From the Blog

Dr. Maher Hathout: A Man with Vision

Dr. Maher Hathout is the spokesman for the Islamic Center of Southern California in Los Angeles, the senior advisor and one of the founders of the Muslim Public Affairs Council. Regarded as an international scholar, Dr. Hathout has written innumerable pieces on Islam in English and Arabic. He is well-known for his no-nonsense approach, his astute wisdom, and his clever sense of humor. He recently sat down with In Focus.

InFocus: Did you have an experience in Egypt that spurred your current activism here in the U.S.?

Dr. Maher Hathout: When I was a student, I was on the forefront of the student movement against dictatorship. The movement was for democracy, based on Islamic values. Being involved in that to a great extent drove me to study, read, and be who I am today.

When I was a student, I was on the forefront of the student movement against dictatorship. The movement was for democracy, based on Islamic values. Being involved in that to a great extent drove me to study, read, and be who I am today.

IF: What brought you to America?

What brought you to America?

MH: Because of the path I was taking in Egypt, I was, of course, not tolerated by the dictatorial regime, and I had to leave. In 1986, I went to Kuwait for three years. I did not feel completely fulfilled, so I came to the United States.

Because of the path I was taking in Egypt, I was, of course, not tolerated by the dictatorial regime, and I had to leave. In 1986, I went to Kuwait for three years. I did not feel completely fulfilled, so I came to the United States.

IF: What was it about the Islamic Center that caught your attention?

MH: When I came to the United States, I worked in Buffalo, New York for seven years [as a cardiologist]. At that time, I knew about the activities and the potential in Los Angeles because my brother used to visit for Islamic functions. He is the one who told me that Los Angeles is different and there’s great potential there, and that there’s a center that really needs to be there. So, we packed up and came from Buffalo to Los Angeles, and since I arrived, I have been involved with the Islamic Center.

When I came to the United States, I worked in Buffalo, New York for seven years [as a cardiologist]. At that time, I knew about the activities and the potential in Los Angeles because my brother used to visit for Islamic functions. He is the one who told me that Los Angeles is different and there’s great potential there, and that there’s a center that really needs to be there. So, we packed up and came from Buffalo to Los Angeles, and since I arrived, I have been involved with the Islamic Center.

IF: How has the Center developed?

MH: The potential was already there, but it needed to be articulated and grounded in Islam. For example, we were very aware that America was our home, and that the Center was an American institution. But it needed to be clarified that this should not mean, by any stretch of the imagination, that we compromise our Islamic identity or teachings. We came up with the very basic ideas for the Islamic Center that sound familiar now, but at that time, were raising eyebrows. The mere fact that we insisted on the formulation of a Muslim-American identity, similar to a Muslim-Egyptian or Muslim-Pakistani identity, as the only way that Muslims from different corners of the globe can unite was strange. However, we felt that this identity would necessitate the language and the execution of different programs that should be consistent and harmonious with the American way of life. This was also the only way to present Islam to the new generation. They are brought up here, they are Americans. It becomes schizophrenic to ask them to be Americans outside and Muslims at home or at the mosque. We came up with the definition of home, which is "home is not where my grandfather is buried, home is where my grandson ought to be brought up." This is a very important issue in the psyche of immigrants. Individual Muslims existed in America, but we felt that any palpable waves were dissipated because they failed to engage the elements of American society and failed to introduce Islam to the new generation. We decided to avoid that. Also, it became part of our activities to engage in interfaith dialogue and deal with different American institutions whether we agreed or disagreed with them, and we decided to communicate with our children on the terms that they are being brought up in a land different from the land we were brought up and under circumstances that are different. That shaped and colored the Center.

The potential was already there, but it needed to be articulated and grounded in Islam. For example, we were very aware that America was our home, and that the Center was an American institution. But it needed to be clarified that this should not mean, by any stretch of the imagination, that we compromise our Islamic identity or teachings. We came up with the very basic ideas for the Islamic Center that sound familiar now, but at that time, were raising eyebrows. The mere fact that we insisted on the formulation of a Muslim-American identity, similar to a Muslim-Egyptian or Muslim-Pakistani identity, as the only way that Muslims from different corners of the globe can unite was strange. However, we felt that this identity would necessitate the language and the execution of different programs that should be consistent and harmonious with the American way of life. This was also the only way to present Islam to the new generation. They are brought up here, they are Americans. It becomes schizophrenic to ask them to be Americans outside and Muslims at home or at the mosque. We came up with the definition of home, which is "home is not where my grandfather is buried, home is where my grandson ought to be brought up." This is a very important issue in the psyche of immigrants. Individual Muslims existed in America, but we felt that any palpable waves were dissipated because they failed to engage the elements of American society and failed to introduce Islam to the new generation. We decided to avoid that. Also, it became part of our activities to engage in interfaith dialogue and deal with different American institutions whether we agreed or disagreed with them, and we decided to communicate with our children on the terms that they are being brought up in a land different from the land we were brought up and under circumstances that are different. That shaped and colored the Center.

We also took a trend that the source of Islam is the Quran and the confirmed Sunnah of the Prophet (pbuh) and that schools of thought (mathabs) in Islam are personal issues, not community issues. Other than that, it is human endeavor, and we are humans. Based on that, we did not segregate genders because to the best of our reading we found that it was based on tradition, not on Islamic teaching. We believe that women in the Center should take the foothold that God Almighty gave them, so they took seats on the board and were involved in shaping the policies. We emphasized youth activities to a great extent, and it was a co-ed group because we believed boys and girls should get to know each other in a clean environment so that they will marry each other. All these ideas sound familiar now because a lot of people came to the same conclusion. At that time, it was met with fierce resentment. But the vision was very clear—that the alternative to this was isolation.

IF: Do you feel like the Center is doing what it was meant to do?

MH: We definitely have a long way to go, but it established trends that affected the whole nation. Even those who were or who might even still be against all or some of the ideas are still touched by them. It modified their behavior in general. In the beginning, the idea of inter-religious dialogues was a strange one. Now everybody is doing it. The idea of having a youth group was a very strange idea -- the idea of Muslim boys and girls together was completely rejected. Now it is common practice. I think the Center impacted others to a great extent, but it still has a long way to go.

We definitely have a long way to go, but it established trends that affected the whole nation. Even those who were or who might even still be against all or some of the ideas are still touched by them. It modified their behavior in general. In the beginning, the idea of inter-religious dialogues was a strange one. Now everybody is doing it. The idea of having a youth group was a very strange idea -- the idea of Muslim boys and girls together was completely rejected. Now it is common practice. I think the Center impacted others to a great extent, but it still has a long way to go.

IF: You advocate a new generation of "moderate Muslims;" what does this constitute?

MH: I am for moderation and for progressiveness, but on our terms. Others are defining what a moderate Muslim is and what a progressive Muslim is. Sadly, what those people mean by that is don’t be a very strong Muslim. This is not our definition. Moderation is to follow the way of the Quran, which is "ummatan wasatan," or the middle of the road approach to everything; to be active in terms of wisdom and speech to deal with the minds and hearts of people, not through compulsion or terrorism; to be inclusive not exclusive; to allow space for others to express their opinions and to be respected for whoever they are; to give women their full rights; and to believe that authoritarianism is the worst link that can kill the Muslim ummah. If this is moderate, by all means, yes. But, if moderate means to drink in moderation, we don’t subscribe to this imposed definition. The same thing goes for progress. We believe that the Prophet said that at the top of every century there will be those who revive and refresh the religion, so Islam contains the mechanism for progressiveness. Progressive does not mean to change Islam or to add and delete parts of it to appease my surroundings. This is not progressiveness, this is defeatism.

I am for moderation and for progressiveness, but on our terms. Others are defining what a moderate Muslim is and what a progressive Muslim is. Sadly, what those people mean by that is don’t be a very strong Muslim. This is not our definition. Moderation is to follow the way of the Quran, which is "ummatan wasatan," or the middle of the road approach to everything; to be active in terms of wisdom and speech to deal with the minds and hearts of people, not through compulsion or terrorism; to be inclusive not exclusive; to allow space for others to express their opinions and to be respected for whoever they are; to give women their full rights; and to believe that authoritarianism is the worst link that can kill the Muslim ummah. If this is moderate, by all means, yes. But, if moderate means to drink in moderation, we don’t subscribe to this imposed definition. The same thing goes for progress. We believe that the Prophet said that at the top of every century there will be those who revive and refresh the religion, so Islam contains the mechanism for progressiveness. Progressive does not mean to change Islam or to add and delete parts of it to appease my surroundings. This is not progressiveness, this is defeatism.

IF: What is the most critical issue facing our community today?

MH: We are faced with two major challenges. One of them is at a psychological level -- a sense of defeat and depression. The other danger, I feel, is for us to become irrelevant to modern human civilization. If we are not alert, we can fall into this. We can become a group who is very busy, arguing about things that are irrelevant to the human race now. It doesn’t make a difference whether all people are bearded or all people are shaved; beards will not affect the issues of justice, distribution of wealth, or the well-being of humanity, which is what we are supposed to be the guardians of. This is just an example, and the examples are many. Any idea that is irrelevant to the time and age will die, and we have to be sure this doesn’t happen.

We are faced with two major challenges. One of them is at a psychological level -- a sense of defeat and depression. The other danger, I feel, is for us to become irrelevant to modern human civilization. If we are not alert, we can fall into this. We can become a group who is very busy, arguing about things that are irrelevant to the human race now. It doesn’t make a difference whether all people are bearded or all people are shaved; beards will not affect the issues of justice, distribution of wealth, or the well-being of humanity, which is what we are supposed to be the guardians of. This is just an example, and the examples are many. Any idea that is irrelevant to the time and age will die, and we have to be sure this doesn’t happen.

IF: That is the most challenging part of your job?

MH: Probably talking to Muslims who have ideas based on traditions and emotion, and are not ready to open up or think about alternatives.

Probably talking to Muslims who have ideas based on traditions and emotion, and are not ready to open up or think about alternatives.

IF: How do you deal with those who view you as an extremist or those who think you are too soft?

MH: That’s the nature of the beast. That’s the nature of this age because we live in an age of confusion and a great lack of knowledge of Islam itself. We are unplugged from the real source, which is the Quran, and this naturally leads to confusion. In the eyes of some people, because the Center is not segregated or because we talk about the American-Muslim identity, they label you as a "softy." If they are open minded, that’s okay, we can talk, but if they are close minded, it becomes difficult. Then there are others who really want Islam to be like, "when in Rome do as the Romans do," and just go ahead in life — be a political animal if you are working in politics or be a fashion guy if you’re working in fashion. Both of them have issues with us and both take us for granted. The loose ones who hear that we are modern and progressive come to us assuming we will celebrate, and the ones who hear that we are very strict and hear us on radio and TV not compromising anything come to us assuming we will be very tough. Both of them get disappointed, of course, because this isn’t what we’re all about.

That’s the nature of the beast. That’s the nature of this age because we live in an age of confusion and a great lack of knowledge of Islam itself. We are unplugged from the real source, which is the Quran, and this naturally leads to confusion. In the eyes of some people, because the Center is not segregated or because we talk about the American-Muslim identity, they label you as a "softy." If they are open minded, that’s okay, we can talk, but if they are close minded, it becomes difficult. Then there are others who really want Islam to be like, "when in Rome do as the Romans do," and just go ahead in life — be a political animal if you are working in politics or be a fashion guy if you’re working in fashion. Both of them have issues with us and both take us for granted. The loose ones who hear that we are modern and progressive come to us assuming we will celebrate, and the ones who hear that we are very strict and hear us on radio and TV not compromising anything come to us assuming we will be very tough. Both of them get disappointed, of course, because this isn’t what we’re all about.

IF: Do you have any final thoughts you would like to share?

MH: I’d just like to express my concern about the youth at this stage. I am really worried, and I get more worried when I see the different events on campuses and how people are invited to discard their critical thinking by merely following attractive orators. To me, this is horrifying, and I hope that bright young people who are most capable will look this problem in the eye say, "By God, I will correct that."

I’d just like to express my concern about the youth at this stage. I am really worried, and I get more worried when I see the different events on campuses and how people are invited to discard their critical thinking by merely following attractive orators. To me, this is horrifying, and I hope that bright young people who are most capable will look this problem in the eye say, "By God, I will correct that."