The Atlanta Masjid Community Foundation is a non-profit public charity inspired by the history of Waqf in the Islamic tradition. AMCF exclusively focuses on raising funds, making grants, and strengthening organizational capacity to preserve and grow the Atlanta Masjid of Al-Islam, Ltd., the Mohammed Schools of Atlanta, Ltd. and future philanthropic institutions affiliated with the Atlanta Masjid Community (AMC). It offers donors the opportunity to direct their charity into a dedicated organization with effective governance, accountability, transparency, and an unwavering commitment to excellence.
AMCF has two essential functions:
The AMCF is a Waqf (Islamic charitable foundation / endowment) and is fully connected to and inspired by the beautiful history of philanthropy within the Islamic tradition.
« …from about the tenth century, private waqfs replaced zakāh as ‘the vehicle for financing Islam as a society…they offered the material foundation for most specifically Islamic concerns, supporting religious, social, cultural, and economic activities…Through the waqfs, the various civic essentials and even amenities were provided for on a private yet dependable basis… »
The establishment and proliferation of waqfs rests upon Quran and Sunnah:
To learn more about the history of Waqfs click here
AMCF has two current beneficiaries: the Atlanta Masjid of Al-Islam Ltd. and the Mohammed Schools of Atlanta, Ltd.
Future non-profit organizations affiliated with the Atlanta Masjid Community can become beneficiaries if designated and approved by the Atlanta Masjid of Al-Islam Majlis Ashura.
AMCF was ratified by the Majlis on October 8, 2023 and officially incorporated on November 3rd, 2023.
AMCF was created to provide a world-class governance structure that inspires donors seeking high standards of accountability and transparency within the Atlanta Masjid Community. It was created in collaboration with and full support of the Atlanta Masjid of Al-Islam Majlis Ashura.
AMCF has six primary initiatives:
Allocations are decided by the AMCF Board of Trustees, in consultation with the Masjid and School leadership.
AMCF is run by a team of volunteers, staff and Board of Trustees. Current volunteers include Sis. Stephanie Williams, Sis. Attiyya Ali, Bro. Morgan Matthews. Trustees include Br. Ihsan Saleem, Br. Omar Karim, Br. Kofi Rashid, Sis. India Y. Ali, Dr Naim Shaheed, Imam Plemon El-Amin (as Masjid Majlis Representative), and Sis. Quran Shakir ( as MSOA Consultative Board Representative).
AMCF's governance structure is consultative (shura based), with the Chair making final operational decisions reflective of consensus from Trustees. A super-majority vote of Trustees is required for major decisions.
The Convenor of the Majlis Ashura and Chair of the MSOA Consultative Board are permanent voting members of the AMCF Board of Trustees .
Our other founding Trustees were appointed through a consultative process involving Masjid leadership, School leadership, and donors. The ongoing appointment process will be conducted by a Trustee selection committee of the Board. All Trustees must be ratified by the Majlis Ashura before appointment.
AMCF and the leadership teams of the Atlanta Masjid and the Mohammed Schools collaboratively assess community needs.
Continuous evaluation, feedback loops, and periodic reassessment allow for adjustments, ensuring that the chosen initiatives and allocations remain relevant and effective over time.
AMCF Trustees vote to affirm initiatives and allocations.
Visit our Giving page to learn more.
Yes, AMCF is a non-profit public charity, and donations are generally tax-deductible. Please consult with a tax professional for personalized advice.
AMCF is committed to transparency and accountability to all stakeholders.
AMCF will publish quarterly reports 60 days after each quarter ends, beginning with Q1 2024. Reports will detail funds collected, initiatives funded, and provide our assessments of their impact and efficacy. A more comprehensive annual report will be released 90 days after the end of the calendar year, beginning with fiscal year 2024 (our first annual report will be released in 2025 for FY2024).
Starting FY2024, an annual audit will be conducted by a top 100 (as measured by revenue) US accounting firm (our first annual audit will be released in 2025 for FY2024).
AMCF will also file an annual 990 with the IRS which will be publicly available.
Stay informed by regularly visiting our official website atlantamasjidcf.org, subscribing to our newsletter, and attending our quarterly community meetings.
Your donation will directly contribute to initiatives such as operational improvements for the Mohammed Schools of Atlanta, enhancements for the Atlanta Masjid of Al-Islam, and our Capital Campaign for Spiritual, Educational and Recreational Facilities.
AMCF has two essential functions:
The decision to allocate half of the raised amount to new facility construction and the other half to the school endowment reflects a strategic approach to address both immediate and long-term needs of the Atlanta Masjid Community.
The endowment will be professionally and conservatively managed by a third-party investment management firm with Islamic sensitivities. The returns from the endowment will be transferred to the school for operational scholarships with the corpus (“principal”) held in perpetuity.
Yes, donors have the option to restrict funding to specific initiatives or projects within AMCF. This allows individuals to align their contributions with specific projects or initiatives that resonate with their values and priorities.
Yes, you can (and should) absolutely continue to give Zakat at the Masjid and make direct donations to the Mohammed Schools. The AMCF recognizes the importance of various avenues for charitable giving and respects the diverse ways community members choose to support the Masjid and the School.
Contributions made directly to the Masjid and Schools are often utilized for immediate (and important) operational needs.
AMCF donations should be new and increased giving for long term and strategic projects. Please maintain your existing zakat to School and Masjid operations.
AMCF aims to prevent duplication of efforts.
The Foundation is the largest (by dollars raised) philanthropic institution of the community and aspires to facilitate increased collaboration on fundraising efforts across community institutions, promoting a unified approach to community advancement.
As AMCF is a recently formed entity, collaboration and streamlining of donation methods are being refined.
No. All Board members are 100% volunteers and not compensated by AMCF Funds.
AMCF welcomes volunteers. Please email info@atlantamasjidcf.org or visit our volunteer page for more information on volunteer opportunities.
Raised / Pledged - $5.37 million
Collected - $1.067 million
Planned Gifts - $260,000 (AMCF designated life insurance beneficiary)
Monthly donors - 210
Avg monthly donor size - $89
50% of pledgees are currently fulfilling
100% of donors have been contacted
80% personal outreach from AMCF staff
Philanthropist: Ihsan Saleem is the founding Chair of the Board Trustees AMCF. Ihsan announced a $2 million gift and the creation of AMCF at the 65th anniversary of the Atlanta Masjid on November 8th 2023. Prior to founding AMCF, Ihsan became the Atlanta Masjid’s largest financial donor in its history in 2021 when he gave $340,000 (anonymously) to pay off the mortgage collateralized by both the Atlanta Masjid & Mohammed Schools. Ihsan started AMCF to enable himself and others to give more to the community they love in a way that offers transparency and accountability.
Real Estate Developer: Ihsan is also the CEO of Saleem & Company, a vertically integrated real estate investment firm that has completed over $250 million of real estate transactions primarily focused on working class apartment complexes in metro-Atlanta. On October 8th 2023, Saleem & Co. was invited by the Atlanta Masjid Majlis Ashura and ratified by the Atlanta Masjid Community to lead the development of a commercial complex on Masjid land at 560 Fayetteville Rd. This development entity, a joint venture between Saleem & Co. as managing member, the Atlanta Masjid of Al-Islam Ltd as member and the AMCF as economic beneficiary, is called Atlanta Masjid Community Holdings, LLC (AMCH).
Community Member: Ihsan’s parents were married at 735 Fayetteville Rd (the current Mohammed Schools elementary building). They moved to Newark, NJ by the time Ihsan was born. Ihsan and his family moved back to Atlanta when he was 13 years old to start 9th grade at WD Mohammed High School where his older siblings both matriculated. Ihsan is 2004 alumni of WD Mohammed High School and an alumni of Morehouse College. He volunteered with M.O.R.E for youth, raised funds and managed several masjid beautification initiatives, served as the Southeast Representative for the National Young Adult Association while in college and served on the Majlis Ashura from 2014 to 2017. He was selected as a 40 under 40 GA Muslim in 2016 and received the Distinguished Alumni Award from WDM High in 2015. He serves on the Board of SAVE Institute, the Concordia Network and the Junior Board of Seizing Every Opportunity.
“The term waqf is believed to have emerged around the middle of the third century in Islam, during the post-formative period of Islamic law. Although the term itself does not exist in the Qur’an, scholars of Qur’anic exegesis explain the following Qur’anic passage as providing the basis for Islamic philanthropic giving: “None of you (believers) will attain true piety unless you give out of what you cherish: whatever you give, God knows about it very well.” (3:92)
Upon hearing this verse of Qur’an, Abū Ṭalḥah, a notable Companion of the Prophet Muhammad ﷺ donated his most cherished possession, a large date-palm grove with over 600 date palm trees to the service of the poor in the city of Medina. He explained the reasons behind his gift to the Prophet Muhammad ﷺ by saying that the date-palm grove was his most cherished possession and that he hoped that by gifting it to the poor that he would attain the status of true piety in the next life. Upon declaring his gift to those in need, in the presence of the Prophet Muhammad ﷺ, Abū Ṭalḥah returned home to find his wife and child relaxing in the grove. Abū Ṭalḥah immediately informed his wife that he had gifted and endowed the grove to serve the poor of Medina in service of Islam. His wife asked him, “Did you do this in your name only or in our name collectively?” Abū Ṭalḥah replied that he had done so in both of their names. His wife replied, “May God be pleased with you, Abū Ṭalḥah! I was considering the exact same thing after having thought deeply about what to do for the poor in our midst. But I did not have the courage yet to do something about it. May God accept our offering and let us now leave the grove together.” This dedication of their most valuable real estate for the good of the poor of Medina, in service of Islam, became known as the first act of endowment (waqf) in Islam.
From the perspective of the Sunnah of the Prophet Muhammad ﷺ, we have more specific details for the establishment of the waqf. First, the Prophet ﷺ died leaving only three items: a mule, his weapons, and some land that he designated as being reserved for charitable purposes (ṣadaqah). Second, the Prophet Muhammad ﷺ instructed his Companion Umar how to endow property for Islamic philanthropic purposes and this became the model for the waqfs of many prominent Companions of the Prophet ﷺ. Imam Mālik mentioned this advice from the Prophet ﷺ as having established the precedent for waqfs—which were called ahbas by Imam Mālik.
According to Islamic history, ʿUmar ibn al-Khaṭṭāb had acquired some property in Khaybar and consulted the Prophet ﷺ on what to do with it. The event is reported as follows: ʿUmar said: ‘I have acquired land in Khaybar, and I have never acquired property more precious to me than it. What do you command me to do with it?’ The Prophet ﷺ replied, ‘If you want, sequester its principal and dedicate (the profits) for charitable purposes.’ Ibn ʿUmar said, ‘ʿUmar gave away the yields as alms on the condition that it (the principal) not be sold, given away as a gift, or inherited. ʿUmar gave the yields away as alms for the poor, kin relations, freeing of slaves, (the funding of) military expenditures, travelers, and guests. It will not be held against the one who administers it if they eat from it in an appropriate manner or gives something to a friend so long as they do not appropriate any of the property.
From this tradition, we learn the basic operational parameters, functions, and conditions of Islamic philanthropy of the Companions of the Prophet ﷺ. ʿUmar’s statement about his land in Khaybar as being the most precious of his property is significant, as it conforms with the import of the Qur’anic verse above, namely that a person should give from what they cherish most. The Prophet’s instruction to ʿUmar to sequester the principal and devote the proceeds for charitable causes is also important because it explains the Qur’an’s statement instructing the person about how to “give out of what you cherish.” This does not mean to give away what you cherish but instead to restrict the most cherished aspect of our wealth to the service of yielding proceeds for charitable purposes. The property itself is to be sequestered from being bought, sold, gifted or inherited. In short, it is removed from the marketplace and protected from being a commodity. However, as Ibn ʿUmar articulated in describing his father’s actions in following the Prophet’s instructions, the property is still put to work in order to produce gains for alms for the poor, kin, the freeing of slaves, (the funding of) military expenditures, and the needs of travelers and guests. This is also remarkably consistent with the zakāh recipient categories outlined in chapter 9, verse 60 of the Qur’an.
Two significant aspects of Islamic philanthropy are outlined here in this narration: the first is the advice from the Prophet ﷺ on establishing a philanthropic institution (as opposed to a singular act of charity): sequester the principal and devote the proceeds to charitable uses. The second involves the parameters of the waqf institution itself: 1) that it be explicitly and legally removed from being a commodity; 2) that it be used solely for charitable purposes; and 3) general guidelines for the trustee outlining personal benefit from the endowment. Regarding this latter point, Umar had a waqf deed drawn up by a scribe in the presence of several Companions and ʿAbd Allah ibn al-Arqam served as the witness for the document. ʿUmar named his daughter, Ḥafṣah, as trustee, administrator, and manager of the property he endowed, in his words, “for as long as she lives.” He then stipulated that after her, it should be administered by a person of sound judgment from her family…The yields were to be spent, as the administrator saw fit, for beggars, the destitute, and kin. It is not objectionable if the administrator eats, feeds, or purchases servants to work the property.”