I Just Had a Change of Heart — Review of With the Heart in Mind by Shaykh Mikaeel Smith
I remember listening to an episode of the Mad Mamluks podcast where the guest, Dr. Mohammad Ghilan, for the latter half the episode mentioned that before reading With the Heart in Mind by Shaykh Mikaeel Smith, he had assumed that this book would be like any typical feel good Islamic book, filled with stories from the Seerah or the Sahaba that loosely contributed to an understanding that the Prophet ﷺ was emotionally intelligent.
This is not that book.
The best way to describe the book is that it is an intellectual study on the different types of intelligences — specifically the Moral and Emotional Intelligence as it is understood from the life and being that is the Prophet Muhammad ﷺ. Shaykh Mikaeel’s intention for the book is to construct an argument that there exists multiple forms of intelligence and that the Prophet Muhammad ﷺ himself was the most intelligent person that had ever lived, namely because he possessed these multiple forms of intelligence. And that one can acquire these multiple forms of intelligences in order undergo radical change for themselves or for the people around them.
Shaykh Mikaeel organizes the book into four sections. The first part covers a historical and philosophical overview of the Aql, (intellect in Arabic), primarily concerned with Imam Muhasiabi’s formation, of which Shaykh Mikaeel uses as an underlying framework for the latter portions of the book. The second and third sections are concerned with defining and discussing emotional intelligence and moral intelligence as it was manifested by the Prophet Muhammad ﷺ and additionally methods in which one is able to acquire said forms of intelligence. Lastly, in the fourth section, Shaykh Mikaeel articulates how acquiring a solid formation of both emotional and moral intelligences is how one can manifest real and radical change both internally and societally.
Below I’ve written less of individual summaries, but rather reflective thoughts I have for each section. The point is to write enough to not give away the contents of the book, while still enticing you, as the potential reader, to purchase a copy and benefit from reading the book yourself.
Section I: The Aql
The first section of the book is what distinguishes Shaykh Mikaeel’s book with many other books about Islam in English. Section I begins with background of Imam Muhasibi’s life and his theory of intelligence. I say that this book, particularly this section of the book, distinguishes itself from other books of Islam in English, is because the work in its entirety attaches itself to the Islamic intellectual tradition. Shaykh Mikaeel specifically uses Imam Muhaisibi’s theory of intelligence as a framework of first understanding a multidimensional intelligence, and then utilizes both contemporary and prophetic sources to articulate both the conception and personal and societal use of moral and emotional intelligence. From the beginning, you understand that this is an academic work and not simply a fanciful reformation of a popular subject like emotional intelligence that is loosely tied to romanticized stories of the Prophet Muhammad ﷺ — an unfortunate circumstance that plagues early and still much of contemporary American Islamic literature.
Section II: Emotional Intelligence
After adopting Imam Muhaisibi’s theory of intelligence — specifically that one’s intelligence is something that is multidimensional, of which consists of understanding social, emotional, and moral realities — Shaykh Mikaeel begins his second section then by discussing emotional intelligence as something that has to be understood both intrapersonally and interpersonally. Any person must learn to understand their own emotions — how they come about, what affects them, and how they can be regulated — and then once one is able to understand themselves with such emotional depth, can they then begin to understand the emotions of others in such ways to cultivate meaningful relationships. The bulk of this section is dedicated to emotional intelligence as a function of understanding others, primarily to contribute Shaykh’s Mikaeel’s articulation of invoking radical change — a theme seen both throughout the book and in the book’s very last section.
Section III: Moral Intelligence
Emotional intelligence, according to Shaykh Mikaeel, once perfected, can be an effective means of articulating one’s ideas and values to others in such ways that can resonate with the bulk of most individuals. It is, however, until emotional intelligence is coupled with moral intelligence, is when a perfected means is met with the perfect message. An individual with a highly developed emotional intelligence, when lacking proper moral intelligence, instead of providing productive and beneficial influences unto other, can instead, engage in forms of manipulation. The reality is that sociopaths are people that have high EQ — people that are highly manipulative, people that are highly abusive — all have high EQ. Their problem, however, is that they lack sufficient moral education to couple their emotional intelligence. And in order to become someone that invoke serious radical change in our society — that person must be able to both communicate in such a way that resonates with everyone’s heart and have an ethically sound message to communicate.
Section IV: Radical Change
A theme throughout Shaykh Mikaeel’s book is the tie back to emotional intelligence and moral intelligence serving a single purpose to invoke radical change into both the individual and to the society around them. And for the most part, that makes sense, simply because such was the purpose of the Prophet ﷺ — to understand all of the people around him, and to then take them to both self and salvific betterment. This book is truly written for the person that wants to make impact in such way our Prophet ﷺ was able to.
Conclusion:
Shaykh Mikaeel’s conclusion of the book sees radical change most applicable in the realm of the family. And although I would agree that the family is the most fundamental unit in any given society, this is where I have slight criticism of the book. I would have liked to see more realms of application be discussed in the book. Where does radical change motivated by developed emotional and moral intelligence live in community organizing spaces, where does it live in American politics, or where does it live in the workplace? Despite this, I would say that it surely isn’t a bad problem for a book to have a reader wanting more once he is done reading.
Overall, I’m impressed with Shaykh Mikaeel work and would put it in one of top recommendations for any Muslim that desires a deep and intellectually embedded framework for personal and societal development. It’s a book that I would make required reading for individuals that want to grow within in themselves — as well as individuals that serve in a capacity of responsibility. This includes, but not limited to MSA leaders, masjid board members, Muslim board members, educators, parents, and religious and pastoral leaders.
