Sabtu, 19 Maret 2016

GUIDANCE TOWARDS TRUTH 8


Kindness To The Parents And Submit In Islam


ووصينا الإنسان بوالديه إحسانا
حملته أمه كرها
ووضعته كرها
وحمله وفصاله ثلاثون شهرا
حتى إذا بلغ أشده
وبلغ أربعين سنة قال
رب أوزعني
أن أشكر نعمتك
التي أنعمت عليّ وعلى والديّ
وأن أعمل صالحا ترضاه
وأصلح لي في ذريتي
إني تبت إليك وإني من المسلمين.
القرآن الكريم الأحقاف 46\15
We have enjoined on men
Kindness to his parents
In pain did his mother
Bear him, and in pain
Did she give him birth
The carrying of the child
To his weaning is
A periode of thirty months
At length, when he reaches
The age of full strength
And attains forty years,
He says,
O my Lord!
Grant me that I my be
Gratful for Thy favour
Which Thou hast bestowed
Upon me, and upon both
My parents, and that I
May work righteousness
Such as Thou mayest approve
And be gracious to me
In my issue. Truly
Have I turned to Thee
And truly do I submit
To Thee in Islam
Qur`an Kariem Winding Sand-Tracts 46/15

Minggu, 13 Maret 2016

MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 7

Islam in Israel

From Wikipedia, the free encyclopedia
Islam is a major religion in Israel. Muslims, who are mostly Arab citizens of Israel, constitute 17.4% of the Israeli population,[1] making them the second largest religious group in Israel after Israeli Jews.
Jerusalem is Islam's third holiest city after Mecca and Medina in Saudi Arabia.[2] The Haram al Sharif (Temple Mount) of Jerusalem is believed by Muslims to be the location from which Muhammad ascended to Jannah (paradise).[3] This widely accepted Islamic belief raises the religious and spiritual importance to them of the Dome of the Rock and the adjacent al-Aqsa Mosque. Only Muslims are allowed to pray on the Temple Mount which is managed day to day by the Islamic Waqf, an administrative body taking responsibility for the conduct of Islamic affairs in the region of the Temple Mount.

Contents

History

Islam was first introduced to the region of Palestine during the Muslim conquests of the 7th century, when armies from the Arabian Peninsula under the Rashidun Caliphate conquered a territory previously under the control of the Byzantine Empire.[4]
As a result of the rise of the Ottoman Empire, from 1516 to 1917, the Sunni Ottoman Turks ruled the Levant. Their leadership reinforced and ensured the centrality and importance of Islam as the dominant religion in the region.
The conquest of Palestine by British forces in 1917 and the subsequent Balfour Declaration opened the gates for the arrival of large numbers of Jews in the Mandatory Palestine, who began to tip the scales in favor of Judaism.
However, the British transferred the symbolic Islamic governance of the land to the Hashemites based in Jordan, and not to the House of Saud. The Hashemites thus became the official guardians of the Islamic holy places of Jerusalem and the areas around it, particularly strong when Jordan controlled the West Bank (1948–1967).
In 1922, the British created the Supreme Muslim Council in the Mandatory Palestine and appointed Haj Amin al-Husseini (1895–1974) as the Grand Mufti of Jerusalem. The council was abolished in 1948.

Demographics


The Muslims comprise 17% of the Israeli population.[1] The majority of Muslims in Israel are Sunni Arabs, with an Ahmadiyya minority.[5] The Bedouin in Israel are also Arab Muslims, with some Bedouin clans participating in the Israeli army. The small Circassian community is composed of Sunni Muslims uprooted from the Caucasus in the late 19th Century.

Ahmadiyya

Main article: Ahmadiyya in Israel
The city of Haifa in Israel acts as the Middle East headquarters of the reformist Ahmadiyya Islamic movement. Kababir, a mixed neighbourhood of Jews and Ahmadi Arabs is the only one of its kind in the country.[6][7] There are about 2,200 Ahmadis in Kababir.[8]

See also

References





  • Israel. CIA Factbook
  • "Kababir and Central Car




  • From the article on Islam in Palestine and Israel in Oxford Islamic Studies Online

  • Janin, Hunt. The Pursuit of Learning in the Islamic World, 610-2003. McFarland, 2005. ISBN 0786419547.

  • A Concise History of Islam and the Arabs MidEastWeb.org

  • Ori Stendel. The Arabs in Israel. Sussex Academic Press. p. 45. ISBN 1898723249. Retrieved May 31, 2014.

  • mel – Multiculturalism on the Carmel". Retrieved 8 January 2015.

  • "Visit Haifa". Retrieved 8 January 2015.

  • Selasa, 08 Maret 2016

    MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 6

    Misyar as a last resort



    Samar Al-Mogren
    Samar Al-Mogren
    SEVERAL years ago when the so-called misyar marriage became popular among unmarried women, I was totally against it. I used to despise those women who opted for such a marriage that serves the interests of men to fulfill their lust.
    I have expressed my opinion about misyar (a form of legal marriage in which both men and women agree to give up several rights) in those years but now my views have changed. However, there is no fundamental change in my principled stand on this marriage. I would no longer despise women in misyar relationships but instead now I look at them with sympathy.
    I sympathize with every misyar woman who adopted the system because of her difficult circumstances. Woman in our country will not be able to live without a man, not because she needs someone to fulfill her emotional needs but because she needs a male guardian or a bodyguard.
    A Saudi woman needs a male guardian to look after her affairs in this country. This means a woman here would not reach maturity that makes her capable of looking after her affairs, safeguard her interests and take own decisions. So a male guardian is required at all agencies to represent her. The male guardian will have the authority to take care of the affairs of “this minor” until death.
    Some women are forced to accept the idea of misyar to have a male guardian in a society where most laws do not support her. In most cases custody laws will be in favor of men even if she is not married again. What will be the situation if she had married? Some adopts misyar secretly fearing she would lose her rights.
    If the law had allowed women to lead an independent life without a “bodyguard” most women would have rejected misyar as an option and they would have lived a decent life, managing their affairs efficiently and confronting those institutions that refuse to deal with them without a male guardian.
    The most surprising argument is that misyar is allowed for the protection of women, as if they were involved in sex scandals and required someone to cover them up. This brings to my mind the primitive idea that “woman is a disgrace,” which has been repeated again and again by some people, drawing bitter criticisms in social media forums.
    I believe that this idea has become embedded in Saudi society, which sees women as a shame that cannot be avoided except by marriage or death. This mindset will remain as long as the country’s laws support it. Woman will not be able to approach any government department without a male guardian, cannot travel abroad without his permission, cannot apply for a passport without him, cannot rent a house except in his name. I can give a long list.
    If we assume that some women do not need all these procedures. Even so, they are forced to live under the whims and fancies of the male guardian. So we cannot blame the woman who has decided to adopt misyar as a last resort. On the other hand, we should blame the laws and regulations that forced her into such a filthy life in the name of legitimacy.
    SOURCEAl-Jazira

    MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 5



    Creation of UAE Youth National Council impacts young Saudis




    Sofana Dahlan
    I was happy to hear the news that the youth of Dubai are taking a progressive role in shaping their country’s future.
    However, I believe that the reforms and improvement in the government’s policies in Dubai have had a provocative impact on our own youth that has led to a massive wave of depression and frustration.
    Because a lot of my work requires me to work closely with Saudi youth, I can hear loud echoes of frustration that are translated or reflected bluntly in their angry or sarcastic tone. Furthermore, given other factors that we hear about, such as access to data that enables young Saudis to compare their status as citizens, the lack of public engagement, the misconduct of religious authorities, the financial recession, the increasingly visible corruption in bureaucracy, there is clearly fertile soil for their frustration to grow even more.
    My main concern is that the tools that could earlier manage, moderate and influence young people are now dissolving. It seems that the only tool left is power, which is not favorable.
    Indeed due to the generation and communication gap, we can clearly see that the definition of social values has changed, making it even harder to establish a dialogue with the nation’s youth.
    Another concern is that the impact of spirituality is massively declining among young Saudis which results in a decline in their level of empathy.
    Today, this generation of young people has a need to voice its frustration. Regardless of how they choose to do so, whether it’s drifting or driving at high speed, abusive comments in social media or even stand-up comedy, they have absolutely no fear in expressing their frustration.
    There are many case studies from neighboring countries about the tragic consequences when youth with a grievance affect a nation.
    I wonder what tools are going to be used to prevent such an unpredictable situation from occurring here.
    Sofana Dahlan, Founder of the Saudi National Creative Initiative

    MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 4

    ‘Welcoming’ change 

    Women in Shoura talk about one term experience at the Council


    Women in Shoura talk about one term experience at the Council
    Fatima Muhammad
    THINGS have changed since women first joined the Shoura Council almost four years ago. While they first faced some disapproval from their male colleagues this is not the case now said Salwa Al-Hazza, a female Shoura member and a consultant ophthalmologist at King Faisal Specialist Hospital and Research Center. She said that there were some drawbacks at first as they were new to the Shoura with no experience and the female staff at the secretariat department were new as well so they were not able to assist us much. It, however, did not take long for women to know and work within the system in the Shoura and the necessity of lobbying to get more votes for their recommendations. What is even more important, she said, is that women have managed to win the trust of their colleagues of both genders.
    Al-Hazza told Saudi Gazette that the percentage of women in the Shoura is the highest in the Gulf region, it even surpasses that in the USA and Canada. The 20% puts the Kingdom on the 80th rung in terms of women full membership in parliaments worldwide. She, however, highlighted that participation of women should not be looked at from a gender point of view but rather women should “realize” that their participation is making a difference especially that all women Shoura members “were not picked up from their homes but rather from leading positions in their fields. They are also chosen from different regions.”
    As the Shoura term of four years is about to end marking the first women participation in Shoura, Al-Hazza said that women have surpassed their male counterparts expectations despite the fact that women had to start from scratch. She added that male members are “happy and supportive” of women participation now.
    Asked if all women participants are active she said that both men and women have number of silent voices and this is typical in all parliaments around the world and that percentage constitute normally a third of the total number of the parliament members.
    Asked about the pressing files that they still want to bring to the table at the Shoura, she said that they are waiting for the harassment file, which she said needs urgent addressing, to be tabled. She added that the female ID card, which was discussed at the Shoura and implemented soon afterwards by the Ministry of Interior, highlights the role that the council plays in highlighting pressing public needs.
    Thuraia Al-Arrayed another member of the Shoura who is also a poet, columnist and a planning consultant stressed in her talk with Saudi Gazette that women in the Shoura do not suffer from any discrimination and they are enjoying their full membership and are doing all the required duties including participation in discussions, tackling responsibilities, presenting recommendations and beyond that representing the council outside the country.
    She noted that when women first joined the council there were different reactions not only in the council itself but even among the public. “There were people who were pessimistic, others said let’s wait and see while a third group was totally against it.” Things now, she said, has moved smoothly allowing women to almost finish their first term in Shoura while enjoying all rights just like their male colleagues.
    Al-Arrayed noted that the voting system in the Shoura is not biased and has always varied according to agreement and disagreement with the suggestions presented regardless of the gender of the person presenting the idea. The change in views among male and female members of the Shoura is based on individual priorities and classifications of what is vital or not.
    She further said that they were determined when they joined the Shoura to make their participation “succeed”, adding, “I did not think of it as just doing a job but doing and providing what is beyond the best that is to say no room for failure.”
    In few months the Shoura is expected to change a large number of its members as some would be retiring while others will move to others positions and a third group might not be renewed. “We will see new faces and more women in the Shoura within couple of months if the total number of Shoura exceeds the current 150 members.”
    SOURCESaudi

    MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 3



    First year for women in Municipal Council — challenges and optimisms


    First year for women in Municipal Council — challenges and optimisms
    ‎‏
    ‎‏Fatima Muhammad
    ‎‏
    ‎‏
    SAUDI women were waiting for December 2015 to enter for the first time the Municipal Council. Some 20 women are now participating in Municipal Council deliberations at different regions in the Kingdom while the total number of Municipal Council members exceeds 3,150. Though the women seats are few yet their participation has come after a long journey, said activists.
    ‎‏Rasha Hifzi, an elected female in Jeddah Municipal Council, noted in her talk to Saudi Gazette that they had to make a way through to the council despite the intense competition. Now, however, they are hoping to find a common ground with the 30 members who share different ideologies and are coming from different backgrounds.
    ‎‏The Jeddah Municipal Council, she added, is now working on a four-year strategic plan that will develop the council and its works. Among the tough challenges that they face is that they are not a legislative body but they can only supervise other government bodies to meet the expectations of the public. Their supervision might not be welcomed by some government bodies and therefore they have to work towards forming a cohesive work partnership with government bodies.
    ‎‏She added that they have proposed an idea by which they want to expose and air live whatever that goes inside the council. This idea is still being opposed by some members, who believe that what goes in the council should remain in the council. Some other members are also opposing the notion that women should sit with them on the same table while addressing various issues. “Our primary concern is to involve the public even more and allow them to be partners with the council.”
    ‎‏The presence of women in Municipal Councils is the result of a long journey, said Hatoun Al-Fassi the general coordinator of Baladi Campaign in Riyadh that first called for women participation in the Municipal Council vote. The journey, she said, started in 2004 when women demanded participation in the municipal elections, in 2011 women celebrated the royal decree in their favor and in 2015the dream came true.
    ‎‏The participation of women in the Municipal Council is a positive move said Al-Fassi while noting, however, that they are not satisfied with the end results. “There are efforts to discourage women and there is a lack of awareness about the importance of women participation,” she said, adding that men have more experience compared to women as men have previous experience in Municipal Council elections which ran for two terms without women participation.
    ‎‏She added that there are some instances like the segregation of women in Jeddah Municipal Council that attempts to “marginalize women’s aims and of forcing the experience to fail.”
    ‎‏According to her women are still participating  in low numbers, which she said is not sufficient to make a change. “Let’s be optimistic and hope that more women will be included in the future,” said Al-Fassi.

    MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 2

    On female empowerment





     
    Ask “What does the notion of female empowerment mean to you?” and you will get all sorts of answers ranging from protection from abuse to economic independence. I am all for empowering women in the sense of encouraging them to fulfill career ambitions, climb up organizational ranks, and freely express their thoughts in front of their male counterparts. However, I do worry that in the process of empowering women, we may devalue the strengths women have always shown: caring and nurturing.
    When I was on holiday last month, I joined an event at The London School of Economics in which the university hosted Anne-Marie Slaughter, former head of policy planning at the US state department, to discuss her latest book Unfinished Business. I found her emphasis on the importance of caregiving to economics as well as national policy stimulating. I walked out of the hall wondering how we women can truly balance our caring and relationship side with our individual competitive side.
    As an advocate of Saudi female empowerment, I do believe in the economic benefits of women joining the workforce, but I am writing to highlight the economic damage that would occur if we devalued that old strength. For example, hours spent in non-maternal care have a negative effect on children that persists throughout adolescence and plays a profound role in their socio-emotional adjustment and self-regulation.  The caring and empathy women have always given and expressed to their families influence our society tremendously; hence, this should always stay in alignment with the idea of a powerful woman.
    My first full-time job in Saudi Arabia was at an advisory services company in which I was the only female in my business unit. At times women would associate being professional with not “acting too feminine.” There were times when I was not sure whether I should wear my pale pink loafers, because I did not want to look very feminine vis-à-vis my male colleagues. I resisted my doubts and realized that female empowerment is nothing but a personal development project for each and every woman, and should not become a comparison between how women and men act in the business world.
    In a country where women outnumber men in higher education, one should not doubt the capability of women to join the workforce; however, we do need to develop ourselves, just like every person in the world has to seek personal development to lead in the future. Personal development is personal. It varies from one person—and woman—to another, depending on the industry she works in, her future ambition and her personal obligations.
    In developing, we should not overlook our strengths, but fortify them with further skills. We need to fight the prejudice regarding women’s capabilities and transform the image of female empowerment from the “empowering of a minority” into “personal development,” something men have been going through for decades.
    Lama Khaiyat
    (The author works in the strategy consulting field in GCC countries. She holds a degree in International Business from Grenoble École de Management in France.)
      RELATED ARTICLESMORE FROM AUTHOR


     

    Minggu, 06 Maret 2016

    MODERN ISLAMIC SYSTEM OF SOVEREIGNTY, FLASH IMPACT OF THE SPECTACULER DEVELOPMENT AND EKSPANSION OF SCIENTIFIC TECHONOLOGY 1

    The Contemporery of Islamic leadership is The Islamic  Colligial  Licitum,  consisting from several Higher Muslim leaders Sovereignty of  The General Secretary of Muslim World League as the leader of Higher People`s Consultative Assambly of the Contemporary Prophetic Chilafah Islamiyah, and the General Secretary of the Organisation of Islamic Cooperation as the leader of Higher People`s Representative Assambly  

     Saiful Islam,Lc.,M.Hum,
                         The spectacular development and expansion of scientific technology works change in multiline of life facilities in the public column all of universe, and it`s gave more contribution for change and formulation of leadership style  in the contemporary institution of Chilafah Islamiyah. 1292 years old (632 – 1924 A.D) the institution of Prophetic Chilafah Islamiyah Goverment leaded by one person as central  figure of Chalifah. 89 years after until now (1924 – 2013 A.D) the leadership of Chilafah Islamiyah Goverment is going on colligial licitum style, and it`s closing on 13 century the Goverment of Prophetic Chilafah Islamiyah leads the universe, or in exactly 1292 years a bout from the first era of Chalif Abu Bakar As Shiddiq ra, he who was first founder  hand by hand which one other companions those who foremost in faith ( (السابقون الأولونat 12 H/ 632 A.D  till death of last Chalifah of Ottoman periode  at Turk  1344H/1924 A.D in accordance with Integral Centralistic or Federal Decentralistic relation. 
                          Some alteration occured with the leadership style of Prophetic Chilafah Islamiyah when Sultan Abdul Majid, the last Chalif of Ottoman empire slide down. But it doesn`t mean as some scholar impression that the Prophetic Chilafah Islamiyah has fallen out or collapse, because in accordance with the principles of ontology, epistemology and axiology the three pillars of it`s goverment are still exist. Those are; the Constitution (Al Qur`an and Sunnah Rasulullah saw), peoples (all of beliefers) and territorial georaphic ( all of Muslim states). And moreover the fact that was the Holy Capital City Madinah Munawwarah, whereas at once it was the Centra Of the Islamic Goverment  of Contemporary Prophetic Chilafah Islamiyah, and so Mecca Al Mukarramah whereas located the  MWL (Muslim World League) Organisation as the Higher People`s Consultative Assambly of Contemporary Chilafah Islamiyah, so the Holy Capital City of Al Quds, whereas located the OIC (Organisation of Islamic Cooperation) as the Higher People`s Reperesentative Assambly of Contemporary Chilafah Islamiyah, even thou was temporary until the time with no limit in according with the declaration conference it held at Mecca on 13 – 14 August 2012 A.D / 1 -2 Romadlan 1433 H, that the Organisation of Islamic Cooperation located temporary at Jeddah in some palace given as honorable award from the King Abdullah bin Abdul Aiziz as the Royal Kingdom of Saudi Arabia. 
                          One century closely or in exactly 90 years long has gone from 1344H/1924A.D  till now 1434H/2013A.D the Prophetic Chilafah Islamiyah existed in the column of the univers does`nt in it`s leadership potret with single  person as the top central higher leader it`s named Chalifah or Amir Al Mu`minin. But the contemporery existential leadership is the Colligial  Licitum,  consisting from several Muslim leaders of Higher Goverment Institution of Contemporery Prophetic Chilafah Islamiyah, i.e.the General Secretary of Muslim World League as the leader of Higher People`s Consultative Assambly of the Contemporary Prophetic Chilafah Islamiyah, and the General Secretary of the Organisation of Islamic Cooperation as the leader of Higher People`s Representative Assambly of the Contemporary Prophetic Chilafah Islamiyah, and further more than several leaders from several countries as members of Administrative Territorial Geographic Contemporary Prophetic Chilafah Islamiyah.           
                    There is prosperous interesting and differential phenomenon in the style of contemporary Prophetic Chilafah Islamiyah leadership in comparing with the ealier leadership configuration.
                     Firstly : The leadership configuration of Prophetic Chilafah Islamiyah from the earlier periode until the death of the 56th Chalifah Al Mu`tashim Billah in the era of Chilafah Abbasiyah goverment 640 – 656 H/1242 – 1258 A.D it has Integral Centralistic  character. Because this institution leaded by the only one single Chalifah as the top of leader with integral authority. This configuration of leadership is going on during 644 years (12 – 656H/634 – 1242 A.D. Later the leadership of Chilafah Islamiyah was gone on from 656 H/1242 A.D until the last era of Ottoman empire 1334H/ 1924 A.D. So that the goverment of Prophetic Chilafah Islamiyah has ever leaded the world during 1292 years (12 – 1334H/ 634 – 1924A.D), or it mean closely to 14 century  it has been existed on the surface in it`s potret of leadership configuration as one single Cahlifah.   
                        And now the international community was bearing witnesses in close communion with the success of Prophetic Chilafah Islamiyah while it has leaded the world, which in time it spreaded the beneficent of Islamic massage through the principle of it`s constitution; Laa Ilaaha Illallaah Muhammad Rasulullah. These the two sentences had became a life basic or principle of mankind in the world, and both of them are always filled air with the echo of adzan (the call for shalat together at the mosque) exclamation on the world wide of public heaven`s column  continously with no any sapace of time although in litle minutes accordance with differences time of each country.      
                          Individually, the Muslim as principle part of communal structure and member of Chilafah Islamiyah Ummah, their existence in the hemisphere or in anywhere of any geographic country, he always be the resource of beneficence and benefit for all mankind a round him, in step with his loyal agreeement to Allah who has given him guidance to the Islam as the religion of goodness
                           Secondly, the leadership of prophetic Chilafah Islamiyah is Colligial Licitum. This configuration looked as some flashback of public space vacuity of Prophetic Chilafah Islamiyah from Chalifah as higher central leader during 38 years from the last Ottomon empire era 1344H/1924A.D until the establishment of Muslim World League Organisation (MWL) 1391H/1962A.D as the Islamic International Universal Organisation reside in Mecca Al Mukarramah. During this period the relation configuration between Central Goverment of Islamic Chilafah and the members of Islamic Countries of Contemporary Chilafah Islamiyah was gone on Colligial Decentralistic, it`s mean the Law it`s produced colligially from such conference held allowed to be executed flexibly in accordance with situation and power condition of   Islamic Countries members of Contemporary Chilafah Islamiyah. 
                            38 years a long, it was  so enaugh large distance, because the local Muslim leaders  in all over the country of Chilafah Islamiyah goverment; from Asia, Africa, and parts of Europe during that they gone forwarded  strugle against arrogance of colonial paganism that wish remove the Institution of Chilafah Islamiyah from the world surface. However  the colonial paganism arrogance that`s rised sporadicly it`s doesn`t has enaugh power to estinguish the light power of ontology, epistemology and axiology of Chilafah Islamiyah, because this institution has taken strong root in the deep of it`s land constitution Al Qur`an and be gabare on the cultural civilization of gracefully  Prophetic Chilafah traditions, popularly it`s named Manhaj Khilafah Nubuwwah Wa Rahmah منهج خلافة نبوة ورحمة,  the Life Guide of Prophetic and Gracefully Chilafah.
                         Come after word, the Organisation of Islamic Conference established, currently it`s named the Organiation of Islamic Cooperation (OIC) on the strength of the first Islamic Conference decision result it`s attended by several Foreign Ministries from out of Kingdom of Saudi Arabia held at Jeddah on Muharram 1390H/ February 1970A.D.
                          The axiological function of OIC in the Goverment of Contemporary Chilafah Islamiyah it was been the Higher Senator Council of Chilafah Islamiyah, accomodate and fasilitate the voutes of all Muslim people as the Islamic Ummah of contemporary Chilafah Islamiyah to find right solution of their life and religion problem in mutual accord on perspective of current Islamic ontology, epistemology and axiology.              
                           The third higher main instrument of Chilafah Islamiyah is the Islamic Development Bank with the axiological function of it as the higher of Muslim Fund of Contemporary Chilafah Islamiyah, has been officially commanced operations in 1975A.D. The purpose of the Bank is to foster the economic development and social progress of member countries and Muslim communities in accordance with the principles of Shariah (Islamic) Law. 
                            Initially, 22 countries of the organisation of Islamic Conference ( OIC ) 
    Elected to sign up for membership. To day that member has more than doubled to include 56 member nation from Africa, Asia, Europe and Latin America. The Bank`s authorized capital has increased fifteen fold from USD $3 billion in 1395H (1975) to USD $44 billion in 1429H (2008). The reasion for this seems simple: IDB  has solid track record of delivering results and creating a lasting benefit for member countries.
                            This is also eviden by IDB receiving an "AAA" rating by Standard & Poors, and Moody`s, as well as being classified as a zero risk weighted multilateral development bank under Basel Capital Accord II. Further that, the IDB in accordance with it`s axiological function it has performed it`s function as the Higher Muslim Fund (    (بيت المال العاليand General Finance Controller for all of Islamic Banks or Syariah Banks in all over the Islamic countries of Contemporary Chilafah Islamiyah.
                            On the historical journey of the three bigest Islamic Organisations; MWL, OIC and IDB  in agree with the epistemology and the axiological functions as the centre highers  instruments of Contemporary Chilafah Islamiyah really they have good succes and high capabelities in establishing the Centralization and Decentralization with all of Islamic Countries  in all over the world; Asia, Africa and Europe in mutual accord with the Processing and Producing Principles of Constitutional Instructions Al Qur`an and Sunnah/ Rasulullah saws  Tradition.
                        In commamorite the1422nd years age of Chilafah Islamiyah 22-1434H or the 1381st years 632 – 2013A.D it`s important to do revitalizing of the leadership configuration in the Internal Goverment of Contemporary Chilafah Islamiyah. And so if we able or allowed visibly to give a pice of mind, in accordance with the point out of revitalization of Contemporary Chilafah Islamiyah will be going eventually and thorough fulness if the three highers institution leaders of Chilafah Islamiyah; MWL, OIC and IDB, they all allied colligially in one agreement to held Big Conference in appoinment some one who has full power to be Chalifah and take hold the single authority in the leadership goverment of Contemporary Chilafah Islamiyah, because we all are in full confident and sure that the leadership configuration on the hand of one Chalifah it will be taking good effect and cause the character Centralistic and Decentralistic relation between Central Goverment of Chilafah Islamiyah and the Goverments of Contemporary Islamic State members it will be more suprem and strict as it has gone on the world during 15 centuries.
                          So  glory be to Allah, The King, Full of Wisdom and Exelted in Might,   and Chericher of all in the heavens and all of on the earth, and praise be to Him more and more with no limit.     
                  

    CONTEMPORARY OF THE ISLAMIC COOPERATION STATES 8

    • The Organisation of Islamic Cooperation (OIC)

       is the second largest inter-governmental organization after the United Nations which has membership of 57 states spread over four continents. The Organization is the collective voice of the Muslim world and ensuring to safeguard and protect the interests of the Muslim world in the spirit of promoting international peace and harmony among various people of the world.

      In 1970 the first ever meeting of Islamic Conference of Foreign Minister (ICFM) was held in Jeddah which decided to establish a permanent secretariat in Jeddah headed by the organization’s secretary general. Prof Ekmeleddin Ihsanoglu is the 9th Secretary General who assumed the office in January 2005 after being elected by the 31st ICFM.

      The present Charter of the Organization was adopted by the Eleventh Islamic Summit held in Dakar on 13-14 March 2008 which laid down the objectives and principles of the organization and fundamental purposes to strengthen the solidarity and cooperation among the Member States. Over the last 40 years, the membership has grown from its founding members of 25 to 57 states. The Organization has the singular honor to galvanize the Ummah into a unified body and have actively represented the Muslims by espousing all causes close to the hearts of over 1.5 billion Muslims of the world. The Organization has consultative and cooperative relations with the UN and other inter-governmental organizations to protect the vital interests of the Muslims and to work for the settlement of conflicts and disputes involving Member States. In safeguarding the true values of Islam and the Muslims, the organization has taken various steps to remove misperceptions and have strongly advocated elimination of discrimination against the Muslims in all forms and manifestations.

      The Member States of the OIC face many challenges in the 21st century and to address those challenges, the third extraordinary session of the Islamic Summit held in Makkah in December 2005, laid down the blue print called the Ten-Year Program of Action which envisages joint action of Member States, promotion of tolerance and moderation, modernization, extensive reforms in all spheres of activities including science and technology, education, trade enhancement, and emphasizes good governance and promotion of human rights in the Muslim world, especially with regard to rights of children, women and elderly and the family values enshrined by Islam.

      The Organization is composed of the following main bodies:

      The Islamic Summit, composed of Kings and Heads of State and Government of Member States, is the supreme authority of the Organization. It convenes once every three years to deliberate, take policy decisions and provide guidance on all issues pertaining to the realization of the objectives and consider other issues of concern to the Member States and the Ummah.

      The Council of Foreign Ministers, which meets once a year, considers the means for the implementation of the general policy of the Organization by, inter alia:

      a. Adopting decisions and resolutions on matters of common interest in the implementation of the objectives and the general policy of the Organization;

      b. Reviewing progress of the implementation of the decisions and resolutions adopted at the previous Summits and Councils of Foreign Ministers;

      The General Secretariat, which is the executive organ of the Organization, entrusted with the implementation of the decisions of the two preceding bodies.

      So far eleven Islamic Summit Conferences and 37 Councils of Foreign Ministers (CFM) have been held. The Eleventh Islamic Summit Conference held in Dakar on 13-14 March 2008 elected Senegal as the current Chairman of the Organization. The Secretary General of the Organization of the Islamic Conference, Professor Ekmeleddin Ihsanoglu, was re-elected for a new term of office at the closing meeting of the 11th Session of the Islamic Summit Conference. The new OIC Charter was adopted at the Dakar Summit. The Summit also witnessed the setting up of the Special Programme for the Development of Africa (SPDA). An agreement between H.E. President Omar Hassan Al Bashir and H.E. President Idriss Deby, President of the Republic of Chad, under the auspices of H.E. Maitre Abdoulaye Wade, President of the Republic of Senegal, was signed on the sidelines of the 11th Islamic Summit Conference, on 13 March 2008. Before the Summit Conference, at His Excellency President Abdoulaye Wade’s initiative, the first conference of humanitarian and charity organizations was held in Saly Portudal from 7 to 9 March 2008.

      In order to coordinate and boost its action, align its view points and stands, and be credited with concrete results in various fields of cooperation -political, economic, cultural, social, spiritual and scientific- among Member States, the Organization has created different committees, nearly all, at ministerial level, a number of which are chaired by Heads of State. The Al-Quds Committee, the Standing Committee for Information and Cultural Affairs (COMIAC), the Standing Committee for Economic and Trade Cooperation (COMCEC), and the Standing Committee for Scientific and Technological Cooperation (COMSTECH) are the ones Chaired by Heads of State.

      The number and types of secondary organs and institutions, working toward the achievement of the OIC objectives, have been steadily increasing, and cover various areas of cultural, scientific, economic, legal, financial, sports, technological, educational, media, as well as vocational, social and humanitarian. Depending on their degree of autonomy vis-à-vis the parent organization, they are classified as subsidiary organs and specialized or affiliated institutions.
    • Misi
      Under the Charter, the Organization aims, inter alia, to:

      Enhance and consolidate the bonds of fraternity and solidarity am... Lihat Selengkapnya
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    Jumat, 04 Maret 2016

    Extraordinary Islamic Summit on Palestine and Al-Quds ...

    Extraordinary Islamic Summit on Palestine and Al-Quds ...

    Hari ini Dunia Islam Kontemporer melangsungkan konferensinya di Jakarta. 57 Negara Islam Anggota OKI akan meretas kebijakan kebijakan formal untuk kelangsungan Negara Islam Palestina dan Masjidil Aqsha di Ibu Kota Suci Al Quds As Syarief, yang juga Ibu Kota Suci Ketiga Negara Negara Islam Kontemporer setelah Ibu Kota Suci Makkah Al Mukarromah dan Madinah Al Munawwaroh.
    Setidaknya konferensi ini bisa melahirkan kebijakan kebijakan produktif seperti:
    Organisasi Kerja Sama Islam ( OKI ) perlu membuka Kantor Perwakilan Formal di sekitar Masjidil Aqsha, selama belum memungkinkan pindah Kantor ke Ibu Kota Suci Al Quds As Syarief karena darurat keamanan, sesuai hasil keputusan Muktamar Pertama OKI.
    اللهم فتولنا وتولهم في الدين والدنيا والآخرة
    وأرشدنا وأرشدهم لطاعتك ولما تحبه وترضاه
    وسدد خطانا وخطاهم لما فيه خير الإسلام والمسلمينز آمين.يا مجيب السائلينز

    Selasa, 01 Maret 2016

    العالم الإسلامي المعاصر ونظام الحكم و السيادة الإسلامية على منهج النبوة 7

    لقمة الإسلامية الاستثنائية بشأن فلسطين والقدس تبحث "الاتحاد من أجل الحل العادل
     
    جاكرتا 1-3-2016 وفا- تنعقد القمة الإسلامية الاستثنائية الخامسة بشأن فلسطين والقدس الشريف، تحت عنوان "الاتحاد من أجل الحل العادل" في 6 و7 آذار/ مارس 2016، في العاصمة الإندونيسية جاكرتا، وتأتي في ظل انتهاكات إسرائيلية غير مسبوقة تطال الضفة الغربية وخاصة القدس، بالإضافة إلى الحصار الإسرائيلي الجائر على قطاع غزة.
    وتستمر القمة على مدى يومي عمل، وتبدأ باجتماع تحضيري لكبار المسؤولين في 6 آذار/ مارس، يعقبه اجتماع وزراء الخارجية، على أن ترفع نتائج مداولات اليوم الأول إلى قادة الدول الأعضاء في منظمة التعاون الإسلامي في اليوم التالي، حيث سيصدر إعلان جاكرتا في ختام القمة.
    وقالت وكالة الأنباء الإسلامية الدولية "إينا"، إن القمة سوف تتناول قضايا عديدة، أبرزها تلك المتعلقة بتطورات الأوضاع في القدس الشريف، وعمل إسرائيل، قوة الاحتلال، على تغيير الواقع الديموغرافي للمدينة، وطمس هويتها العربية والإسلامية، من خلال بناء وتوسيع المستوطنات، وغيرها من الإجراءات التي تقوض القطاعات الحيوية في القدس الشريف.
    وسوف تتصدر الاعتداءات الإسرائيلية على المسجد الأقصى المبارك، بنود أعمال القمة، التي ستبحث الإجراءات الرامية لتفريغ المسجد الأقصى المبارك من المصلين المسلمين، من خلال تعزيز التواجد الأمني فيه، ومنع ترميم مرافقه، وتكرار إغلاق بواباته في وجه المصلين المسلمين، فضلا عن محاولات تمرير مخططات تقسيم المسجد الأقصى المبارك زمانيا ومكانيا من خلال السماح للمتطرفين بالتواجد في ساحات الأقصى المبارك.
    كما ستبحث القمة مجمل التطورات في الأرض الفلسطينية، وبخاصة التوسع الاستيطاني الذي يشير إلى أن عدد المستوطنين في الأرض الفلسطينية المحتلة وصل إلى أكثر من 700 ألف مستوطن في عام 2015. ويعيش أكثر من نصف هؤلاء في 145 مستوطنة، بالإضافة إلى 125 بؤرة استيطانية عشوائية مقامة على أراضي الضفة الغربية المحتلة.
    ومن بين القضايا الملحة على مائدة قادة الدول الأعضاء بال
    منظمة، تبرز مسألة دعم الجهود الدولية لاستئناف المفاوضات بما يؤكد الحقوق الفلسطينية المشروعة للشعب الفلسطيني، ويضع جدولا زمنيا لإنهاء الاحتلال، بالإضافة إلى دعم الجهود الرامية لتشكيل حكومة وحدة وطنية فلسطينية، وتمكينها من تحمل مسؤولياتها وممارسة دورها في تلبية احتياجات الشعب الفلسطيني.
    وسيشكل الوضع الاقتصادي السيء في الأرض الفلسطينية جزءا أساسيا من بنود البحث، بالإضافة إلى الأوضاع المتردية في قطاع غزة الذي يعاني من الحصار الإسرائيلي غير القانوني، والذي يحول دون دخول كميات كافية من المواد الأساسية إلى القطاع.
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