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a well wisher  
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 16 September 2009 at 5:00pm
Jazakh Allah Khair Brother Tarek....
 
What a great paper...I have  become a fan of Dr Fathi Osman...May Allah swt bless him and preserve him...It reminded me in parts of one of my most favourite book of all times...Muhammad Iqbal's The Reconstruction Of Religious Thought In Islam...
 
Thank you so much for posting this...
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 14 November 2009 at 7:57am
Shura and Democracy-Deriving Benefit
 
Sheikh Yusuf Estes
 
 
(Part 1/ 6:09 min)
 
 
(Part 2/ 6:52 min)
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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 22 June 2010 at 4:50pm
Found this 2003 article/talk today of Dr. Khaled Abul Fadl at MIT:

Islam and the Challenge of Democracy

The Case for Democracy

Several considerations suggest that democracy—and especially a constitutional democracy that protects basic individual rights—is that form. My central argument (others will emerge later) is that democracy—by assigning equal rights of speech, association, and suffrage to all—offers the greatest potential for promoting justice and protecting human dignity, without making God responsible for human injustice or the degradation of human beings by one another. ...

http://bostonreview.net/BR28.2/abou.html

To see video of On Point’s live show on “Islam and the Challenge of Democracy,” featuring Khaled Abou El Fadl (MIT World):
 
http://mitworld.mit.edu/video/124/


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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 01 July 2010 at 11:58pm
Originally posted by a well wisher

What a great paper...I have  become a fan of Dr Fathi Osman...May Allah swt bless him and preserve him...It reminded me in parts of one of my most favourite book of all times...Muhammad Iqbal's The Reconstruction Of Religious Thought In Islam...
 


Is there an on-line version of that book in English?

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 02 July 2010 at 4:45pm

Yes there is Brother Tarek....I don't know if its the summarized version or the whole thing...

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 03 July 2010 at 2:34am
Thanks sister

Looks like the full version




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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 16 September 2010 at 7:10pm
Originally posted by Al-Cordoby

This paper by Dr. Fathi Osman gives more ideas on the issue of Shura and Democracy, which may be of interest:
 
 
Inna lillahi wa inna ilayhi raji'un ...
 
I just read this....A great scholar and a great man...Dr Fathi Osman passed away on Sept 11th
 
 
May Allah bless his soul and reward him for his great contribution and grant him Firdaus Aameen...May Allah help his family  to deal with this loss and give them patience and peace and renite them in Jannah Aameen
 
 
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 07 November 2010 at 4:48pm

Shaykh Hamza Yusuf: Is 'Democracy' compatable with Sharia Law? Pt: 1/2

 
 
Shaykh Hamza Yusuf: Is 'Democracy' compatable with Sharia Law? Pt: 2/2
 
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 11 November 2010 at 11:45am

Notion of Shura, Shura and Democracy - Dr.Tariq Ramadan

Shura is the space which allows Islam the management of pluralism. The Arabic word signifies “consultation”, “concertation” or “deliberation”. It appears in several instances in the Qur’an. However, two verses are generally cited, since it is from these that the principle of general orientation is conveyed. In Sura 42 which has the same name (al-Shura) we read:

{but what is with God is better and more enduring for those who believe and put their trust in their Lord. And those who avoid the heinous sins and indecencies and when they are angry forgive, and those who answer their Lord, and perform the prayer, their affair being counsel between them, and they expend of that We have provided them?} [Qur’an, 42: 36-38]

Gradation, here, owes nothing to chance and we should notice, after qualifying the believer on the moral plane, an expression of the classification of attitudes. Response to God (meaning here the following of His ordinances), the performance of prayer (the second pillar of Islam after the testimony of faith), then, on the collective plane, the practice of deliberation and supportive social engagement. Thus, the formulation is clear, the very fact of submitting to God on the personal level does not mean that there exists ready-made solutions to settle collective affairs. We have said, above, a word about the concertation (the same verbal root) which must exist between the wife and the husband on the question of weaning the child. In the same way, the faithful are characterised here by the fact that they deliberate among themselves on the subject of their affairs. We know that the Prophet (peace be upon him) continually practised concertation with his Companions, and the traditions which report this are numerous. Whenever a situation, about which no revelation had intervened, presented itself the Prophet (peace be upon him) used to listen to those around him and consequently take decisions. Upon the first confrontation with the people of Mecca at Badr, Muhammad called his Companions: “O people! Share with me your views”. Ibn al-Mundhir asked him whether the placement chosen for confrontation was the object of a revelation or whether it was a personal decision. The Prophet responded that it was his own choice. Al-Mundhir suggested a different strategy which allowed taking over the water. Muhammad (peace be upon him) yielded to this argument and moved his entire army. In running affairs, the Prophet (peace be upon him) himself took into consideration and distinguished the absolute origin of the principles and the relativity of his own personal opinion. This, as it is in this instance, even in a situation which might determine the life or death of the whole community.

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 07 December 2012 at 9:13am
Groups, Factions and Political Movements
 
Groups and factions are not uniform in their membership. They are loci of convergent opinion, and, like the community at large, contain people who are just as well as unjust, virtuous as well as sinful. Truth be told, the fierce disagreements that take place between Muslim groups squanders their energies. It compromises their writings, their media production, their policies, and their interpersonal relations.

Other communities, by contrast, have learned to accommodate disagreement, and they succeed in channelling their differences into positive action. For instance, the extreme right-wing and left-wing parties in the Israeli Knesset have become part of the broader society. They participate in the government or in the official opposition, and they contribute to the development of national policy. The state has managed to accommodate the full spectrum of political opinion, and uses their isolation in the region to their advantage to foster unity.

Likewise, the European Union has achieved a united currency and a standardised tariff policy. They engage in full-scale military and political cooperation and work together for their mutual security. They develop strategic plans for their mutual progress and shared ambitions. At the same time, the autonomy of each country and the will of its people are fully respected, and they are given a voice in developing their shared programs and projects.

In America, we see a very sensible circulation of power between the Democratic and Republican parties. This is carried out with considerable goodwill between the American people, after the election results are announced. No one holds a grudge against anyone else on account of their vote. They have a strong and firmly established democratic institution, which in spite of its shortcomings, is capable of compensating for the inevitable mistakes and missteps of its policymakers, as well as triumphing over the crises and challenges that the country faces, including crises as serious as the September 11 atrocities and Hurricane Katrina.

These are nations which have succeeded in developing sound policies and systems for governing their differences, drawn from their experience, history, practical knowledge, and accumulated wisdom. The Islamic world deserves to be guided by all of these factors from within its own historical legacy as well as from the experience of other nations, in consideration of the moderate teachings of the Qur’an and the concern that our Prophet had for his community’s welfare.

We have a right to dream that the Muslim world, with all of its countries, ethnicities, and ideological currents, can unite upon its common interests, or at least draw closer together. It may seem to be a distant dream, but Allah is capable of all things. Are we prepared to accept that people will have various identities and affiliations, and instead fight against bigotry, racism, and selfish factional interests?

This is the challenge that we must be prepared to face. It is certainly a difficult one, but it is far from insurmountable. If we rely upon Allah, we will find He is enough for us. As we say in each and every one of our prayers: “You alone we worship, and Your help alone we seek.” [Sūrah al-Fatihah: 5]
 
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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 18 January 2014 at 4:59am
Renaissance or Shura?

Dr. Ali Lela last month gave this talk titled "Renaissance or Shura?" at the MAS-ICNA Convention

http://www.youtube.com/watch?v=bkOsU-LheIE

(20 minutes)

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 16 February 2014 at 4:34pm

Islam, Democracy & the Pursuit of Civil Society - Tariq Ramadan

http://www.youtube.com/watch?v=nkKJuOn58Vs

(77 mins)
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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 01 December 2014 at 11:31pm
Democracy or Shura?

Dr. Tariq Ramadan last December gave this talk titled "Democracy or Shura?" at the 2013 MAS-ICNA Convention

What are the similarities and differences between democracy and Shura and how can we deal with democracy in our contemporary transactions?

Allah says "...... His is the creation and the command..." (7:54).

Allah acknowledged the influence of people in making their decisions as he mentioned "....and whose affair is [determined by] consultation among themselves...." (42:38).

This means we should align ourselves with the commands of Allah and our majority vote can't over-weigh Allah's command, if in conflict.

How can we understand the role of people that Allah gave them during the process of "Shura" in comparison to what democracy is giving them according to the famous statement describing democracy as "the rule of the people, by the people."

How can we bring the name and meaning of "Shura" to our contemporary global framework while everyone aspires to adopt "Democracy"

https://www.youtube.com/watch?v=OiEhBKCil8Y

(39 minutes)

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 13 March 2015 at 3:04am
Best Candidate

The best candidate, at whatever political level, is the one who brings together the three most essential qualities when it comes to seeking a political mandate (which essentially consists of serving the community): integrity, ability, and willingness to serve. It is for every citizen to evaluate, consider, and finally decide, case by case, in favour of the best, or sometimes the "least bad."

We should not necessarily choose a candidate who is a member of "the community": one can be a Muslim and dishonest, politically incompetent, and more concerned with titles than with serving people. To choose such a person, for example, would be a betrayal of principles. Did not the Prophet (peace be upon him) say: "Anyone who appoints to a position an individual from a community when there is someone else more competent betrays God, his Prophet, and all Muslims"? [Hakim] The choice should be based on the balance between the three qualities referred to earlier and not on the religion or community membership of the person.

In the two situations, the act of electing and the hope of being elected, a civic ethic operates in the same way and makes the same demands: it calls upon responsible and independent individuals to know their principles, ethics, and environment, to decide on the ultimate aim of their commitment, and, in all circumstances, to be responsible for their actions.



"Western Muslims and The Future of Islam" - Dr.Tariq Ramadan

Edited by a well wisher - 13 March 2015 at 3:06am
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