Democracy, Bohra future and Islamic guidelines

The one and only free public forum for Bohras. The focus of this forum is the reform movement, the Dawoodi Bohra faith and, of course, the corrupt priesthood. But the discussion is in no way restricted to the Bohras alone.
badrijanab
Posts: 809
Joined: Fri Jun 15, 2012 3:19 pm

Re: Democracy, Bohra future and Islamic guidelines

#31

Unread post by badrijanab » Sat Mar 02, 2013 5:16 am

ghulam muhammed wrote:The Concept Of Democracy in Islam By Maulana Wahiduddin Khan- President, Islamic Centre

Prophet Mohammed himself set a tradition by not appointing his successor during his lifetime and left it to the people to decide their leader. The first four Caliphs - Abu Bakr, Umar, Usman and Ali, known as Khilafat-e-Rashida (the Enlightened Caliphs), were the choice of the people.
Proved again, non-Fatimi's faith in core is based on misrepresenting and honestly believing in falsehood.

Prophet s.a.w.w. never ever advised or commanded to elect anyone as his successor. In none of the prominent Hadees book of Sunni's or Ithna Asheri's; not even single Hadees is present which endorse above!!!
"Abu Bakr, Umar, Usman known as Khilafat-e-Rashida (the Enlightened Caliphs)"
- If they were rightly guided / enlightened then why they committed tons of error!???
The first four Caliphs - Abu Bakr, Umar, Usman and Ali, known as Khilafat-e-Rashida (the Enlightened Caliphs), were the choice of the people.
Kya jhooth bolte he yeh 1/2/3 wale!!! Kese moorkh banate he dharam ka dhandha karne wale log. There is no difference between Kothar, 1/2/3 and Ithna Asheri's Marja/Ayatullah's - all are "eik hi theli ke chatte batte". 2nd was not democraticay elected by people of his time but was appointed (in dictator way) by 1st. 3rd was NOT DEMOCRATICALLY elected by all people but by a Shura of six who were further not appointed by masses but those Shura members were appointed by 2nd! There is no democracy when power sharing was done among 1/2/3.

Banu Ummaiyya and Abbasi's of Sunni were running sultanate like king hierarchy - son after father! But to fool masses of 1/2/3 is easier as they are precisely similar to our own "Abde Idiots".

Muslim First
Posts: 6893
Joined: Tue Jun 19, 2001 4:01 am

Re: Democracy, Bohra future and Islamic guidelines

#32

Unread post by Muslim First » Sat Mar 02, 2013 6:39 am

Br BJ

Blind people like you are ostrich with head in sand. You will always call history is wrong except your version.

Conscíous
Posts: 1491
Joined: Sun Nov 29, 2009 4:41 pm

Re: Democracy, Bohra future and Islamic guidelines

#33

Unread post by Conscíous » Sat Mar 02, 2013 9:44 am

ozmujaheed wrote:Gmbhai, ....that was a good article, there is enough material around to support the concept of democracy, let us see how many enlightened Bohras see the sense , once we have a critical mass we can discuss the stages of implementation.

Anyone has sought Mr A Engineers position on democracy
In which part of the world do you need this critical mass and how much or what percent is critical mass??

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#34

Unread post by Bohra spring » Sat Mar 02, 2013 10:30 am

To many people revolution has meant hope, to many others it has only meant trouble and fear, surely the difference here is how much trouble you feel that you are in right now, if you and your community are left by events feeling that you are in lots of trouble without a revolution then the fear factor is much diminished.
I feel like that right now, I perceive that my children and grandchildren have worse prospects and fewer opportunities than my generation had. There are worries about many things like wars of aggression and environmental ruin, so if extreme forms of working class militancy and revolution are perceived as justified they are also perceived as not to scary, I don’t want trouble but we are in trouble anyway.

However, some of these initiatives stem from a mistaken view, that small groups, with the correct orientation and ideas can stimulate significant and sustained actions, involving large numbers of people – before the vast majority of the population are ready to do so. In this case, such attempts are bound to fail….. A parallel problem is that promoters of these initiatives generally appear to have insufficient understand of the dynamics and evolution of protest, uprisings and revolutions.

The idea of critical mass is another concept central the Revolution. Critical mass is the idea that true change will only come about when the number of people advocating certain causes reaches a certain level or threshold. When these numbers of people are sufficiently large, then change begins to take place. Thus, the Revolution aims to consolidate an initial world revolutionary constituency -- with sufficient numbers of people so as to be able to influence the values of the rest of the populace as well as to effect national opinion and policy. The number recommended for Bohra is 20-25% to start serious agitation and when it reaches 35% it has sufficient pull to drag another 10%. Once 45% are opposed that is sufficient numbers that some friction will start and tip over the balance to 55% which means if a democratic process or referendum is sought the revolutionaries will win. The remaining 45% will defend and as it has more resources short term violence could erupt eg as in Syria.

"Embarrassment on hearing the R-word conveys that liberated human history is impossible. Equating the R-word with "blood-lust" accepts that struggle for change can yield only minimal gains or, if we get too ambitious, worse than what we already have. To debate the propriety of "revolution" reflects timidity about truth. We must no longer debate the R-word as if humanity may after all be able to flourish within the dictates of capitalism, patriarchy, racism, and authoritarianism.

In face of the horrors we all know so well, it does not evidence maturity, pragmatism, or wisdom to dismiss revolutionary desires as strange. It evidences ignorance, defeatism, or even lack of humanity. Don't whisper the R-word.

We can't win what we won't even name. Resistance is good. But to get to liberation, in speaking, writing, thought, and action-resurrect the R word."

badrijanab
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Re: Democracy, Bohra future and Islamic guidelines

#35

Unread post by badrijanab » Sat Mar 02, 2013 3:23 pm

ghulam muhammed wrote:The Concept Of Democracy in Islam

By Maulana Wahiduddin Khan- President, Islamic Centre

The decision is arrived at through consensus in all important matters. Islam's superiority over other religions lies in the fact that it gives utmost importance to the opinion of the people. This fact is clearly illustrated in the Quran and the Hadiths.
Aap jeso ka yeh statement; haqiqat me sare non-Fatimi Dawat walo ki gumraahi ki acknowledgement receipt he.
"Islam's superiority over other religions lies in the fact that it gives utmost importance to the opinion of the people."
- Should this be the case then Islam should be promoting Christianity than Islam!

Conscíous
Posts: 1491
Joined: Sun Nov 29, 2009 4:41 pm

Re: Democracy, Bohra future and Islamic guidelines

#36

Unread post by Conscíous » Sat Mar 02, 2013 3:44 pm

I'm not trying to pock holes into your great ideas, but I don't think this concept is feasible.. First, the level of oppression, extortion, submission to jamaat/Amil, corruption and control of an individuals life is very different not only from town to town, but the entire world.. So what may be happening in one place may not happening somewhere else.. And most people can tolerate the abuse and extortion to stay in this club/community and like you've heard this a million times.. people are doing this willingly, because it has become part of their faith.. No one is holding a gun to there head, to tolerate all this or holding anyone hostage to stay in this community.. I might be wrong, but you can't reform faith..

I've observed Bohra's as, inconsiderate and self-centered people.. They don't care and don't have the time to care about all this issues that are being discussed at this forum :? And the idea about people will start mingling with others and start to talk about their personal issues with the jamaat and form some kind of resistant, was amusing :lol: . I don't know how old you guys are, but times have changed.. Maybe 50 years ago, when people had so little to worry about (food & bills etc) and had time to go picnics and exchange ideas.. but that time has gone.. To have that time today, you would've to be jobless, retired, wealth or like the few of us, whom really care and are passionate..

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#37

Unread post by Bohra spring » Sat Mar 02, 2013 5:00 pm

Boom....I agree with your observation ...

Many are by choice, islam , democracy and civility say let them stay abdes they derive benefit and comfort whether Islamic or not.

But not all want that and that is the people who want to say enough is enough, I am part of that group is it a majority no, is it big enough to demand it's way of life yes, , I want to be able to make my choice,

This leads to how do we co exist, that is the reform that needs to be done...where the leader is representing all and secular and diverse view, whether it be in tax , expenditure , ideas.

How do we ensure this ...some said the autocratic dia, should have those qualities, history say this did not happen, so let us give someone another chance

I am saying it is too risky, give democracy a chance , it is the better of the methods and supported by Islamic ideology, and set up controls so minority issues are respected again Quran and islam has done that in the past ...same way as in Sunni dominated politics we are saying let Shia , Christians and Jews be protected and their rights safeguarded.

Your question do bohras care, yes they do but they have not had a credible comprehensive alternative, I know PDB will think I am again taking a dig at them but it is with the intent of being constructive, it could be for reasons of not having resources, it is sparse and thinly spread, started for a different reason that were valid at some time, but where I find fault and that could be wrong conclusion, i stand corrected, because I am only socialise with them via content on this site.

PDB has not made a real effort to transform it self and become a visionary authority. It is seen like a grievance council, or a complaints board. It has to reform itself . If stubbornly they say no we are fine the way we are then another group has to come up .

We may need many PDB members to join the new group as they have the valuable information, drive and experience, they have acted so far as individuals rather than a mission. So the successes of the few is hard to link it with PDB, but rather PDB is beneficiary of their sacrifices. Real armies and politics is about the group or team and less about personalities .eg US army is strong not because of a so called few Rambo or special soldiers , but because of its establishment, vision, and complex where everyone efforts , ideas are synchronised for the defence of its nation....

But in the same context PDB is better than Kothar anytime, without a third option I would want to join them but what it is missing is the attractiveness, it is a safe house if someone is desperate but I am suggesting it becomes an attractive hotel and tempts abdes

The number of dissatisfied abdes is growing some are drifting away to other sects and religions, so we have to have to be ready to trap them and see if they want to join us, it will take a long time but better late then never. Look at our own religion it too the Prophet many year to establish Islam . As I said in a few years the critical mass will want to spillover and we have to be ready.life is getting tough, when taxation becomes burden, youth cannot be brainwashed the time will be ripe, I am only concerned they will bump around if they do not find somewhere better to go. Many anti kothar commentators on this site are non PDB members. All ready for picking

I am seeing madrasah educated kids in my western society asking questions that what they have been taught all this years is in conflict with how their other Muslims practise or what they read on the Internet. That gives hope human beings have an overload safety switch.

a rescue ship purpose built , with nice services to offer, ready to take then on board and not only give them a lift to next island but give them a felling wow this is better than what we ever had and ask us to take along.

The only risk of discussing our strategies openly like this is kothar will learn faster than us and implement counter measures and distractors, however if they do compromise and seek reforms that negates our need, why not...I am not seeking any gain so whatever way we achieve an outcome so be it

Bohra spring
Posts: 1377
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Re: Democracy, Bohra future and Islamic guidelines

#38

Unread post by Bohra spring » Sat Mar 02, 2013 5:26 pm

Badrijanab..is your motive to label democracy as a Sunni practise so that Bohras get scared and not seek it . Is that not the classical method the Abdes are governed by ..o logo kind of mentality.

I wish you would present documented evidence where in Ismaili ideology it states do not consult, seek agreement, or if you think Quran ayats are wrongly interpreted so we can have a robust discussion.

ghulam muhammed
Posts: 11653
Joined: Tue Oct 07, 2008 5:34 pm

Re: Democracy, Bohra future and Islamic guidelines

#39

Unread post by ghulam muhammed » Sat Mar 02, 2013 6:08 pm

Bro bohra spring,

How dare you ask Badrijanab to refer Quran or even ismaili, Ithna ashari, least of all sunni idealogy ? Dont you know that Allah (swt) has strictly instructed His followers to refer only 'Pristine' bohra books which are not to be found in any major bookstore.

anajmi
Posts: 13506
Joined: Wed Jan 10, 2001 5:01 am

Re: Democracy, Bohra future and Islamic guidelines

#40

Unread post by anajmi » Sat Mar 02, 2013 6:34 pm

badrijanab is a nut case and a liar. Ask him for evidence for anything that he posts and he will grab onto his falling pants and run. Fatimi Dawat is now in the hands of people like the current Dawoodi Bohra Dai and his minions. Other leaders of this Fatimi Dawat are in hiding for hundreds of years. If this was the true form of Islam, it wouldn't be hiding its face. Followers of the first 4 khalifas are out in the open not afraid of nut jobs like badrijanab. If the first 4 khalifas were not democratically elected, then they were following Fatimi Dawat and badrijanab should be following them too. :wink:

ghulam muhammed
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Joined: Tue Oct 07, 2008 5:34 pm

Re: Democracy, Bohra future and Islamic guidelines

#41

Unread post by ghulam muhammed » Sat Mar 02, 2013 7:14 pm

Democracy According to Traditional Islamic Sources

The primary sources of Islamic law are therefore the words and commands of Allah as laid out in the Qur’ān, the sayings and traditions of the Prophet (s) (aħādīth), and the rulings of political and religious leaders.

The Holy Qur’ān is the highest standard by which man can order his life. As such, it is a model only the Prophet of Allah could uphold to its fullest. Yet, it is still not possible for the average Muslim to follow the Prophet’s example directly. Muslims therefore rely on the authority of their leaders to guide them in upholding the principles of law laid out in the Qur’ān and the traditions. The Prophet (s) himself stated, “Whoever is chosen by the people after me will be the caliph, and you must listen to and obey him.”[2] Those in authority include the rulers of the nation, its religious scholars and its judges.

Shura: Consultation and the Adaptability of Islamic Law

Rule in Islam is based on the concept of shūrā, a term which has two meanings in Islamic governance:

1. Shūrā is a referendum on which the majority of people agree, and is the basic method for choosing the ruler in Islam. Similarly, it is the means to approve his decisions. Muhammad Abū Zahrā in The History of Islamic Thought and Leadership in Politics and Belief, writes:
“All the Muslims, including the Shi¿a and all the different schools of thought, [which at one time number over 470] agreed that leadership as defined by the Prophet, in the saying ‘If you are three make one your leader’ can only be implemented by election. That is done in every district, (hayy), at the state level (wilāyat) and above that by the federal authority, (al-idāra al-markazīyya).”

2. The advisory board (al-majlis ash-shūrā), which advises the ruler, is a group of elected experts. The task of such groups is to observe and oversee the ruler (murāqabat as-sulţān). They are in this position to form an opinion of the ruler and his rule, and to control any aspirations he may have to override the rights of the people. They must be aware of the variations in these rights within ethnic, cultural and environmental norms. This system is like that being implemented in America today, where we have the federal system, the state and local governments, and municipalities. The judicial system acts to check the executive and legislative branches, ensuring fair and correct implementation of law. We also have the free press, which acts as a watchdog over the government, issuing warnings at the slightest sign the interests of the people are being betrayed.

Everything that impacts human life accounted for in the law and falls under the jurisdiction of the ruler. Yet the ruler himself has no personal choice in ruling, as do contemporary monarchs. The Prophet (s) prohibited the ruler, who has been chosen or appointed, to usurp authority he does not possess. He is tied to the law, which as the ruler is his duty to enforce. The majlis ash-shūrā ensures that he does so.

In the Shariah there are laws that are immutable or nearly so, similar to the constitutional basis of Western democracy and the US Bill of Rights. However, the remainder of the law is adaptable, changing with:

1. The practical application of the “immutable” law, established in the earlier rulings of judges; ie. case law.

2. Society’s evolving needs.

It is the job of the Dār al-Iftā, the Center for Legal Rulings, to form the basis for new laws that will address innovations in technology and custom. The Prophet (s) did not demand that a particular rule be imposed on new innovations, but allowed the people to develop a law as needed, based on the precedent established in his lifetime and by Islamic scholars in succeeding generations. The evolution of the law was left in the care of the people for laws must take into account geography, environment, ethnic and cultural considerations, and variations in belief and understanding.

Baruch Spinoza said, “Everyone varies in their view of individual life.” Each person has a different opinion on every matter, therefore the implementation of shūrā, or election by majority, is essential in the formation of a new law that will successfully and effectively govern the people.

From the beginning, Islam has mandated democracy through a shūrā (elected council of leaders), a process through which people sit together, consult with one another, and select one person to represent them. This process was recently employed in Afghanistan where, according to a fifteen-century old tradition, the people choose representatives who then gathered to choose not only a leader, but a cabinet and national assembly. The recent loya jirga that confirmed Hamid Karzai as president of Afghanistan, demonstrated once again that Islamic rule is based on democratic choice.

A clear example of democracy’s role in Islam is manifest in the Prophet’s (peace be upon him) passing without appointing a successor to rule the Muslim state. He intentionally left it to the Muslims to come together to make this crucial decision based on what he had taught them.

READ FULL ARTICLE :-

http://www.islamicsupremecouncil.org/pu ... urces.html

Conscíous
Posts: 1491
Joined: Sun Nov 29, 2009 4:41 pm

Re: Democracy, Bohra future and Islamic guidelines

#42

Unread post by Conscíous » Sat Mar 02, 2013 8:02 pm

Br Bohra spring,
don't get me wrong, I love this idea about democracy but It won't work..
they are to groups of people, one that are satisfied with how things are going while the other group is feeling oppressed and things are going the opposite direction.. But they have one thing in common, that is the belief in the Dai.. And none of us can change that because it's in our faith.. Once we try to elect another leader (Dai), we are not following the tradition and we cease to be bohra's.. I don't want to repeat what bhai Humsafar stated earlier.
Bohra spring wrote: We may need many PDB members to join the new group as they have the valuable information, drive and experience, they have acted so far as individuals rather than a mission.
And what have we learned out of their struggle and what are the PDB saying about starting a new group?? That it's a bad idea bro..

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#43

Unread post by Bohra spring » Sat Mar 02, 2013 8:22 pm

Boom...your choice ultimately, but the current leadership is based on an un Islamic basis and flawed ..if cultural tradition is more important to you than applying Islamic tradition then how can Bohras claim that they are a true and idela Islamic faith.

Anyway you make and enforce my suspicion

Conscíous
Posts: 1491
Joined: Sun Nov 29, 2009 4:41 pm

Re: Democracy, Bohra future and Islamic guidelines

#44

Unread post by Conscíous » Sat Mar 02, 2013 8:48 pm

Bohra spring wrote: but the current leadership is based on an un Islamic basis and flawed ..
And I totally agree with you not that I'm the right person to jugde..
Bohra spring wrote:if cultural tradition is more important to you than applying Islamic tradition then how can Bohras claim that they are a true and idela Islamic faith.
Brother, I care less about all this, my battle was to win my near and dear ones and protect my heritage.. but this is more important to the common people.. people whom believe in holy water and fairy tales (mojeza)
Bohra spring wrote:Anyway you make and enforce my suspicion
And that was??

ghulam muhammed
Posts: 11653
Joined: Tue Oct 07, 2008 5:34 pm

Re: Democracy, Bohra future and Islamic guidelines

#45

Unread post by ghulam muhammed » Mon Mar 04, 2013 6:17 pm

Once upon a time there lived a fellow in Ignorancepur who claimed to be a DOCTOR. But whenever he spoke he sounded like "Quack, quack, quack...." On the suggestion of a Dr. Drake he is seeing a full time neem-hakim now to improve his quackery. :mrgreen:

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#46

Unread post by Bohra spring » Mon Mar 11, 2013 9:57 pm

Many people naturally see religious leaders as spiritual guides, and are familiar with the charity work conducted by religious organizations. In Muslim countries, there is also familiarity with a political role for Muslim leaders. But there has been very little attention given to the potential (or the reality) of the role that Muslim leaders can and do play in development more broadly – especially at the policy level, and especially related to issues of governance.

On April 12, at the U.S.-Islamic World Forum in Washington, D.C. – a forum which gathers the likes of Fareed Zakaria, Mohammed Abdullah Mutib Al Rumaihi, Zbigniew Brzesinski, Imam Mohammed Magid, John Kerry, Madeleine Albright, and Rashad Hussain, all discussing and debating issues critical to the Arab and Muslim worlds – I moderated a roundtable on “the Role of Religious Leaders in Development: Case Studies from Asia.” The panel, organized by The Asia Foundation, included Salahuddin Aminuzzaman, professor of Public Administration, University of Dhaka; Yasmin Busran-Lao, executive director, Al-Mujadilah Development Foundation; and Khaldun Malek, University of Malaya.

Yasmin Busran Lao, from the Philippines, pointed out: “Development outcomes are determined by the kind of politics that one finds on the ground.” For religious leaders that want to have an impact on development, this often means inevitable engagement in politics, whether at a national or sub-national level. If we think about development policy, not just service delivery or charity, but efforts to help governments improve policies for the well-being of their citizens – whether it is a policy to provide free education or to reduce maternal mortality – we can see that Muslim leaders have a strategic advantage because they often wield political influence and have large constituencies that are politically powerful.

In Indonesia, for example, Muslim leaders have been effective advocates for pro-poor budgeting at the district level – when district-heads are resistant to pro-poor campaigns by NGOs, Muslim leaders can deploy the political weight of their constituencies toward increasing budget allocations for health and education.

Muslim leaders can also engage effectively in development through their influence within the community. Muslim leaders are trusted, and are often consulted on a wide range of issues – not just religious issues – by people in their communities. So when a cleric or ulama issues messages – whether it is to encourage families to send their girls to school or in support of family planning, these messages often have a lot more weight than if they are issued by a government body or NGO.

Professor Aminuzzaman, from the University of Dhaka, described a program called Leaders of Influence, supported by The Asia Foundation, in which imams in Dhaka are exposed to a range of development programs (fish breeding, women’s health, HIV/AIDs, for example) so that their routine messages to the communities they serve (whether through Friday prayers or other routine meetings) can reinforce development efforts to improve the lives of rural Bangladeshis.

There are, however, limitations to the roles religious leaders can play. As societies modernize, there has been an expectation that the role of clerics and ulama will become increasingly marginalized. However, in places like Indonesia and Malaysia, which have maintained high degrees of religiosity despite rapid modernization, we see these leaders continue to be important. Survey data commissioned by The Asia Foundation in Indonesia shows a declining number of people who say they consult religious leaders on political issues – from 60 percent in 1999 down to 18 percent in 2011. However, the numbers are still high, 44 percent, for those who consult ulama on social and community (including development) issues.

The roundtable concluded that development cannot be divorced from politics, and that religious leaders are strategic and influential players in that interface between development and politics. And, while traditional “religious leaders” may be declining in influence, participants also noted that there is a new generation of religious leaders – who are often women or youth, often well-educated, and committed to modernization and development of their societies. Given this, it is all the more likely that religious leaders, traditional and non-traditional alike, will continue to find productive roles and avenues of influence to improve the physical, as well as spiritual, well-being of their communities.

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#47

Unread post by Bohra spring » Mon Mar 11, 2013 9:58 pm

ISLAMIC LEADERSHIP PRINCIPLES

(A SUCCESS MODEL FOR EVERYONE AND ALL TIMES)

Presented by:

DR ADALAT KHAN

President,

Mina Management Institute,

119, Jalan Kampar, 30250, Ipoh, Perak, Malaysia

E-mail: dradalat@gmail.com ; mina@streamyx.com

Dr. Adalat Khan is the president of Mina Management Institute who specializes in Islamic Leadership, Conflict Resolution and Management strategies. His academic qualification includes Doctorate in Business Administration, Master of Business Administration and various post-graduate diplomas. Born in the NWFP province of Pakistan , Dr. Khan is currently permanently residing in Malaysia . Dr Khan is currently involved in pioneering research on Islamic Leadership Principles and its relevance to today’s leaders and their organizations. He had appeared in numerous radio and television programs and was associated with Pakistan Television as a compare and talk show host. A prolific writer who has written several articles publications, which are published in United Nation's publications, international magazines, WORLD EXECUTIVE DIGEST, and Management Times, and News Straits Times etc.

ISLAMIC LEADERSHIP

(A SUCCESS MODEL FOR EVERYONE AND ALL TIMES)

DR ADALAT KHAN dradalat@gmail.com

MINA MANAGEMENT INSTITUTE-MALAYSIA

Leadership is a great quality and every great organizational success besides other factors owes its credit to the leader who led it to glory. Small groups, families, organizations, states, empires and even the world at large need good leaders who can lead their respective followers and organizations to success. Every human endeavor needs a unifying and driving force for success and that driving force is ultimately traced to good leadership. It is also worth noting that every one of us in some capacity, sometimes, or somewhere is a leader. Leadership should not be confused with the role of only those who make headlines but in essence almost everyone have sometimes somewhere, somehow played a leading role.

In this paper my major goal is to glean through the annals of history and study the life of Prophet Muhammad (pbuh) and his wise Caliphs and infer from it the key success principles which were responsible for great achievements in their lives. I am convinced that the Islamic Leadership principles practiced by the Prophet Muhammad (pbuh) and subsequently by his Caliphs and pious followers which if practiced will provide success principles equally useful both for Muslims as well as non Muslims.

THE CONCEPT OF LEADERSHIP IN ISLAM:

In the Holy Quran God addresses human beings as his representatives or vicegerents on the earth providing them with all the necessary skills, principles and tools to lead their lives towards glory and also to lead others towards realizing their fullest potential.

"It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful" (Al-An'âm 6: 165)

As a representative of God Himself, human beings are assigned great faculties and qualities which if properly deployed could result in the achievement of miraculous goals. However to reach these goals one needs to follow certain principles and tools which are also known as success or leadership principles. Where do these tenets come from? Where can we find them? How to get them and use them? To answer these and identical questions let us first deal with the first question and identify the key sources of Islamic Leadership standards.

THE SOURCES OF ISLAMIC LEADERSHIP PRINCIPLES:

Islamic Leadership Principles are primarily derived from the following key sources:

· The Holy Quran.

· The Holy Prophet.

· The Wise Caliphs.

· Pious Followers

THE HOLY QURAN AS A PRIMARY SOURCE OF ISLAMIC LEADERSHIP PRINCIPLES:

"There has come to you from Allah Light and a Plain Book." (5.15)

The Holy Quran is the primary source of leadership and success principles. Revealed by a Supreme author, God, its message has universal and eternal relevance. It is a complete Code of Life which contains guidelines on spiritual, social, economic and political aspects of human life. It is the last and complete edition of divine guidance and teaches the success and leadership principles which can guide life towards success and highest attainment. The beauty of the Quran lies in the universality of its use and completeness of its message. It is meant for everyone and in its following lie the success and prosperity of not this or that nation, but the entire human race. There are 6346 verses in the Quran which deal with various aspects of human life and offer advice and guidance. In some of these verses lie key attributes and qualities which if acquired will make one successful in any human endeavour. Faith, struggle, knowledge seeking, piety, charity, decision making etc. and identical concepts which form the core of leadership principles are contained in this book. It is through the understanding and application of these principles that one can perfect his/her leadership and achieve mega results. As representatives of God Himself human beings are very privileged to strive for excellence in every field of their endeavors and make things happen for themselves and those they lead. The leadership lessons contained in the holy Quran which will be detailed in the subsequent chapters offer keys to success and advancement. These concepts about leadership are either directly communicated or reflected in stories about earlier prophets and wise persons in the Quran. For example in one of the verses the Qur'an highlights an important aspect of Islam's concept of leadership. After successfully completing a number of tests, Prophet Ibrahim is given the glad tidings that he has been appointed a leader of all the people. "What about my progeny?" asks Ibrahim. "My covenant does not include the dhalimeen (oppressors)", comes the divine reply (Al-Qur'an 2:124). An important point emerges from this dialogue: an oppressor is not fit to be the leader of people. This is just a single example of how leadership is dealt with in the Quran. There are many more lessons and guidelines in the Quran which provide exemplary leadership principles for everyone to follow. In essence going through the Quran and understanding its contents one will be delighted to discover timeless wisdom based principles which are as relevant today as they were yesterday or thousands of years ago.

· The Holy Prophet.

Who is the Greatest Leader of all times? In intellectual debates, philosophical discussions, and the biographies of great people who ever lived on the earth one name always appears on the top –Prophet Muhammad. The Quran also bears divine testimony and states that he is the best of leaders according to the following verse:

"For you the life of the Prophet is a good model of behaviour" (33:21).

The above view is not only held by his followers but also great personalities of other religions. These include some of his opponents as well who hold him in high esteem and consider him as the greatest personality of all times. Michael H. Hart author of the book “The 100”, French Philosopher Lamartine, George Bernard Shaw, Thomas Carlyle and many other great intellectuals agree that Muhammad (pbuh) was one of the greatest leaders who ever lived and pay him great tributes.

It is thus through the study of Prophet Muhammad’s life, deeds, sayings and personal qualities that valuable leadership lessons can be derived. Three aspects of prophet Muhammad (pbuh) will be discussed here which will form the second source of Islamic Leadership Principles. These are:

· HIS WAY OF LIFE-SEERAH AND SUNNAH:

Seerah is an Arabic word which means a way of life while Sunnah also an Arabic word means "Method" and provide excellent examples of the altruistic leadership principles practiced by Prophet Muhammad (pbuh). It is through the study of his life and biographical events derived from it that Islamic leadership models are formulated. The Prophet began his message with a handful of individuals, organised them into dedicated groups, then into larger coherent organizations, until the process led to the setting-up of an Islamic State. This clearly required the development of a versatile political leadership process of incredible complexity and effectiveness.

· HIS SAYINGS-HADITHS:

Hadiths are the sayings and traditions of the Prophet Muhammad (p.b.u.h.) which were compiled by his companions. These were later on incorporated into great collections the Hadith (i.e. traditions) Books of Bukhari, Muslim etc. The collectors of traditions adopted a very scientific system in collecting the Traditions. They did not record any tradition except with the chain of narrators. Every tradition gives the name of the last narrator of the tradition from whom he learnt the tradition and so on back to the Prophet or Companion of the Prophet. In many of Hadiths the Prophet has directly and indirectly explained the leadership qualities and the importance of leadership. In one of his Hadiths the Prophet said:

“Each of you is a shepherd, and all of you are responsible for your flocks.” (Saheeh Al-Bukhari, Saheeh Muslim)

In yet another Hadith the prophet said:

When three persons go on a journey, let them put one of their number in command." (Abu Da'ud on the authority of Abu Sa'id)

The above two sayings of Prophet Muhammad(pbuh) emphasizes the importance of leadership while a number of his other Hadiths have identified key qualities and principles which shall account for a person’s success.

The life, deeds and sayings of Prophet Muhammad (pbuh) offer excellent leadership models which if put into practice produce excellent results on individual as well as organizational performance. An orphan boy who faced hardships and whose guardianship changed hands three times since birth to adulthood Muhammad rose to be an undisputed leader of all times. He is a powerful role model that by following his example tremendous results can be achieved. This alone exemplifies his tremendous achievements because he totally practiced what he preached, and spent his life according to the divine Quranic teachings.

· WISE CALIPHS AND PIOUS FOLLOWERS:

After the Holy Prophet, the first four Caliphs namely Abu Bakar, Umar, Uthman, and Ali followed the teachings of the Quran and the Prophet Muhammad (pbuh) and achieved extraordinary results. In fact their time is considered as the “Golden Age” of Islam because total justice, prosperity, progress, development, and ideal leadership principles characterized that era. The Caliphs were ideal leaders who guided their followers to the Right Path and discharged their duties as leaders in exemplary and extremely humane manner. In the chapters that follow we will discuss some of their leadership traits and life stories which will testify the highest quality of standards held by them.

Besides the wise Caliphs there are many more leaders and people of great wisdom who practiced the Wisdom-based principles of Islam and followed the teachings of Prophet Muhammad (pbuh). Jamaluddin Afghani, Salahuddin Ayubi, Jalaluddin Rumi, Iqbal, Tun Mahathir and many more who shaped human history and achieved tremendous achievements are just a few examples. Review and analysis of their thinking, deeds and achievements will provide us with the timeless principles. By tapping into their knowledge and skills, attitude and behaviour critical advantages in life can be achieved.

SCOPE OF THE PAPER:

The paper will discuss key Islamic Leadership Principles and their importance for a Muslim as well as any other leader.

METHODOLOGICAL APPROACH:

The primary methodological approach adopted in this paper is to study Islamic leadership as illustrated in the existing literature specifically Quran, Hadiths, and Seerah of the Holy Prophet. Included in this paper is a review of the existing literature regarding the definitions, leadership principles and success strategies of the Islamic leadership and Islamic leadership model. This study contains the results of a qualitative research study conducted on the Islamic leadership methods utilized by Muslim leaders. The fundamental proposition of this paper is that the Islamic leadership principles and model applied by any one to any leadership situation will lead to success and achievement of goals.

SECRETS REVEALED:

Quranic wisdom, the life of Prophet Muhammad(pbuh) and his sayings, the deeds of the Caliphs and traits of pious followers offer the most beautiful and marvelous principles. Principles which can unlock success, sayings which can unite the hearts of humanity, deeds which if replicated will help anyone achieve almost anything in life. Why is it so? And why are they so powerful? Because they are divine and powerful laws which are time-tested and immortal, models which are bound to succeed, and methods which have worked again and again. Everything in this universe operates by certain laws and principles. Scientific laws such as the law of gravity, the laws of thermodynamics and other laws provide sound models on which scientific discoveries and inventions took place and the system of universe smoothly operates. Human lives also need laws and principles, specifically if one wants success, then Divine principles are needed which can be derived from the sources discussed above.

Leadership in Islam is considered as an amanah (a trust) and a responsibility. A leader is required to meet his obligations to God ,the Supreme Power as well as to discharge his duties towards the people (Makhluq) or his followers to the best of his abilities. It says to the rulers that the authority vested in them is not their private property but is a trust and that they should discharge the obligations of that trust to the utmost, like upright and honest people, and should carry on government in consultation with the people. It says to the ruled, the power to choose your rulers has been bestowed upon you as a gift from God and you should, therefore, be careful to invest only such persons with governing authority as fully deserve it, and after vesting this authority in them, you should give them your fullest cooperation and should not rebel against them, for if you do so, you are merely seeking to demolish that which your own hands have built.

Failure in any one of the aspects will be a total leadership and followership failure and both the leader as well as the followers will be held responsible and answerable. Meeting these duties will not only earn one the blessing of God the Almighty but will also fulfill his duty towards his fellow beings be they leaders or followers. To meet the leadership challenge both to one’s creator as well as to fellow human beings with flying colors there are certain parameters which must be followed.

There are many laws and principles and models but grouped together we can classify them into the following cardinal principles and values:

1. Faith and belief.

2. Knowledge and Wisdom.

3. Courage and determination.

4. Mutual consultation and Unity. (Fraternity and brotherhood.)

5. Morality and Piety. (Honesty and trust.)

6. Superior communication.

7. Justice and compassion.

8. Patience and Endurance.

9. Commitment and Sacrifice.

10. Lifelong Endeavour.

11. Gratitude and Prayers.

1. FAITH AND BELIEF

“God is the protector of those who have faith: From depths of darkness He leads them forth into light” 2:257

Faith lays the foundation of greatness and success and nothing happens unless one believes in its happening. One of the greatest qualities commonly shared by all great leaders who ever lived was their strong faith and belief in higher entity, themselves or their ideas. Faith and belief are thus the key qualities which determine the quality of one’s leadership. No other religion has placed so much emphasis on faith than Islam. The Arabic word used for faith and belief is Iman which is at the core of Islamic teachings. In Qur'anic phraseology, Iman (faith) has been regarded as the starting point of everything and "good actions" without Iman are useless. So the starting point must be Iman. A faith and belief in one’s ideals helps people overcome all their difficulties and achieve their goals. Faith and belief precedes determination, actions, and solid achievements. History is full of great examples where ordinary people achieved un-imaginable things because their faith and belief system had locked them into those things. Every great leader, every worthy achiever, and every person who achieved things which others thought were impossible had faith and belief. Faith and belief are the quintessentials of good leadership and without these qualities a leader will become hollow and empty. This is the spirit which drives a person towards greater heights. However I must clarify here that Faith and Belief must be grounded on good and righteon pillars and not bad and evil ones. There are people in fact thousands of them who believe in evil, bad, irrational, and un-natural things. They may get whatever they wish to get but they are not great leaders, because great leaders have noble values and great missions and their faith and beliefs are based on all things right.

2. Knowledge and Wisdom.

“Seek knowledge from the Cradle to the Grave “Prophet Muhammad (pbuh)

Leadership is a great responsibility and to fulfil this important duty the leader must continuously acquire knowledge as per the above advice put forward more than fourteen hundred years ago by the Prophet Muhammad (peace be upon him). In numerous ayaats or verses of the Holy Quran human beings are advised to seek knowledge and wisdom. “...Say: ‘Are those equal, those who know and those who do not know? It is those who are endowed with understanding that receive admonition.’” (Qur’an, 39:9) This verse asks us an interesting question which makes us think that those who have knowledge are not equal to those who lack it. Knowledge is power and any leader who wishes to excel his/her leadership prowess must acquire knowledge. Knowledge is one of the major reasons which determine the rise and fall of civilizations and their leaders. A close look and analysis of the world’s great civilizations and their rise and fall will disclose that perhaps the single most important factor which caused them to rise to greatness or bring about their disgrace was the presence or lack of knowledge. Great civilizations which dominated human history for many years such as the Byzantine, Roman, Greek and Islamic. Civilization besides other factors can actually trace their demise to when the pursuit of knowledge by their leaders and followers was ignored. In Islam the acquisition of knowledge was given high priority even at the very inception of the religion. The Holy Prophet Muhammad(pbuh) was a great promoter of a knowledge culture. In many of his sayings he has repeatedly advised his followers to acquire. For example these Hadiths ( His sayings) “Whoever follows a path in the pursuit of knowledge, Allah (SWT) will make Paradise easy for him.” (Narrated by al-Bukhaari, Kitaab al-‘Ilm, 10) “The ink of the scholar is more holy than the blood of the martyr”, and “seek knowledge even if it is in China ." are just a few of the sayings which strongly recommend the acquisition of knowledge and learning. Knowledge is indeed power and that is why it was highly recommended by the Prophet Muhammad (pbuh). At the peak of its glory which is usually called the golden age of Islam, acquisition of knowledge both religious and scientific was also at its peak. In Baghdad , Cordoba , great libraries were set up where scientific, medical and mathematics books were kept along with religious ones. This was the time when the Islamic Civilization was blooming and leading in the acquisition and dispersal of knowledge while other cultures especially the European Christians were wallowing in superstition and ignorance of the medieval age. Science was regarded as black magic and only a few Christian clerics studied it and those who did were considered as heretics and were even burnt at the stakes or excommunicated. Muslims rose to the height of civilisation because of the importance the Muslims of that time attached to learning and knowledge. For more than 1,000 years the Islamic Civilisation remained the most advanced and progressive in the world. This is because Islam stressed the importance of and held great respect for learning and extensively promoted the learning culture. Muslims recognised excellence and hungered intellectually because the teachings of the Qur'an and Sunnah drove many Muslims to their accomplishment in all disciplines of knowledge.

During those glorious days in Spain , Christians and Jews spoke Arabic and were connoisseurs of Arabic literature and poetry. Seeing the progress and glory of Muslims in Spain and elsewhere the European Christians specially the French made great efforts to acquire access to the reservoir of knowledge in the great libraries of Al-Andalusia, particularly in Cordoba and Toledo . Extensive efforts were made to translate many of the Arabic texts including Quran to Latin. This ultimately played a catalytic role in the progress of the Western civilization. Ironically the demise of the Great Islamic Civilization on the other hand is attributed to some dangerous movements among Muslims which discouraged people from acquiring knowledge. The ascendancy of movements which postulated that non-religious knowledge should not be acquired by Muslims proved to be a negative point in Islamic history. For Muslims it was the start of the decline of the days of its glory as they lost Spain to Christians after ruling it for 800 years being given the choice of either converting to Christianity or expulsion to North Africa or death. The decline of Muslim glory coincided with the renaissance of Europe as Europeans fully deployed the knowledge gained from Arabic texts. This itself emphasizes how great civilizations and their leaders can perish if they do not keep continually acquire knowledge and learning.

WISDOM AND LEADERSHIP:

“He (God) grants wisdom to whom He pleases; and he to whom wisdom is granted receives indeed a benefit overflowing; but none will grasp the Message but men of understanding.” (Qur’an 2: 269)

Wisdom or hikmah in Arabic one of the most admired, ancient, recurring and popular attributes credited to great leaders is yet another quality highly admired by God himself as quoted in the Holy Quran. The word wisdom though one of the most admired quality is rarely defined or clarified. One of the reasons that wisdom is rarely defined or clarified is probably its intangibility or the many elements it possesses. However one thing is clear Knowledge is not necessarily

wisdom. It is excellence of discernment, discretion, intelligence, penetration of ideas, correctness of opinion, quickness of understanding, and clarity of mind which leads to correct actions and decisions.

3. Courage and determination.

Courage and determination are qualities which every leader must embrace, acquire, and possess. History is full of stories where ordinary people emerged as great leaders because they showed courage and determination. Courage and determination emanate from strong faith and belief and the complete satisfaction of one’s righteousness. The story of Tariq Bin Ziad a young army general is a classic example where courage, determination and confronting his fear led to the achievement of impossible tasks. It is related that the Spanish King Roderick was a very cruel king who inflicted extreme cruelties on his people. Besides being a tyrant and a repressive person he also disgraced his own people. In one such display of his tyranny he laid his hands on a female courtier who was the daughter of Count Julian, the Governor of Ceuta. This infuriated the count so much that he decided to overthrow Roderick and approached Musa bin Nusayr, the governor of Muslim North Africa, for help. Musa got the Caliph’s approval, after which he sent Tariq bin Ziad a young general in 711 to assist the Spanish people and get rid of the cruel King Roderick. Landing at Gibraltar , Tariq's army of 12,000 stood against 60,000 Spaniards, outnumbered 5:1. With his back to the Mediterranean Sea and a seemingly overwhelming force in front of him, Tariq gave the unthinkable order to his men to "burn their boats." His army's only means of escape. Tariq then delivered an inspiring speech and urged his comrades to be brave and think about the end goal, victory, and how they would achieve it. His courage, determination, speech and vision of victory rallied his troops to total commitment to the job at hand. With sheer courage and determination Tariq defeated his strong enemy and led his people to victory. Leaders are indeed with their mettle when they possess courage and determination as part of their character traits.

4. Mutual consultation and Unity.

"And those who answer the Call of their Lord, and to worship none but Him alone, and perform their prayers, and who conduct their affairs by mutual consultation, and who spend of what we have bestowed on them." Quran 42:38

Mutual consultation (Shura) is a Quranic command as the above verse emphasizes and is listed with other key virtues such as worshipping God, performing prayers, and spending for the sake of God. There is a wisdom in mutual consultation as decisions taken with mutual consultation are supported by everyone and all concerns of the parties involved are addressed. The Holy Prophet Muhammad (S.A.W) himself practiced this value and in almost all important matters consulted with his colleagues and companions. The most outstanding example of the Prophet's Shura occurred on the eve of the Battle of Uhud (3AH). While he was of the opinion that the city should be defended from within, the majority wanted to go out and fight. The Prophet accepted this; he did not impose his own opinion. There is an important lesson here: the followers' trust and confidence is gained if their opinion is respected. Related to mutual consultation is also the importance of Unity as rightly commanded by God himself in Quran verse 21:92 VERILY, [O you who believe in Me,] this community of yours is one single community, since I am the Sustainer of you all: worship, then, Me [alone]!. Perhaps the single most important quality which must be instilled by a leader is creating a unified cadre of followers. Disunity is a cancer which destroys families, organizations, countries and the world community at large. Through mutual consultation a capable leader can prevent chaos and disunity and ensure a united force. This may only be achieved by being willing and open to views and consultation themselves.

5. Morality and Piety.

7:35 “O CHILDREN of Adam! Whenever there come unto you apostles of your own, conveying My messages unto you, then all who are conscious of Me and live Righteously - no fear need they have, and neither shall they grieve;”

In numerous verses of the Holy Quran including the above, morality and piety are greatly emphasized not only upon as virtues of leaders but all believers. A leader communities he leads and as such his/her morality and piousness must serve as an example. It is also so since the leaders are entrusted with the affairs of the community and if they are immoral they will not serve the cause of their people. We see from the Seerah of the Holy Prophet (S.A.W) that his exemplary honesty and integrity had earned him the title of Al-Amin (The Trust worthy) and Alsadiq (The Truthful) in Makkah even before being appointed by God to Prophet Hood. After the Prophet’s death his wise Caliphs also religiously practiced morality and piety. In his first speech as Khalifah of the Muslims, Abu Bakr Siddiq proved himself an ideal of modesty and humility. There was total absence of the kind of arrogance one finds in modern-day rulers when they assume power. They proclaim their own virtues and the great feats they will perform. Abu Bakr Siddiq's attitude was totally different. He said:

"I have been appointed as ruler over you although I am not the best among you. I have never sought this position nor has there ever been a desire in my heart to have this in preference to anyone else... If I do right, you must help and obey me; if I go astray, set me aright... Obey me so long as I obey Allah and His Messenger. If I disobey them, then you have no obligation to follow me"

6. Superior communication:

A leader must be extremely good in communication and must be eloquent and articulate. This is required to communicate the purpose, mission, vision, and goals of an organization. Communication is an extremely important quality which must be learned, practiced and mastered by every leader of a flock. It is needed because the quality of our lives depends on the quality of our communication skills. In fact all the time we are communicating either with ourselves or others. We communicate with ourselves in terms of dialogue, self-talk, thoughts and what some call auto suggestions. We also need to communicate with others, so as to put our messages across, elicit response, sell our ideas, get information and relate. These and many other uses of communication make it extremely important that a leader must master the art of excellent communication skills. Providing information, coaching followers, motivating teams towards excellence and achievement and in fact every facet of a leader’s role requires good and articulate communication. Indeed the Holy Quran itself is the most splendid example of superior communication where some of the most complex matters are beautifully presented. The Prophet, articulated the message of Islam in a way that was immediately accepted by a small group of people in Makkah. Even the Quraish acknowledged that his message had merit but they opposed it because they viewed it as undermining their personal interests. When Utbah ibn Rabi‘ah went to the Prophet with offers of money, beautiful women or a position in the Makkan hierarchy, in an attempt to dissuade him from his mission, the noble Messenger gave him a patient hearing. When Utbah had finished, the Prophet recited Surah Ha Mim Sajda (Surah 41), instead of responding to his suggestions which clearly imputed ulterior motives to the Prophet. The recitation of the Surah had such an effect on Utbah that he returned to his fellow chiefs in utter humiliation, telling them to leave the Prophet alone.

7. Justice and Compassion.

Justice and Compassion are yet other qualities which form the core of Islamic Leadership. Justice without compassion leads to tyranny, while compassion without justice creates anarchy. A leader needs to maintain a careful balance keeping the overall good of society in mind (Al-Qur'an 5:08; 4:135; 7:29).Prophet Muhammad as well as his wise Caliphs and companions attached great importance to justice and compassion. In a suit brought against a Jew by Hazrat Umar, both went to the Qazi. The latter on seeing the Caliph Umar rose from his seat out of deference. Caliph Umar considered this such an unpardonable weakness that he dismissed the Qazi at once. On another occasion when Umar found his own son Abu Shama drunk he had him publicly flogged. In Islam the concept of justice is at such a highest standard that no other system can compete with it. The Holy Quran in explicitly commands that “ O ye who believe ; stand firmly for justice as witness to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: For God can best protect both” Quran 4:13. This verse sets such a highest standard that no other religion or system can match it. God the Mighty Wise loves justice and compassion and every true leader must have this trait. Justice, therefore, is a fundamental precept of Islam; even more so for a leader because it is part of his responsibility to maintain a balance in society. Injustice invariably leads to turmoil and conflict. At the same time, justice must be tempered with compassion. An Islamic leader must combine the two in his personality.

8. Patience and Endurance:

Patience (Sabr) and endurance is yet another hallmark of great leadership. God the Mighty Wise himself has praised this quality in many verses of the Holy Quran. The verse “O ye who believe! Persevere in PATIENCE and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper.” Quran 3:200. This shows how important patience and endurance is for a leader and a believer in general. This include the capacity to endure; the stamina to persevere in the face of inevitable resistance, difficulty, and opposition in the struggle to bring about improvement of social condition. All great leaders face tremendous challenges and enormous difficulties but with patience and endurance they persevere and achieve the noble goals and missions of their lives. In the face of immense persecution and opposition in Makkah, the Prophet not only showed patience and endurance himself but also counseled his companions and followers to be patient and never give up. At the same time he encouraged them to be dynamic and to be optimistic about achieving their goals. Similarly other prophets such as Ayub, Yaqub, Yusuf and many others faced great tribulations in their lives but patience and endurance helped them to survive and ultimately emerge as winners. One story which displays the highest degree of patience and endurance by the Prophet Muhammad (pbuh) is about his mission to the city of Taif . He had suffered some personal losses in the death of his beloved wife Khadija and his loving After the passing of his uncle Abu Talib, the Makkans had become more hostile towards the Muslims and showed no restraint, even against the Prophet (pbuh). The prophet (pbuh) decided to visit Taif in the hope that they would be more responsive to the message of Islam than the Makkans were. However, the people of Taif also refused to listen to the prophet (pbuh) and refused to accept his teaching. Instead the chiefs of Taif set the hooligans of the town upon him causing him and his companion Zayd to be injured during their escape. They injured him; so much so that they threw stones at him, thereby hurting his feet so badly that they became soaked with blood. Instead of becoming angry or disgruntled Muhammad (pbuh) said a dua(prayers) to Allah and then they moved on towards Makkah. The Angel Jibrael came to the prophet (pbuh) with the Angel in charge of mountains. The Angel Jibrael told prophet Muhammad (pbuh) that if he so wished he would command the Angel of mountains to bury the city of Taif between two mountains. Although the prophet (pbuh) had suffered a great deal in the hands of these people, he replied that maybe their offspring would accept Islam and would proclaim the religion of truth. Due to the kind nature of Muhammad (pbuh), the city was saved from destruction. In fact later on some of the very same people from Taif came as a delegation in 9th Hijra, to Medina . The Holy Prophet treated them very hospitably and took the best care of them and even arranged their stay in the Holy Mosque. (Abu Daud). This inspiring story demonstrates that great leadership indeed requires patience and endurance. Prophet Muhammad (pbuh) said: Whoever remains patient, God will make him patient. Nobody can be given a blessing better and greater than patience. Sahih Bukhari

9. Commitment and Sacrifice:

Commitment and sacrifice are yet other traits without which a leader can not be exemplary. It is through commitment to one’s mission and goals and the mentality of whatever it takes that differentiates great leaders from the ordinary people. In my view commitment may be simply defined as, “ an attitude of people for deploying their total resources towards the achievement of certain goals”. With total commitment also comes the spirit of personal sacrifice. A Muslim leader must be seen to be making sacrifices, only then the followers will commit to the cause and make bigger sacrifices. An Islamic leader needs to be committed to the upliftment of his people and must make personal sacrifices so the downtrodden would have more benefits and facilities. The greater the aim, the higher is the price one has to pay to realize it. Sacrifices consist of both material as well as physical sacrifices. All great leaders practice both and despite all dangers both loss of materials as well as life they endure and achieved their goals. Simplicity is another aspect of personal sacrifice and commitment. This sense of sacrifice and simplicity was practiced by the Khulafa ar-Rashidoon. It is reported that Abu Bakr Siddiq took a small portion from the Bait al-Mal (Treasury) for his family's upkeep because he had to give up his own business when he became the khalifah. On his deathbed, he instructed his family to return to the Bait al-Mal whatever was left of his possessions. It was this example which prompted Umar ibn al-Khattab to say that he had left a very difficult legacy for his successors to follow. During Umar's Khilafat (rule), his companions wanted to increase his stipend from the Bait al-Mal but he flatly refused despite the Islamic domain having extended far and wide and having acquired great riches. Similarly, Imam Ali led a very simple life. A Bedouin once found him shivering in a worn out sheet because he could not afford to buy a better cloth to cover himself in. Such examples of self-sacrifice abound in the history of Islam which made them highly successful leaders at that time. These leaders besides showing extreme level of commitment to the cause assigned to them at the same time offered enormous personal sacrifices and spent a very simple life a quality which can be directly attributed to their success.

10. Lifelong Endeavour:

Islam is a dynamic and practical religion and so are its tenets towards leadership. One of the most important tenets of leadership is the concept of lifelong endeavour for the good of humanity and God’s good causes. The Quran therefore tells all believers “ And strive in His cause as ye ought to strive (with sincerity and under discipline): Quran 22:78”. A true leader thus does not sit idle on laurels but continuously strives towards better conditions and nobler goals. Complacency kills enterprise as well as progress which must be avoided and replaced with the zeal of continuous struggle. Another aspect of lifelong endeavor is the ability to bounce back even after temporary set backs and failures. Renewed vigor and massive hard work are the hall mark of great leaders and they should also ask and encourage their followers to practice the same principles. Islam does not allow inaction, passivity, stagnation in any sphere of human life. It declares that every individual has to strive for better results in his or her life. The Quran clearly states that “ Man can have nothing but what he strives for” Quran 53:59.

11. Gratitude and Prayers

Human beings owe a lot of gratitude towards their Creator as without His blessings and power nothing can happen. Prophet Muhammad has said that “Gratitude (shukr) for the abundance (ni'math) you have received is the best insurance that the abundance will continue. If we think and see around there are a lot of good things which God has provided us which must be acknowledged and one must be grateful for them. Health, inner peace, family, our beliefs and faiths and thousands of other things which we take it for granted are the gifts of God for which we must be grateful at all times. Gratitude is a morally beneficial emotional state that encourages reciprocal kindness and receipt of further gifts from God. Related to gratitude is the importance of prayers and supplications. It is reported that the Messenger of Allah (peace and blessings be upon him) said, "Supplication is the weapon of the believer, the pillar of the religion, and the light of the heaven and earth" (Al-Hakim). Prayers and supplications bring us nearer to God and protect us from calamities and destruction. On the positive side prayers and supplications plead our case to God and he bestows more blessings on us. In verse 60 of Sura “Mu’min” God commands us “ And your Lord says’ “ Call on me; I will answer your (prayers). But those who are too arrogant to serve me will surely enter Hell-in humiliation”. The Quran is full of stories of God’s prophets such as Moses, Jesus, Muhammad and Elijah, Job and many others who received freedom from troubles and persecution through the power of prayers. All great Muslim leaders showed exemplary gratitude and offered keen prayers and were thus successful in their endeavors and struggles.

CONCLUSION:

Leadership is a great quality and every group be it a of 3 people, organization, family, a company, or a country needs able and good leaders. On the global scene there is a need for good leaders too as today the world is mired by international conflicts, wars and mutual suspicions which if not corrected can demolish the whole world. The Islamic Leadership Model and the principles associated with it offer a leadership alternative which can open the door of excellence and achievement. The principles are gleaned from the Quran the words of the Mighty Wise, the practice and sayings of Prophet Muhammad, the character and deeds of the Caliphs and other great Muslim leaders who with meager means and enormous hurdles reached the zenith of excellence. These principles and their application are equally useful for every leader be they Muslim or non-Muslim as they transcend racial, religious, and temporal boundaries. Understanding, acquiring, and application of these mega principles can open up the doors to success and progress in every human endeavour. Prophet Muhammad, Caliph Abu Bakar, Umar, Othman, and Ali and their successors practiced these principles and achieved highest places in the annals of human history.

ozmujaheed
Posts: 889
Joined: Mon Oct 20, 2008 6:14 am

Re: Democracy, Bohra future and Islamic guidelines

#48

Unread post by ozmujaheed » Thu Mar 14, 2013 12:56 am

When we have decided to move forward to choose the next leader, create a new model and are aready for change, infrastructure mobilsation should be considered. People fearing loss of tradition and their position in the new world will get in the way of democracy, freedom and change, Worry more about your own stragglers as they will trip you or back stab or sabotage .

Change is inevitable and part of human civilisation, but keep focused and march forward. May loose a few battles and souls but we have to keep moving towards the goal of liberation, restoration of principles for a just and fair society.

The youth with new ideas are welcome and our future is more achievable. Step aside those who are timid and empty of new ideas. Past methods did not work, new methods have to be considered or else be irrelevant. Status quo benefits current office bearers.

Freedom, self respect, choice, voice are natural instincts and a taste of it will unleash and avalance of aspirations and hunger.
So it is said that if you know your enemies and know yourself, you can win a hundred battles without a single loss.
If you only know yourself, but not your opponent, you may win or may lose.
If you know neither yourself nor your enemy, you will always endanger yourself.

Humsafar
Posts: 2608
Joined: Sat Dec 16, 2000 5:01 am

Re: Democracy, Bohra future and Islamic guidelines

#49

Unread post by Humsafar » Thu Mar 14, 2013 11:03 am

OZ are you and Bohra spring smoking together? All your elaborate schemes of democracy and leadership are getting outlandish by the day. If only you knew how stupid and irrelevant you guys sound. I wonder when you'll come back and crash into reality and realise that Bohras are not an Empire not even a country. Please spend your time and energy in empowering people at the local jamaat level, that is all that matters, and that is what will give you the best chance of support and success.

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#50

Unread post by Bohra spring » Thu Mar 14, 2013 4:08 pm

Humsafar wrote:OZ are you and Bohra spring smoking together? All your elaborate schemes of democracy and leadership are getting outlandish by the day. If only you knew how stupid and irrelevant you guys sound. I wonder when you'll come back and crash into reality and realise that Bohras are not an Empire not even a country. Please spend your time and energy in empowering people at the local jamaat level, that is all that matters, and that is what will give you the best chance of support and success.
how come you are the only one responding emotionally ? Others are civil and rational...are you an example of PDB leadership

Humsafar
Posts: 2608
Joined: Sat Dec 16, 2000 5:01 am

Re: Democracy, Bohra future and Islamic guidelines

#51

Unread post by Humsafar » Thu Mar 14, 2013 4:22 pm

Because your ramblings is exhausting my patience. In countless posts I and others have been trying to tell you that dai and democracy don't mix, and this is not because of our personal preference but this a doctrinal matter. Let's not go down that road. If you are really interested in reforms then let's take the fight where it matters: the jamaat level. People need to take control of their affairs and their property. That itself will castrate the powers of Dai and his zaadas. Is this so hard for you guys to understand?

ozmujaheed
Posts: 889
Joined: Mon Oct 20, 2008 6:14 am

Re: Democracy, Bohra future and Islamic guidelines

#52

Unread post by ozmujaheed » Thu Mar 14, 2013 10:06 pm

Humsafar wrote:Because your ramblings is exhausting my patience.
Why am I not surprised by comments and reaction...

Stay focused we get our inspiration and guidance from the Hero who went through the same taunts ...

According to Ibn Sad, the opposition in Mecca started when Muhammad delivered verses that condemned idol worship and the Meccan forefathers who engaged in polytheism.[77][81] However, the Quranic exegesis maintains that it began as soon as Muhammad started public preaching.[82] As the number of followers increased, he became a threat to the local tribes and the rulers of the city, whose wealth rested upon the Kaaba, the focal point of Meccan religious life, which Muhammad threatened to overthrow. Muhammad’s denunciation of the Meccan traditional religion was especially offensive to his own tribe, the Quraysh, as they were the guardians of the Ka'aba.[80] The powerful merchants tried to convince Muhammad to abandon his preaching by offering him admission into the inner circle of merchants, and establishing his position therein by an advantageous marriage. However, he refused.[80]

Tradition records at great length the persecution and ill-treatment of Muhammad and his followers.[17][77] Sumayyah bint Khabbab, a slave of a prominent Meccan leader Abu Jahl, is famous as the first martyr of Islam, having been killed with a spear by her master when she refused to give up her faith. Bilal, another Muslim slave, was tortured by Umayyah ibn Khalaf who placed a heavy rock on his chest to force his conversion.[83][84] Apart from insults, Muhammad was protected from physical harm as he belonged to the Banu Hashim clan.[77][85][86]

In 615, some of Muhammad's followers emigrated to the Ethiopian Aksumite Empire and founded a small colony there under the protection of the Christian Ethiopian emperor Aṣḥama ibn Abjar.[17][77]


In 617, the leaders of Makhzum and Banu Abd-Shams, two important Quraysh clans, declared a public boycott against Banu Hashim, their commercial rival, to pressure it into withdrawing its protection of Muhammad. The boycott lasted three years but eventually collapsed as it failed in its objective.[90][91] During this, Muhammad was only able to preach during the holy pilgrimage months in which all hostilities between Arabs were suspended.[92]
Husayn opposed Yazid I and declared that Umayyad rule was not only oppressive, but also religiously misguided. In his view the integrity and survival of the Islamic community depended on the re-establishment of the correct guidance.[37] Husayn also believed that the succession of Yazid I was an attempt to establish an illegitimate hereditary dynasty.

Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#53

Unread post by Bohra spring » Fri Mar 15, 2013 6:35 am

Example of a good constitution that the rebels can use to replicate

Notice no expulsions ...right level of democracy...

The UK Jamaat are happy to counsel anyone to setup...free assistance available.
CONSTITUTION OF THE WORLD

FEDERATION Of KSIMC
Published: June 2011
Last Amended: May 2011

A PRAYER

In The Name of Allah,

the Beneficent, the Merciful.

All Praise is due to Allah Subhanahu Wa Ta’ala

Who through His benevolence has bestowed upon us

as His favour

the inspiration to form this body

which we hereby do,

and we pray for His help and guidance

in the attainment of our purpose

and we pray for His pleasure

and we also pray for His blessings

to be showered on

Prophet Muhammed (s.a.w.) and his progeny.

PREAMBLE
We the Organisations comprising of the followers of the Shia Ithna-Asheri faith

RECOGNISING THAT all efforts to serve the believers in particular and humanity in general should be for the sake of none but Allah;

RECOGNISING THAT believers are guardians of one another, they enjoin good and forbid evil;

RECOGNISING THAT commandment of Allah is to establish justice on earth, therefore, a Muslim society acts as an instrument to ensure that His commandment is fulfilled; and

RECOGNISING THAT the affairs of a Muslim society are conducted by consultations,

Do ordain and establish this constitution.


1. Title

There is hereby established a federation of the Khoja Shia Ithna-Asheri Communities and the Shia organisations throughout the world to be known as the World Federation of Khoja Shia Ithna-Asheri Muslim Communities hereinafter referred to as “the Federation”.
2. Definitions

In this constitution the following expressions shall have the following meanings:-

2.1 ‘the Community’ shall mean all those persons throughout the world who are of the Shia Ithna-Asheri faith;

2.2 ‘the Constitution’ means this constitution as originally adopted subject to any amendments made in accordance with the provisions hereinafter contained;

2.3 ‘the Executive Council’ shall mean the members for the time being of the Executive Council of the Federation constituted in accordance with the constitution or a quorum of such members at a meeting of the Executive Council;

2.4 ‘the Conference’ shall mean a general meeting of delegates of the members of the Federation convened in accordance with the Constitution;

2.5 ‘the President of the Federation’ shall mean the President of the Federation for the time being elected in accordance with the Constitution;

2.6 ‘the Vice President’ shall mean the Vice President of the Federation for the time being elected in accordance with the Constitution;

2.7 ‘the Secretary General’ shall mean the Secretary General for the time being of the Federation elected in accordance with the Constitution;

2.8 ‘the Honorary Treasurer’ shall mean the Honorary Treasurer for the time being of the Federation elected in accordance with the Constitution;

2.9 ‘the Office Bearers’ shall mean the President, Vice President, Secretary General and the Honorary Treasurer for the time being of the Federation elected and/or appointed in accordance with the Constitution;

2.10 ‘the Trustees’ shall mean the Trustees for the time being holding the property of the Federation in accordance with the Constitution;

2.11 ‘Jamaat’ shall mean a community or organisation of persons professing Shia faith;

2.12 ‘‘Associate Member’ shall mean an existing member Jamaat which is unable to join a Regional Federation;

2.13 ‘Post’ means communication sent by post or courier in its original form;

2.14 ‘Constituent Member’ means a member of a Regional Federation which is a member of the World Federation;

2.15 ‘Financial expert’ means an individual, company or firm who is an
authorised person or an exempted person within the meaning of the Financial Services Act 1986;

2.16 ‘the Electoral Commission’ shall mean the Electoral Commission of the World Federation for the time being elected in accordance with the Constitution;

2.17 ‘Electoral College Points’ shall mean the definition set out in Clause 20.3;

2.18 The Standard Operating Procedures [SOP] shall mean the Standard Operating Procedures for the election of the post of The President of the Federation, which shall be passed by the Conference. The Executive Council may make necessary changes with a two thirds majority by those present and voting, however, such changes need to be ratified at the subsequent Conference with a simple majority by those present and voting.

The matter dealing with changes to the SOP shall require at least 24 hours notice prior to the Executive Council Meeting.

In order to amend the SOP at a Conference shall require only a simple majority.

2.19 ‘Geographical Regions’ shall mean the 7 defined Regions comprising America, Europe, Middle East, Africa, Pakistan, India and East Asia/Oceania;

3. Membership

3.1 Eligibility

Khoja Shia Ithna-Asheri Bodies, Jamaats, Communities or Organisations established in such geographical regions as may be feasible and agreed by the Executive Council shall be eligible for a single membership of the Federation. Where no Regional Federation exists, the current individual member Jamaats shall form such a Regional Federation and apply for membership of the Federation no later than eight years from this change in the Constitution (8 October 2003). In the event one or more current individual member Jamaat shall not join a Regional Federation, they shall become Associate Members of the Federation with no voting rights. In a region where no Regional Federation is constituted nor applied for membership no later than eight years from the date of this change (8 October 2003), then all individual member Jamaats in that region shall become Associate Members with no voting rights (“Continuing Members”). Other than the current individual member Jamaats no such individual Jamaat, Community or Organisation be eligible to apply for membership of the Federation. Continuing Members within a Geographical Region will be treated as if they were a single member of the federation and the allocation of delegates and Executive Council seats will be as per clause 10.1. The apportioning of the Executive Council seats will be allocated by the Executive Council within the Geographic Region.

3.2 Application

3.2.1 All applications for membership of the Federation shall be directed to the Secretary General and shall be considered by the Executive Council and if found fit by the Executive Council at that meeting the Secretary General shall seek the votes of all the members of the Executive Council by way of a postal ballot. The Executive Council may in its absolute discretion accept or refuse any such application without giving any reason therefore.

3.2.2 No application for membership will be considered unless the aims and objects of the applicant are consistent with the aims and objectives of the Federation.

3.2.3 Upon admittance by the Executive Council, the applicant shall become a member of the Federation.

3.3 Contravention of the Constitution

3.3.1 If at any time it shall come to the knowledge or information of the Secretary General that any member has contravened any provision of the Constitution or rules made there under or any directive or decision of the Conference or the Executive Council he shall immediately make necessary investigation and if he is satisfied that there exists sufficient evidence of such contravention he shall report it to the Executive Council and give notice thereof to the member concerned.

3.3.2 Not less than 14 days after notification of the charges to the Executive Council and to the member concerned as stated in 3.3.1 above the Secretary General shall convene a special meeting of the Executive Council to consider the charges and give due notice of such meeting to the member concerned and inform such member of its right to attend such meeting of the Executive Council and answer the allegations in support of his defence or make written representations in this behalf or both.

3.3.3 The Executive Council shall be convened on the date fixed by the Secretary General and shall hear the charges as specified by the Secretary General and make its determination thereon. The quorum for such a meeting of the Executive Council shall not be less than 75 per centum of the members of the Executive Council and its decision shall require the support of two thirds of the members present at the meeting. The Secretary General shall not be entitled to partake in the deliberations of the Executive Council or in its decision on such charges.

3.3.4 At the conclusion of its determination the Executive Council may reject the charges or reprimand or suspend the member for such period of time as it may consider appropriate and in the event of such member committing a second or subsequent contravention the Executive Council may subject to the compliance of the procedure hereinbefore referred to, in respect of such subsequent contravention exclude it from membership of the Federation.

3.3.5 If aggrieved by the decision of the Executive Council the member may within 60 days of being notified of the decision of the Executive Council appeal to the Conference against the decision but such appeal shall be heard and determined by the Conference at its next sitting to be held in the normal course of events. The decision of the Conference shall be final and binding.

4. Objects

The objects of the Federation shall be:

4.1 to promote the Shia Ithna-Asheri faith throughout the world;

4.2 to relieve poverty amongst the members of the Community; and

4.3 to educate members of the Community.

5.Powers of the Federation

In furtherance of the above objects but not further or otherwise the Federation shall have the following powers (which shall be exercised by a body having exclusively charitable objects and only in so far as may be permitted by the Shia Ithna-Asheri Sharia):-

5.1 to promote and organise religious and educational instruction;

5.2 to establish and assist in the formation of religious and secular educational and welfare institutions and training schemes;

5.3 to co-ordinate and unify the religious customs, conventions and observances of the Community;

5.4 to settle any differences or disputes amongst its members and in the Community;

5.5 to hold conferences, meetings, seminars and discussions;

5.6 to publish, produce and distribute and to assist in the publication, production and distribution of books, literature, films, pamphlets, posters, periodicals and journals;

5.7 to collaborate and co-operate as appropriate with other religious organisations throughout the world;

5.8 to purchase, take on lease, exchange, hire or otherwise acquire any real or personal property and any rights or privileges;

5.9 to amalgamate or affiliate with or to acquire or take over the undertaking of any charitable institution or body and all or any of the assets thereof which the Federation may lawfully acquire or take over;

5.10 to make arrangements for carrying on the work of the Federation and for this purpose to engage and provide in whole or in part for the salaries and wages of all officials and employees (not being officers of the Federation) and all other expenses incidental to the management of the property of the Federation or any purpose connected with the Federation;

5.11 to sell, let, mortgage, dispose of or turn to account all or any of the property or assets of the Federation (but only in accordance with the restrictions imposed by the Charities Act 1993);

5.12 to establish and support or aid in the establishment and support of any charitable company, association or institution and to subscribe or guarantee money for charitable purposes (but only in accordance with the restrictions imposed by the Charities Act 1993);

5.13 to employ solicitors, accountants, bankers, brokers or other agents to transact any business (including the receipt and payment of money);

5.14 to deposit any part of the property of the Federation or the documents of title relating thereto at any bank for such period or periods as it may think fit (but only in accordance with the restrictions imposed by the Charities Act 1993);

5.15 to raise money without security or upon the security of the property of the Federation or any part or parts thereof by way of mortgage, charge or otherwise and upon such terms and subject to such conditions as shall be considered expedient (but invest only after obtaining advice from financial experts and having regard to the suitability of investments and the need for diversification);

5.16 to accept or to disclaim donations, gifts, covenants, subscriptions, legacies and other assistance including but without prejudice to the generality of the foregoing loans at interest or free of interest;

5.17 to open and maintain in the name of the Federation or the Trustees a banking account or banking accounts at any bank and at any time to pay or cause to be paid any moneys forming part of the property of the Federation to the credit of any such account or accounts or cause the same to be placed on deposit with any bank and to borrow money on overdraft from any bank; (but invest only after obtaining advice from financial experts and having regard to the suitability of investments and the need for diversification);

5.18 to do all such other lawful things as are in furtherance of the objects of the Federation and which do not involve the application of the property of the Federation otherwise than for exclusively charitable purposes.

5.19 To set aside funds for special purposes or as reserves against future expenditure;

5.20 To delegate the management of investments to a financial expert, but only on terms that:

5.20.1 the investment policy is recorded in writing for the financial expert by the Office Bearers;

5.20.2 every transaction is reported promptly to the Office Bearers;

5.20.3 The performance of the investments is reviewed regularly with the Office Bearers;

5.20.4 The Office Bearers are entitled to cancel the delegation arrangement at any time;

5.20.5 The investment policy and the delegation arrangement are reviewed at least once a year by the Office Bearers;

5.20.6 All payments due to the financial experts are on a scale or at a level, which is agreed in advance and are reported promptly to the Office Bearers on receipt;

5.20.7 The financial expert must not do anything outside the powers of the Office Bearers;

5.21 to insure the Federations’ property against any foreseeable risk and take out other insurance policies to protect the Federation where required;

5.22 To insure members of the Office Bearers against the cost of a successful defence to a criminal prosecution brought against them as charity trustees or against potential liability incurred in respect of any act or omission which is or is alleged to be a breach of trust or breach of duty (unless the member concerned knew that, or was reckless whether, the act or omission was breach of trust or breach of duty)

6. Powers of the Trustees

If at any time or times the property of the Federation or part thereof shall comprise land or any interest therein the Trustees shall have the following powers which, subject to clause 7.1, shall be exercised when so determined by the Conference or, between Conferences and subject to any directions of the Conference, the Executive Council:-

6.1 power to keep any building for the time being forming part of the property of the Federation insured against any risks with Lloyds Underwriters or some Insurance office of repute in the name of the Federation and for such purposes all premiums and other moneys which may be required may be paid out of the assets of the Federation;

6.2 power to apply any money for the time being forming part of the property of the Federation in improving any land which or the proceeds of sale of which may for the time being belong to the Federation or in erecting, enlarging, improving or rebuilding any buildings upon such land;

6.3 power in addition to the powers of management conferred by law upon Trustees holding land upon trust for sale to sell, exchange, convey, lease, mortgage, charge, agree to let or otherwise conduct the management of any land belonging to the Federation as if the Trustees were the beneficial owners of such land absolutely entitled;

6.4 power for the purpose of promoting the efficient management and administration of the Federation to accept, purchase or take on lease any freehold or leasehold premises for use as office premises for the management and administration of the Federation and to apply moneys for the Federation in the purchase or hiring of equipment for use in connection with such premises provided that such use shall be necessary to the promotion of the charitable purposes of the Federation;

6.5 power to permit any freehold or leasehold premises forming part of the property of the Federation to be occupied and used by any other charity or non-profit making institution upon such terms as to rent, rates, taxes and outgoings and as to insurance, repair and decoration as the Executive Council shall in the absolute discretion think fit.

7. Liabilities of the Trustees

7.1 The Trustees shall concur in and do all acts necessary to enable the Conference or Executive Council to exercise their powers hereunder unless the matter in which the Trustees are requested to concur involves or is in the opinion of any of the Trustees likely to involve the Trustees in any liability unacceptable to any of the Trustees.

7.2 The Trustees shall not in any way be liable for doing or refraining from doing any act or thing at the direction of the Conference or Executive Council and shall not be required to consider whether there is any power enabling them to do or not to do any act or thing at the direction of the Conference or Executive Council and shall be wholly exonerated from responsibility for doing any act or thing at such direction as aforesaid.

8. Subscription

8.1 Every member of the Federation shall pay such subscription as may from time to time be determined by the Executive Council;

8.2 The said subscription shall be due on January 1 and shall be paid to the Honorary Treasurer not later than March 31 every year;

8.3 Members who fail to pay their subscriptions by the due date shall automatically forfeit all their voting rights as members of the Federation until the arrears are paid in full provided that where a member satisfies the Executive Council that the failure to pay subscription was due to genuine difficulties or other just cause the Executive Council may extend the period within which the outstanding subscription must be paid and such member shall not during such extended period forfeit its voting rights as a member of the Federation.

9. Conference

9.1 The Conference shall be convened by the Executive Council. The Conference shall be either an Ordinary Conference or an Extraordinary Conference. The Ordinary Conference shall meet at least once every three years and the Extraordinary Conference shall meet whenever convened by the Executive Council or when requisitioned by at least two thirds of the Members of The World Federation where such requisition shall be deemed served if sent to the Secretariat.

9.2 In the event of failure to call the Extraordinary Conference within 60 days of the requisition, the requisitioning members may within 10 days of the sixtieth day proceed to call an Extraordinary Conference by giving at least 30 days notice to ALL members stating the date, venue and agenda of such Conference. Such notice shall be accompanied with a copy of their requisition

9.3 If quorum at such meeting is not achieved such motion will deem to have been defeated and no other meeting shall be convened for the matter/s mentioned in the requisition for a period of six months from the date of such meeting nor can another requisition on the same matter be submitted during that time.

9.4 Should the requisition be for a vote of no confidence in the President or Secretary General, the President shall declare an interest and invite nominations for a Chairman to Chair such Conference. If consensus cannot be reached on a Chairman, an election may be held to elect a Chairman for the meeting.

9.5 The Office Bearers and members of the Executive Council as appropriate shall be granted reasonable opportunity to defend themselves against any deemed impropriety of action if such is contained in the requisition or tabled before the Conference.

9.6 The Extraordinary Conference shall deliberate only upon such agenda for which purpose the said Extraordinary Conference has been convened.

10. Representation at Conference

10.1 Each member regardless of the number of individuals within itself shall be entitled to send one representative as delegate to the Conference provided that where the number of individuals within a member exceeds one thousand (1000) then such member shall be entitled to send one additional delegate for every one thousand (1000) individuals in excess of the one thousand within such member, provided that the total number of delegates shall not exceed 20. However, where the member is a Regional Organization, the total number of delegates shall not exceed 20;

10.2 Unless otherwise specified in the Constitution each member of the Federation shall have one vote per delegate present and voting at the Conference as its representative and all questions at any Conference shall be determined by a simple majority of the votes of those persons entitled to be present and to vote and who vote on the question;

10.3 Each member of the Executive Council shall have the right to attend and vote at the Conference.

11. Venue of Conference

The Conference shall meet at such place and on such date as determined by the Executive Council from time to time.

12. Notice of Conference

12.1 At least 90 days prior to the convening of the Ordinary Conference and at least 30 days prior to the convening of the Extraordinary Conference the Secretary General shall when so directed by the Executive Council send a written notice to each member of the Federation. Such notice shall specify the date and place of the Conference and the agenda of the business set down by the Executive Council for the Conference;

12.2 Such notice shall be deemed to have been properly given hereunder upon posting of the notice by airmail to each member at its last known address as notified to the Secretariat by such member. It shall be the duty of each member to notify the Secretariat of any changes in its address and to ensure that the Secretariat has at all times the correct address of such member;

12.3 No meeting of the Conference shall be rendered irregular by reason only of the non-receipt of such notice by any member where such notice has been duly given in accordance with the provision of sub-clause 12.2 of this clause.

13. Additions to the Conference Agenda

Each member shall be entitled to have items added to the agenda if submitted to the Secretary General at least 45 days before the date of the Ordinary Conference or 15 days before the date of the Extraordinary Conference. The Secretary General shall circulate additions to the agenda to all members prior to the meetings of the Conference.

14. Chairman of Conference

14.1 The President of the Federation or in his absence the Vice President of the Federation shall be the Chairman of the Conference. In the absence of both at any meeting of the Conference, the Conference shall elect ad hoc a person amongst the delegates at the Conference to preside over the meeting of the Conference as the Chairman.

In the case of equality of votes the Chairman shall have a casting vote in addition to a deliberative vote.

Any person chairing the meeting, and determined to have any interest direct or indirect, financial or otherwise, shall immediately declare so in the meeting and vacate the chair, till such item of agenda is completed and closed. Such conflict will be determined by a simple majority of the delegates present and a temporary chairman shall be elected by the delegates present.

15. Change of Executive Council

Where at any meeting of the Conference the Executive Council has been elected for the next term of office, the outgoing members of the Executive Council shall have the right to continue to attend and participate at such meeting of the Conference until the conclusion of the Conference. The newly elected councillors shall take office AFTER conclusion of the Conference.

16. Invited guests

The President of the Federation may invite members of the Community as invited guests at the Conference. They shall not however, in the capacity of invited guests, be entitled to vote on any matter at the meetings, although they may participate in the deliberations.

17. Powers of Conference

17.1 The Conference shall have the power by a resolution passed by a simple majority of delegates present and voting at the Conference to:

17.1.1 exercise or direct the Trustees or the Executive Council to exercise all or any of the powers of the Federation;

17.1.2 confirm, reverse, alter or defer its own decisions or the decisions of the Executive Council, the Secretariat or other committees or sub-committees set up by the Federation (which Secretariat, committees and sub-committees shall report their decisions to the Executive Council as soon as possible after they have been made);

17.1.3 confirm or question any rules, decisions or laws of any of its members and to require any such member to rectify the matter by appropriate measures.

17.2 The Conference shall have the power by a resolution to amend, alter or replace any provisions of the Constitution

PROVIDED THAT:

17.2.1 Nothing herein contained shall authorise any amendment which shall have the effect of the Federation ceasing to be a charity at law;

17.2.2 No amendment, alteration or replacement may be made to this Clause, Clause 4 or Clause 27.

17.2.3 No amendment, alteration or replacement of the provisions of the Constitution shall be made if it is repugnant to or in violation of the principles and tenets of the Shia Ithna-Asheri Sharia.

17.2.4 a) for the purpose of this sub-clause every member of the Federation shall have one vote per delegate present and voting at the Conference as its representative. The voting shall be by show of hands except when requested by even one delegate for ballot;

17.2.4 b) such resolution shall not be passed unless all members have been notified of the proposed resolution sixty (60) days before the convening of the Conference and the resolution be supported at the Conference by a seventy-five per cent majority of the votes of those persons entitled to be present and to vote and who vote on the resolutions.

17.3 Where the Executive Council consider that for any good cause a meeting of the Conference cannot be convened in due time and that a resolution needs to be considered urgently then such resolution may with the concurrence of all members of the Federation be passed, without convening the meeting of the Conference, by postal vote

PROVIDED THAT:

17.3.1 such resolution does not relate either to amendment, alteration or replacement of any provision of the Constitution or the dissolution of the Federation;

17.3.2 such resolution is submitted in writing to all members and submission is duly acknowledged by each member and the postal vote is required not earlier that six (6) weeks from the date of such submission; and

17.3.3 such resolution is supported by a simple majority. For the purpose of this sub-clause each member shall have the same number of votes as it would have under Clause 10 as in the case of duly convened Conference. Such resolution shall be as valid and effectual as a resolution duly passed at a meeting of the Conference.

17.4 The full text of any resolution passed under sub-clause 17.3 of this clause shall be set out in the notice given pursuant to clause 12 of the Constitution of the next Conference.

18. Quorum for Conference

The quorum for any meeting of the Conference shall be formed if the delegates present at the meeting represent thirty-five per centum of the total number of members of the Federation and a majority of members from at least two continents.

19. Executive Council

19.1 Composition

19.1.1 The Executive Council shall be composed of the following:

1. President of the Federation

2. Vice President

3. Secretary General

4. Honorary Treasurer

5. Five Ordinary Councillors

6. Five Appointed Councillors

7. Nominated Councillors

19.1.2 Terms of Office

a) The President,

Elected through the process set out in Clause 20, Vice President, Honorary Treasurer and Five Ordinary Councillors and members of the Electoral Commission who shall be elected by the Conference will hold office for a term not to exceed three (3) years; unless directed by a special resolution of an Extraordinary Conference pursuant to clause 9.

b) Secretary General

The Secretary General shall be appointed by the President and shall hold the office at the President’s pleasure provided that his term of office shall, subject to any re-appointment come to an end at the end of the term of office of the President.

c) Appointed Councillors

The President of the Federation shall have the right to appoint the five Appointed Councillors of the Executive Council from the members representing any part of the world. The Appointed Councillors shall hold office at the President’s pleasure.

d) Nominated Councillors

Each member of the Federation shall nominate ONE Nominated Councillor, not necessarily from it’s own managing or executive body to hold office at its pleasure PROVIDED THAT:-where the member is a Regional Federation, the said member shall be entitled to nominate five Councillors.
Each Nominated Councillor shall hold office for the duration of the term served by the Office Bearers of the Federation.

19.1.3 Vacancy on the Executive Council

Subject to other provisions covered herein the Executive Council of the Federation shall have the sole right to fill any vacancy occurring on the Executive Council as a result of resignations, incapacity, death or otherwise, by appointing such member as it deems fit.

19.1.4 Quorum

The quorum for meetings of the Executive Council shall be thirty-five per centum of the Executive Council provided that at least two Geographical Regions are present and at least one of those present shall be either the President or the Vice President or the Honorary Treasurer or the Secretary General.

19.1.5 Forfeiture of Seat on the Executive Council

A member of the Executive Council shall forthwith and with immediate effect forfeit his office in the following circumstances:

a) if he ceases to be a Shia Ithna-Asheri;

b) if he resigns from the Executive Council;

c) if, in the case of any member of the Executive Council subject to appointment by the President, such member is removed by the President at his pleasure;

d) if he is convicted of an offence involving moral turpitude and the Executive Council resolve that he be expelled;

e) if he is certified or otherwise adjudged to be of unsound mind or insane;

f) if he is adjudged a bankrupt.

19.1.6. Notice of Meeting

At least 60 days prior to the convening of the meeting of the Executive Council and at least 7 [seven] days prior to the convening of the Extraordinary meeting of Executive Council the Secretary General shall send a written notice to each member of the Executive Council. Such notice shall specify the date and place of the meeting and the agenda of the business set down for the meeting.

19.2 Powers and functions

19.2.1 The Executive Council shall implement decisions of the Conference and shall subject to any direction, decision or rules made by the Conference manage the Federation and may exercise the powers of the Federation between meetings of the Conference.

19.2.2 The Executive Council shall discuss, formulate and recommend to the Conference for approval policies and actions which in its view would facilitate the attainment of aims and objects of the Federation.

19.2.3 Subject to any decision of the Conference the Executive Council shall have the power to make such rules or regulations (which are not inconsistent with any decision or rules or regulations made by the Conference) as may be necessary for the furtherance of the aims and objects of the Federation and such rules or regulations shall be valid and binding on all members until they are revoked or amended by a resolution passed by the Conference or the Executive Council.

19.2.4 The Executive Council shall have the power to establish such committees and to assign them such duties as may be necessary and with the approval of the Conference to delegate to them such powers as may be deemed necessary.

19.2.5 Agencies of the Secretariat

The Executive Council shall with the consent of member resident in that area have the power to establish such regional or sub-regional branches or agencies of the Secretariat in any part of the world as it may deem fit.

19.2.6 The voting shall be by show of hands except when requested by even one delegate for ballot.

19.2.7 Any person chairing the meeting and having any interest direct or indirect, shall immediately declare so in the meeting and vacate the chair, till such item is fully discussed and the item of agenda is completed and closed. A temporary chairman shall be elected by those present in the meeting.

20. The President

20.1 Election of President

The President of the Federation shall be elected for a term not exceeding three (3) years by the eligible voters of the Constituent members of the Federation in accordance with the following provisions:

20.1.1 At least one hundred [100] days before the end of the term of office of the President, the Electoral Commission shall issue a notice to all members inviting written nominations within thirty (30) days of such notice for a candidate for the office of the next term not exceeding three (3) years.

20.1.2 Such nominations shall be accompanied by a written communication from the person nominated signifying his consent to such nomination.

20.2 Notice of Nominations
The Electoral Commission shall within a period of seven (7) days after the closing date for the submission of the nominations, send to members all such nominations received by him in response to the notice and ask all members to vote on nominations. Each member shall submit its votes to the Electoral Commission by post at least 30 days before the end of the term of office of the President.

20.3 Counting of Votes

The Executive Council of the Federation shall appoint two Executive Councillors to witness the counting of the votes at The World Federation. The Electoral Commission will then calculate the proportion of the votes received by each candidate within each Member and apportion the Electoral College points based on the number of delegates that Member is entitled to in proportion to the number of delegates that the Member gains at The World Federation Conference as per Clause 10.1 of The Constitution. The candidate receiving the highest number of aggregate Electoral College points shall be declared President-Elect.

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CONSTITUTION OF THE WORLD

FEDERATION Of KSIMC
Published: June 2011
Last Amended: May 2011

A PRAYER

In The Name of Allah,

the Beneficent, the Merciful.

All Praise is due to Allah Subhanahu Wa Ta’ala

Who through His benevolence has bestowed upon us

as His favour

the inspiration to form this body

which we hereby do,

and we pray for His help and guidance

in the attainment of our purpose

and we pray for His pleasure

and we also pray for His blessings

to be showered on

Prophet Muhammed (s.a.w.) and his progeny.

PREAMBLE
We the Organisations comprising of the followers of the Shia Ithna-Asheri faith

RECOGNISING THAT all efforts to serve the believers in particular and humanity in general should be for the sake of none but Allah;

RECOGNISING THAT believers are guardians of one another, they enjoin good and forbid evil;

RECOGNISING THAT commandment of Allah is to establish justice on earth, therefore, a Muslim society acts as an instrument to ensure that His commandment is fulfilled; and

RECOGNISING THAT the affairs of a Muslim society are conducted by consultations,

Do ordain and establish this constitution.


1. Title

There is hereby established a federation of the Khoja Shia Ithna-Asheri Communities and the Shia organisations throughout the world to be known as the World Federation of Khoja Shia Ithna-Asheri Muslim Communities hereinafter referred to as “the Federation”.
2. Definitions

In this constitution the following expressions shall have the following meanings:-

2.1 ‘the Community’ shall mean all those persons throughout the world who are of the Shia Ithna-Asheri faith;

2.2 ‘the Constitution’ means this constitution as originally adopted subject to any amendments made in accordance with the provisions hereinafter contained;

2.3 ‘the Executive Council’ shall mean the members for the time being of the Executive Council of the Federation constituted in accordance with the constitution or a quorum of such members at a meeting of the Executive Council;

2.4 ‘the Conference’ shall mean a general meeting of delegates of the members of the Federation convened in accordance with the Constitution;

2.5 ‘the President of the Federation’ shall mean the President of the Federation for the time being elected in accordance with the Constitution;

2.6 ‘the Vice President’ shall mean the Vice President of the Federation for the time being elected in accordance with the Constitution;

2.7 ‘the Secretary General’ shall mean the Secretary General for the time being of the Federation elected in accordance with the Constitution;

2.8 ‘the Honorary Treasurer’ shall mean the Honorary Treasurer for the time being of the Federation elected in accordance with the Constitution;

2.9 ‘the Office Bearers’ shall mean the President, Vice President, Secretary General and the Honorary Treasurer for the time being of the Federation elected and/or appointed in accordance with the Constitution;

2.10 ‘the Trustees’ shall mean the Trustees for the time being holding the property of the Federation in accordance with the Constitution;

2.11 ‘Jamaat’ shall mean a community or organisation of persons professing Shia faith;

2.12 ‘‘Associate Member’ shall mean an existing member Jamaat which is unable to join a Regional Federation;

2.13 ‘Post’ means communication sent by post or courier in its original form;

2.14 ‘Constituent Member’ means a member of a Regional Federation which is a member of the World Federation;

2.15 ‘Financial expert’ means an individual, company or firm who is an
authorised person or an exempted person within the meaning of the Financial Services Act 1986;

2.16 ‘the Electoral Commission’ shall mean the Electoral Commission of the World Federation for the time being elected in accordance with the Constitution;

2.17 ‘Electoral College Points’ shall mean the definition set out in Clause 20.3;

2.18 The Standard Operating Procedures [SOP] shall mean the Standard Operating Procedures for the election of the post of The President of the Federation, which shall be passed by the Conference. The Executive Council may make necessary changes with a two thirds majority by those present and voting, however, such changes need to be ratified at the subsequent Conference with a simple majority by those present and voting.

The matter dealing with changes to the SOP shall require at least 24 hours notice prior to the Executive Council Meeting.

In order to amend the SOP at a Conference shall require only a simple majority.

2.19 ‘Geographical Regions’ shall mean the 7 defined Regions comprising America, Europe, Middle East, Africa, Pakistan, India and East Asia/Oceania;

3. Membership

3.1 Eligibility

Khoja Shia Ithna-Asheri Bodies, Jamaats, Communities or Organisations established in such geographical regions as may be feasible and agreed by the Executive Council shall be eligible for a single membership of the Federation. Where no Regional Federation exists, the current individual member Jamaats shall form such a Regional Federation and apply for membership of the Federation no later than eight years from this change in the Constitution (8 October 2003). In the event one or more current individual member Jamaat shall not join a Regional Federation, they shall become Associate Members of the Federation with no voting rights. In a region where no Regional Federation is constituted nor applied for membership no later than eight years from the date of this change (8 October 2003), then all individual member Jamaats in that region shall become Associate Members with no voting rights (“Continuing Members”). Other than the current individual member Jamaats no such individual Jamaat, Community or Organisation be eligible to apply for membership of the Federation. Continuing Members within a Geographical Region will be treated as if they were a single member of the federation and the allocation of delegates and Executive Council seats will be as per clause 10.1. The apportioning of the Executive Council seats will be allocated by the Executive Council within the Geographic Region.

3.2 Application

3.2.1 All applications for membership of the Federation shall be directed to the Secretary General and shall be considered by the Executive Council and if found fit by the Executive Council at that meeting the Secretary General shall seek the votes of all the members of the Executive Council by way of a postal ballot. The Executive Council may in its absolute discretion accept or refuse any such application without giving any reason therefore.

3.2.2 No application for membership will be considered unless the aims and objects of the applicant are consistent with the aims and objectives of the Federation.

3.2.3 Upon admittance by the Executive Council, the applicant shall become a member of the Federation.

3.3 Contravention of the Constitution

3.3.1 If at any time it shall come to the knowledge or information of the Secretary General that any member has contravened any provision of the Constitution or rules made there under or any directive or decision of the Conference or the Executive Council he shall immediately make necessary investigation and if he is satisfied that there exists sufficient evidence of such contravention he shall report it to the Executive Council and give notice thereof to the member concerned.

3.3.2 Not less than 14 days after notification of the charges to the Executive Council and to the member concerned as stated in 3.3.1 above the Secretary General shall convene a special meeting of the Executive Council to consider the charges and give due notice of such meeting to the member concerned and inform such member of its right to attend such meeting of the Executive Council and answer the allegations in support of his defence or make written representations in this behalf or both.

3.3.3 The Executive Council shall be convened on the date fixed by the Secretary General and shall hear the charges as specified by the Secretary General and make its determination thereon. The quorum for such a meeting of the Executive Council shall not be less than 75 per centum of the members of the Executive Council and its decision shall require the support of two thirds of the members present at the meeting. The Secretary General shall not be entitled to partake in the deliberations of the Executive Council or in its decision on such charges.

3.3.4 At the conclusion of its determination the Executive Council may reject the charges or reprimand or suspend the member for such period of time as it may consider appropriate and in the event of such member committing a second or subsequent contravention the Executive Council may subject to the compliance of the procedure hereinbefore referred to, in respect of such subsequent contravention exclude it from membership of the Federation.

3.3.5 If aggrieved by the decision of the Executive Council the member may within 60 days of being notified of the decision of the Executive Council appeal to the Conference against the decision but such appeal shall be heard and determined by the Conference at its next sitting to be held in the normal course of events. The decision of the Conference shall be final and binding.

4. Objects

The objects of the Federation shall be:

4.1 to promote the Shia Ithna-Asheri faith throughout the world;

4.2 to relieve poverty amongst the members of the Community; and

4.3 to educate members of the Community.

5.Powers of the Federation

In furtherance of the above objects but not further or otherwise the Federation shall have the following powers (which shall be exercised by a body having exclusively charitable objects and only in so far as may be permitted by the Shia Ithna-Asheri Sharia):-

5.1 to promote and organise religious and educational instruction;

5.2 to establish and assist in the formation of religious and secular educational and welfare institutions and training schemes;

5.3 to co-ordinate and unify the religious customs, conventions and observances of the Community;

5.4 to settle any differences or disputes amongst its members and in the Community;

5.5 to hold conferences, meetings, seminars and discussions;

5.6 to publish, produce and distribute and to assist in the publication, production and distribution of books, literature, films, pamphlets, posters, periodicals and journals;

5.7 to collaborate and co-operate as appropriate with other religious organisations throughout the world;

5.8 to purchase, take on lease, exchange, hire or otherwise acquire any real or personal property and any rights or privileges;

5.9 to amalgamate or affiliate with or to acquire or take over the undertaking of any charitable institution or body and all or any of the assets thereof which the Federation may lawfully acquire or take over;

5.10 to make arrangements for carrying on the work of the Federation and for this purpose to engage and provide in whole or in part for the salaries and wages of all officials and employees (not being officers of the Federation) and all other expenses incidental to the management of the property of the Federation or any purpose connected with the Federation;

5.11 to sell, let, mortgage, dispose of or turn to account all or any of the property or assets of the Federation (but only in accordance with the restrictions imposed by the Charities Act 1993);

5.12 to establish and support or aid in the establishment and support of any charitable company, association or institution and to subscribe or guarantee money for charitable purposes (but only in accordance with the restrictions imposed by the Charities Act 1993);

5.13 to employ solicitors, accountants, bankers, brokers or other agents to transact any business (including the receipt and payment of money);

5.14 to deposit any part of the property of the Federation or the documents of title relating thereto at any bank for such period or periods as it may think fit (but only in accordance with the restrictions imposed by the Charities Act 1993);

5.15 to raise money without security or upon the security of the property of the Federation or any part or parts thereof by way of mortgage, charge or otherwise and upon such terms and subject to such conditions as shall be considered expedient (but invest only after obtaining advice from financial experts and having regard to the suitability of investments and the need for diversification);

5.16 to accept or to disclaim donations, gifts, covenants, subscriptions, legacies and other assistance including but without prejudice to the generality of the foregoing loans at interest or free of interest;

5.17 to open and maintain in the name of the Federation or the Trustees a banking account or banking accounts at any bank and at any time to pay or cause to be paid any moneys forming part of the property of the Federation to the credit of any such account or accounts or cause the same to be placed on deposit with any bank and to borrow money on overdraft from any bank; (but invest only after obtaining advice from financial experts and having regard to the suitability of investments and the need for diversification);

5.18 to do all such other lawful things as are in furtherance of the objects of the Federation and which do not involve the application of the property of the Federation otherwise than for exclusively charitable purposes.

5.19 To set aside funds for special purposes or as reserves against future expenditure;

5.20 To delegate the management of investments to a financial expert, but only on terms that:

5.20.1 the investment policy is recorded in writing for the financial expert by the Office Bearers;

5.20.2 every transaction is reported promptly to the Office Bearers;

5.20.3 The performance of the investments is reviewed regularly with the Office Bearers;

5.20.4 The Office Bearers are entitled to cancel the delegation arrangement at any time;

5.20.5 The investment policy and the delegation arrangement are reviewed at least once a year by the Office Bearers;

5.20.6 All payments due to the financial experts are on a scale or at a level, which is agreed in advance and are reported promptly to the Office Bearers on receipt;

5.20.7 The financial expert must not do anything outside the powers of the Office Bearers;

5.21 to insure the Federations’ property against any foreseeable risk and take out other insurance policies to protect the Federation where required;

5.22 To insure members of the Office Bearers against the cost of a successful defence to a criminal prosecution brought against them as charity trustees or against potential liability incurred in respect of any act or omission which is or is alleged to be a breach of trust or breach of duty (unless the member concerned knew that, or was reckless whether, the act or omission was breach of trust or breach of duty)

6. Powers of the Trustees

If at any time or times the property of the Federation or part thereof shall comprise land or any interest therein the Trustees shall have the following powers which, subject to clause 7.1, shall be exercised when so determined by the Conference or, between Conferences and subject to any directions of the Conference, the Executive Council:-

6.1 power to keep any building for the time being forming part of the property of the Federation insured against any risks with Lloyds Underwriters or some Insurance office of repute in the name of the Federation and for such purposes all premiums and other moneys which may be required may be paid out of the assets of the Federation;

6.2 power to apply any money for the time being forming part of the property of the Federation in improving any land which or the proceeds of sale of which may for the time being belong to the Federation or in erecting, enlarging, improving or rebuilding any buildings upon such land;

6.3 power in addition to the powers of management conferred by law upon Trustees holding land upon trust for sale to sell, exchange, convey, lease, mortgage, charge, agree to let or otherwise conduct the management of any land belonging to the Federation as if the Trustees were the beneficial owners of such land absolutely entitled;

6.4 power for the purpose of promoting the efficient management and administration of the Federation to accept, purchase or take on lease any freehold or leasehold premises for use as office premises for the management and administration of the Federation and to apply moneys for the Federation in the purchase or hiring of equipment for use in connection with such premises provided that such use shall be necessary to the promotion of the charitable purposes of the Federation;

6.5 power to permit any freehold or leasehold premises forming part of the property of the Federation to be occupied and used by any other charity or non-profit making institution upon such terms as to rent, rates, taxes and outgoings and as to insurance, repair and decoration as the Executive Council shall in the absolute discretion think fit.

7. Liabilities of the Trustees

7.1 The Trustees shall concur in and do all acts necessary to enable the Conference or Executive Council to exercise their powers hereunder unless the matter in which the Trustees are requested to concur involves or is in the opinion of any of the Trustees likely to involve the Trustees in any liability unacceptable to any of the Trustees.

7.2 The Trustees shall not in any way be liable for doing or refraining from doing any act or thing at the direction of the Conference or Executive Council and shall not be required to consider whether there is any power enabling them to do or not to do any act or thing at the direction of the Conference or Executive Council and shall be wholly exonerated from responsibility for doing any act or thing at such direction as aforesaid.

8. Subscription

8.1 Every member of the Federation shall pay such subscription as may from time to time be determined by the Executive Council;

8.2 The said subscription shall be due on January 1 and shall be paid to the Honorary Treasurer not later than March 31 every year;

8.3 Members who fail to pay their subscriptions by the due date shall automatically forfeit all their voting rights as members of the Federation until the arrears are paid in full provided that where a member satisfies the Executive Council that the failure to pay subscription was due to genuine difficulties or other just cause the Executive Council may extend the period within which the outstanding subscription must be paid and such member shall not during such extended period forfeit its voting rights as a member of the Federation.

9. Conference

9.1 The Conference shall be convened by the Executive Council. The Conference shall be either an Ordinary Conference or an Extraordinary Conference. The Ordinary Conference shall meet at least once every three years and the Extraordinary Conference shall meet whenever convened by the Executive Council or when requisitioned by at least two thirds of the Members of The World Federation where such requisition shall be deemed served if sent to the Secretariat.

9.2 In the event of failure to call the Extraordinary Conference within 60 days of the requisition, the requisitioning members may within 10 days of the sixtieth day proceed to call an Extraordinary Conference by giving at least 30 days notice to ALL members stating the date, venue and agenda of such Conference. Such notice shall be accompanied with a copy of their requisition

9.3 If quorum at such meeting is not achieved such motion will deem to have been defeated and no other meeting shall be convened for the matter/s mentioned in the requisition for a period of six months from the date of such meeting nor can another requisition on the same matter be submitted during that time.

9.4 Should the requisition be for a vote of no confidence in the President or Secretary General, the President shall declare an interest and invite nominations for a Chairman to Chair such Conference. If consensus cannot be reached on a Chairman, an election may be held to elect a Chairman for the meeting.

9.5 The Office Bearers and members of the Executive Council as appropriate shall be granted reasonable opportunity to defend themselves against any deemed impropriety of action if such is contained in the requisition or tabled before the Conference.

9.6 The Extraordinary Conference shall deliberate only upon such agenda for which purpose the said Extraordinary Conference has been convened.

10. Representation at Conference

10.1 Each member regardless of the number of individuals within itself shall be entitled to send one representative as delegate to the Conference provided that where the number of individuals within a member exceeds one thousand (1000) then such member shall be entitled to send one additional delegate for every one thousand (1000) individuals in excess of the one thousand within such member, provided that the total number of delegates shall not exceed 20. However, where the member is a Regional Organization, the total number of delegates shall not exceed 20;

10.2 Unless otherwise specified in the Constitution each member of the Federation shall have one vote per delegate present and voting at the Conference as its representative and all questions at any Conference shall be determined by a simple majority of the votes of those persons entitled to be present and to vote and who vote on the question;

10.3 Each member of the Executive Council shall have the right to attend and vote at the Conference.

11. Venue of Conference

The Conference shall meet at such place and on such date as determined by the Executive Council from time to time.

12. Notice of Conference

12.1 At least 90 days prior to the convening of the Ordinary Conference and at least 30 days prior to the convening of the Extraordinary Conference the Secretary General shall when so directed by the Executive Council send a written notice to each member of the Federation. Such notice shall specify the date and place of the Conference and the agenda of the business set down by the Executive Council for the Conference;

12.2 Such notice shall be deemed to have been properly given hereunder upon posting of the notice by airmail to each member at its last known address as notified to the Secretariat by such member. It shall be the duty of each member to notify the Secretariat of any changes in its address and to ensure that the Secretariat has at all times the correct address of such member;

12.3 No meeting of the Conference shall be rendered irregular by reason only of the non-receipt of such notice by any member where such notice has been duly given in accordance with the provision of sub-clause 12.2 of this clause.

13. Additions to the Conference Agenda

Each member shall be entitled to have items added to the agenda if submitted to the Secretary General at least 45 days before the date of the Ordinary Conference or 15 days before the date of the Extraordinary Conference. The Secretary General shall circulate additions to the agenda to all members prior to the meetings of the Conference.

14. Chairman of Conference

14.1 The President of the Federation or in his absence the Vice President of the Federation shall be the Chairman of the Conference. In the absence of both at any meeting of the Conference, the Conference shall elect ad hoc a person amongst the delegates at the Conference to preside over the meeting of the Conference as the Chairman.

In the case of equality of votes the Chairman shall have a casting vote in addition to a deliberative vote.

Any person chairing the meeting, and determined to have any interest direct or indirect, financial or otherwise, shall immediately declare so in the meeting and vacate the chair, till such item of agenda is completed and closed. Such conflict will be determined by a simple majority of the delegates present and a temporary chairman shall be elected by the delegates present.

15. Change of Executive Council

Where at any meeting of the Conference the Executive Council has been elected for the next term of office, the outgoing members of the Executive Council shall have the right to continue to attend and participate at such meeting of the Conference until the conclusion of the Conference. The newly elected councillors shall take office AFTER conclusion of the Conference.

16. Invited guests

The President of the Federation may invite members of the Community as invited guests at the Conference. They shall not however, in the capacity of invited guests, be entitled to vote on any matter at the meetings, although they may participate in the deliberations.

17. Powers of Conference

17.1 The Conference shall have the power by a resolution passed by a simple majority of delegates present and voting at the Conference to:

17.1.1 exercise or direct the Trustees or the Executive Council to exercise all or any of the powers of the Federation;

17.1.2 confirm, reverse, alter or defer its own decisions or the decisions of the Executive Council, the Secretariat or other committees or sub-committees set up by the Federation (which Secretariat, committees and sub-committees shall report their decisions to the Executive Council as soon as possible after they have been made);

17.1.3 confirm or question any rules, decisions or laws of any of its members and to require any such member to rectify the matter by appropriate measures.

17.2 The Conference shall have the power by a resolution to amend, alter or replace any provisions of the Constitution

PROVIDED THAT:

17.2.1 Nothing herein contained shall authorise any amendment which shall have the effect of the Federation ceasing to be a charity at law;

17.2.2 No amendment, alteration or replacement may be made to this Clause, Clause 4 or Clause 27.

17.2.3 No amendment, alteration or replacement of the provisions of the Constitution shall be made if it is repugnant to or in violation of the principles and tenets of the Shia Ithna-Asheri Sharia.

17.2.4 a) for the purpose of this sub-clause every member of the Federation shall have one vote per delegate present and voting at the Conference as its representative. The voting shall be by show of hands except when requested by even one delegate for ballot;

17.2.4 b) such resolution shall not be passed unless all members have been notified of the proposed resolution sixty (60) days before the convening of the Conference and the resolution be supported at the Conference by a seventy-five per cent majority of the votes of those persons entitled to be present and to vote and who vote on the resolutions.

17.3 Where the Executive Council consider that for any good cause a meeting of the Conference cannot be convened in due time and that a resolution needs to be considered urgently then such resolution may with the concurrence of all members of the Federation be passed, without convening the meeting of the Conference, by postal vote

PROVIDED THAT:

17.3.1 such resolution does not relate either to amendment, alteration or replacement of any provision of the Constitution or the dissolution of the Federation;

17.3.2 such resolution is submitted in writing to all members and submission is duly acknowledged by each member and the postal vote is required not earlier that six (6) weeks from the date of such submission; and

17.3.3 such resolution is supported by a simple majority. For the purpose of this sub-clause each member shall have the same number of votes as it would have under Clause 10 as in the case of duly convened Conference. Such resolution shall be as valid and effectual as a resolution duly passed at a meeting of the Conference.

17.4 The full text of any resolution passed under sub-clause 17.3 of this clause shall be set out in the notice given pursuant to clause 12 of the Constitution of the next Conference.

18. Quorum for Conference

The quorum for any meeting of the Conference shall be formed if the delegates present at the meeting represent thirty-five per centum of the total number of members of the Federation and a majority of members from at least two continents.

19. Executive Council

19.1 Composition

19.1.1 The Executive Council shall be composed of the following:

1. President of the Federation

2. Vice President

3. Secretary General

4. Honorary Treasurer

5. Five Ordinary Councillors

6. Five Appointed Councillors

7. Nominated Councillors

19.1.2 Terms of Office

a) The President,

Elected through the process set out in Clause 20, Vice President, Honorary Treasurer and Five Ordinary Councillors and members of the Electoral Commission who shall be elected by the Conference will hold office for a term not to exceed three (3) years; unless directed by a special resolution of an Extraordinary Conference pursuant to clause 9.

b) Secretary General

The Secretary General shall be appointed by the President and shall hold the office at the President’s pleasure provided that his term of office shall, subject to any re-appointment come to an end at the end of the term of office of the President.

c) Appointed Councillors

The President of the Federation shall have the right to appoint the five Appointed Councillors of the Executive Council from the members representing any part of the world. The Appointed Councillors shall hold office at the President’s pleasure.

d) Nominated Councillors

Each member of the Federation shall nominate ONE Nominated Councillor, not necessarily from it’s own managing or executive body to hold office at its pleasure PROVIDED THAT:-where the member is a Regional Federation, the said member shall be entitled to nominate five Councillors.
Each Nominated Councillor shall hold office for the duration of the term served by the Office Bearers of the Federation.

19.1.3 Vacancy on the Executive Council

Subject to other provisions covered herein the Executive Council of the Federation shall have the sole right to fill any vacancy occurring on the Executive Council as a result of resignations, incapacity, death or otherwise, by appointing such member as it deems fit.

19.1.4 Quorum

The quorum for meetings of the Executive Council shall be thirty-five per centum of the Executive Council provided that at least two Geographical Regions are present and at least one of those present shall be either the President or the Vice President or the Honorary Treasurer or the Secretary General.

19.1.5 Forfeiture of Seat on the Executive Council

A member of the Executive Council shall forthwith and with immediate effect forfeit his office in the following circumstances:

a) if he ceases to be a Shia Ithna-Asheri;

b) if he resigns from the Executive Council;

c) if, in the case of any member of the Executive Council subject to appointment by the President, such member is removed by the President at his pleasure;

d) if he is convicted of an offence involving moral turpitude and the Executive Council resolve that he be expelled;

e) if he is certified or otherwise adjudged to be of unsound mind or insane;

f) if he is adjudged a bankrupt.

19.1.6. Notice of Meeting

At least 60 days prior to the convening of the meeting of the Executive Council and at least 7 [seven] days prior to the convening of the Extraordinary meeting of Executive Council the Secretary General shall send a written notice to each member of the Executive Council. Such notice shall specify the date and place of the meeting and the agenda of the business set down for the meeting.

19.2 Powers and functions

19.2.1 The Executive Council shall implement decisions of the Conference and shall subject to any direction, decision or rules made by the Conference manage the Federation and may exercise the powers of the Federation between meetings of the Conference.

19.2.2 The Executive Council shall discuss, formulate and recommend to the Conference for approval policies and actions which in its view would facilitate the attainment of aims and objects of the Federation.

19.2.3 Subject to any decision of the Conference the Executive Council shall have the power to make such rules or regulations (which are not inconsistent with any decision or rules or regulations made by the Conference) as may be necessary for the furtherance of the aims and objects of the Federation and such rules or regulations shall be valid and binding on all members until they are revoked or amended by a resolution passed by the Conference or the Executive Council.

19.2.4 The Executive Council shall have the power to establish such committees and to assign them such duties as may be necessary and with the approval of the Conference to delegate to them such powers as may be deemed necessary.

19.2.5 Agencies of the Secretariat

The Executive Council shall with the consent of member resident in that area have the power to establish such regional or sub-regional branches or agencies of the Secretariat in any part of the world as it may deem fit.

19.2.6 The voting shall be by show of hands except when requested by even one delegate for ballot.

19.2.7 Any person chairing the meeting and having any interest direct or indirect, shall immediately declare so in the meeting and vacate the chair, till such item is fully discussed and the item of agenda is completed and closed. A temporary chairman shall be elected by those present in the meeting.

20. The President

20.1 Election of President

The President of the Federation shall be elected for a term not exceeding three (3) years by the eligible voters of the Constituent members of the Federation in accordance with the following provisions:

20.1.1 At least one hundred [100] days before the end of the term of office of the President, the Electoral Commission shall issue a notice to all members inviting written nominations within thirty (30) days of such notice for a candidate for the office of the next term not exceeding three (3) years.

20.1.2 Such nominations shall be accompanied by a written communication from the person nominated signifying his consent to such nomination.

20.2 Notice of Nominations
The Electoral Commission shall within a period of seven (7) days after the closing date for the submission of the nominations, send to members all such nominations received by him in response to the notice and ask all members to vote on nominations. Each member shall submit its votes to the Electoral Commission by post at least 30 days before the end of the term of office of the President.

20.3 Counting of Votes

The Executive Council of the Federation shall appoint two Executive Councillors to witness the counting of the votes at The World Federation. The Electoral Commission will then calculate the proportion of the votes received by each candidate within each Member and apportion the Electoral College points based on the number of delegates that Member is entitled to in proportion to the number of delegates that the Member gains at The World Federation Conference as per Clause 10.1 of The Constitution. The candidate receiving the highest number of aggregate Electoral College points shall be declared President-Elect.

The formula shall be: Number of Electoral College Points received by candidate per Member equals [Total Votes Received by the candidate in that Member divided by total Votes Cast within that Member] times Number of Delegates allocated to that Member. The Member shall not round up or otherwise of the result of this formula.

20.4 In the case of

20.4.1 the duly elected President dying before the Conference;
or
20.4.2 two or more candidates receiving equal number of Electoral College Points;
or
20.4.3 no eligible nominations having been received for the office of the President by the due date; the Conference shall first convert into Extraordinary Conference for the purpose of electing the President from among the delegates present, or from the names of candidates with equal number of votes, whichever the case may be. The Extraordinary Conference will then revert to Ordinary Conference for transacting its business on the Agenda.

20.5 Voting Rights

20.5.1 For the purpose of Election of the President by postal votes, each Member of the Federation shall be entitled to one vote for every individual head eligible to vote within its Constituent Members.
The percentage votes received by each Candidate in each Member will be multiplied by the number of delegates that the Member is entitled to be represented by at the Conference to determine the Electoral College Points acquired by each of the candidates from that Member

20.5.2 Submission of Votes

When there is more than one candidate for election of the office of the President the Members shall submit to the Electoral Commission the exact number of votes cast within each of their Constituent Members in respect of each candidate. A candidate receiving the largest aggregate number of Electoral College Points shall be declared the President-Elect, in accordance with clause 20.3.

20.6 Representatives of the Federation

The President of the Federation shall have the right to appoint any Office Bearer to represent the Federation at any occasion, meeting or celebration as he deems fit, provided that if an Office Bearer is unable to represent the Federation, then the President shall appoint the Executive Councillor residing in the proximity of the area to represent the Federation.

20.7 Religious Obligations

In responsibilities delegated by a Marja’, the President in conjunction with the Executive Council shall have the power to act on behalf of the Federation to fulfil the religious obligation. However, in financial matters such as receipt and disbursements of Khums and other religious dues the normal financial rules of the Federation shall apply.

20.8 Vacancy of President

If the Office of the President becomes vacant as a result of resignation, incapacity, death or otherwise the Vice President shall assume the office of the President for the remaining period of his term of office.

20.9 President's Terms of Office

No one person will hold the office of the President for more than two (2) consecutive terms not exceeding three (3) years each. In the event clause 20.8 becomes operative, the term served by the Vice President will not be considered as falling under clause 20.9.

21. Secretariat

The Secretariat of the Federation shall be based in the UK. The Secretariat shall be managed by the Secretary General assisted by the Honorary Treasurer and such other staff as the Secretary General may, subject to the approval of the President, deem fit.

22. Duties of Secretary General

The Secretary General shall:

22.1 be in charge of the Secretariat and the Federation’s staff;

22.2 be responsible for giving notices of all meetings of the Conference, the Executive Council and the Trustees;

22.3 prepare the agenda of all such meetings in consultation with the President and circulate the same;

22.4 record and maintain full and proper minutes of all such meetings;

22.5 in consultation with the President deal with all matters that come before the Secretariat;

22.6 execute the decisions and directions of the Executive Council and subject to prior approval of the Executive Council the recommendations of the committees set up by the Executive Council.

23. Trustees

23.1 Subject to Sub-Clause 24.1 all properties and funds of the Federation shall be vested in the President, the Vice President and the Honorary Treasurer as the Trustees provided that if any of the said persons is for the time being not resident in the United Kingdom the Executive Council shall appoint another member of the Executive Council who is resident in the United Kingdom to act as one of the Trustees in his place for so long as such person is not resident in the United Kingdom.

23.2 Subject to Clause 7 the Trustees shall not deal with any of the properties or funds of the Federation except in accordance with the instructions of the Conference or the Executive Council.


24. Accounts

24.1 Payments

The Honorary Treasurer may keep with him such amounts of cash as may be approved by the Executive Council from time to time and shall not make payments of any accounts, bills or vouchers, etc. without first getting the same certified and passed by the Secretary General and/or the President or the Vice President.

24.2 Expenditure by the President

In case of urgency the President shall have the power to expend or donate a sum not exceeding five thousand pounds (£5,000) in any one year without the prior sanction of the Executive Council. He shall in the meeting immediately following, notify the Executive Council of such expenditure or donation and have it recorded in the minutes of its meeting. The amount authorised under this provision may be varied from time to time by the Conference who may attach such general conditions for disbursement of such expenditure or donation as it may deem fit.

24.3 Books of Account

The Honorary Treasurer shall keep usual and proper books of account and faithfully record therein the receipts of income and expenditure of the Federation and shall submit the same for inspection of the Conference and the Executive Council as and when required.

24.4 Financial Statement

24.4.1 By March 31 every year the Honorary Treasurer shall draw up a balance sheet and revenue account in respect of the year ending December 31, and shall get the same audited by Auditors of the Federation.
PROVIDED THAT at the time of expiry of his term the Honorary Treasurer shall prepare such accounts up to and including the last day of the month previous to the date of his retirement.

24.4.2 Such balance sheet and revenue accounts shall be submitted to the Conference and the Executive Council. The Honorary Treasurer shall attend and give such explanations as the members of the Federation or the delegates at the Conference and the Executive Council may require.

24.5 The Conference and the Executive Council and any member of the Federation shall be entitled to ask the Honorary Treasurer for any detail of the accounts of the Federation at any time it may require.

25. Auditor

The Auditor or Auditors shall be elected at every Conference of the Federation and he or they shall have power to inspect the accounts of the Federation as and when he or they may deem necessary. He or they shall audit all accounts and report thereon. The Auditor(s) shall not be delegates of the Conference. No person shall be appointed as the Auditor of the Federation unless he is a member of a recognised supervisory body and is eligible for appointment under the rules of the body as provided for under the Company’s Act (UK) 1989 Section 25 or any amendment or substitution thereof.

26. Electoral Commission

The Electoral Commission shall be made up of three individuals elected at every Ordinary Conference where they are present although not necessarily as delegates; for the sole purpose of calling, supervising and monitoring all voting and elections of any posts of the Federation. Any person elected to the Commission will forfeit his position as delegate if he was a delegate prior to being elected on the Electoral Commission. One of them shall be elected by the Conference as the Chairman who shall act as the Returning Officer for all voting and elections of the Federation including any held at the Conference. In the event of a vacancy of or resignation by any of the three individuals in the Electoral Commission, or if found by the Executive Council to be in violation of the SOP process, the Executive Council shall have the power to appoint a Commissioner[s] by a simple majority of the Executive Council.

27. Dissolution

The Federation shall only be dissolved at the Extraordinary Conference called for such purposes. The dissolution shall only be valid if:

27.1 a resolution is passed by such Conference supported by at least 90 per centum of the total members of the Federation; and

27.2 the representatives of the members of the Federation present at such Conference attach their signatures to an Instrument of Dissolution under the authority of a written mandate from their respective Jamaats. In the event of such dissolution the assets of the Federation shall be transferred to such charity with objects similar to those of the Federation as may be specified in the dissolution resolution.

28. Transitional Provisions

28.1 All amendments to the existing Constitution are approved subject to the approval of the Charity Commission.

28.2 This Constitution is adopted on 4 December 2010 and all provisions thereof shall come into effect with immediate effect.

28.3 The Secretary General shall be empowered to make such amendments, typographical and numerical changes to the constitution to make effective any resolution that has been passed at the conference to comply with any requirements of the Charity Commission.

28.4 The next Ordinary Conference shall take place between 1 May 2011 and 30 June 2011 and subsequent Ordinary Conference shall take place within 3 years thereafter. Prior to this Conference elections for the post of President shall take place.
_________________________________________________________





Bohra spring
Posts: 1377
Joined: Mon Sep 17, 2012 8:37 am

Re: Democracy, Bohra future and Islamic guidelines

#54

Unread post by Bohra spring » Sat Jul 27, 2013 2:29 pm

I have just been warned not to raise discussions around democracy... , I am torn between respect of the hosts and my DNA that states do we comply with our worldly compliance or do as our leaders did our heros Ali AS and Husain AS did which was die for their principles....you can guess which side I will lean towards...so for a while I will act with taqiya. I take leave with these words and let the board visitors reflect. So as I await responses that are rationale and based on knowledge .
Shias are both an objective and a subjective democratic force. Their rise in relative power is injecting a robust element of real pluralism into the too-often Sunni-dominated political life of the Muslim world. Many Shias are also finding democracy appealing as an idea in itself, not merely as an episodically useful vehicle for their power and ambitions. (2006, 180)

Shias, unlike Sunnis, are supposed to be rebellious by nature and opposed to dutifully obeying authority that lacks legitimacy. Historically repressed and discriminated, Shiism's ideal was always to fight against Sunni injustices and tyrannical rulers. Since the origin of the Shia-Sunni split in medieval times, Shia imams (spiritual leaders descended from the Prophet Muhammad) invoked a fear of revolt among Sunni Caliphs and were countered with persecution, imprisonment, and killing. To survive persecution in the Sunni-dominated Caliphates and Ottoman Empire, ordinary Shias had to hide their sectarian affiliations (taqqiya) and their imams escaped to Iran and India to seek refuge. The germs of anti-authoritarianism and protection of minority rights were thus, according to Nasr, inherent in Shiism from the very beginning (c. eighth century A.D.).

The break Shias initiated from Sunnism centered on what they considered to be the morally just kind of political authority. In contrast, the Sunni understanding of worldly power concentrated on a preoccupation with order, not the quality of rulership. The theory of government developed by medieval Sunni jurists was to uphold any government as long as it maintained stability and order and protected the Muslim (Sunni) community. Shiism emphasized the substance and quality of a regime much more than its form, an important congenital characteristic that would resonate with the evolution of democracy in modern times. Imam Ali's political testament (ahd) and Imam al-Sadiq's instructions to the Shia governor of Ahvaz, both of which entered Shia political culture by the 11th century, contain the patrimonial theory of just rule and fair treatment of subjects by kings. Respected ulama of the Safavid period (17th century) reiterated these themes with special emphasis on the rights (haqq) that subjects have against rulers. They stressed avoidance of tyranny, accountability, and access of holders of temporal authority to subjects. To Mulla Baqir Majlisi,

if kings show gratitude for their power and domination and if they observe the rights of the subjects, their kingdoms will last. Otherwise, they will soon disappear. A king will remain while he is an unbeliever, but not while he is a wrongdoer. If a possessor of knowledge should act badly with his flock, his knowledge will soon be taken away; otherwise, it will be increased. (Chittick 1988, 291)

qutub_mamajiwala
Posts: 1051
Joined: Tue Jul 23, 2013 4:17 am

Re: Democracy, Bohra future and Islamic guidelines

#55

Unread post by qutub_mamajiwala » Tue Jun 07, 2016 8:12 am

Ten Habits of Highly Successful Indian Liberal Intellectuals

1)every time you come across an article, blog post or anything that has the word ‘Hindu’ in it, describe the post as ‘vile and disgusting’, regardless of the actual context. Express your hatred for Hinduism constantly and diligently, in ways that can be subtle or obvious depending upon the context. However, do not forget to mention in the same breath that you ‘respect’ Hindus.

2) Always ask, ‘But but but, what about 2002?’ in any TV panel discussion, even if the topic of discussion is about the sexual life of the Gorillas of upper Congo. Remember the golden rule. All communal riots are equal, but 2002 riots are more equal than others.

3) Write a blog about Modi. Make liberal use of words like ‘vile monster’, ‘butcher’, ‘autocrat,’ ‘Nazi,’ ‘Hiter,’ ‘kristalnacht’ and ‘1933’. Attend anti-Modi seminars at the India International Centre and talk passionately about ‘malnutrition in Gujarat’ over a laden plate of canapés and glasses of free champagne.

4) Occasionally, throw a scrap of carefully constructed praise at the ’ tolerant spirit of secular Hindus’ and pander to their egos. This is very essential if you want to present yourself as a ‘liberal humanist’.

5) Learn to do nimble spiritual somersaults depending upon the context. Sometimes, you might refer to yourself as an agnostic, at other times, you can call yourself an atheist, but always mention that you are ‘spiritual, not religious’ – whatever that means!

6) Always shout from the rooftops that you are free from all caste prejudices, but never omit to mention the C word when needed. Carefully used, it can be an invaluable tool in a debate. It is a wonderful divisive technique that can be used again and again to drive a wedge among the Hindus.

7) Make selective, controversial postings about army atrocities in Kashmir and weep buckets over the ‘oppressed Kashmiri youth’. But remember, make NO mention of how the Kashmiri Pandits were forced at gunpoint to leave their homes in the valley. Ever! Do NOT ever mention the fact that the ONLY documented case of ethnic cleansing in India has been the forced exit of the Kashmiri Pandits from the valley.

8) When all else fails, throw the term ‘ fascist communal Sanghi Intolerant Bigoted RSS supporter’ at your opponent’s face. You need not worry about the veracity of the charge. If you throw the term enough times at someone, chances are, it will stick. It is the Goebbels principle.

9) Invest in a suitable wardrobe. If you are a man, crumpled Fabindia Kurtas are a must. A french beard is very helpful. It establishes your ‘intellectual’ credentials automatically, even if your IQ can barely crawl to double digits. If you are a woman, you need to wear handloom saris in earthy tones with mismatched granny blouses. Also, wear a bindi the size of a soup bowl and drown your eyes in copious amount of kohl. It helps if your hair is liberally streaked with grey.

10) When you find yourself unable to argue logically, and eventually, you WILL come to that point in almost every argument, announce loftily that you cannot talk with ‘rabid Internet Hindus’ because your ‘fragile liberal humanist’ soul is unable to deal with the pain of their ‘communal comments’.


http://indiafacts.org/ten-habits-of-hig ... llectuals/

anajmi
Posts: 13506
Joined: Wed Jan 10, 2001 5:01 am

Re: Democracy, Bohra future and Islamic guidelines

#56

Unread post by anajmi » Thu Jun 09, 2016 5:01 pm

The above arguments can be applied to all half chaddi's and their supporters who say "ibn taimiyyah" every time you mention Islam from the Quran and the Sunnah of the prophet (saw)

think
Posts: 1838
Joined: Fri Sep 09, 2011 10:15 am

Re: Democracy, Bohra future and Islamic guidelines

#57

Unread post by think » Thu Jun 09, 2016 5:42 pm

tufaano se aankh milaou,
sailaboun par vaar karo,
mullahoon ka chakar choro
tair ke darya par karo

think
Posts: 1838
Joined: Fri Sep 09, 2011 10:15 am

Re: Democracy, Bohra future and Islamic guidelines

#58

Unread post by think » Thu Jun 09, 2016 5:49 pm

fakeer, shah, qalandar, imam kiya kiya hai
tujhe pata naheen tera ghulam kiya kiya hai
ameer e shahir ke kuch karobaar yaad aey
mai raat sooch raha tha haraam kiya kiya hai.

qutub_mamajiwala
Posts: 1051
Joined: Tue Jul 23, 2013 4:17 am

Re: Democracy, Bohra future and Islamic guidelines

#59

Unread post by qutub_mamajiwala » Wed Jun 22, 2016 7:05 am

we live in an India that exists in several centuries. This makes things even more complex. Different people worship differently. Different people think differently, believe in different things. And some of the things they believe in are part of our past. But we refuse to acknowledge that. We live with our past as if it is our present and we can build our future on it. So the Ram Mandir becomes crucial in UP, Jallikattu is vital in Tamil Nadu, the triple talaq exists as an intrinsic part of religious identity, and female genital mutilation survives because no one wants to tamper with faith. 'Honour' killings, caste prejudice, violence against women, ostracism of the third gender, harassment of minorities, killing rationalists: these are part of a decadent historic agenda we are still trying to live out even as we dream of becoming one of the world's great economic powers

http://www.mumbaimirror.com/columns/col ... 858526.cms