#FieldNotes012: Grounding our Institutions

Core Principles and Applications for Muslim Institutions Grounded in Regenerative Livelihoods

This is a follow-up to the last essay, Zawiyas, Agriculture, and Right Livelihood, where we looked at the zawiya, as an institution of spiritual growth, especially in the context of social collapse of 15th century Morocco. This Field Note looks at how the zawiya and other forms of spiritual lodges may serve as a blueprint for contemporary Muslim institutions around the world.

A typical Ottoman market circa 19th century.

In parallel to the development of the zawiya in North Africa, the Ottoman Empire also saw a development of social, spiritual, and economic hubs. The fütüvetnames were highly sophisticated professional trade-guild statutes that provided ethical and economic guidelines to ensure that the trades not only benefitted the greater community but supported the flourishing of each craftsman.1 Fütüvetnames included treatises that outlined ideals of a particular trade, with specific prayers and litanies, hagiographies, practical advice, trade methods, governance structures, etc. These statutes weaved the spiritual with the secular, ensuring that spiritual aspirants, and laypeople could both strive for human flourishing.

Across the medieval Muslim world, we see examples of these institutions that bridged monastic life with the secular world. The world is not meant to be a place to command and conquer, but rather a place to practice virtue. In our times, institutions like the zawiya and the fütüvetnames can serve as blueprints for community organizing and institution building. I offer five principles for grounding our institutions. These principles are grounded in the Regenerative Cycle of Needs conceptual framework.

Principle #1: Holistic Integration of Spirituality and Practice

Ethics without practice remains mere theory. Integrating spirituality with practice, ensuring that all activities—whether economic, educational, or environmental—are viewed as acts of worship (ibadah) and stewardship (khilafa). Examples could include offering trainings and workshops on vocational and communal work (a good ‘ole barn raisin’). Programs that combine the study of the Qur’an and other Sacred Texts, while exploring its applicability with regards to livelihood is essential.¹

Principle #2: Ethical Governance and Leadership

At it’s core, governance and leadership must be rooted in ethics. A study of justice it’s applicability is a must. Institutions may consider developing charters and guidebooks inspired by fütüvetnames, outlining ethical guidelines, fair profit-sharing, roles and responsibilities, and lessons from the great spiritual masters. Leaders and managers must be trained in adab to foster ethical decision-making. Organizations can create mentorship programs where seasoned professionals guide emerging leaders in both governance and practical skills.

Principle #3: Lifelong Learning and Holistic Education

To train grounded individuals, Muslim institutions must preserve and integrate traditional Islamic sciences (fiqh, aqida, tasawwuf, etc.), while enabling individuals to understand how those sciences apply to their craft and vocation. This can be done by offering interdisciplinary courses in agroecology, renewable energy, and trades, paired with lessons in fiqh al-mu’amalat and tasawwuf. Local organisations can also partner with schools and libraries to establish mentorship and apprenticeship programs.

Principle #4: Service to the Community and Shared Responsibility

Shared responsibility fosters collective resilience, especially through small-scale community self-sufficiency. Some actions that community institutions can take is to support the development of cooperative models that distribute benefits equitably, such as community-owned farms, food banks, or vocational training centers. Muslim institutions are well-positioned to use waqf-based systems to manage land and resources, which could also include housing. Furthermore, surplus resources can support more vulnerable groups. An example could be a waqf-managed food security initiative that provides healthy, organic, and affordable produce while creating vocational training opportunities for young people.

Principle #5: Connection to Place, Sustainability, and Resilience

Finally, institutions must build roots by fostering a deep reverence for local Flora and fauna. Stewardship of the earth must be prioritized. Given that institutions generally own land, sustainable land management practices inspired by the Islamic principles of himā (protected areas) may serve as a starting point. Initiatives such as seed banks, renewable energy projects, or conservation programs build community self-sufficiency and resilience. Instead of simply fundraising for a new parking lot, resources can be used to establish a land trust that restores degraded land for community farming, ultimately combining reforestation with education on water conservation and soil health.

1. I recommend looking at Dr. Adi Setia’s work at the Institute for Regenerative Livelihoods.