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anjum/Who Were the Khawarij_ - Professor Ovamir G_ Anjum_08JmJaJud6w&pp=ygUTT3ZhbWlyIEFuanVtICBpc2xhbQ%3D%3D_1750679991.opus
[ "if you know Islamic history and if you follow Islamic sects, Islamic scholarship there are a bunch of beliefs that are attributed to Khawarij. The Khawari believed in this and they believe in that but that's usually um through the Khwariz in the second century. The first century Khwajir at this time they had two uprisings. The First uprising was when they parted from Ali's army and fought uh begin to fight him back", "years later we're going to see the second rise of the kawarij which you're gonna talk about later in this first rise of very little actual reports exist about their detailed beliefs in other words it's not clear that they had any separate theology other than takfir of the sahaba they said that other companions and all other muslims who had not joined them are", "But they were also known as fanatically pious, righteous warriors. They called themselves surat. Surat is a term from the Quran which means those who have sold their soul for Allah. And they were all so known as muhakkima because they said that tahkeem is wrong. La hukma illa lillah. There is no hukum, there is no judgment except in Allah that human beings cannot judge.", "judge on a matter that God has already given judgment on. They were known as Haruriya because Harura was the village where they gathered after they left Ali's army and they're known as Ahl al-Nahrawan because ultimately, when all negotiation failed, Ali surrounded them in a place called Al Nahrawan and there was a battle in which the Khawaris are massacred", "There are some reports that nobody survived from Ahlan Nahrawan, which is very unlikely. It's clear because there are some people later they say that they were at Nahrawon but nonetheless this is how the fitna of the Khawarij temporarily ended when Ali fought them at Nahlawan" ]
anjum/Why ISIS is not Islamic - Dr_ Ovamir Anjum _ Sprin_6qcza4TxE-Q&pp=ygUTT3ZhbWlyIEFuanVtICBpc2xhbdIHCQm-CQGHKiGM7w%3D%3D_1750678197.opus
[ "Simply put, ISIS is not Islamic because they excommunicate other Muslims including other Muslim scholars who might disagree with them and correct them. And we can talk about why any specific practice of ISIS is brutal but the answer would come back well don't you in Islamic law tolerate disagreement maybe this is a disagreement.", "There are certain kinds of disagreement, certain kinds behavior that all Muslims historically since the first century have disallowed and have said this is a heretical act. And ISIS falls squarely within that as Kharijites. There is no disagreement. The Sunnis and the Shia, in fact, the reformed Kharija themselves, the Ibadis agree on this", "and then turning to violence it takes you out of that discursive community that is Islam." ]
anjum/Why Ummatics_ - Dr_ Ovamir Anjum _ Ummatics Confer_CUdSsN4wDzI&pp=ygUTT3ZhbWlyIEFuanVtICBpc2xhbQ%3D%3D_1750678112.opus
[ "ุจุณู… ุงู„ู„ู‡ ุงู„ุฑุญู…ู† ุงู„ุฑุญูŠู… ุงู„ุญู…ุฏ ู„ู„ู‡ ูˆุงู„ุตู„ุงุฉ ูˆุงู„ุณู„ุงู… ุนู„ู‰ ุฑุณูˆู„ ุงู„ู„ู‡", "in Palestine. The genocide that is going on, that has of course deeply pierced our heart and our consciousness but I want to start with a slightly different angle. I wanna remind us of the Prophet's practice when 70 of his companions were treacherously murdered.", "showed a new meaning of rahmatan lil alameen, mercy for all the worlds. He prayed against those who had treacherously murdered his companions, the Quran reciters, for one month in qunoot in every salah. And that's a practice in Toledo, Ohio where we come from our local imams have since", "The Quran, it comes from the Sunnah. It comes from a heart of a believer and that is the sentiment that is my strongest support our strongest support So let us pray for Gaza That Allah gives victory and support and strength and mercy", "our people, our brothers and sisters, our men, women, and children. And that Allah subhanahu wa ta'ala takes to account the enemies of the ummah and the traitors when the Prophet sallallahu alayhi wasallam spoke of Taifa Mansura a group that will be victorious in a hadith", "and has mutawatir, narration with slightly different wording at the ending but when the Prophet ๏ทบ spoke of the people that will stand for Islam he spoke that they will not be harmed. ู„ูŽุง ูŠูุถูุฑูู‘ู‡ูู…ู’ ู…ูŽู†ู’ ุฎูŽุฐูŽู„ูŽู‡ูะผู’ ูˆูŽู„ูŽู‘ุง ู…ูŽฮฝู’ ุนูŽุงุฏูŽุงู‡ูู… They will not", "and instead of the enemy, the Prophet says those who betrayed them. So khidlan, betrayal it is as if the Prophet ๏ทบ is prophesying looking at our day, our situation today and saying they will not be harmed by those who betray their duty, their sacred trust to protect Al-Quds, the Holy Land", "land or protect the ummah, the sacred blood of Muslims. And that was rahbatun lil'alameen, that was mercy for all worlds because that is what mercy sometimes requires and that is a register of being an ummah of being together that you cannot fully realize until", "from the bottom of your heart that you must protect like you protect your own children, like you", "that being an Ummah is not just acceptable, the Ummah it's not just exceptable but the Ummat is exceptional. And I want to repeat the words of Dr. Osama Al Azami our MC today that we needed a matrix 50 years ago perhaps 100 years ago and had we had that", "would not be happening today. The people of Gaza, we have heard they expect endless cruelty and brutality from the occupying forces but it is the Ummah that they are pleading to. It's the Ummat that surprises them that despite these sentiments", "possess. Somehow the enemy doesn't fail to do what the enemies, the occupiers, the settler colonizers must do but the ummah keeps failing despite our desire, despite our sentiments of solidarity and to repeat", "The insight of Honorable Nur al-Izza Anwar that Gaza is enough to show us where we are today and that not only the horror but also the hope that we see, that is the starting point of what I want to talk about today. So why Ummatics?", "That's my topic. And I want to say that what I'm trying to do here is present a philosophy of ummatics, but also remind...I want to remind us that the journey of becoming an Ummah again", "important as the goal that we seek, that of the flourishing of Islam and Muslims. And so let me begin with the etymology of ummatics. The word ummatix I coined this term in 2012 although it's been used in a certain an adjectival way to refer to the ummah, ummatiks but", "politics, law and community in Islamic thought where I studied and thought of the word politics in the Greek city. The Greek city is polis and the idea to think about the community that lived in the city rather than thinking just about your own interests as individuals or families or clans", "what made polis politics. Politics is the practice, the mental space, the way of thinking in which I go beyond my very biological impulse to protect myself and my family and to think of a larger unit. But as I studied Islam's sources,", "and Islamic tradition, there was no nation state. There was no territorial state about which Muslims primarily thought and theorized. It was rather the community created by la ilaha illallah Muhammadur Rasulullah. It wa s the community of faith. And therefore I have always thought that politics is", "Muslims' engagement with the larger community. Or rather, I should say it's an incomplete word, it's a complete concept that is ummatics at the heart of our thinking about the world, our solidarity in how we place ourselves in the world. And thinking about ummatiks, thinking about", "long is essential to us as human beings, and also to the perfection and improvement in our character as individuals and as social beings that we seek. As Professor Yasmeen Taifallah so eloquently reminded us in her reflections. So to begin with I want us", "to go back to Gaza, but in fact before that I want us to imagine bring to mind the image of the Syrian Kurdish boy that was found that washed up whose body washed up ashore on the shores of Europe, Greece. That two year old boy who is trying to escape", "escape from the abode of the Ummah, Syria, Turkey trying to ride a boat. It was in fact an inflatable boat that drowned in no time few miles from Turkey and the body was washed up ashore and there are many countless examples", "protected by the Ummah. They are trying to go through, there are people from Afghanistan to Morocco who go through various Muslim countries only to get to the poorest European country. I remember the haunting experience, the memories of a Bosnian grandmother when", "You see many, many Muslims who pass through Bosnia. They're coming from the Muslim world but they don't stay here. Our houses are empty. But the abode of this ummah no longer protects its people. So that's first image. The other image is that of that little boy in Gaza", "who walks up to a hospital with a backpack dripping with blood because he had picked up the body parts of his little brother, who had been torn apart. In a genocide that is fully televised, in a genocide we have seen unfold for the last 75 years", "That's the image of the ummah to me. And that boy, to me represents not only the horror but the courage it takes to pick up the dripping body parts of your brother to put them in a backpack and walk them.", "courage that I hope I can wear today. I don't know if I can find quite that much in my heart but al-qudsthu lana these are the words of a young girl when she is pulled out of the rubble in Gaza in the first few days of this genocide and her first words are al-qudsthu", "is ours, that we will not give up and that spirit of hope to me is absolutely crucial in recounting that story. So what I want to talk about is not the horrors of Gaza but rather the gulf between this hope", "people of Gaza and the Muslim street across the world has shown that there is an indomitable pull that we seem to have in moments of this brotherhood and sisterhood,", "they are our people. We seem to have as an ummah more religiosity, more faith than any other religious community in the world and our military capacity is also", "In fact, quite impressive. We have some of the larger armies in the world numerically and also technologically the Ummah is at a stage where if these armies, these governments put their weight they in fact could at least stop the ongoing genocide. And yet that divine sense of obligation", "that we feel as individuals does not translate into collective action. The beliefs and principles that we carry do not become a persistent discourse that leads to collective action, and our iman does not become that deterrent's capacity to protect the ummah.", "And so, ommatics is the framework through which we answer this question of that how to bridge that gulf, how to breach that gap. I'm going to make a number of related points, five points about why ommantics? Why it is ommastics", "that we need to bridge that gap and to respond to the divine obligation of being a united Ummah. Let me start with the first one, Ummatic exceptionalism. We are used to thinking about American exceptionalism, and what that means is that Americans think", "we can overcome the fate that befalls other people, that we can work and we can change. That kind of optimism and also the sense that normal rules do not apply to us because we have some kind of divine mandate which then becomes secularized but that's what American exceptionalism means. And I want us to think instead of a", "exceptionalism that Sheikh Omar Suleiman referred to. Ummah is not just acceptable, it is exceptional and what that means is theologically the foundation for Muslims, for all Muslims. And that in fact is also the message of our logo Ummatan Wasatan It is an ummah that is wasat and wasat means the best ummah but its best in a specific way", "specific way it's also the middle that is most comprehensive in its virtue but it is this part that i want us to think about that when allah says gives", "that we have to humankind, that we must do something. And the minute that a collectivity of people must do some thing they must organize and if we fail to do so then we become...we must confront the warning that is given in the Quran", "the verses in Surah Al-Baqarah 84, 85 that speak of the Jews of Medina who were divided among themselves into three tribes and warring. They were participants in the Arab pagan Arabs wars so they would participate with their Arab partners as tribes", "in killing each other, and yet personally they were pious. And as pious individuals, they would ransom the Jews that came around. And it is as if their piety when it came to their social and personal obligations was unquestionable but", "the book of Allah, you become exceptional. Normal laws that apply to other people do not apply to you. You cannot prosper except through Islam, except by responding to that call, that call that makes you ambassadors or prophets. Other people may prosper by merely material means", "The Jews at that time before Muhammad sallallahu alayhi wasallam were the chosen ummah. And now with Ummatan Wasatan this mandate has been given to the ummah of Muhammad salla allahu alaihi wasalam and if we do not turn back, we will confront the same or we confront rather the same penalty", "double humiliation that is warned of in this verse. So, that is my case for why there must be ummatics, there must for us a way to engage in collective action to protect the Ummah and for that historically by consensus of Muslims that has meant imama leadership which is always both an institution", "inshallah we will talk more about but the next point I want to make is that leadership in this Ummah is always ummatic which is why instead of speaking of the Imamate or Caliphate, we start by talking about the Ummah itself. Meaning that it is the very responsibility that Allah has given us", "that requires us to become an agent, to take action and that is where the Imam leadership and government are simply outgrowth of that. And the future, a future Imamate must be a government. It must be", "that must respond to and learn from the best of human experience that's available. And yet, it can be an imamate. And we speak of the caliphate because although that word is maligned as referring to some kind of medieval absolutism,", "We must reclaim it from the extremists and the ignorant people who want to hijack it. But we must ask what is the content, the institutional content,", "And therefore, it reminds me of a great Algerian intellectual Malik bin Nabi's phrase that the Ummah became colonizable before it became colonized. And we must therefore at Ummatics, we take it our mission to become self-governable so we can self-govern.", "that requires learning agency, that requires hope. And hope does not have any rational argument. You either have iman by which you can look at the world standing against you and say yes we can. I was once talking to a dear and respected sheikh in America,", "and he said, we cannot do it. Muslims always fail. It's too hard. And he wasn't reading from his books because in the books it's supposed to be an obligation. It is this empirical experience and feeling of hopelessness that overwhelms our thinking", "Our thinking and so I gave him, I told him about you know Elon Musk wants to go and colonize Mars. Do you think it's possible? And he said, I think it is possible So setting aside the ethics or the feasibility of that You can colonize mars Some humans can colonise mars but these humans those given mandate by Allah", "are not able to do what a hundred other nations have already done. And a closer example is European nations that engaged in two world wars and yet were able to conceive of a European Union, and transcend the idea of the nation-state that was Europe's own product. One of the reasons", "The reasons that is given for why there can be no Ummah, is that Muslims cannot overcome our internal differences. That the Shia Sunni, Sufi Salafi, Isha'li Athari debates and differences are unbridgeable. But why?", "Why? There is no rational argument. Historically, it has been possible there are good times and bad times. And the very idea of the modern institutions of politics is how to negotiate people who deeply disagree and yet can come together for mutual shared interests.", "deep differences that inshallah many of the scholars here will continue to deliberate for an academic way in shot for an economic deliberation and then a practical way to manage those differences I'll end with a final reflection on the objections that are often given of Muslim extremism and authoritarianism", "as being the trump cards for why Muslims can not. Whenever we are colonized, whenever colonialism happens it happens because some people are picked out from the colonized population to become tyrants over the rest", "So autocracy, authoritarianism and tyranny are necessary symptoms of internalized colonialism. And when we look at the contemporary axis of autocracy a term that my good friend Mohammed Fadl here might be credited with there is an axis of", "the result of intellectual and spiritual colonialism that we have accepted. And their diagnosis of the Muslim problem today is terrorism, and if there's one thing I want us to remember it's that this is a lie. The problem that Muslims", "Its best name is authoritarianism. And those authoritarian rulers are agents of settler colonialism. And so I'll end with those who say that we can protect our religion even as we destroy the spirit of our people, the institutions of our", "In the words of al-Mawaridhi, no deen loses political authority except that its rulings are altered and its symbols are obliterated such that every leader adds to it new heresy in every era a new weakness.", "comes to a polity if it lacks a deen that unites the heart such that people voluntarily submit to its obligations and unquestionably come to mutual aid for its sake. Such a polity is reduced to tyranny and corruption.\" And that accompanying image is the last comment I'm going to make, the accompanying image of the Ottoman Caliphate in the 19th century.", "Coping with Defeat, speaks of how the Ottoman Empire in the 19th century, despite its many enemies and its many flaws, was what kept Muslims, Muslim extremism and sectarianism at bay. And it, in fact, was, in many respects, a forward-looking and a progressive entity.", "And that as soon as it broke down in 1924, all kinds of extremism and authoritarianism have become endemic. And so what we often think extremism is the obstacle to umatic unity but in fact", "and the process of unification that in my view is necessary to combat the fundamental problem, the fundamental problems authoritarianism and hence extremism. My time is up thank you very much for your wonderful audience. Salam alaikum wa rahmatullah" ]