'Khilafah - Our Vision for the Ummah' Conference regarding the uprisings in the Middle East. London, 9 July 2011.

Talk at the 'Khilafah - Our Vision for the Ummah' Conference regarding the uprisings in the Middle East. London, 9 July 2011. Organised by Hizb ut-Tahrir. Website>>>

1/5: Accounting Rulers; duty of the Ummah; By Reza Pankhurst



2/5:  New Economic Thinking for the Muslim World: By Muhammad Gulam Jilani 



3/5: Pakistan and the work for Khilafah - By: Dr Imran Waheed




4/5: One Ummah, One Struggle - By: Taji Mustafa
   


5/5;    A New Political Vision for the Muslim World - Sajad




Home         Sri Lanka Think Tank-UK (Main Link)

Islamic History of Iran (23-07-2011)

Delivered by: Professor Edmund Herzig (University of Oxford)

Date: Saturday 23rd July 2011Time: 9am – 6pm
Venue: Birkbeck College, Malet Street, London WC1E 7HX

Booking details Overview Objectives Presenter The courses are open to all but spaces are limited. Entry is through prior registration only. Prayer facilities available and coffee/tea provided during break sessions.

Costs:
•£30 – Online payment
•£30 – CASH on the door
Unless the course is cancelled, there are no refunds for non-attendance

Prior to Islam, Persia was one of the Great Civilisations of the world. Islamic Rule continued this process producing great works of scholarship, art, and science and today modern Iran still holds an important role of the global Muslim world and beyond.

This introductory course looks at the following areas: Brief of Persia before and arrival of Islam; Sunni period with brief overlook on Umayyad, Abbasid and Sultanate periods; Shiaism and the Safavids (Rise and Fall); Brief look at the Modern and Contemporary period inc. colonial occupation and Pahlavi dynasty to Islamic revolution of today; Culture of Iranian Muslims – School of thoughts/ groups/politcal/ social/schooling; Contribution to Islamic Iran to both world and Islamic Civilasation; What the future holds and the lessons that may be learned.

Professor Edmund Herzig;

Professor Edmund Herzig holds the Soudavar Chair in Persian Studies at the University of Oxford. He received his BA in Russian and Persian from the University of Cambridge and his DPhil in Oriental Studies at the University of Oxford. His thesis was entitled ‘The Armenian Merchants of New Julfa, Isfahan: A Study in Pre-Modern Asian Trade’. Dr Herzig’s principal research interests are the contemporary history of Iran (currently focusing on the political and international history of the Islamic Republic, and on the relationship between history and national identity in modern Iran); Safavid history; the history of Armenia and the Armenians with special interest in the Armenians of Iran. His selected publications are The Armenians: Past and Present in the Making of National Identity, with M. Kurkchiyan (2005); ‘Regionalism, Iran and Central Asia’ in International Affairs (2004); ‘Venice and the Julfa Armenian Merchants’ in B. L. Zekiyan and A. Ferrari eds Gli Armeni e Venezia. Dagli Sceriman a Mechitar: il momento culminante di una consuetudine millenaria (2004); The New Caucasus: Armenia, Azerbaijan and Georgia (1999); ‘The Rise of the Julfa Merchants in the Late Sixteenth Century’ in C. Melville ed. Safavid Persia: The History and Politics of an Islamic Society (1996). (Islamic Courses)

Home          Sri Lanka Think Tank-UK

Islamic History of South East Asia (Indo-Malay Archipelago)

Delivered by: Dr Carool Kersten (University of London)

Date: Saturday 25th June 2011 Time: 9am – 5pm
Venue: Birkbeck College, Malet Street, London WC1E 7HX

BOOKING DEADLINE: MONDAY 20TH JUNE 2011

Booking details Overview Objectives Presenter The courses are open to all but spaces are limited. Entry is through prior registration only. Prayer facilities available and coffee/tea provided during break sessions.

Costs:
•Within the Deadline dates pre-registration £20 – Online payment
•After Deadline dates or on the door entry £30 – CASH on the door
Unless the course is cancelled, there are no refunds for non-attendance

BOOKING DEADLINE: MONDAY 20TH JUNE 2011 after which prices to £30

It took nearly 800 years for the whole of Egypt to become majority Muslim and when Islam first arrived 674 CE it took only a few hundred years for the whole of the Indo-Malay Archipelago countries of Indonesia, Malaysia, Philipines, Brunei and Southern Thailand.

Today, there are more followers of the Shafi School of Thought in SE Asia than its country of origin and Indonesia is the most populous Muslim country and democracy and whilst Malaysia enjoys an admirable position amongst many Muslims because of its self built economic development model. With up to 250 million Muslims, Islam in SE Asia matters, it is multi-faceted and multi layered with its rich experience.

This short, intensive course aims to cover the following:

1.What and where is SE (South East) Asia ?
2.Brief of region before arrival of Islam i.e. religions and kingdoms.
3.Early arrival of Islam
4.Rooting of Islam and creation of Sultanates
5.Islamization of Southeast Asia and role of the Sufi missionaries
6.Brief on Colonial period and Independance
7.Contemporary Islam in Southeast Asia
8.Culture of SE Asian Muslims – School of thoughts/ groups/politcal /social/schooling. ..and more

Dr Carool Kersten;
Dr Carool Kersten is currently a Lecturer in Islamic Studies at Kings College, London. His key research areas include the intellectual history of the contemporary Muslim world, and the history of Islam in Southeast Asia. He speaks fluent Arabic, Bahsa, English and is native Dutch.

He is a member of Association of Southeast Asian Studies and Society of Contemporary Thought and the Islamicate World and has written and contributed to many books and articles on the subject. Some recent publications are: ‘Indonesia’s New Muslim Intellectuals’ Religion Compass; ‘Cambodia’s Muslim King: Khmer and Dutch Sources on the Conversion of King Reameathipadei I, 1642–1658′, in Islam in Southeast Asia. (Islamic Circle)

Home        Sri Lanka Think Tank-UK

The Islamic Ruling on Protests & Demonstrations

The Ummah (Islamic Nation) around the world is rising and seeking to reclaim the authority that was stolen from her by the tyrant rulers. In country after country, we are seeing the people lose their fear of the regimes that have been suppressing, repressing, torturing and imprisoning them while standing in the way of their political aspirations. Now, some of these rulers have fallen, and others are living precariously; the momentum is for change and the Ummah will not turn back.

This struggle that the Ummah is engaged in is the highest political struggle that was sanctioned by the Messenger of Allah (saw) as the best struggle.

Yet, we find some ‘ulama (clerics) sponsored by the oppressive regimes giving a most unfortunate regressive fatwa (religious edict) that claims protests and demonstrations in the Muslim lands are haram(prohibited). In this article, inshAllah, we want to scrutinise this fatwa, since Muslims are commanded not to be like the Ahl al-Kitab (The People of the Book) who took their priests and rabbis as Lords (instead of Allah), accepting their judgments blindly without question. The reasons given for such afatwa range in gravity, from the serious charge of rebellion, to the downright ludicrous claim that demonstrations will hold up traffic! One fatwa is premised on the principal reason: that protests and demonstrations constitute rebellion against legitimate rulers.

It is important to note that accounting the rulers is an important obligation in Islam, independent of their legitimacy. In other words, whether the rulers are legitimate or illegitimate, the Ummah has the obligation to hold them to task. This article will inshAllah explain that public protests and demonstrations (which are conducted in accordance with the guidelines laid down by the Sharī’ah) are a permitted form of accounting.

What is a Legitimate Authority in Shari'ah? 

A state becomes Islamic when its rules and policies are based on the Islamic Aqeedah (creed). Specifically, all laws and policies enacted by the government are solely extracted from the Qur’an and Sunnah. In other words, the sovereignty solely lies with Allah (swt). That is why obedience to the rulers is required if they rule by the Sharī’ah, as Allah (swt) says:

“O you who believe! Obey Allah, Obey His Messenger and those in authority from amongst you; and if you differ, then refer it to Allah and His Messenger, if you believe in Allah and the Last Day.” [Al-Nisa: 59]

This noble verse in Surah al-Nisa comes after verse 58, which focused on the rulers when they were enjoined to rule by justice – which is nothing other than what Allah (swt) has revealed (i.e. the Qur’an and the Sunnah). The focus in the verse is on the Muslims under the authority of the rulers, and their responsibility. In this respect, the message of this ayah is addressed to the Ummah:

The Messenger (saw) said: “There is no obedience (when this results) in disobedience of the Creator.” 
[Sahīh Bukharī]

Here the apparent mantūq (meaning) is an absolute prohibition of following an order that goes against the order of Allah (swt).

It has been reported that ‘Alī (ra) said, “The Messenger of Allah sent a troop under the command of a man from Al-Ansar. When they left, he became angry with them for some reason, and said to them, `Has not the Messenger of Allah commanded you to obey me?’ They said, `Yes.’ He said, `Collect some wood,’ and then he started a fire with the wood, saying, `I command you to enter the fire.’ The people almost entered the fire, but a young man among them said, `You ran away from the Fire to Allah’s Messenger. Therefore, do not rush until you go back to Allah’s Messenger, and if he commands you to enter it, then enter it.’ When they went back to Allah’s Messenger, they told him what had happened, and the Messenger said, ‘Had you entered it, you would never have departed from it. Obedience is only in righteousness.’” [Bukhari]

Here the Messenger (saw) stated that obedience is only in the ‘ma’rūf’ (good) and not in the ‘munkar’ (evil).

Even though the persistent violation of Sharī’ah by the regimes in the Muslim lands is clear to any observer, it is important not to confuse the issue of legitimacy, with that of accounting the rulers. Accounting the rulers is an independent obligation in Islam. Suffice it to say, as the following section will show; if public accounting was permitted in the time of our Prophet (saw) and the Khulafa Rashideen(rightly-guided Caliphs), who represent the pinnacle of Islamic leadership and justice, then by min bab awla (greater reasoning), such accounting is needed in the time of oppressive and corrupt rulers, whether they are legitimate or illegitimate.

Evidences for Permissibility of Protests/Demonstrations
A number proofs (adillah) exist for the permissibility of demonstrations. Firstly, the general evidences that allow people to meet and express opinions would also permit people to demonstrate their opinions - as long as the opinions expressed are permitted by Islam. As such protests and demonstrations are merely a permissible style, which takes its hukm (ruling) dependent on the reasons and aims of the demonstrations. Thus, these must be assessed before a hukm can be given. How can a style be labelledharam without considering its aim and purpose? For example, if Muslims come out on a demonstration calling for the legalisation of riba, such a demonstration would not be halal, as it calls for something that is haram. However, if people come out to account the rulers for their oppression, and neglecting the people’s legitimate rights (given by Islam); then such a demand – whether via a letter, meeting or demonstration – is halal, because it is regarding a matter that is not only permitted, but also obliged by the Sharī’ah.

Another form of general evidences are the ‘umūmat (generality) and mutlaq (unrestricted) of the ahadīth, that enjoin Muslims to speak the haqq, enjoin the good and forbid the evil. So for example the hadīth:

“The best struggle (jihad) is the word of truth spoken to a tyrant ruler.” [Al-Nasa’ī]

This hadīth encouraging political struggle does not specify the manner in which the truth should be spoken to the tyrant ruler, which means any style that has not been prohibited by another text is permitted. So whether by a letter, distribution of leaflets, publication of a book, article in a newspaper or speaking directly to the ruler - these are all permissible means of fulfilling the obligation. This is similar to the hadīth of the Messenger (saw) when he said: “Convey from me even if it be one verse.”[Bukharī]. This hadīth enjoins on us to convey Islamic knowledge or carry da’wah to others and in the language of this hadīth the Prophet (saw) did not restrict it to any particular style or means. Therefore, it is permissible to impart knowledge via one to one teaching, group lessons or even via the internet. These are all permissible styles as the command of ballighū (convey) is mutlaq (unrestricted): so whatever action will realise this is permitted, as long as there is no specific nass (text) to the contrary.

The above hadīth for example says ‘the best struggle’: this fits a reality where the accounting is done publicly, since that is truly a struggle, whereas it is easier to account privately. It is when the ruler is accounted in front of everyone that he is likely to kill or imprison the person accounting him. This is also the significance of the following hadīth:

“The master of martyrs is Hamzah and a man who stood up to a tyrant ruler to advise him and was killed”
[Al-Hakim]

The fact that a ruler was accounted publically is the most likely reason for the accounting-person being killed.

This is also the example of the Sahabah and Salaf al-Salih who accounted the rulers in public. It is reported that a person told ‘Umar b. Khattab (ra) to “fear Allah” publicly, and ‘Umar responded by saying: “There is no goodness in you if you do not say it, and there is no goodness in us if we do not hear it.” (Manaqib amir al-muminin by Ibn Jawzi. P.155)

As for the Salaf al-Salih, look at the example of Hasan al-Basrī: he was present in Basrah when al-Hajjaj, a tyrant walī, built his grand palace and called all the people to witness it. Hasan knew that this was a great opportunity to remind the people about the place of wealth and status in this life. He said: “We looked at what the filthiest of filth built, and we found that Fir’awn built greater than what he built and higher than what he built, then Allah destroyed Fir’awn and what he built. Hajjaj should know that the inhabitants of the sky hate him and the people of the earth only deceive him!” It was said to Hasan “Be careful, O Abū Sa’īd!” Hasan replied “Allah has taken a covenant from the people of knowledge to explain it to the people and not to be silent!” In this example, Hasan al-Basrī openly exposed the excesses of the legitimate ruler. (Suwar min hayat at-tabi’in, ‘Abdur Rahman Ra’fat Basha p.101-102)

This was the same practice for Ahmad Ibn Hanbal when he accounted the Abbasid Khalīfah al-Ma’mun, and Ibn Taymiyyah with Sultan al-Nasir, the Mamluk sultan: so how can it be claimed today that it isharam to account the rulers publicly?. It does not befit those who claim to follow such scholars that they should give a fatwa that effectively stops a means to accounting the rulers and speaking the word of truth. This is not blocking the means (sad al-zari’ah) to evil but blocking the means to hold the rulers to account and speaking the Haqq.

Therefore, demonstrations and protests to account the rulers and expose their betrayal of the Ummah’sinterest are permissible. The caveat to this permissibility is conditional that no other rules of theSharī’ah are violated, such as destruction of public or private property, non Islamic slogans or free-mixing etc.

It is an Obligation

If a person were to steal our property, would we sit back and watch as bystanders? Rather, we will at least protest or attempt to reclaim our property. So why is it that some choose to remain silent, or ask others to remain silent when the tyrant rulers have stolen something far more precious, which is the authority (sultan) of the Ummah to implement Islam. This authority has been stolen, usurped and abused by the tyrant rulers and we are obliged to reclaim that authority by accounting these rulers and working to re-establish the Khalīfah who will rule by what Allah has revealed. Let us continue to heed the words of Muhammad al-Mustafa (saw) which came in the form of a warning, when he said:

“Nay, by Allah, you either enjoin good and forbid evil and catch hold of the hand of the oppressor and persuade him to act justly and stick to the truth, or, Allah will involve the hearts of some of you with the hearts of others and will curse you as He had cursed them.”
[Abu Dawud and At-Tirmidhi] (PAM)

Home       Sri Lanka Think tank-UK (Main Link)