member accountable to his or her actions towards the institution.

Most Islamic institutions misjudge the great responsibilities volunteer board members have and owe to their communities. A word of caution, because board members are volunteers who contribute their time and money, it does not mean that they are not to be held accountable for their legal, moral, and social actions. All of the above documents should be reviewed annually by a lawyer to ensure that they reflect actual practice and conform to current state and federal laws and regulations.

Each school is unique in its structure, culture, and philosophy and so is its school board. Yet, unclear and undefined roles can get the board into collision and lead to the total destruction of the school. In most Islamic schools one of the common challenges has been the unclear roles and responsibilities of the school board and the authority they share in the management of the school. It has to be very clearly defined and understood by each board member that the head of the school and not the chair or school board member is in charge of the day to day matters of the school, regardless of the fact that the board member may be the highest donor of the school and without pleasing him or her the school is not going to get funds. The board is in governance and not management and this has been clearly defined in the previous chapters. Although the selection process of a Board and the number of Board members varies from school to school, the relationship a Board has with the Chief Executive Officer (CEO) of a school (hereinafter called the school head), the faculty, and the community is of crucial importance to the efficient operation of a community-based school.

The Board initially hires the school head; the Board evaluates the school head; the Board establishes school policy; the Board monitors programming; the Board approves annual school goals; the Board makes fiscal decisions and approves the school’s budget; and the Board, over time, has the ultimate responsibility to evaluate the effectiveness of the total school program. In terms of delivering a quality educational program to the children and parents in the school community, the ability of a Board to carry out these functions in a coherent fashion is crucial to the total effectiveness of a school.

Despite the tremendous responsibilities that Boards have, most board members assume the position with little or no training. Board members are often from non-teaching back-grounds mostly accountants, engineers, businessmen or physicians who have no clue of how or what it takes to administer a school.

The instability of School Boards and the lack of formal training that most Boards receive from the school administration and/or from the Boards themselves are systemic problems around the world. Education and training are continuing processes. School Board members, like educators, medical personnel, corporate directors and other decision makers, have a continuing need for annual training. The purpose of these materials is to provide resources for enhancing the effectiveness of school boards and their relationship to the community which they serve.

According to the School Board Development: Building a Board that Works, the following top ten responsibilities are recommended for school boards:

SCHOOL BOARDS: TOP 10 RESPONSIBILITIES

The best school boards: constructive agents for change

The partnerships of boards are not limited to school, but extend beyond the four walls of the school. An effective board has the wisdom to develop healthy relationships with parents, staff, community, Masjids, and most important of all the head of the school. Last but not the least, a positive relationship between board members and between the chair and other board members is essential for the success of the school. Relationships between the board and other stakeholders depend largely on the responsibilities of each person and committee. One of the most crucial aspects of the Islamic institutions is the unclear delegation of responsibilities and the absence of a fine line that separates the administration which is the managing body from the board which is the governing body.

It is not uncommon for board members to step on the administrator’s toes and cross their boundaries. It usually begins with the spouses of board members who as a noble gesture provide their volunteer services but rarely do they continue to work within this parameters. If clear guidelines are not developed this relationship may usually end in a power struggle between the board and the school. Thus boards have to define clear principles on dealing with their relationships with all stakeholders such as between
a) Board Committees  b)Board and Principal  c)Board Chair and Principal  d)Board and other staff members  e)Board and the Community

a) Board Committees

Board committees should be built on trust and mutual understanding; although each committee can work independently the end result is a collective and unified effort on the part of the board. It is essential that clear guidelines be set in the handbook for organizing and running committees and that this is monitored very carefully throughout the year. The various committees of the board are there to delegate the work of the school evenly among the different board members so as to avoid the “one man in power syndrome”.

Although, it is advisable to work in committees, the board should not lose sight of working as one united body in the mission to accomplish the vision of the school. Committees are necessary when “specialization can produce better decision making or management, or when personal involvement is likely to create ownership.” “Each committee has a written charge, a schedule of reporting to the board, or a deadline for making recommendations to the board.” (p. 13) Committees are expected to provide regular reports to the board and to exercise only those powers delegated to them by the board. The board chair, with the advice of the head and the board, sets the yearly goals for each committee.

b) Board and Principal

The partnership between the board and the principal is one of vital importance and is very crucial to the functioning of the school and the place it occupies in the larger community. It is common understanding that the board sets policies and the administrator puts those policies into action; the board sets the vision and the mission of the school; while the administration implements these. The board also monitors the progress the school is making towards its goals and the overall policies and strategies that are used to fulfill these goals.  In spite of the clear distinction between the two; many schools experience tension and imbalance between the board and the administration.

One of the best ways to help reduce these problems is to help the board understand that they need to govern more and manage less. This is not an easy task as governance is a too dynamic and complicated process and most boards unintentionally lean more towards management.  Richard Chait, in his book “How to Help Your Board Govern More and Manage Less” describes several reasons for the board to indulge in management of the school. Three of the most important of these reasons that are applicable to Islamic schools are mentioned below.

Islamic schools generally have a fourth reason why board members get engaged more with the day to day affairs of the school. Usually a group of “managers” who are the “spouses” of wealthy board members, have the time and interest to get involved in the daily matters of their children’s school affairs. Thus, the board if not directly involved in the management of the school, is indirectly and greatly involved in it through their spouses. Most of these “managers” are the White-European American moms who desire to work in the Islamic school, initially as volunteers or as members of the Parent Teacher Associations. Because their spouses are the donors in the board and put time and money into the school, they indirectly expect to take charge of school policies thus interfering in administrative decisions and policies.

The principal or head of the organization plays a pivotal role in helping the board keep focus on the governance; while the board plays an equally vital role in trusting the head as the leader of the school. “The burden to do so falls on both the board and the staff; each has a role to play and neither can succeed without the other. Ultimately, policy and strategy are (or should be) the result of a partnership between the board and the chief executive” (Chait, 1994 p. 4).  The Chair of the School board can use the Robert’s Rules of order when conducting meetings.

A Fixed Agenda or order of business, is generally followed by organizations using parliamentary procedure.  Here’s a typical example.

1) Call to Order:  If a quorum* is present, the chair (the person conducting the meeting) says, “The meeting will come to order.”
2) Minutes:  The secretary reads a record of the previous meeting.
3) Officers’ Reports:  Officers and standing (permanent) committees may report on their activities. Some only report at annual                 meetings.
4) Reports of special committees:  Special (temporary) committees report on the tasks for which they were created.
5) Special orders:  This is important business previously designated for consideration at this meeting.
6) Unfinished business:  This is business that has come over from the previous meeting.
7) New business:  New topics are introduced.
8) Announcements:  These inform the assembly (the people at the meeting) of other subjects and events.

1. Help the board see the big picture by developing a strategic plan, in collaboration with the board, that communicates “where the organization is headed (the destination) and how the chief executive plans to get there (the road map). Once discussed and endorsed by the board, such a document, supplemented by a concise, annual progress report by the chief executive, provides a continuous agenda and a basis that the trustee can use to develop a yearly work plan that expressly ties the business of the board and its committees to the organization’s strategic priorities” (Chait, p. 4-5).
2. Prior to the board meetings, the principal should highlight the major items on the agenda and state “why the issue is coming before the board and how it relates to larger institutional goals.” This strategy will set the ground rules for boards to be kept informed about the issues of the school and to bring their focus on the priorities and immediate needs of the school.
3. Financial reports and needs should not dominate or precede all board discussions as all other committees of the board should be able to maintain a check and balance with fulfilling the needs of the school. For example, the proposal to purchase  a particular text book series can be easily turned down by a simple answer “we have no money” rather than promoting a discussion on the important contribution of this educational program. Financial discussions by a few wealthy members who put more money in the school can easily demoralize the principal’s position on the board especially if there is a parent-teacher relationship prevalent.
4. The culture of the board meetings should be such that it is not one person (principal) against a group (board). The chair “should facilitate, not dominate the discussion.” The board should “certainly contribute to the conversation; the mark of a successful discussion is not that an administrator answers definitively every question trustees pose. Rather, staff should help engage trustees in a dialogue among themselves and with the administration.”
5. “Equip trustees with the capacity to monitor organizational performance and progress”. In the absence of which, the whole body will point fingers towards the head/principal and blame the school’s limitations on a single individual rather than on a combined effort between the board and the head. The staff or the head should “develop with the board, as well as for each committee, a selective set of indicators trustees should monitor to gauge the organization’s overall success.” Thus, the question in the board meeting should not always be “What have you the principal done to make the school a success, rather it should be, what we together as principal and board, have done to make the school a success.”

The board, on the other hand, should keep the following principles as guidelines to gear themselves and other board members towards governance more than management.

1. Trust and confidence in the principal’s ability as the leader of the organization rather than a “puppet” in the hands of the board is crucial to the success of the school.
2. The board should believe in the abilities of the principal and understand the three major responsibilities of the head described by Stanton, in the Trustee Handbook namely, the head serves as the professional educational leader of the institution helping guide the board in formulating the school’s mission and in developing its strategic plan. The head articulates the mission of the school to its constituencies and the head is responsible for the professional quality and behavior of the faculty (Stanton, p.6).  The head also has the complete responsibility for faculty, staff, and student selection, evaluation, and dismissal and is accountable for effective, businesslike management of the institution.
3. The principal and the board should “jointly plan the board calendar for the year, draw up the agendas of board meetings, and make arrangements for keeping each trustee and each constituency informed about the school” (Stanton, p.7).

c) Board Chair and Principal

Islamic schools should not underestimate the significance of the partnership and marriage of two minds: the chair and the principal. Stanton, 1989, has described this relationship very precisely in the following sentences:

“Because head and chair are, on different occasions, each the leader and the led, there is bound to be some ambiguity in their functions. Both should try to clarify their roles to their mutual satisfaction. They may disagree on some issues, but they must be able to count on each other’s respect and support publicly and privately. They should be able to trust each other to raise potential difficulties well ahead of any board or committee meeting; neither should be the cause of any unpleasant public surprise for the other” (Stanton, p.52).

The frequent meetings between the head and chair can help establish open communication and a relationship of mutual trust. Initially weekly meetings will be a requirement; but as each gain experience, the meetings will spread out to bi-weekly or even monthly. The main focus of such meetings is to mobilize the school and help it progress to meet its goals and objectives. For example, together the chair and the head can identify issues and set up board agendas. Although it is crucial for both to compliment each other’s efforts and work cooperatively; it is essential that the “chair must be independent of the head in fact and in the eyes of the community” (Stanton, p.53).

The meetings between the chair and the head have to be formalized. Stanton does not recommend an office or a permanent desk for the chair or any board member, as this could give an impression that the principal is in constant supervision by the board. Although, the board has the right to evaluate the principal, the chair should inform the principal in advance about any visits to be made to the school. “A strong chair and a strong head make the best leadership team. If only one is strong, the school suffers in the long run, because there is no person or procedure in place when the strong partner leaves.”

Most school board members lack the experience of working in schools; and little do they know, the job of a principal is one of isolation and stress. A dedicated principal may easily spend sixty or more hours per week working during not only the school year but in most cases continue to do so during vacation time. “The head needs the board’s informed support, encouragement, and praise privately and in the school community.” A word of caution, too much consultation between the board and the principal may drift the chair from governance to management of the daily affairs of the school. This is dangerous and can cause conflict between the board and the administration.

Another important area that can affect the relationship between the head and the chair is responding to complaints.  It is very common in Islamic schools for parents, students, graduates, faculty, and other community members to complain about the principal to board members. Board members “should not try to solve a problem themselves but, after listening, refer the person complaining directly to the head of the school. The trustee should then immediately inform the head of the matter. At all times trustees should be responsive and conciliatory in handling complaints. Silence can be misinterpreted as agreement with a complaint.” It should be written in stone that “an independent school board should not sit as a court of appeal on the head’s decisions” as this would undermine the authority of the principal and make a clear statement that the judgment of the principal is in doubt. Whether it is a written complaint or verbal; in all matters the complaints should be directed to the principal; in rare cases it may be required for the board to overrule the head, but this may result in the resignation of the principal.

During conflicts between the chair and the principal, both should refer to the policies and procedures defined in the board handbook.  Any problems that cannot be solved can lead to the “premature resignation of a head which is usually a sad reflection on the performance of the board chair. They succeed or fail together” (Stanton, p. 56). In such cases, it is less detrimental for the chair to resign than for the principal to leave. “When the founder of an institution is its head, the de facto role of the chair and board is mainly one of raising money to support the founder’s vision.” It is not uncommon that when it comes to the choice between the chair and the principal, most Islamic school boards make the mistake of preferring the chair, a volunteer, over the principal thinking it would be hard to find a replacement for a donor but easy to find a principal. This is an unfair judgment on the part of the school board as the school may be less hurt by keeping the principal than letting him/her go.

In Islamic schools where the principal remains for more than ten years; it is always wise to move him/her into a higher position such as of the Chief Executive Officer or Director. Many principals in Islamic schools get burned out within a decade of service and may feel stagnant due to a lack of increase in monetary benefits and or progress. He/She may want to take a new challenge, or wish to return to teaching or a more private life. According to Stanton, nine to fifteen years is the usual period within which a head accomplishes all that one person can as a leader of a particular institution, but most Islamic school principals may continue beyond the ten year period, how effective they are is another matter.

At the end of the term or when the principal or the chair realizes that the head is not as effective as he/she had been they should come to a mutual agreement and plan for a minimum of a two year transition so that a new head can be hired. A word of caution, most Islamic schools may try to persuade the head to remain until a new head is found; this may be unpredictable and the delay can frustrate the principal and cause a negative effect on the relationship.

The board should not fire the principal nor should the head leave the school in the middle of the school year unless there is a physical or mental health problem or family crisis. The board should not begin the search without notifying the principal nor “should try to encourage the head to resign by hinting that such action would be welcomed by the board. For ethical and legal reasons, and in the interest of institutional morale and reputation, action to dismiss the head must have integrity. The head should be treated, and be seen to be treated, honorably. Additionally, the head’s right to due process must be observed” regardless of the problem or conflict between the head and the school board. An interim principal is helpful for the school and should be appointed after the principal is dismissed or resigns. In the absence of finding a competent candidate, the board should help the principal transition out, rather than replace him/her with an incompetent candidate.

A wiser system, although it may be costly, would be to move the principal to the higher position of director or consultant while the new principal settles in. It is not at all advisable for the chair or a member of the board to take charge of the school or become the interim principal. This would be very detrimental to the governance of the school as it would abruptly end the check and balance system that is necessary for the progress of the school. The board is the liaison between the school and the parents and may loose their accountability to the parents when they are placed in administrative positions. More detrimental, is the fact that the board’s focus will be management and short term survival of the school rather than governance and long term goals.

Principals, who are seeking other employment, should notify the board of their job search. There should be honest and open communication between the two parties as each departs from one another. Most Islamic school boards can easily get entangled in a power struggle with the principal with a relationship ending in personal conflict.

The board’s chair also has some responsibilities to help maintain a smooth relationship between the administration and the board. First, the chair is the administrative leader of the board and on him/her depend the effectiveness of the board and the relationship between the board and the administration of the school. Hence, he/she has to work closely with the principal to maintain the link between the school and the board. Second, the chair should work in partnership with the head to achieve the mission of the school as both lead the institution to fulfill its main objectives: “they council, criticize, and encourage each other in this demanding, frustrating, but often joyful enterprise” (Stanton, p.7). The chair is responsible for the working relations between the board and the principal and should devise a way of working for the board that complements the strengths and weaknesses of the head. The chair conducts the board’s annual evaluation and works with the committees and makes an annual evaluation of each of the committees and its progress towards its school (Stanton, p.7).

d) Board and Other Staff Members

The relationship between the board and other staff members is important too, but not as intense as the one with the principal because they are not under the direct supervision of the board. The principal has an obligation, though, to fulfill the responsibilities between the various staff members and be able to maintain the balance between the school staff and the board. This may require some demands and reprimands as the situation arises and can affect their relationship. During this time of pressure the staff members can easily tend to take refuge with the board, and the board should avoid this interference.

Also, the responsibilities of each employee in the administration should be clearly defined so when it is time for assessment of their performance the blame is not shuffled on each other.

e) Board & the Community

An effective board is actively involved at the school and visible in the larger community. However, if board members are not careful, visibility can lead to crossing the borders of confidentiality and result in informal discussions of school matters at social events. Boards should not encourage parents or any community member to speak ill about the school, but it is very important that valid concerns not be hushed or ignored but be dealt in a professional manner.

The school board should not handle any complaints about the head without the knowledge of the head; but the mutual trust between the two should enable dialogue and recommendations for any corrections.

It is wise to keep good connections with the local Masjids and other part-time and full-time schools in the community. Rather than creating unhealthy competition, boards should always encourage schools to compliment each other and work in collaboration with other organizations. Including other organizations, especially in school events and not just fundraising can help bridge the gap between different organizations within the community.

The relationship between the school board and parents should be one of trust and accountability. Parents should feel that the board is a representative of them and will work towards fulfilling the obligation of serving the institution to help it reach its goals. The board should encourage parents to work in partnership with the school and give them the confidence that the primary interest of the board is the well-being of the children and the success of the educational institution.

The school board is at the heart of the school and plays a significant role in the school’s well being. Hence, the school board has to maintain a healthy relationship with the school and all its stakeholders. A minor conflict within the board if ignored or left unresolved can lead to bigger problems and mistrust and can shake the very foundation of the school. Conflict is unavoidable and is the normal process of growth, as long as it is within certain limits; once it extends the parameters and gets too personal, it becomes an unhealthy conflict and should be treated immediately.

Conflict is unavoidable as Allah has made human beings different in mind, body, physical appearance, language, color, perceptions, understandings, cultures, and judgments. There are man made differences between the knowledge and education, abilities and expertise, strengths and weaknesses of individuals. As long as differences of opinion “operate in a healthy framework, they could enrich the Muslim mind and stimulate intellectual development. They could help to expand perspectives and make us look at problems and issues in their wider and deeper ramifications, and with greater precision and thoroughness”  (Alwani, 1993).

If most Islamic school boards are run by volunteers who are committed and dedicated to Islamic work then why do most school boards end in conflict? Because, a majority of them either deny there is conflict or avoid it totally; both cannot solve the conflict.

Marion Peters Angelica, in her book Keeping the Peace: Resolving Conflict in the Boardroom, describes six main causes for conflict in the nonprofit boards. They are described below:

Typical Points of Conflict in Nonprofits

Differences among board members in

• Personal and communication styles
  
• Vision for the organization
• Personal expectations of the organization
• Levels of participation in board work
• Understanding of board members’ roles
• Amount of loyalty to the executive and the organization
• Specific professional perspectives and areas of expertise

Areas of authority and responsibility divided between executive and board

• Means of accountability for chief executive to the board
• Degree of autonomy available to the chief executive in decision making and action
• Amount of information the board needs to feel informed and work effectively
• Level of policy making in which the board engages
• Level of financial responsibility the board undertakes to keep the organization solvent

Areas of authority and responsibility between the board and its auxiliary groups

• Subcommittees’ roles and authorities
• Auxiliary groups’ roles and authorities
• Conflicting missions and needs among interdependent boards or groups

Areas of authority and responsibility between board chair and executive

• Spokesperson role for organization
• Amount of information the chair needs
• Evaluation of the executive’s performance

Level of staff access to the board

• Budget allocations between programs
• Personnel issues and grievances

Differences among staff

• Management styles
• Methods of program implementation
• Allocation of time and resources
• Personal and communication styles
• Expectations for participation in decision making
• Worker expectations for autonomy

The responsibility of resolving of the conflicts among board members rests largely on the chair of the board. The head should not take the role in doing so because this may drag the school administration into the conflict and erode the confidence of the board. Individuals, and especially board members should keep in mind the ethics of disagreement as described in the Quran and the Sunnah of the prophet Muhammad (pbuh). A raised voice or shared personal remarks can easily lead constructive discussion to destructive ones that include personal slurs.

“Mediating a conflict among board members holds a real danger for a chief executive (principal). He or she frequently ends up caught in the emotional crosscurrents between warring bosses—set up to lose no matter what the outcome. In a board conflict, it is nearly impossible for a chief executive to maintain each board member’s belief in his or her impartiality.” Even if the principal has a clear idea of issues of disagreement and solutions to these issues, it would be wise to let the board chair take the lead in the conflict resolution.

Conflict between the board and the principal can be extremely sensitive as the conflict is between the employer and the employee, two parties not on an equal basis. The principal is the mediator or the link that can hold the chain between the school and the board and “must understand and represent these groups’ differing viewpoints to each other. This task can be delicate and precarious” (Angelica, p. 9). Conflict between the board and the principal can be due to the following three reasons:

• Conflict within the school staff that is brought to the board.
• Conflict between the principal and the chair or other board members.
• Conflic that arises when a staff person bypasses the principal and takes an issue directly to the board.

When staff conflict is brought to the board, board members show resentment as they link the conflict to a lack of leadership skills in the principal and an inability to promote harmony and unity in the staff.  When a principal is in a direct conflict with the board or any of the board members, three things can happen. Either the principal is fired or resigns; the board is split into factions for and against; or in rare cases, board member(s) in the conflict resigns. The conflict between the principal and the board is not something that arises suddenly; but is an accumulation of several small incidents over a period of time. It is extremely difficult to resolve the conflict between the board and principal, hence priority should be given for preventive measures to take place.  “Prevention is the best    route—having clear expectations and roles for the chief executive and board, conducting regular performance evaluations for both, and developing clear policies for the organization stave off much potential for board/chief executive conflict” (Angelica, p 11).

Another very common cause of conflict with the board happens when staff members or parents can bypass the principal and approach a board member with complaints. This can lead to mistrust between the leader and the board and also an unfair judgment of the principal as it is not uncommon for the staff member to relate partial information of the situation.  The board in such a situation should facilitate the principal to work out the problem with the staff member rather than bringing it in the court house for further discussion. Once this had been accomplished, it is important for the principal to regain the trust of board members by sharing honest communication with them. In a situation such as this, board members may often get upset that their communication with the parents or staff is restricted; a precautionary measure for this problem can occur when policies and procedures are clearly defined in the policy hand book or minutes.

Angelica,(2000) defines conflict as having structure and shape. There are six categories of structure:

1. Relationship conflicts are the way people view and treat each another. This is largely based on miscommunications, repetitive negative behavior, stereotype, or misperceptions.
2. Identity conflicts are conflicts that occur when people sense that the essence of who they are has been attacked, belittled, or ignored. Identity conflicts are based on racial, ethnic, gender, or religious differences.
3. Data conflicts are disagreements about information, its interpretation, its relevance, the procedures used to gather or analyze it, or any combination of these. Data conflicts can occur when a board member or principal interpret budgetary numbers differently, some seeing a cash flow issue and others a deficit.
4. Structural conflicts are a result of time, organization, political structure, or responsibilities, an example of which would be the checks and balance for authority in the subcommittees or the board.
5. Value conflicts occur when people impose their values on others, whether it is values of innovative information or traditional values. An example of value conflict is “you are wrong, I am right”.
6. Interest conflicts are about actual or perceived incompatible needs or desires, examples would be concerns about money, relationship or identity issues (p. 15).

Angelica (2000), describes the four shapes conflicts take,

1. Direct conflict, conflict that is recognized and addressed by the disputing parties.
2. Spiral conflict, conflict that gets deeper and deeper and never gets resolved; as soon as one concern is resolved other concerns pop up.
3. Subtle conflict, conflict in which at least one party refuses to acknowledge the conflict, even though the tension is palpable.  It is not uncommon for the party who denies the conflict to blame the other person as being over sensitive, emotional or imagining things.
4. Violent conflict can be physical destruction or psychological harm. Bullying or fighting can be a form of violent conflict.

As there is diversity in personalities, knowledge and skills, there is diversity in how one deals with conflict. Gender, culture, and upbringing play an important role on defining conflict resolution. “Our preferred style is what we use when we are calm and feel in control. Our backup style is often the one we use under stress or when our preferred style has been unsuccessful” (Angelica, p. 17). Most people develop different styles of conflict management; some may avoid behavior while others may compromise; some may compete while others collaborate. Communication will play an important role in determining the style of conflict in each individual, for example a soft spoken person may not tolerate a loud spoken harsh person and get into a conflicting situation without the harsh spoken person realizing the cause of the conflict.

If conflict is unavoidable, how can it best be managed? Islam discourages conflicts that lead to disunity. Emphasis is given on peaceful resolution and involving mediators that are neutral from both parties to resolve conflicts whether it is a conflict between husband and wife or it is one of business. Conflicts that are unresolved are usually a result of egoistical desires or selfish motives and power struggle between the board and the principal. This struggle can lead to the deterioration of the school and can fabricate its moral strength and purpose of mission. The Quran and the Sunnah warn Muslims about the consequences of discord. Prophet Harun, considered disagreement and discord at a given moment as more dangerous and more harmful than the outright condemnation of idol worship. When the Israelites were left under the supervision of Harun one of them made a golden calf for the Israelites and said to them that this is their god and the god of Moses. Harun pointed out to them the serious consequences, but waited for his brother Moses to return. When Moses returned and rebuked his brother Harun, he replied:

Son of my mother! Seize me not by my beard or by the hair of my head! Truly, I was afraid that you would say, ‘You have caused a division among the Children of Israel, and you did not respect my word’ (Quran, 20:94).

Thus prophet Harun saw the fear of division and disagreement more detrimental than idol worship. The Quran and the Sunnah reaffirm the importance of unity and brotherhood as the prerequisites of a healthy community. An Islamic school’s board should be role model for such an Islamic character and be thoroughly aware of the ethics of disagreement in Islam. Unfortunately, the reality is that most school boards lack the skills of conflict resolution and get so entangled in power struggles and miscommunication that they loose the direction of the mission and the vision of the school.

In the absence of one single ideal leader like Prophet Muhammad (saw), strong in Iman, Taqwa, Islam and Ihsan, school boards should not limit their authority to one single entity whether it is a wealthy donor or a religious scholar and Imam. It is always safe to appoint a check and balance and shura system of leadership; where the school board is the check and balance for the principal; and where the principal and staff are the check and balance for the board. To maintain the bureaucracy of the board and take into consideration the board on a higher level than the principal; There should be another neutral committee to resolve conflicts. This committee and the responsibilities and procedures of conflict resolution should be clearly defined in the section of “Conflict Resolution & Risk Management” in the board handbook.

The chair of the school board with the assistance of the principal should be able to provide conflict resolution. In this  fails a consultant can be hired to resolve issues especially if the conflict is between the board and the principal.  A third step would be to opt for the Shura committee for Conflict Resolution. This committee should not be put together at the time of conflict; but to give it more credibility, should be organized in the beginning of the school year or when committees of board members are organized.  A committee of well respected community members consisting of religiously consciously individuals, professionals, board members and principals of other schools and former trustees can be part of the Shura Committee for Conflict Resolution. There should be one facilitator who is trained and skillful in communication and be someone of good character whom the parties hold in respect. The handbook should consist of a step by step process of conflict resolution and training to implement this process is required: Angelica (2000), defines eight steps in the process of conflict.

1. Identify the conflict and be alert to changes in the patterns of communication, behaviors, or recurring tensions. Some cues to look for are silence, eye contact, sarcastic humor, tone of voice, word choice, body language, style differences. Identify the parties, issues and emotions—Is it anger, hurt, sadness, guilt, defensiveness? Lower the intensity of the feelings so they are able to think clearly and creatively. Acknowledge the feelings with comments that feel natural and sincere like “You seem upset about that--- or So when that happened, you felt---? If emotions get overwhelmed, be patient and wait. Offer time, company, or privacy, as the person wishes.
2. Decide whether to intervene or not to intervene. Ask yourself, are you the most appropriate person to resolve this conflict? Can you be objective about the people and the issue? If you truly cannot be neutral then ask someone else to handle this conflict.
3. Identify parties, issues, and emotions. What is the best or worst scenario? What will be the best possible outcome if this conflict is not resolved? How important is it to intervene or to let it go at this time?
4. Analyze the conflict. Can this conflict be handled in an informal process? Who are all the parties involved in it? Are the parties capable of making rational, informed decisions? What are the power relationships among the parties? What gender or cultural differences must be considered? How does each person describe the overall conflict?  What are each party’s needs and concern? What assumptions are they making about one another?  Is the conflict interpersonal or is it a result of the organizational structure, procedures or policies or both?  Are there any limitations like time, finances, mission goals, ethical standards,  legal requirements or constraints to resolve the conflict?  How time consuming would it be to get involved to resolve it? Are you prepared or trained to sensitively carry it to the end process as most conflicts are resolved in meetings of two to three hours, for example gathering information can be 45-60 minutes per person; analyzing the conflict can take 30-60 minutes; briefing parties about the process can take 30-45 minutes each; and conflict resolution meetings can last for 60-120 minutes each.
5. Design the process: Prepare the committee to intervene at this point. Does the committee have conflict management skills? Do all parties view the person impartial? Pass the detail information to the committee and assure the committee your support and trust. Additional information will help the process--- finding the goals of the process? How much time will it take? How will power imbalances be handled? How will people’s emotions be handled? In what setting will the meeting occur? How will you protect privacy and confidentiality?
6. Determine who to consult: Who would you consult? Are there any other parties or members of the organization that has to be part of the conflict resolution committee?
7. Educate parties and get agreement to participate: Meet with the parties individually and tell them how the process would work and ask them to agree to participate. There should be no surprises, tell them what to expect from the meetings. Coach the party especially the one that is less powerful, to participate in the conflict resolution meeting.
8. Conduct the process once the parties agree to meet. Set up the meeting environment; open the meetings to reassure the parties, decrease any anxiety, and ensure the rules. Reassure the participants about your faith in the process and their abilities to resolve the conflict. Put on the table clear guidelines that everyone would follow like people must speak respectfully and use “I” statements to avoid accusations and blaming. Participants should speak the truth. Let people know that they may ask to take a break if needed at any time. Have each party describe his or her experience without interruptions. Invite questions for clarifications and try to untangle the web of misunderstanding and disagreements. Avoid getting stuck with one issue, move forward with others and return later on. Come to a resolution and formalize the agreement in writing.
9. Celebrate the end of the conflict. It can be a hand shake (depending on cultural and gender issues) or a round of thank you. It can also be the facilitator praising the parties’ efforts.

The board has the overall responsibility of the school as they are responsible for not only maintaining the integrity of the school, but are also responsible to maintain the positive reputation with which the school was built on by its founders and those who have labored for it over the years.  The institution has entrusted the board with its future as well as its present; this puts even more responsibility on the board to facilitate the working in unity and harmony among all.

A sound financial structure is the most important aspect of running a school.  In order to attract qualified and dedicated teachers, staff, and administration a comprehensive financial package is a necessity.  Furthermore, in order to attract parents and students, facilities, innovative programs, and the like adequate finances are a must. None of these can be obtained without it.

The school staff can do very little in the absence of adequate financial resources.  The financial resources and management of an Islamic School should be such as to sustain an educational program consistent with the school’s philosophy and mission.  To ensure financial stability, a certified public accountant should prepare the annual financial report for the school.  Finances cover the daily expenses of running the school plus the resources needed for long-term planning: personnel liability insurance, staff payroll, building expenses, etc.  The Florida Council of Independent Schools recommends that schools must demonstrate its financial health by maintaining an asset to debt ration of 1.5:1 or better.  Repeated operations at a deficit and a substantial portion of debt add excessive burdens to the schools success.

Although most school boards may assume fundraising is the responsibility of the principal, the above ideas can be successful only when the board takes a keen interest in being involved in the fundraising and to supporting the administration in this manner.
The following data provided in Figure 3 roughly estimates the finances that are required in order for a school to run debt free.  The annual tuition was set at $4,500 per student (10 months).  The model is based on a school that has been in operation after its initial expenses of the building, furniture, and supplies. A word of caution, each Islamic school and its community may be unique and this model may not suit the needs of every Islamic school. The sample provided below is based on a school that was reputable, accreditated, and housed in a brand new beautiful school building. The principal and other staff members were at this time meeting the qualifications and experience, which may be the pre-requisite to base the following salary upon. For example the principal had a Doctorate in Education from an accreditated university in the United States and had more than two decades of teaching and administrative experience in the K-12 grades school and most of the teachers, were holding bachelors in education or masters in other fields but  were enrolled in the alternative teachers certification in their areas of teaching.

• Revenues = $450 x 250 x 10 = $1,125,000
• Expenses
  • Principal Salary = $55,000
  • Assistant Principal = $45,000
  • Administrator = $35,000
  • Teacher Salary = $30,000 x 20 teachers = $600,000
  • Office Assistant = $20,000
  • Librarian/Media Specialist = $30,000
  • Accountant / Book Keeper = $35,000
  • Technology Coordinator/Web Development = $35,000
  • Marketing / Fund-raising Coordinator = $35,000
  • Marketing Budget (brochures, videos, mail outs, etc.) = $15,000
  • Professional Development = $10,000
  • Rent = $10,000 x 12 = $120,000
  • Custodial Crew: $2000 x 12 = $24,000
  • Utilities = $2,500 x 12 = $30,000
  • Miscellaneous/Emergency Fund = $36,000
    Revenues – Expenses = $1,125,000 - $1,125,000 = $0

• Community Dinners (two; guest speakers)
• Interschool events (four)
• Bake Sales on Fridays
• Eid Gift Shops (two)
• Scholastic / Astrolabe Book Fairs
• Consistent Donors / Partnerships with businesses and other wealthy members of the community.
• Grants and gifts
• Annual parent donations
• Zakat money
• Facility rental to weekend school, adult education, and social events.

Fisher Howe, in his book Fund-Raising and the Nonprofit Board recommends that every board member should recognize and fully accept the following five- key principles of fund-raising:

1. The board is ultimately responsible for attracting funding resources to ensure the financial viability of the organization and its programs.
   It is one of the major responsibilities of the school board to ensure that proper funds are available so as to enable the school to fulfill its vision. It is of primary importance that the board realizes that this gigantic responsibility of running an Islamic school demands finances and time. Taken for granted that most board members are working people with busy careers, to help meet this responsibility the board should appoint a development committee to “bring focus and force to the board’s own efforts and to work with and oversee the staff.”
2. Asking for and giving money are natural processes and need not be viewed as something to be avoided.
3. Board members should help in preparing the “case”, which is the rationale for supporting the organization, and be able to explain the case persuasively to prospective donors.
4. Every board member can do something useful to support the fundraising effort, employing his or her own skills and interests.
5. Motivation of board members is the most critical and the most difficult task of all.

Board members of non-profit organizations play a key role in serving the community that the school is in and in fulfilling the school’s mission and purpose. Since most Islamic school boards are volunteers and support the school financially it is even more important for the board members to hold themselves accountable not only to the well-being of the school but also more importantly to Allah (swt). Board members have good intentions to serve and wish to earn sadaqa jariyah (everlasting rewards) by opening or working for the betterment of a school. Yet, one has to remember that  nafs (conscience) and Satan can be a misleading force in this noble endeavor. It is not uncommon to see Islamic schools ending into a state of bitter conflict and leading to an extent of splitting the community. While an Islamic School board may be  the most noble endeavor to serve on where the board members are helping to better our future generations and establish better Muslim communities, the same endeavor can be devastating and ignite hatred and animosity among board members. Annual and consistent objective evaluations can help board members remain focused on the goals and mission of the school and make them accountable for their deeds. Regardless if a board member is the financial back bone of the school, the primary responsibility of each member is to hold himself/herself to be evaluated so as to ensure that each member is fulfilling his/her obligation and is accountable for both their good and bad actions.

In order to monitor one’s dealings and performance in all matters concerning the school each board member should be evaluated at least once a year. Sample evaluation forms are enclosed and can be adapted to meet the needs of the school and the responsibilities assigned to each board member. Evaluations can be done two ways, self and others.  Self-evaluations can help a board member give an insight and keep him/her focused. This may also help the board work as a team rather than limiting the work to one or two active members who may eventually turn decision making and policies into a dictatorial process rather than using the Islamic manner of consultation and voting.

If it is important to evaluate the effectiveness of each stakeholder in the school, it is equally important to evaluate the effectiveness of governance performance. “The School board directs the affairs of the organizations they head through their policy function, as well as their overall vision for the organization. Self-evaluation provides valuable information and insight for the board’s own internal use as it seeks to refine its performance. The board’s contribution to the overall organization cannot be assumed; it must be assessed against the board’s own pre-determined values, and modified as appropriate. Only when the board consciously draws conclusions about its own performance can it take steps to improve. A regular assessment will assure that the board is operating at maximum efficiency and effectiveness and that it is adding value to the organization it governs. It is hypocritical for the board to insist upon regular evaluation of employees and programs without also insisting upon a rigorous assessment of its own performance.” (www.iss.edu/schoolboard/AssesingPerformance)

In School Board Development: Building a Board that Works the authors emphasize on the assessment of each board member’s performance in order to assure that the board is accountable and understands its mission. They present the following rationale to determine the vital need for boards to be evaluated:

1. Assures that board performance meets its predetermined goals, school mission and philosophy.
2. Maintains board’s vision on increased future effectiveness.
3. Assures that policies are in place to accomplish goals.
4. Sets the example for all school personnel that assessment is an expected function in all operations.
5. Permits the board to evaluate its own internal membership needs to assure that appropriate human resources are present or can be recruited to achieve goals.
6. Assures that board reviews its own "time on task" allocations to conform to predetermined goals.
7. Assures that all members review their personal performance and conduct and their contribution to desired outcomes.
8. Assures that the board will review the conduct of its meetings to assure consistency with sound group practices.
9. Encourages the building of trust, respect, and communication and enables members to work more effectively as part of the team to which they belong.
10. Enables board leadership to evaluate whether its performance was adequate to achieve predetermined goals.
11. Assists the board in establishing future goals for its own performance as well as that of the school’s programs.
12. Recognizing that all people will evaluate constantly, a well-organized assessment will ‘institutionalize’ an informal process to better assure achievement of desired results.
13. When done and documented at regular and frequent intervals, provides understanding of long-term progress toward achievement of goals.
14. Since any sound evaluation can be performed only when existing standards are known, assures that the board reviews its purposes, mission, philosophy and goals as well as those of the school.
15. Gives members security in dealing with the community that the board is performing at high standards.
16. Assures that membership and leadership recognize which internal functions of the board operation either assist or hinder it in the achievement of predetermined goals.

1. Members will understand they are assessing performance and not personalities or individuals.
2. Members’ views of their individual goals for the school will be better understood by them and by other members.
3. Members will better understand how school head’s performance and that of the entire school staff may assist the board in achieving greater efficiency in its own operation.
4. Members will understand if their own performance was consistent with their personal expectations.
5. Members will understand how they can help board leadership improve its performance.
6. Members will have a better understanding of organizational mission and philosophy.
7. Members will have an understanding of how to make meetings more efficient, soundly accomplishing more in shortened time periods.
8. Members will understand at least one technique for self assessment, for assessment of the board, and for assessment of board leadership.
9. Members will understand at least one technique for identifying and recruiting needed and appropriate candidates for future board membership.
10. Members will understand the importance of formal goal setting as a requirement for self and board assessment.
11. Members will understand individual ethical and effective behavior within working groups to assure mission achievement.
12. Members will better understand the limitations of their roles and how they integrate with the domains of employees and others in the school community.
13. Members will better understand the role and weight of external pressures on board actions and efficiency.

Before establishing an evaluation process it is important that the board and the principal agree on a process for that evaluation, as well as appropriate instruments to be used. Once the process and the instruments are in place, they should be periodically reviewed to insure that they continue to meet the objectives of the school. “Boards should be willing to adopt a process that holds promise for effectively measuring performance, with the understanding that the process and instrument may change with the board as it grows. Thus the assessment process is evolutionary. Remember. . . . .

“The evaluation of both the board and the head of the school should be linked to the overall goals of the school. After all, if the organization is achieving its goals, the governance/administrative team should have helped bring about that result. Conversely, if the organization is failing to achieve its goals, leadership should be prepared to take some of the responsibility for that failure.”

Remember, assessment should be consistent, and done deliberately and regularly. While the boards and schools may overlap, “the board is not evaluating the school’s achievement of its goals, but rather the board’s performance and its overall support to school effectiveness.”  Assessment of school boards is an ongoing process; it is a means to achieve success not an end in itself. The board should always keep in mind that the purpose of the evaluation is to improve performance, through rewarding strengths and identifying areas for improvement. While annual assessment is critical, ongoing evaluation and reflection are equally important; but most important of all is to develop a ‘post-assessment improvement plan’ to follow up with the results of the assessment. It is important to know the “what”  is to be achieved and improved, but it is even more important to know the “how” these “whats” should be achieved. For example if an objective is to improve the relationship with the Head of the school, this objective would be incomplete without analyzing how this relationship can be improved. Thus, it is important for the board to develop a post-assessment improvement plan as follows:

• Look at the areas identified for board improvement. Those are the “what”-e.g. internal board communication.

How will these “whats” be achieved?

• What specific actions should be taken by the board? It is important for the board to think sequentially, one step at a time, in order to assure that the goal can be achieved in an efficient manner.
• Who are the persons responsible for taking each of those actions?
• What is the timeline for action?
• What are our measures of success?

Islamic schools have been a guiding force in my personal, professional, and moral life. The amount of information I have learned in the last eleven years as the ‘leader’ (supposedly) of the first full-time school in Central Florida is incredible. I would not have gained such wealth of information and experience of an Islamic community anywhere else. Unlike most others, I strongly believe that an Islamic school is a change agent for the society and a driving force in establishing the minority Muslim community in the west. For more than a decade, I was able to witness the development of the Muslim community with a very keen and close microscopic approach---from the many challenges of uniting Muslim students and parents from around the world with diverse cultures and ethnicity to unwinding the influences of the social ills and disrespect in the young minds and programming them to the ethics and morals of Islam; to helping shape the future Muslim community in the west. 

I had entered into the Islamic school, like most Muslims do, with the myth that I would find the true Islam in it and a governing structure that would be based on the principles of the Quran and Sunnah. Instead everyday I was faced with situations and people who put me to test my faith, patience and perseverance. Although, the challenges were overwhelming but the satisfaction of contributing towards establishing a new generation of Muslims in the West was equally rewarding.

As a woman leader I had to battle with gender issues; as an Asian, I had to face the challenges of prejudice and racism from non-Asians or even the accusations of being prejudiced against their children. I witnessed the constant battling between the Arabs and Asians and American reverts on minor issues like setting up a menu in the cafeteria or even establishing the dress code for the school. It certainly was an awakening call, a reminder that our Islamic schools and communities have to take giant steps towards the application of the teachings of Islam to our life. Everything looks good in theory, in the sermons of the scholars and in concept; but we have a long way to go before we apply them to our daily life.


I strongly urge the Islamic leaders in the West to focus their resources and interest towards the progress of Islamic schools more than towards the establishing of Masjids or weekend schools. The reason for this need is the magnitude of effect the schools have on the upbringing of a new generation. I found people coming into the schools with their own cultural version of Islam; yet expected that the schools turned their children to become scholars of Islam. If the Islamic culture is to be maintained in the West and our children to continue to remain practicing Muslims; then there is a stronger need for our communities to focus on Islamic schools; not just any schools but better and efficient schools that will help students excel in their academics and morals.

"Schooling is a way of transmitting and conserving, expanding and rectifying the knowledge, values, and skills antecedent to a life of purpose, of work, of accomplishment, of personal growth . . . Schools were invented, organized, and developed to serve as agents of society; to inculcate in the young habits of good choice which were meant to sustain visions of excellence, of greatness, and of the power of knowledge and high conduct" (Gay, 1992).

Schools are the most needed of all institutions as education leads us from where we are to where we need to be.  The purpose of schooling is more than teaching students how to read and write.  It is to educate and prepare them to mold the future according to our ideals and beliefs.  Thus, the primary purpose of schooling is to teach students to become social change agents as individuals and as members of a group with common interests and causes.  Schools need to model the values of freedom, equality, respect, dignity, and justice and promote intolerance of all forms of discrimination, oppression, and exploitation that Islam has forbidden.

Since schools act as an agency for the formation of a society and its civilization, education's social processes and functions have no definite meaning until the contexts in which they operate are identified and the kind of society we desire is defined.  "Education is not a neutral or objective enterprise in content, form, or function. All of its dimensions are influenced by certain cultural values and convictions about what is important to know and to become, and why". As Muslims we need to constructively analyze the educational system that provides this blue print for the future society.

Education today is at a great risk with an epidemic of social ills, drugs, violence, and sexual promiscuity on the rise.  This, coupled with a decrease in parental involvement and a lack of respect towards authority, has led to the tearing of the moral and ethical fabric of society.  The goals of most schools have become that of fulfilling the needs of the standardized test scores rather than educating and preparing children to be productive and responsible citizens.  Unfortunately, most high school students graduate with a diploma in hand but are ill prepared to read and write or to meet the demands of an ever-changing society and the work place.  The United States has lost its rank among the industrialized nations of the world.  A close look at the current education system gives an indication that schools need to be reformed with a hope to build a better society in the future.

It is not sufficient to bring into Islamic schools the latest in technology and science, what is more important is to intertwine this with the moral fabric of the Quran and the Sunnah. Allah says in the Quran, “You are the best community raised for mankind, enjoining what is right and forbidding what is wrong, and you believe in Allah.”  (Quran: 3:110)  (Quran, 2:145). 

The school boards of Islamic schools should aim at the Quran as the guiding force in children’s education where the philosophy of Islam becomes a “part of their personalities, mingling with their lives and characters so that they become living examples of faith – a faith not hidden in intellect or books, but expressing itself in a dynamic movement which changed conditions and events during the course of life” (Qutb, 1990). 

"The era of the Western system has come to an end primarily because it has lost those life-giving values that enabled it to be the leader of mankind."  The present education system can be very closely compared to the "jahiliyyah" society of the past with its low morals, ethnic and cultural hatred, and with faith being considered as least significant of all values.  To reform such a system, Prophet Muhammad (saw) and his companions (peace be unto them all) made a unified effort to organize a movement that was able to provide practical and meaningful solutions to the problems of the total society.

A time has come where regardless of our ethnicity and religions, all Americans should come forward and bring to a crippling nation, social and educational reform.  If the United States considers itself as the leader in the global world, it becomes even more important to ensure that such a nation is in good shape before it begins to take the responsibility of shaping the world.  It certainly would be an easier task to work with young children whose personalities are like "Jell-O" and can be easily molded in whatever form and direction is needed.  The primary concern of Islamic schools should be to prepare the ground for establishing a successful Muslim community.  For any seeds to transform into sweet fruits, it is important to plant them in fertile soil that is rich with nutrition and substance.  What better example can we think of than Islamic schools?

This can be accomplished by providing an academic environment that cultivates an Islamic personality that is not signifying any one specific country or culture, rather, one that promotes righteousness and is based on true Islamic principles.  As Allah says in the Quran:
"O mankind!  We created you from a single (pair)
Of a male and a female,
And made you into Nations and tribes, that
Ye may know each other (Not that ye may despise each other).
Verily the most honored of you
In the sight of God
Is (he who is) the most
Righteous of you."  (Quran, 49:13)

There is no other correct method to revive Islam in the West, "except to follow its natural character and to develop it into a movement and an organic system."  Isn't Islam's ultimate aim to awaken the humanity of man?

Islamic schools will mark an era in the reformation of the western society and global societies as the Muslim community prepares to fulfill its divinely appointed task for mankind.  Whether one is from the most religious cities of Mecca and Medina or from the city of idol worshippers in India does not matter to our creator; what counts the most is the righteous person in the eyes of Allah.

Prejudice and ethnicity can destroy an Islamic school as termites can destroy the very foundation of a strong building.  As mentioned in the Quran: "You are the best community raised for mankind, enjoining what is right and forbidding what is wrong, and you believe in Allah."

"This was the community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Salman from Persia, and their other brothers in Faith.  Nationalism here is belief, homeland here is Dar-al-Islam, the ruler here is Allah, and the constitution here is the Quran"  (Sayyid Qutb, 1990). Thus, the culture of Islamic schools should be one that can nourish and nurture children to be better Muslims, examples for the Muslim world in particular and the global world in general.

Alwani, Taha Jabir.  (1993)  The Ethics of Disagreement in Islam.  1st ed. The  
  International Institute of Islamic Thought, The United States of America.

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Beekun, Rafik & Badawi, Jamal. (1999) Leadership an Islamic Perspective. Amana  
             Publications.

Brown, Nancy. (1991) Increasing Board Effectiveness. . . your guide to building a better
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Carr-Ruffino, Norma. (1997)  The Promotable Woman, 10 Essential Skills for the New
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Chait, Richard. (1994) How to Help Your Board Govern More and Manage Less. National Center for Nonprofit Boards.

Haddad, Yvonee. (1986) A Century of Islam in America. Islamic Affairs Programs.

Howe, Fisher. (1989) Fund-Raising and the Nonprofit Board. National Center for Nonprofit Boards.

Maududi, S. Abdul A’ala, (Ed.) (1982)  The Holy Quran.  Vol. 1.  Pakistan: Islamic Publications Limited.

Qadri, Yasmeen. (1994) Cross-Cultural Experiential Learning Practices for Training
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Qutb, Sayyid.  (1990) Milestones.  Indianapolis, USA:  American Trust Publications,

Stanton, Barbara. (1989)  Trustee Handbook. National Association of Independent
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Http://www.iss.edu/schoolboard/development Retrieved (3/8/2004)

Http://www.usembkigali.net/mission_news/2000/conflict_resolution_seminar  Retrieved (3/19/03)