Bismillah Al-Raḥmān Al-Raḥīm; Ṣallā Allahu `alā Sayyadinā Muḥammad wa `alā Ālihi wa Ṣaḥbihi wa Sallam — In the Name of God, Most Merciful and Compassionate; God’s Blessings and Peace be upon our Master, Muḥammad, and on his Family and Companions.

I have been reflecting on the events and challenges that have occurred this past year, whether they were personal, communal, or societal. The reality of success, pain, failures, losses, setbacks, and second chances is even more profound given the urgency and gravity of the challenges the world faces.

Whether it is from the mental and spiritual anguish we have experienced because of the slaughter and genocide we have seen carried out in Palestine, the Sudan, Myanmar, or the Congo. Or in witnessing or being a victim of the oppression, injustices, and destruction of the facade of justice and law in the US, people are suffering on a level that is comparatively worse than the pre-1960s civil rights era.

One of the more profoundly bittersweet and at times, painful realities for me was closing the chapter on my time in service to the Tayba Foundation. I first connected with Tayba in February 2013, after struggling to find reliable, traditional Muslim scholarship during my time in federal prison.

By Allah’s Faḍl (grace) and Raḥma (mercy), by connecting with Tayba, I was able to learn my Farḍ al-`Ayn (individual obligations) concerning my practice & beliefs of the Dīn, connect with scholars, write and edit textbooks, design curricula, syllabi, and assessments. But most of all, I was deeply immersed in khidma (service) to Muslims in need, through my teaching, counseling, and mentoring, as well as to the rest of Allah’s creation.

Also, during my time at Tayba, through my work and continued study with different scholars and institutions, I was able to refine my vision of Umma International and sharpen my thinking about what it means to be a person who is committed to service and attending to the needs of the Umma of Prophet Muḥammad ﷺ. As I shared in my last post, all of this helped me develop and codify the Khidma Leadership Framework.

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In reflecting further on Khidma and leadership in the American Muslim communities across the country, we lost five amazing, dedicated, and highly impactful servant leaders in the last few months of this year. All of them were committed to service, and they each served Muslims and the broader society in word and deed.

Chief among them for me was Imām Jamil Abdullah Al-Amin (H. Rap Brown)1. My late father (may Allah have mercy on him and forgive his sins) and the Imām were friends, and I knew him in my youth. Imām Jamil’s commitment to serving his community, calling others to Islam, and standing firm in the face of oppression and injustice should enlighten and inspire us all. His unjust incarceration and mistreatment, which was a major contributor to his recent death, should never be forgotten, and as a community, we must never forget nor should we be indifferent to his legacy and the needs of the communities he served.

Another person we lost recently, whom I knew and engaged with, albeit briefly, was Dr. M. Yaqub Mirza. I encountered Dr. Mirza during my time in my master’s program, whether through guest seminars or in more intimate settings where he would share advice, answer our questions, or encourage us to apply to a fully funded doctorate at George Mason, where he previously served as a trustee of the George Mason University Foundation. His work in pioneering the Islamic Finance industry in this country, co-founding IIIT, and other institutions was truly meaningful and impactful for all Muslims.

Imām Al-Hajj Talib Abdur-Rashid, through his leadership and work as a leader of the Mosque of Islamic Brotherhood, was a staunch advocate for the oppressed and downtrodden among us. He also stood up for the advocacy of people with HIV/AIDS and did a lot to raise awareness on the issues surrounding living with these illnesses. He succeeded Shaykh `Allama Al-Hajj K. Ahmad Tawfiq, who was the successor of our beloved Imām El Hajj Malik El Shabazz (Malcolm X). Although I did not know the Imām, I saw him take a firm stand against injustice and oppression, and everyone I know who knew him loved him.

Another beautiful soul I never had a chance to meet and only learned of him and his impact after his passing was Brother Umar Hakim-Dey. His journey from being in a gang, then leaving it, to later finding Islam and becoming a monumental force for good throughout Southern California shows how he transcended obstacles and stood for something despite the odds or challenges. He was lovingly remembered for advising people to “don’t leave your post,” encouraging steadfastness and resilience in the service of others.

The last beautiful soul that we lost was the Father of my teacher throughout my master’s program, Shaykh Dr. Yasir Qadhi, Dr. Mazhar Kazi. Dr. Kazi was a key and influential force for Muslims in the Houston area and eventually throughout the US. He was even more impactful through his fathering and nurturing of Shaykh Yasir, setting him on the path to global impact and service.

We ask Allah ﷻ to forgive each of them for their shortcomings and sins, and to grant their families and communities patience, and to enter them all into the highest ranks of Paradise.

The beauty appreciated, and lessons to learn from the lives and works of each of these leaders is that they were people of service. They acted with the conscious awareness of the need to make things available to and easy for people to take part in. They each embodied the principles of the Khidma Leadership Framework, demonstrating that service and sincerity are inseparable.

Imām Jamil demonstrated that true service (khidma) continues to abide even in the face of ongoing oppression, malicious injustice, and intense persecution, measuring success by community and human flourishing rather than personal comfort.

Dr. Mirza showed us that economic systems can be instruments of amāna (sacred trust) when built for collective benefit and that Shurā (mutual consultation) supports the integrity of the system and institutions the community builds.

Imām Talib proved that institutional leadership requires Shurā and bridge-building across differences, and that advocacy and justice are inherited legacies that shape and define our contributions, proving that our consultation must be guided by revelation and in support of human flourishing.

Brother Umar taught us that Iḥsān (excellence) in service means treating every person with dignity, never abandoning our posts, and that our past mistakes can be the most significant source of our motivation in serving others.

Dr. Kazi exemplified how quiet khidma compounds across generations and how fostering righteousness and stability in the home opens the door for our children to be a source of ṣadaqa jārīya (continuous ongoing charity) all for the benefit of the community and society at large (maṣlaḥa)

All of them were the true personifications of upholding the amana of Allah ﷻ and His Rasūl ﷺ.

They manifested iḥsān through their selfless characters and deliberately intense foci, which indicated an alignment of their efforts with the Divine Will, are two key elements of their legacy that I wish to highlight because this is what we have to inculcate and embody going into the new year if we plan on being effective in doing the work and being successful in carrying out the vision each of us holds for our own service and da`wa. All while seeking the constant enablement of Allah’s tawfīq (Divine Facilitation to do good).

Allah ﷻ and His Rasūl ﷺ have said,

The lives of each of the men have been witnessed, and the reality of their reward is with Allah. They each gave of their most precious possessions, their lives, wealth, and time. We can testify that they served their fellow man, relieved the hardships and suffering of others, and they were people attached to the Dīn in spirit, word, and deeds, and we pray for them to have a splendid accounting with their Lord ﷻ.

So, my question to you as we prepare to welcome 2026, will their examples compel us to ask ourselves, ‘Are we willing and capable of doing what they did?’ ‘Are we ready to serve with sacrifice, build with vision, and resist injustice & oppression with principles and purpose? Or are we going to cast aside the Divine Mandate and do nothing? Allah Ta`ālā repeatedly asks the question in Sūra, Al-Raḥmān, “Which of the favors of your Lord will you deny?”

My effort to contribute to the legacy of these men is found in the Khidma Leadership Framework, where I codify six principles for aligning values with practice in all spheres of life where leadership is essential, particularly in organizations and institutions.

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If you are in Chicago this coming week for the MASCON 2025, let’s connect, InShā’Allah.

Some moments burn deep impressions into our lives, shaping past, present, and future. My moment came while holding a burner phone in one hand and the weight of eleven years in the other—though I wouldn’t understand the cost until much later.

My night drew to a close with a phone call. The dichotomy of the entire situation could provide enough data to sustain a university research project throughout an academic career.

I was in the middle of looking for a group of individuals to carry out an act of vengeance, and I was taking a call from my step-daughter asking, rather she was crying and asking, where I was and if I was going to take her to shop for her graduation from eighth grade. I assured her I would be there when she came home from school and promised to buy her whatever she wanted for her graduation. I would not make it home for another eleven years.

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I always remember this incident because this was the image that I held onto throughout my incarceration, but more so because this helped me make a decision. After much reflection, I found myself in the final stage of my life as a criminal and at the end of the first stage of my spiritual growth.

Khidma as a Form of Therapy and Spiritual Purification

“Rather, those possessing intellects are mindful. Those who are faithful to the covenant they have convened with God, and do not breach the oath. Those who join what God has commanded to be joined; they reverence their Lord, and they fear a terrible accounting. (13:19-21)

We enter into a covenant with God when we make the declaration of faith by saying, There is no god but God. Muhammad is the Messenger of God (La ilaha illallah, Muhammadan Rasulullah). In so doing, we accept to live the life of a Muslim, to strive to obey the commandments of God and to avoid those things He has prohibited. We also enter into a covenant with ourselves; we are vowing that we will not oppress our souls by exposing them to ruin and damnation. Furthermore, we are entering into a covenant with our fellow human beings. We are pledging to devote ourselves to their service, not to say or do anything that will jeopardize their wellbeing and security, to work for the common good, and to protect their lives, property and honor.”1

This passage from Imām Zaid’s translation and commentary of Imām al-Muḥāsibī’s beautiful Risala al-Mustarshidīn (Treatise for the Seekers of Guidance) helps to give life to how I felt about dedicating my life to serving Allah through serving His creation and finding redemption for the comfort of my troubled soul.

What emerged from these years of reflection and practice is what I have come to understand as the Khidma2 Leadership Framework3—an approach to organizational development and human formation rooted in the Islamic concept of Khidma that is founded on the `Ahd (covenant) that Imām al-Muḥāsibī articulates so precisely. This framework recognizes that effective leadership, communal & human development, and sustainable organizational health require simultaneous fidelity to three covenantal relationships: with Allah (spiritual intentionality and divine accountability), with the self (moral psychological integration integrated with the soul’s purification), and with communal service (holistic personal, communal, and institutional service & collective wellbeing).

This framework did not emerge from academic theorizing but from personal necessity—from the urgent work of transforming myself in an environment designed for warehousing rather than redemption. I discovered how personal transformation could inform holistic human development, community building, and organizational vision for building institutions. Throughout my work, I draw on both classical Islamic sciences and contemporary human & organizational development to explore how these prophetic teachings and insights address our modern societal challenges from an institutional and human level.

The Disease and the Cure

Learning to be of service to others is a challenging endeavor when your soul has been corrupted through constant selfishness, greed, anger, indifference to the needs of others, and being sexually miscreant & lascivious, among other things. I have learned through mentoring and counseling others that most people only seek to help others for the sake of being known.

It is not common for us to encounter someone who is committed to Khidma for the sake of Allah and His Good Pleasure. We are all aware that they exist. Many of my teachers and some beautiful Muslims I have met over the years have shown me that they are rare souls, and they are getting rarer. This is undeniable. The example of these beautiful people in adhering to the Sunna of the Rasūl ﷺ motivates us to do better and to raise our children to emulate them as we seek to follow the prophetic example.

The issue that I have witnessed with the people that I have come into contact with, who are the opposite of the few examples that I have witnessed in my own life, is that they have a problem with Ḥubb al-Dunyā wa Ḥubb al-Riyāsa/Jāh.4

For those who come from a background similar to my own, this is an even more stark reality. The need to address the problem has a higher level of urgency than some may appreciate or value as worthy of their attention while they are in the midst of doing the work.

None of us are safe from being trapped by this disease of the heart. However, we can condition ourselves to be conscious of it manifesting and counteract it when we have the correct mental acuity and work to formulate and maintain a sound intention.

Allah says in the Qur’an: The enjoyment of desires—women, children, treasures of gold and silver, fine horses, cattle, and fertile land—has been made appealing to people. These are the pleasures of this worldly life, but with Allah is the finest destination. 3:14

There is one Ḥadīth of the Prophet ﷺ that says: Love of this world is the root of all evil.5

Allah also says: We grant the Home in the Hereafter to those who do not seek superiority on earth or spread corruption: The ultimate outcome belongs to those who are mindful of God. 28:83

Reflecting on all of this during my first couple of years in prison led me to decide that I wanted to be a servant and an example for my peers. I was well-regarded, and I wanted to use that to my advantage by reminding people that we could leave the game, change our lives, and we did not have to become government informants to do so. It was also essential to set an example by being able to get out, be true to our Islam, and avoid cutting corners or playing games to care for ourselves and our families.

Because of this, I conceived the idea for my current education and consulting organization, Al Qiyaamah—a vision I will explore more fully in future writing, InShā’Allah. I have gone through a couple of iterations of my original idea, which began as an attempt to persuade the warden at one of the prisons I was at to initiate some necessary programs for the inmates. I transferred to another prison, and my original plan did not materialize as I had initially planned. However, I continued to refine my ideas and have arrived at my current vision for a purpose-built school & Zawiya, surrounded by an intentional community in my hometown of Savannah, Georgia. All of which would be supported through educational programming & curriculum development consulting, alongside digital and in-person content production; the manifestation of which funnels through this platform, InShā’Allah.

By Allah’s Mercy and Grace, I have been protected from having the desire to be exalted over others, and I find it to be detestable when I spot it in others. One thing that scares me and that I keep in the forefront of my mind is that the punishment that awaits me if I become a person of Ghafla6 is the Ḥadīth of the Qārī, the Mujāhid, and the generous man.7

While it is to be expected that people will give us respect and defer to us if we teach, call people to the Path of Allah, or seek knowledge. It is necessary to constantly examine and reexamine ourselves and our thoughts to improve ourselves and correct our ways. One of the best ways that has been said to combat the love of position is to remember that this world we lust after is worthless in the sight of Allah. This will extinguish the love we hold for it from our hearts. We do this best by serving others and constantly reminding ourselves that this world is unimportant in light of the Last Day and the Hereafter.

Prophet Muḥammad ﷺ is known to have said: The leader of a people is their servant.8 We understand from this statement of the Prophet ﷺ that true leadership is not found in Ḥubb al-Dunyā wa Ḥubb al-Riyāsa/Jāh. There is no service when we seek things of this world to use them as petty lords over the people. Our leadership involves lowering ourselves to help others and being a source of support and encouragement to them on the Path of Allah.

The Invitation

As we reflect on the Prophet’s ﷺ statement: “The leader of a people is their servant,” we find an inversion of worldly logic—that authority derives from service rather than dominion—which challenges every assumption we carry about leadership, success, and influence. We should understand that the Dominion belongs to Allah and we are his servants; therefore, our mission is to serve.

As you reflect on what has been shared here, I invite you to examine your own covenants. Where have you honored the pledge to serve Allah through serving His creation? Where have the diseases of ḥubb al-dunyā and ḥubb al-riyāsa crept into your intentions, possibly corrupting your good works? What would it mean for you—in your home, your organization, your community—to center khidma as both spiritual practice and organizational principle?

These are not rhetorical questions. They require the kind of brutal self-examination, muḥāsaba—taking account of the soul that al-Muḥāsibī talks about. This work is never complete; it is designed to last a lifetime.

This piece begins an extended exploration of how classical Islamic spiritual psychology informs contemporary organizational leadership and human development. There are a few voices working at this intersection—bridging the wisdom of our classical scholars with the practical demands of helping people to heal and grow while simultaneously building and leading businesses and religious institutions in the face of seemingly insurmountable contemporary challenges. Fewer still speak from the experience of profound transformation, having known both the depths of moral failure and the possibility of redemption through khidma.

In future writing, I’ll examine more deeply the specific manifestations of these diseases of the heart in our homes, communities, and institutions, and how they affect us as people of faith, particularly Muslims. I will share the diagnostic frameworks for assessing organizational spiritual health and the practical methodologies for building a covenantal culture in our communities. The vision of Umma International Group, which includes Al Qiyaamah—a purpose-built school and zawiya surrounded by an intentional community—EP3 & Associates, and the UIITE, emerges directly from this theology of service. It is not separate from the spiritual work but is its institutional expression, InShā’Allah. I will share more about how this vision is taking shape and how you might participate in shaping it.

If what I have shared resonates with you, I invite you to join this conversation:

→ Subscribe to receive future writings exploring the Khidma Leadership Framework and its applications
→ Share your reflections in the comments: Where do you see the tension between khidma and the diseases of the heart in your own leadership context?
→ Connect directly if you’re leading an organization or community and recognize these challenges in your work—I welcome inquiry about consulting and advisory services focused on spiritual-organizational transformation

May Allah grant us sincerity in our service, protect us from the diseases of our hearts, and make us among those who work for His Good Pleasure alone.

The practice and study of God’s religion and the message of His Prophet ﷺ are both life-giving and invigorating to me. I am profoundly thankful that God has blessed me with a life of rich, meaningful, and varied experiences, and then granted me the ultimate gift of redemption through learning and service (khidma). One of the keys to being an effective leader is having the storied, lived experience of hardships and struggles, and overcoming them by God’s grace and permission.

For years, I have longed for a space where I can engage with others who find meaning in the profound, life-changing waters of the traditional Islamic sciences. By enhancing this engagement with an accompanying academic discourse, we create a space where we can learn, discuss, teach, and serve without the hype and distraction that define so much of our digital world.

There is a reminder in our tradition to seek out the path where God places the most tawfīq (divine facilitation for good) and baraka (manifold blessings). For me, that path has consistently been found in learning, teaching, and serving others. This platform is an extension of that path, InShā’Allah.

A beautiful ḥadīth of the Prophet ﷺ has served as one of my primary motivators for two decades and is the guiding ethos of this community:

While this has shed light on some of my motivations, it has not explained what Praxis Islamicus is.

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What is Praxis Islamicus?

Praxis Islamicus is our space for those familiar souls, whether they are seekers of knowledge, scholars, academics, civic and business leaders, or curious minds, to come together and discuss ideas and solutions for the challenges humans face. It is a space to recognize one another and come together.

Praxis is the intersection of theory and practice. Praxis Islamicus is therefore more than a publication; it is a platform for principled dialogue and action. Our mission is to apply the timeless wisdom of Islam—encompassing its theology, law, ethics, spirituality, and moral psychology—to the pressing questions of our time.

Here, we move beyond mere commentary. We aim to design and discuss actionable solutions for the challenges we face as individuals, communities, and a global society, all of which are deeply rooted in and governed by the Islamic tradition.

At the heart of the Praxis Islamicus platform is our flagship publication, The Faith and Practice Journal. This is where we engage in the deep, rigorous, and relevant work of applying timeless wisdom to modern complexities. The Journal serves as a bridge between the sacred sciences of Islamic theology, law, ethics, spirituality, and the pressing needs of societal, organizational, and human development.

It is a dedicated space for public theology, where we explore leadership and ethics through the lenses of spiritual and moral psychology, as well as cross-faith-oriented analysis, offering substantive commentary for today's leaders, thinkers, and scholar-practitioners.

Within the Journal, you will find a curated selection of long-form essays, research papers, e-briefs, and occasional critical book reviews that are both scholarly and relatable. Our explorations delve into topics such as Prophetic leadership ethics, applying principles of futūwa (spiritual chivalry) to train modern leaders, and developing frameworks for building multiethnic, socioeconomically inclusive communities.

InShā’Allah, this content is uniquely informed by a synthesis of doctoral-level practical theology, community development, and C-suite consulting experience, ensuring that our discussions are not only theologically sound but also practically applicable in the boardroom, the classroom, and the public square.

The ultimate aim of The Faith and Practice Journal is to move beyond theory and inspire transformative action. Each piece is designed to equip you with the ethical frameworks and actionable insights needed to cultivate a prophetic ethos in your personal and professional life.

Here, we strive for iḥsān (beautified excellence), creating a space where faith informs practice and practice deepens faith. This fosters the moral realignment and dedicated service (khidma) that are central to our mission of serving God's creation.

What You Will Find Here

The work of Praxis Islamicus serves as the intellectual and spiritual hub for a larger ecosystem designed to have an impact. This includes real-world consulting through EP3 & Associates, transatlantic ethical analysis via the Umma International Institute for Transatlantic Ethics (UIITE), and educational programming from Mahdara Al Qiyaamah.

This platform provides two primary ways to engage:

For All Subscribers (The Foundation):

As a free subscriber, you will receive public posts directly in your inbox. This includes:

• The Faith and Practice Journal: our flagship publication, where we provide in-depth public scholarship on faith, ethics, leadership, and society. Also offering The Prophetic Ethos e-briefs, where we explore the application of prophetic ethics in addressing contemporary challenges.

• The Praxis Practice Podcast: Episodes exploring the practical application of our tradition in the modern world.

• Select Reflections: Commentary on current events and timeless principles.

For Our Paid Community—Praxis in Action (The Inner Circle):

Becoming a paid member is an investment in a deeper level of engagement and a direct act of patronage that sustains this work. You receive everything above, plus exclusive access to:

• Leadership Salons: Intimate, expert-led conversations on pressing topics.

• Guest Scholar & Leader Q&As: Direct access to the insights of academics, community builders, civic, and business leaders.

• Full Content Archive: Unrestricted access to all premium posts and essays.

• Community Dialogue: The ability to comment, participate in threads, and shape the conversation.

• First Access: Invitations to specialized courses, workshops, and opportunities to support tangible, real-world projects generated by our work.

The Invitation

Our goal is to cultivate a community of practice dedicated to a prophetic ethos—one that informs ethical leadership, nourishes intellectual depth, and inspires actionable service.

If you are a seeker of knowledge, a leader striving for ethical clarity, or an individual who believes in the power of principled action, I invite you to join us.

• Subscribe for free to receive our public work and be part of the broader conversation.

• Become a paid member to join the inner circle, unlock your access to exclusive engagement and networking, while actively supporting the growth and impact of this mission.

Our commitment to you is to provide interconnected dialogue and action plans that enable our subscribers to cultivate a prophetic ethos, informing ethical leadership, nourishing intellectual depth, and inspiring actionable service.

Join us to be among those who, by recognizing one another, come together to build something of meaning and benefit.

As with all things, there is a starting point, and with each starting point, there is a relevant intention behind why something was brought into being. This does not justify every intention or effort, just as it does not mean that the person, group, or institution that takes such action should be supported. What we can take from each new venture is an opportunity to engage with people and ideas that can add to the critical work we are currently involved in or seek to initiate.

So what am I doing? This Substack, Praxis Islamicus, is my answer to a need: the need to have a place where people not only speak their mind but bring ideas to life. This initiative I am launching is designed to be a robust hub of intellectual feasting, InShā’Allah. I envision it becoming a source of intellectually rigorous, reliable, religiously rooted, and academically sound ideas. I aim to offer solutions to the challenges we face in the realm of leadership, ethics, and human development. Here, we'll engage with critical issues, seeking clarity and fostering growth.

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So, who am I, and why should you listen to me and engage with my content? My name is Abdul Muhaymin Priester III, and I am a cosmopolitan individual who has been blessed to experience the lifetime of multiple people in my 53 years. My most profound experience has brought me from street culture and gangsterism to Islam and becoming a student of the Sacred Knowledge of Islam. I have also been blessed to achieve a level of high “secular” academic success, al-Ḥamdulillah (all praises belong to God).

I was blessed to come into contact with the Tayba Foundation in 2013 as a student and transitioned to become a Sr. Instructor teaching Maliki fiqh to the intermediate level, `aqīda, taṣawwūf, ḥadīth, and other intro and intermediate texts in the various Islamic Sciences. The doors and opportunities I have accessed through my relationship with Tayba are beyond expression, and I thank my Lord ﷻ for facilitating this connection.

In addition to my traditional studies, I have been deeply immersed in the academic study of religion, theology, ethics, and human beings. I completed my MA in Islamic Studies with a concentration in Religious Leadership at The Islamic Seminary of America (TISA) in 2024, becoming the first recipient of the Tayba Scholar award. I am currently enrolled in the Doctor of Ministry (DMin) program at the Catholic Theological Union, where I am studying Practical Theology with a concentration in leadership and ethics.

I also serve as the Assistant Chaplain for Muslim Life at Grinnell College, providing guidance, care, counsel, and religious leadership to the Muslim students, faculty, staff, and institution.

I have founded, been a part of, or supported numerous initiatives, organizations, and individuals, and have gone on to serve as a mayoral appointee on task forces that monitor police services, reentry policies, and advocacy efforts. These experiences have provided me with valuable insight and understanding, enabling me to contribute to many of the issues we face, from the street corner to the world stage.

This has led me to seek a place where I can find my niche in the arena of ideas and action. I have chosen Substack because this platform is more conducive to my temperament and will enable me to share my thoughts and build on my next phase of growth and vision for service (khidma) and human development, InShā’Allah.

There are a lot of moving parts to this platform, and I will provide more clarity on everything I introduce through this hub over time. I look forward to connecting with the people and organizations that benefit from this platform, sharing ideas, and bringing them to life.