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ucapan pembukaan ceramah islam

Kode Etik Partai Demokrat - Situs Resmi Partai Demokrat

Partai Demokrat sebagai Partai Politik adalah organisasi yang dibentuk oleh Warga Negara Republik Indonesia secara sukarela atas dasar persamaan kehendak untuk memperjuangkan baik kepentingan anggota maupun kepentingan bangsa dan negara melalui pemilihan umum. Partai Demokrat memiliki tujuan untuk menegakkan, mempertahankan, dan mengamankan keutuhan Negara Kesatuan Republik Indonesia sesuai dengan jiwa Proklamasi Kemerdekaan serta untuk mewujudkan cita-cita Negara Kesatuan Republik Indonesia, sebagaimana dimaksud dalam Pancasila dan UUD Negara Republik Indonesia Tahun 1945. Partai Demokrat bertekad untuk melakukan segala usaha dan ikhtiar untuk membangun masyarakat Indonesia baru yang berwawasan nasionalisme, humanisme, dan pluralisme; dan meningkatkan partisipasi seluruh potensi bangsa dalam mewujudkan kehidupan berbangsa dan bernegara yang memiliki pemerintahan yang bersih, efektif, efisien, serta dinamis menuju terwujudnya Indonesia yang adil, demokratis, sejahtera, maju, dan modern dalam suasana aman dan tertib. Untuk mencapai tujuan dan tekad tersebut di atas, maka diperlukan Kode Etik dan Pedoman Pelaksanaan Kode Etik sebagai landasan etik dan filosofis dari perilaku dan ucapan para anggotanya mengenai hal-hal yang diwajibkan, dilarang, patut atau tidak patut dilakukan oleh Anggota dan Kader Partai Demokrat sesuai dengan Anggaran Dasar dan Anggaran Rumah Tangga Partai Demokrat yang berhubungan dengan Pasal 5 tentang Etika Politik Partai Demokrat yang bersih, cerdas dan santun serta Pasal 18 Anggaran Rumah Tangga Partai Demokrat tentang pemberhentian anggota.

Documents on Early Christian and Byzantine Architecture

There are many models in the entire history of architecture which have travelled across the world, from one to another part of the big world. For various reasons, very frequently not at all scientific or professional, in our part of the world, be it Serbian or Yugoslav, or south Slav, some like to remain silent, when it comes to the transition of a Byzantine model, which by nature is rooted in the Orthodox Christian faith at the south east of Europe and the outmost west of Asia, to their areas, pervaded to a great extent by the Roman Catholic Christian belief, or Islam. There are numerous evidences of the transition of a model, one of many which found their new home on the west-European soil after the fall of Byzantium, mostly after the Crusades, when looters, but also scientists and artists in Italy, came by new wealth, and new knowledge, in the capital of the fallen Empire, observing its magnificent edifices, and taking its parts to their boats and shipping them to Venice and other cities in Italy and placing them on their buildings and squares, as they have done with the columns of the Augusteion of Constantinople, the square dedicated to Justinian's mother Augusta, which now decorate the square near the famous Venetian church of Saint Marco. Some other, also numerous accounts, explain how the Ottoman Turkish architecture in almost the same way, adopted its mosque construction model at the same place, in the same manner, retaining the actual structures but changing the religious insignia, or by copying this Byzantine model in building the new mosques. Key words: Early Christianity, Byzantium, documents, theory of architecture.  ...

Naravno , prica je o bogumilima je još jedna od iskrivljenih istina nametnuta iz politickih razloga

nikakvog dokaza o masovnom prelasku tzv bogumila u islam nema. Da je toga bilo, naslo bi se masu dokaza među turskim izvorima, a toga tamo nema. Ni jednog jedinog pomena o nekim bogumilima koji masovno prelaze u islam. Ni jednog jedinog

Na tisuce imama predani svojem tradicionalnom islamu su ubijeni od Salafista

Sve vise oni koji su za tradicionalni islam njihovih zajednica dizu glas protiv infiltracije Salafizma, vecinom financiranog od strane Saudijskih Vahabija i drugih zemalja zaljeva. Sada je problem ispao na otvoreno — nema sakrivanja. Ako su Salafisti onda priznaju samo Vahbijsku Meku, ali ne Turski Sufi ili Hanafi Islam. Ili su za Turski Suni Islam, ili su protiv njega. Nema vise uzimanja Saudijskih para kao na Balkanu i Kavkazu (i US geopolitickih ciljeva), a praviti se pro-Turski. Stare zajednice su pocele da se brane — i to uz veliku zrtvu. Na tisuce imama predani svojem tradicionalnom islamu su ubijeni od Salafista. To su Saudijske pare na djelu.

'vatreni' verski vodja moze biti samo Salafista, takva 'vaternost' u propovedanju nije tipcna za Turski Sufi Islam

Problem je, Srpska vlada nikada nezna odoliti iskusenje da se petlja u osjetljivu svetsku politku, i da moze u bitci slonova biti zgazena kao mis. Sutnja je najbolji recept kada nas se nesto ne tice. Srbija nema vladu koja zna proceniti sto se desava, ali nema ni dovoljno uma da trazi savet iz Rusije, pa da onda otvori velika usta. Sto se tu moze. Neznanje, oholost, sujeta i bahatost su nasi grehovi, i moramo ih kao krst nositi na nasoj grbaci. Druge nemamo. Mislim da morate vec poceti da razlikujete Saudijsku Arabiju od Turske, i pokrete koje Saudijska Arabija financira. Turski Gulenovci imaju sjediste u US, i Hizmat pokret je US ispostava. Izetbegovic se kroz Engleski Oxford plasira na Saudijsko trziste para za religiozne pokrete.

Basic Beliefs of Islam
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basic book for Muslims kids

Muslimanska Braca su definitivno postala neprijatelj zapada

Mursi je bio toliko siguran u sebe, da je dozvolio posjetu Ahmedinedjada glavnom islamskom centru Egipta -- Al-Azhar.To je centar islamske tradicije Egipta i veliki borac protiv Salafizma, ekstremnog islama. Dugogodisnji vodje tog centra su se obracali narodu da ih obrazuju u islamu. Poucavali su ljude u cinjenici da pokrivananje lica zena nije islam, vec obicaji nekih naroda. Poucavali su ljude protiv zla, kao sto je zensko obrezivanje, sto nema nikakve veze sa islamom, vec je obicaj primitivnih africkih plemena

Cini mi se da je presao na Salafizam, i da samo govori o Otomanskom carstvu da bi pridobio simpatije naroda    to je cista demagogija

Muslimanska Braca su politicki pokret koji je verovao da se bilo koja muslimanska zemlja moze izboriti protiv stranih okupatora i porobljivaca, ako se izbori za politicku vlast. To se zove "politicki islam". Bez obzira na istovetno ime u raznim zemljama, oni NISU PAN-ISLAMISTICKI, vec nacionalisticki. Program im je baziran na sekularnim pitanjima, ne pitanjima religije.

Muslimanska Braca su NACIONALISTI, dok su SALAFISTI orudje Saudijske Arabije

Mursi je stavio odredbu u Ustav koja zahjeva da bilo koji zakon koji uvodi odredbe Serijata, mora da se prvo odobri od EGIPATSKOG SUNI ISLAMSKOG AUTORITETA, AL-AZHAR. A to znaci, da NACIONALNI EGIPATSKI SUNI ISLAM IMA PRAVO DA PONISTI ZAKONE AKO SU U SKLADU SA VAHABIZMOM, ALI NE U SKLADU SA EGIPATSKIM SUNITSKIM SERIJATOM. To je SUSTINA sukoba Salafizma, i Muslimanske Brace.

The Erosion of Noncombatant Immunity within Al Qaeda's Strategy

Small Wars Journal The Erosion of Noncombatant Immunity within Al Qaeda Carl J. Ciovacco Since its inception, al Qaeda’s treatment of noncombatant immunity has migrated from full observance to complete disregard. In just over a decade, al Qaeda transitioned from basing entire operations on the inviolable nature of noncombatant immunity to specifically targeting noncombatants. From 1991 until 2002, al Qaeda evolved through five distinct phases in its observance of noncombatant immunity. These phases transition from Phase One’s complete respect for noncombatants to Phase Five’s intentional targeting of millions of noncombatants with weapons of mass destruction. More recently, however, al Qaeda appears to be taking stock of the harm that targeting noncombatants is having on its cause. This paper will provide a phased analysis of how al Qaeda’s provision of noncombatant immunity disintegrated over time and why it may be returning today. This progression of thought and action concerning noncombatants serves as a roadmap by which to understand how and why al Qaeda made these ideological leaps. The Erosion of Noncombatant Immunity within Al Qaeda Since its inception, al Qaeda’s treatment of noncombatant immunity has migrated from full observance to complete disregard. In its evolving mission from fighting the Soviets in Afghanistan in the 1980s, to apostate Muslim regimes in the 1990s, to its current fight against the West, it has employed a variety of tactics in its conduct of war. Against the Soviets and Muslim regimes of Middle East, Northern Africa, and South East Asia, al Qaeda limited its use of force to combatants and government officials. However, in its current fight against the West, and more specifically America, it has shifted its tactics to the targeted killing of noncombatants. What has caused this great shift and departure from past deference to noncombatant immunity? In just over a decade, al Qaeda transitioned from basing entire operations on the inviolable nature of noncombatant immunity to specifically targeting noncombatants. From 1991 until 2002, al Qaeda evolved through five distinct phases in its observance of noncombatant immunity. These phases transition from Phase One’s complete respect for noncombatants to Phase Five’s intentional targeting of millions of noncombatants with weapons of mass destruction. Fortunately, for the purposes of better understanding this phenomenon, al Qaeda has published much of its reasoning behind its actions. Perhaps more than any other warring party in history, al Qaeda has shared its strategy, tactics, views, and even vulnerabilities for the entire world to see in the global media. 1 It is through these rare glimpses into the psyche of al Qaeda that we can better understand why this shift happened. By placing this shift into five finite phases, we can learn more about the driving factors for the erosion of noncombatant immunity within al Qaeda. Background Before diving into the analysis of the five-phase transition of al Qaeda with respect to noncombatant immunity, it would be prudent to briefly explore two background areas: the leader of al Qaeda, Osama bin Laden, and the Islamic Just War ethic. These areas are critical to understanding how bin Laden sees the world and what constraints he operates under when using the cover of Islam for his legitimacy. The contextual importance of understanding the many facets of Islam with respect to war, jihad, and noncombatants cannot be overstated...

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