international islamic forum for dialogue universality … · praise be to allah, lord of universes,...

Universality andUniversality andGlobalization:Globalization:

An IslamicAn IslamicPerspectivePerspective

Writen By

PPrrooff.. DDrr.. HHaammiidd AAhhmmaadd AAll-RRiiffaaiieePresident of the International Islamic Forum for Dialogue.

Assistant Secretary General of the

World Muslim Congress.

International Islamic Forum for Dialogue

WWW.dialogueonline.org

Series Of “To Know Each Other” No : 18

QGƒë∏d »ŸÉ©dG »eÓ°SE’G i~àæŸG

L.D. no. 1426/2292ISBN:9960 - 47 - 798 - 3

Printed by: Al-Madinah Press Est.(Dar Al-Elm) P.O. Box:708 - jeddah:21421 - Tel. 6712100 Fax. 6715744

IN THE NAME OF ALLAH,THE BENEFICENT, THE MERCIFUL

All rights reservedFor The Author

PPrrooff.. DDrr.. HHaammiidd AAhhmmaadd AAll-RRiiffaaiiee

DEDICATION

To:* Messenger of high moral stan-

dards, * Last Messenger,* Mercy of Universes,* Raiser of banner of the

just universality on earth,* Pioneer of the orthodox global-

ization among people,* Our Imam, example, messenger

and lord Prophet MohammadBin Abdullah PBUH.

Universality and GlobalizationUniversality and Globalization

Word ofWord ofH. E. Alsheihk Ahmad SalahH. E. Alsheihk Ahmad Salah

JamjoomJamjoom

Praise be to Allah, Lord of universes, and Prayerand Peace be upon our Master, Imam, leader,prophet and the chosen Messenger MOHMMADBIN ABDULLAH and His Family and HisCompanions.

Allah has exalted rank of the Islamic Ommah; asmade it a best nation which has been sent to people;Calling for kindness and spreads the virtue amongthem; prohibiting on forbidden and resists vice intheir life.

Also, Allah has dignified Islamic Ommah, as putit in the medial positions among nations; andennobled it to practices task of the civilizationalwitness on people; as well as polished it by HolyQura’an and Honored Sunah, supported it withevidence and demanded it to call for his path bywisdom and good preaching; in order to presentIslam and it’s external Message according to timeand place .

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Word of H. E. Alsheihk Ahmad Salah JamjoomWord of H. E. Alsheihk Ahmad Salah Jamjoom

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We are facing today a progressed stage of theinter communication among nations; and we areliving in throng of evolution of communicationsand information; which demands multiplication ofresponsibilities and duties.

By virtue of Allah, The Almighty, some personsof our Ommah of those who have knew their eraand recognized seriousness of reality of IslamicOmmah; have initiated and entered areas of thecivilizational inter-reaction with others; in order todefense on sovereignty and identity of Islamicnation; and with aim of presentation of it’scivilizational Message.

International Islamic Forum for Dialogue withpresidency of H. E. Prof. Dr. Hamid Bin Ahmad Al– Rifaie is one of the Islamic Organization whichis active in fields of the cultural and civilizationaldialogue.

I have found in their activities what may bringgood news and create hops towards of a possibilityof definition of Islam and it’s Greatness, as well ascreate a positive acquaintance with others to realizea mutual understanding and to build a commonground to work together for removing corruptionfrom the Earth and establishing Justice and Safetyamong people; and putting an end of injustice,


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aggression, destruction, violation and atrociouscrimes against human dignity and environment onall regional and International levels and on otherhand to extinction the foolhardy fires which havetransformed the Earth. The our big home tounbearable flaming oven.

I am asking Allah, The Almighty, to grand allsuccess, correctness and to decide a decree enableIslamic Ommah to regain it’s honor, sublimity andit’s exploration among nations by will of Allah, TheAlmighty.

Ahmad Salah Jamjoom0Jeddah at 22 / 01 / 1426 h

03 / 03 / 2005


1 -- 1

Thank and gratitude

That who not thank people he dos not thankAllah, The Almighty, how if that kind of people isone of those who support you while others haveabandoned with you, and understood your goalsand ends the day when others have turn away fromit, and recognized importance of the dialogue andnecessity of seeking to it’s fields in order to defini-tion Islam and it’s message, also, to know othersand their ends and attitudes the time when many ofMuslim have forgot this noble goal.

This what was from the sagacious Islamicthinker, notable economic expert, a big businessman and a generous charitable H. E. Al-sheikhAhmad Salah Jamjoom – Allah bless him – wher-ever he supported and encouraged dialogue amongcultures and civilizations in early time.

Also, he was very interested in publishing of thenice word, and developing every what is useful andfit for serving Islam and it’s great Message with

Thank and gratitudeThank and gratitude

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wisdom and well preachment, and supporting everyaction help in patronage benefits of Muslims, pro-tecting them, realizing their security and keepingtheir self- respect, and such as was from Al-Madinaestablishment for printing and publishing repre-sented by H. E. Prof. Dr. Ghazi Madanie presidentof its council, who took a gracious initiative forbearing a big part of expenses of printing of thisbook as a supporting and backing the message ofdialogue.

To His Excellence AL-Sheikh Ahmad Jamjoomand his excellency Prof. ghazi madani, I present mydeep cordial thanks and appreciation; asking Allah,The Almighty, to accept what is good in this bookas a current alms in archive of their handouts; andaward them a best and plenty reward out of Islamand Muslims. May Allah bless their health, old,family and livelihood.

And last our call is thank for Allah, Lord of theuniverses.

The authorJeddah at: 22 / 01 / 1426 h

03 / 03 / 2005

Universality andUniversality and

Globalization:Globalization:

An IslamicAn Islamic

PerspectivePerspective

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Universality and Globalization:

An Islamic Perspective

Praise be to Allah, The Cherisher and Sustainerof the Worlds. He, who honored us by positioningus on a just place among nations, and delegated usthe mission of witness among people. I also prayand praise to the messenger of mercy, our Leader,the Prophet Mohammad, son of Abdullah, he, whoraise the ban on just globalization on earth, and hispioneer leadership among people. I also pray andpraise on his purified family and all his notablecompanions.

People talked and are still talking on globaliza-tion. In fact they have the right to do so as theissue is very important and serious. However,most of those who talked on this issue and somescholars also have focused their talks to criticizethe prevailing process of globalization, highlight-ing its hazards and its negative aspects on the pres-ent and future of the international communities.They have called to resist it and decline it consid-


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ering it as a source of international corruption.This might be a useful attempt and appreciatedobligation but no one explained his views on glob-alization in principle. No one accept few, if notrare, declared his acceptance to the globalizationin principle and submitted substantive argumentwhich specified the negative aspects of the ongoing globalization and how to deal with themfrom one hand and how to focus on the positiveaspects and encourage and work for its develop-ment from the other hand.

Unfortunately, and to the best of my knowledge,I do not know any study or Shari’ah vision hasappeared up to this date, that clarifies to the humangenerations, the Islam position from the issue ofglobalization; as from its legality or its positionfrom Islam. Is it a useful and acceptable contem-porary issues? What is its relationship with uni-versality which Muslims have talked about somuch and feel proud of? Why should not they feelproud while Islam is the unique universal messagewhich has the early historic precedence? It is theIslam that turned the speech of human civilizationfrom addressing national and regional to addresshuman and global issues (O men I am sent untoyou all, as the messenger of Allah). Islam hasintroduced a methodology and a working program

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to free the man from worshipping peoples to wor-ship the Lord of the peoples, from injustice ofbeliefs to justice of Islam from narrowness of theearthy world to the wideness of both the earthyworld and the hereafter.

The big defect and dreadful absurdity which arepracticed today on the international communitiesunder the name of globalization is undesirable andcondemned. It should be ended and resisted byarguments and proofs through dialogue, in order tosave the humanity from its catastrophes anddestructions. A work should be done to releaseglobalization and its noble objectives from itsinjustice and corruption. I think that this needs aclear and objective Shari’ah (legal) stand, to endthe debate on this issue on levels, intellectual andperformance. It should clarify whether globaliza-tion is incidental and fabricated phenomena, forsome political purposes, or it is a result of naturaldevelopment of human relations through time andplace. And whether there is any link between theworld order and globalization.

After careful study and possible revision withinthe available data and evidence within this briefpaper, I can say that globalization is accepted, inprinciple within great mission of Islam. It is part


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of its international aims and means. It is an urgentneed for fair distribution for mutual welfareamong human communities, and to propagategood growth and peace among all people.Globalization is the act of making something glob-al or universal. In my understanding, it is a prop-agation of virtue from all of its aspects amongpeople. Thus, is it not the aim of internationalIslam mission to propagate good and virtuesamong the humans? Is it not a part of its para-mount aims to realize security and settlement forall people?. Therefore, universality and globaliza-tion are two associated and integrated issues.Universality is values and moralities, while glob-alization is application and performance.Universality is principles, values and behaviorrs,globalization is activation and executions to thewelfare systems among the communities.Universality without rational globalization willremain ambitions and expectations. Globalizationwithout just world order will remain subject toabsurdity, confusion and a path to holocaust anddestruction. Therefore, universality and globaliza-tion are the two sides of the correct equation of thehuman movement in his mission to inhabit andconstruct the earth, perform justice and propagate


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virtue and safety in all of its sides. The better therelationship is strengthened between universalityand globalization, the better will be the rightmovement on earth, and the better positive activa-tion will be in favor of human dignity, its safetyand its welfare.

Based on that, Islam has come before fourteencenturies to decide the just universality and therational globalization, and to establish the objec-tive tied relationship between them after it hasdecided to move the human methodology fromnationality to universality; (say: O men, I am sentunto you all, as a messenger of Allah), to widenthe people interest and public welfare from privateto global interest, based on fair useful exchange ofbenefits “people are partners in three: water, pas-ture and fire” and “the best person is the one whobest serve the people”, after establishing the rulesof checking and cooperation with each other. Forhad it not been that Allah checks one set of peopleby means of another earth will be corrupted butAllah is full of bounty to all the worlds”.

By this, Islam has created a radical change inhuman life it uplifted their concerns and responsi-bilities national and regional level to internationaland universal levels. By this Islam also decided


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the complete unity of the humanity and the inte-gration of its welfare and security. Earth is theircommon home which they should cater for itssafety and not to corrupt it. It is the storage oftheir sustenance and they have to better utilize itskeys, master the techniques and skills to activateits treasures and commit themselves with the val-ues of justice and perfection in systems and stan-dards of its use, in a manner that realizes thehuman dignity, security and adequacy.

What Muslims should be aware of, and alsopeople around them, is that Islam is a faith,Shari’ah (jurisprudence) and a mission. If faithresembles the pivot and the permanent, a basewhich governs their life, and the mission whichrepresents values and a universal base, globaliza-tion of the divine methodology to inhabit and con-struct the earth and perform justice and securityand realizes the mutual interest among people,irrespective of their national, racial gender, coloror religious affiliation (… and not let the hatred ofothers to you make you swerve and depart fromjustice. Be just: that is next to piety) 5-8. (To eachamong you have we prescribed a law and an openway!). If Allah had so willed. He would havemade you a single people, but (his plan is) to testyou in what He hath given you, so strive. As in


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race in all virtues the goal of you all is to Allah; itis He that will show you the truth of the matters inwhich ye dispute”.

Based on that Islam decides:

* People are partners in the mission of the divinevice regency of man to inhabit and construct theearth (Be hold, the Lord said to the angels “Iwill create a vicegerent on earth”).

* People are qualified naturally “we have indeedcreated man in the best of moulds” and they arenaturally prepared to perform this mission “AndHe taught Adam the names of all things,”… (….Our Lord is He who gave to each (created)things its form and nature and further gave (it)guidance).

* People are obliged to cooperate to realize theinhabitation and construction of earth (help yeone another in righteousness and piety But helpye not one another in sin and rancor).

* You are all invited to integrate and acquaint witheach other so as to perform a comprehensiveand fair job to the mission of divine viceregency (O mankind! We created you from asingle (pair) of a male and a female and made


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you into Nations and tribes. That ye may knoweach other (not that ye may despise (eachother). Verily the most honored of you in thesight of Allah is the most righteous of you).

* People are partners in general benefits of theoutcome of their traverse and their work ininhabitation and construction of earth. In otherwords they are partners to benefit from thefruits of civilizational output in technology,industry, agriculture and animal “And He hassubjected to you, as from Him all that in theheavens and on earth:)… (… So traverse yethrough its tracts and enjoy of the sustenancewhich He furnishes: but unto Him is the resur-rection”. But all that are within certain rulesand standards of respect to the ownership rightand with commitment to methods, criteria andmechanism of mutual and fair exchange of ben-efits.

Now is it not fair and legal if some one stoppedus to ask: What is the urgent issue which isrequired from the people in the way we have men-tioned, in order to reach with the human commu-nities to a fair universality and rational globaliza-tion?


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The answer in brief is as follows:

First:Work together to renovate the spiritual andmoral values and to resurrect the spirit of respon-sibility among human generation.

Second:Regain the equilibrium between scien-tific and technological movement from one sideand divine moral and religious values from theother, in order to control the movement of benefit-ing from the fruits of knowledge outcome to be infavor of human dignity, safety of ecology and safecoexistence.

Third: Adopt serious dialogue between civiliza-tions to be a base of acquaintance so that:

1. People should learn how to deal with each otherand how for all to respect human dignity.

2. They discover the common values and considerthe cultural peculiarities for the sake of safe co-existence.

3. Work together to abandon aggression, suppres-sion and injustice among people.

4. Assure that the family based on legal marriagebetween a man and a woman is the basic unit inconstruction of safe communities.


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5. Assure that the family is the basic unit of thecivil social community and it is the most com-petent source to form responsible productivegeneration.

6. Assure that the mutual responsibility in allaspects of life is based on fair and just integra-tion between man and woman.

7. Work together to perform the divine justiceamong all nations, irrespective of their race,gender, faith or color.

8. Work together to readjust the balance betweenhuman rights and duties to end the state of dis-turbance in the journey of human civilization.

9. Strive together to help the poor to free them-selves from the hard conditions which are con-trary to human dignity and the relationship ofhuman brother ship.

10. Strive together to end the phenomena of dou-ble standing criteria in dealing regionally andinternationally.

11. Strive to remove the cultural, social, and polit-ical elements of the international violence andterrorism phenomena.


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12. Assure the importance of moving together, inpeace and love on the basis of Allah’s will andobedience to protect the human communitiesfrom catastrophe, poverty and ignorance and tostop the phenomena of moral deterioration,family disintegration and to put an end to thepropagators of war methodology and technolo-gy of mass destruction weapons. Otherwisepeople will be subjected to more holocaust anddestruction.

Religious innovation to the divine values, tech-nology and knowledge control and cultural civi-lizational dialogue among people are of urgentneeds in order to reach to a fair world order andrational safe globalization.

We Muslims, when we say all that, we do notsay it out of the blue, but we depend on a solidbase and a great reference drawn and derived byAllah’s book and sunna (words and deeds) of ourProphet Mohammad (prayers and peace of Allahbe upon him)/ through three facts associated andintegrated. They are unique in their kinds and pri-ority throughout the whole human history.

First: The National Pact or (The Social NationalPact) which was included in the famous document


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known in Sira books as (Medina document),which was considered indeed as the first nationalpact in human history. A pact which has stipulatedand established the pacts and contracts of commonnationality in a framework of religious and cultur-al diversity. Parts of what were included in thatdocument are:

1. Nationals, irrespective of their faith or raceare one nation among people.

2. Freedom of belief is guaranteed to everynational.

3. They are united in solidarity during war andpeace.

4. They are all responsible to defend the aggres-sion and restore the sovereignty of the coun-try.

5. They have to perform advice and fidelity insinless maters.

6. And the neighbor is similar to one own selfnot to be harmed neither in security nor in hisdignity.

The above mentioned and other rules which aregathered in the Holy Qur’an and the purified


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Sunna are integrated to form the basis of nationalpact in the Islam order and law, which emphasizedthat the nationals in their various religious, nation-al and racial affiliations are one nation. They haveequal interest integrated rights and obligations.Their security is one and their destiny is one with-out discrimination and advantage except in gooddeeds. The national or (National Social) Pact inIslam is based on:

(a) Religion of State: Islam is the faith of themajority; Quran and Sunna are the basic andthe only source of the established rules ofIslamic Shari’ah. Islam is the base of cultur-al and civilizational identity of the communi-ty.

(b) Faith Contract: is a divine contract betweenAllah (SWT) and the Muslim nationals (ruledand rulers) and are all obliged to execute thedoctrine of Allah (SWT) to realize the wel-fare of the nationals and to perform justiceamong them, preserve their dignity and makeavailable the necessary means of their suste-nance, security and settlement.

(c) Performance Contract: It is a contractbetween the ruler and the ruled Muslims in


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which all are committed to execute theagreed will of the Ummah (nation) in values,principles, regulations and norms (like con-stitutional law and others), within the frame-work of faith contract and what involved inthe established rules and basis and to strivetogether to realize the peoples welfare andpreserve the country, its security, settlementand sovereignty.

This emphasizes clearly the following:

1. Allah (SWT), based on (faith contract) is theonly source to the established source of leg-islations in the Muslim community (commu-nity of the majority).

2. The ruler, based on (faith contract) and incommitment to (performance contract) isresponsible before Allah and before the peo-ple to be committed to apply Islam Shari’ah(jurisprudence) and is committed to executewhat has Ummah agreed upon in pacts, sys-tems (constitutional law) and others, faithful-ly and sincerely and to perform justiceamong all the people.

3. People, within the framework of (faith con-tract) and in accordance with (performance


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contract) are obliged to listen and obey theruler in every thing except in the offence ofAllah’s rules, or any thing that contradicts thecontracts of faith or performance. They arealso obliged to take their responsibilities toassist the ruler and to advise him to enablehim execute his obligations and responsibili-ties within the contracts of faith and perform-ance and within that he will realize the wel-fare of the nationals’ security, and security,sovereignty and development of the country.

4. The ruler shall take the responsibility of con-sulting the nationals and make them partici-pate in performing their responsibilities andtakes the decisive decisions related to theirinterest and to the security and sovereignty oftheir country; and to execute what was stipu-lated in the faith contract.

Now the question is: What is the position of thenon-Muslim in this national contract (Nationalsocial contract) in Islam?

We answered that by saying:

It is thought that all believers in Allah (SWT)irrespective of the nature of their belief originally;and in principle are keen to realize Allah’s inten-


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tion and to please Him. Based on that good thought,I think the social contract in Islam has a room enoughto acquaint rationally and seriously all the non-Muslim nationals in the light of the following:

First, I consider that faith contract has a room forthem as the established divine rules revealed toProphets and messengers of Allah (may Allah bepleased of them all) are integrated and there is noclash or dispute between them basically. All ofthese faiths have emphasized the performance ofjustice, human freedom and human dignity, onlove, forgiveness in Allah’s contentment, safe co-existence among people, safety of ecology, encour-agement to invest what in heavens and earth for thebenefit of human dignity and preservation of hislife. Islamic Shari’ah assures all that and the faithcontract is the guarantor and the conscientiousguardian to realize the divine and other values forthe sake of preserving the dignity of all people.

It has a room also for their activities to performtheir rights and obligations as in principle, eachnational is keen on.

1. His freedom of faith and keen to perform hisworshipping.

2. Respect of his privacy and his right to refer tohis religious regarding his personal affairs.


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3. To secure his worldly interest without harmto others, without any decrement or discrim-ination.

4. To achieve his ambitions and personal andnational expectations within the context ofpublic interest of the nationals.

5. Adequate living safe and stable.

6. Participatation in serving his country and caterfor its security, stability and sovereignty.

In my view, all that and more are guaranteed inthe Islam social contract. For further clarification,I say, Islam is known as faith and jurisprudence(Aqei’da and Shari’ah).

Aqei’da (faith), resembles the Muslim religiouspeculiarities. Islam already resolved the issue ofthe others by the meaning of Allah’s words (.. toyou be your religion and to me mine). That meansthe non-Muslim national in the Muslim communi-ty has the freedom of faith and the freedom to per-form his worshipping.

As for Shari’ah, it comprises mainly from twoparts:

1. Rules, norms and principles related to per-sonal affairs.


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2. Rules, norms and principles related to publichuman life.

As for personal affairs, Islam has resolved theissue concerning non-Muslims. It gave them theright to judge to their own rules if they want.

As for the part of Shari’ah, which is related tothe public life and the systems to execute its inter-ests, all non-Muslims, similar to nationalMuslims, are equa,l without any discrimination.They are all governed by the Ummah (nation)pacts, and legislative guidelines. On that basis, Ido not see any problem for non-Muslim nationalswith Islamic Shari’ah and national contract(national social contract).

Second: The International contract(International Social Contract), which was incor-porated in the famous document known in the Sirabooks as Khutbat Hajjat-al-Wada’a, (The speechof farewell pilgrimage). It is the speech that estab-lished to the first International Pact which drewthe integrated rules and principles of the Islamicstate policy in its universal level, and set up rulesand standards to control fairly the safe human co-existence in a framework of national, color, gen-der and religious diversity. The following aresome salient issues in the speech of farewell pil-


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grimage, or the global social contract:

1. O people, your Lord is one. This confirmsthe oneness of the faith origin.

2. O people your father is one, this is to confirmthe oneness of the human family.

3. O people your blood and wealth are sacred,this is to confirm the divinity of human lifeand his belongings.

4. O people, Allah has judged that no riba (usury),this is to emphasize economic security.

5. O people, the number of months is twelvemonths four of them are sacred, this is to con-firm the respect of time and sacredness ofsecurity, place and safety of ecology.

6. O people, take good care of women they haveright upon you and you have right upon themas well. This emphasizes the important roleof the women, the integrated life partner ofman in holding life responsibilities.

7. O people, Allah forbade himself from injus-tice and made it forbidden among you, so donot perform injustice. This is to confirm thatjustice is the root of every virtue and it is theguaranteed guardian to the security of peopleand land.


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Those are the seven pillars which are involved inthe global contract of the speech of farewell pil-grimage, and all that values and principlesbranched from it and in consistency with directiveinstructions of the Holy Qura’n and were detailedin words and deeds of the purified Sunnah and stip-ulated by the orthodox caliphs after words. Allthat, in general, is the established foundation andclear features of the global Islamic Pact or (globalsocial contract) to perform honorably the missionof vice regency in earth and to take the responsibil-ity of its inhabitation and construction and performjustice on all its sides. The Islamic global pact or(The Islamic global social contract) forms the valuebase and moral standards to execute people’s affairand control the common interest and realization offair and safe co-existence among them, within thebasis of the global pact of human interest whichwas drawn and decided by their Lord and Creatorfor their benefits and interest.

Third, the global pact for human interest,which is based on general rules, some of them are:

1. All people are partners in the mission of viceregency on earth.

2. Land inhibitation and construction and applica-


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tion of justice are two basic objectives of viceregency mission.

3. People are partners in the global wealth on thebasis of respect to the right of belongings andprotection of the right of utility.

4. Human life and dignity are sacred. They shouldnot be violated without a cause.

5. Man and woman are partners; their responsibil-ities are integrated for the sake of earth inhabi-tation and construction.

6. Earth and environment are the home ofmankind. They should be preserved.

7. Rights and obligations are integrated and corre-lated issues in order to keep the relationship bal-anced and controlled between the productionresponsibilities and moral and consumptionresponsibilities.

8. Regional and global securities are correlatedand integrated. No one of them shall be violat-ed on the account of the other under any cir-cumstances.

9. The civilizational checking of each other andhuman cooperation are two required issues to


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avoid hazards and corruption and to bring ben-efits and common interest among people.

10. Acquaintance of each other and cultural com-munication among people is a positive issue fordevelopment of relations and promotion ofcommon interest among them.

11. The religious and cultural diversity should bean incentive to compete in doing virtues. Theyshould not be an issue for confrontation anddispute.

12. Peace and fair and safe co-existence is thebasis of relationship among people and commu-nities.

These three integral facts are forming the basicIslamic systems for the fair universality and saferational globalization. Islam, when submittingthese three facts of dealing with people in thisearthly life, is emphasizing that Islam is a missionto all people without any discrimination, and thehereafter is the field precedence and superioritybefore Allah, and Allah (SWT) will judge the peo-ple on what they dispute, He will nullify the injus-tice, and execute the right. Every being will havehis retribution, good or bad. As for earthy life, it isavailable for all, each according to his effort and


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skills, fairly without any deduction. (Those whodesire the life of the present and its glitter – tothem we shall pay (the price of) their deeds there-in without diminution). Islam confirms to all peo-ple and invites them with all their different faithand sects to compete in virtues and in all that real-izes benefit and success to all, in this earthy world(And we have sent down to you the Book in truth,confirming the scripture that came before it andMuhaymin (trustworthy in highness and a wit-ness) over it. So judge among them by what hasrevealed and follow not their vain desires.Diverging away from the truth that has come toyou. To each among you we have prescribed aLaw and a clear way. If Allah had willed, he wouldhave made you one nation, but that He may lestyou in what He has given you. So compete in gooddeeds. The return of you (all) is to Allah; then Hewill inform you about that in which you used todiffer). So, this magnificent divine call is the baseand correct access to rational globalization whichsaves the humanity from the threatening dangers.

Part of its salient features are :

First: The autocracy of the militarization cultureof international relations on the account of peaceand dialogue culture, which,


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* Evaporates the dream of safe international vil-lages on which we have talked much as a sym-bol of acquaintance, mutual appro[I1]ach andco-existence,

* Increases the methodology of conflict and dis-pute among cultures and civilizations on theaccount of people and communities expecta-tions in peace, settlement and progress,

* Makes the culture of violence, terrorism andextremism the prevailing culture on most ofpeople and community behaviours and onnational and international policies,

* Generates horror, anxiety and fear in people’shearts and corrupts the ecology and effects meansof progress and spreads the hardship of living andsecurity.

Unfortunately, there are reputed scientific centresin the world today which look at the culture of con-flict and dispute between civilizations, and some lookat the ceiling end of human creativity, claiming thatsome part of earth has reached the climax of culturaland civilizational progress, so they came out with socalled; End of History !

I have once talked to the author of this saying


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arguing him on the void ness of this saying: Youhave to know that the motion of history is linkedto the motion of science, which in turn, linked tothe pulse of life. No end to history till the pulse oflife stops.

As for the author of “Conflict of Civilizations”, itwas said to him in an International Conference ofCivilizations Dialogue that, “You are promoting andestablishing culture of war and destruction!.” Heanswered that: Conflict is a human nature which isdictated by survival instinct. So, it was then said tohim that: You have to know that the culture of warand conflicts are the destroyers of survival.

Second: The disequilibrium in the scales of civ-ilizational traverse on earth, part of that is the dis-equilibrium in the relationship between the fruitsof civilizational invention and the standards oftheir utilization.

* Roosevelt, the former President of USA has avery accurate expression in this context, he said(what we have is not important to make us agreat nation. What important is the way we uti-lize what we have)!

* John Foster Dallas said, “The issue is not relat-ed to materialistic as we have the largest inter-


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national production. What we need is strong,solid and effective faith. Without faith all thatwe have will be less.

* Mr. Eden, the former British Prime Minister, inone of his speech in 1928 said (what strange andfunny is that some countries spend millions ofpounds to protect themselves from disastrousweapons that they fear, but spend nothing tocontrol those weapons.

* The Indian philosopher, Taghour, said to a friendfrom the West, “You were able to fly like birdsand dive in seas like fishes, but unfortunately,you failed to walk on earth like human beings”.

* Confucius has famous words, he said : (A gov-ernment should do three things to the people,order, food and weapon), he was asked once ifyou were to drop one of those three, which oneyou would drop first ? He said: the weapon. Hewas asked again if you are to choose betweenfood and order, which one you would drop? Hesaid: I will drop food! He then commented onthis by saying “weapon without order is meredestruction, when there is no order then there isno food and development discontinues. It isConfucius who has these famous words. If a


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house is established on a proper foundation, thewhole world will be safe and secured.

* The former USA President R. Nixon from hisfamous book “The Historical Chance” said, “Inthe twentieth Century, our technological devel-opment made progress far wider then our moraland political progress, the matter which weshould not let it happen in the twenty firstCentury for the sake of increasing the chancesof peace and minimizing the chances of war.

* And from our civilizational heritage, thisproverb, “The wise believer is the person who isacquainted with his time and his way is straightand clear”.

I meant by all these quotations of politicians,philosophers and thinkers to confirm the impor-tance of the accurate balance and solid integrationbetween the materialistic, means and skills and thevalues, principles and morals to realize the safecivilizational traverse in earth.

All I have said about the dangers that threatenthe humanity within the framework of the currentglobalization and the outcome of its unfair absurdmethodology, is to be an introduction for furtherdetails in the horizons of great Islamic call, which


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was addressed by the Lord of the worlds to allhumanity, before fourteen centuries (strive togeth-er ‘as in a race’ for virtues).

This call appeared in the holy Book in two vers-es, the first one in the verse 148 of Sura II (al-Baqara), “To each is a goal to which Allah turnshim; then strive together (as in a race) towards allthat is good, wheresoever ye are. Allah will bringyou together. For Allah has power over all things.”The second one is the verse 48 of Sura 5 (al-Maida), “To thee we sent the scripture in truth,confirming the scripture that came before it, andguarding it in safety. So judge between them bywhat Allah hath revealed. And follow not theirvain desires diverging from the truth that hathcome to thee. To each among you have we pre-scribed a Law and an open way. If Allah had sowilled, He would have made you a single people,but (His plan is) to test you in what He hath givenyou; so strive as in a race in all virtues. The goalof you all is Allah. It is He that will show you thetruth of the matters in which ye dispute).

The term “strive in virtues” has taken my noticeto stop to think within the context of my deep con-cern of our relations problem with the other in theframework of vice regency on earth and within the


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context of my concern in globalization and uni-versality and the relationship between them. I usedto study these two verses carefully trying to grasptheir meanings and aims. I referred to the explica-tors and their comments and I found them speak-ing about the special meaning related to the reasonof revealing and the general meaning. I foundthem all agreed on the general meaning which isthat “Allah (SWT) is calling all people in theirvarious directions, laws and faith to compete invirtues. It is more appropriate to prove the rightclaimed by every group of them and the final judg-ment will be to Allah (SWT) to confirm the rightand to nullify the void.

This meaning encourages me to proceed forwardto crystallize a conceptual vision on the rela-tionship between Moslem and non-Moslem invarious fields of life, and the nature of people’sparticipation in their responsibilities to performvice regency on earth. I started contemplatingand examining the related verses and I foundthat the holy Quran is talking about:

* Purpose of created beings as Allah (SWT) said(Ihave only created Jinns and men that theyserve me) Sura 51-56.


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* All universes are in the worship of Allah “Theseven heavens and the earth. And all beingstherein Declare His Glory : There is not a thingbut celebrates His praise and yet ye understandnot how they declare His glory verily. He is oftfor bearing most forgiving” Sura 17- 44.

* Man is the vicegerent on earth by Allah’s order“I will create a vicegerent on earth”, Sura 2-30.

* The mission of vice gerent on earth is to inhabitand construct the earth “It is He who hath pro-duced you from earth and settled you therein),sura 11-61 (Allah commands Justice, the doingof good ..) sura 16-90.

* I paused for a long time studying the verse (Weindeed offer the trust to the heaven and the earthand the mountains. But they refused to under-take it. Being afraid thereof; But man undertookit. He was indeed unjust and foolish) sura 33-72. I referred back to the words of the explica-tors and their comments and I found themexplored the various meanings of this verse andthey differed a lot in its interpretations whichextended to more than twenty different mean-ings. I found myself nearer to the meaning ofthis “amanah” to be trust or responsibility to


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perform the divine vice regency in inhabitationand construction of earth. (Allah doth commandyou to render back your trusts to those to whomthey are due; And when ye judge between manand man that ye judge with justice. Verily howexcellent is the teaching which He giveth you!For Allah is He who heareth and seeth allthings), sura 4-58.

* The holy Quran continued to tell us that theyearthy living and its glitter, creative chances init and enjoyment of its virtues are available toall beings without deduction “Those who desirethe life of the present and its glitter – to them weshall pay (the price of) their deeds therein with-out diminution), 11-15.

* The Quran also tells us that the whole universeis made available by Allah’s command to manin order to perform the responsibility of viceregency (It is He who hath made the ships sub-ject to you that they may sail through the sea byHis command. And the rivers (also) hath Hemade subject to you. And He hath made subjectto you the sun and the moon. Both diligentlypursuing their courses: And the night and theday hath He (also made subject to you), sura 14-32-33. (And He has subjected to you, as from


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Him. All that is in the heavens and on earth:Behold. In that are signs indeed for those whoreflect), sura 45-13.

* Allah’s will and wisdom has judged people to besubjected to each other to activate the missionof vice regency and cooperation to take theresponsibility “Is it they who would portion outthe Mercy of the Lord? It is we who portion outtheir livelihood. In the life of this world: Andwe raised some of them above others in ranks,so that some may command work from others.But the Mercy of thy Lord is better than the(wealth) which they amass), sura 43-32.

This interesting tour in the gardens of the greatAllah’s Book has put us before consistent systemof verses which establishes a universal methodol-ogy of culture and civilization. It confirms to usthat the will of Allah and His wisdom have judgedto assign the man as a human being to perform theresponsibility to inhabit and construct the earthand perform justice. His wisdom also judged thatthis divine mission is to be a subject of competi-tion and cooperation among people, taking intoconsideration the differences and diversities inbelief and faith. It is a divine mission in favour of


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the human interest in the life journey and its com-mon goals. Therefore, the diversities in belief andfaith and also in culture and civilization should beas incentives for cooperation and competition ingood deeds. It should not at all be a source of con-flict and destruction. There is a divine instruction,very clear, asking all the people not to argue ondisputable issues of disparities of faith in a way tospoil the safe coexistence among people, and totake these differences as a way for cooperationand competition in good deeds. That will be moreappropriate and make a strong evidence for theright which is claimed by each group. The finaljudgment is within the hand of Almighty Allah toestablish the right and nullify the void. (So hastentowards all that is good, your return all is to Allah,then He will inform you in what you were dif-fered). This is also confirmed by the meaning ofhis words (SWT) that (verily those who believe (inAllah and in His messenger Muhammd) and thosewho are Jews and the Sabians and the Christiansand the Majus and those who worship othersbeside Allah; truly, Allah will judge between themon the Day of resurrection. Verily Allah is over allthings a witness).


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This great divine call (so hasten towards all thatis good) is an eternal instruction to all people intheir different races, faith, religions, gender andcolour. For them all to compete in all that is goodon earth. It is a message of peace, security and set-tlement on earth. It is a clear statement and clearproof that the Islam is an international just missionto realize virtues on earth. It is a message of peaceand justice, security and settlement, developmentand rational globalization among people.Globalization of (enjoin al-Maruf and forbid al-Munkar) globalization of whatever proved to be asa good thing to man and forbids and despiseswhatever proved to harm man. It is globalizationof integration and coordination with fair worldorder. It is not globalization of rebellion againstjustice or globalization of putting away the worldorder for the favour of anarchy and disturbancewhich prevails the world at present, under thepower and control of tycoons and merchants ofwar and destruction and those who are followingthem, and those who are subjected to their deceitfrom the international decision makers.

We assure and confirm that Islam is with inte-gration and concurrence between fair universalityand rational globalization. It supports every rightmethod to globalize good and virtue based on fair

world order, monitors and controls its standardsand means so as to preserve the human dignity, theecology and realizes safe and just coexistenceamong people, individuals or communities.

Finally, our prayers and praise is to Allah,the Lord of the worlds.


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Short words ofShort words of

Prof. dr. hamid Prof. dr. hamid binbin

ahmad AL-Rifaieahmad AL-Rifaie


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Short words of

Prof. dr. hamid bin ahmad AL-Rifaie

* We think that the human generations have beengiven not enough knowledge on Islam and hisuniversal message.

* We belief that we are partners with the others inachieving the Divine task to build the earth andestablish a just world order.

* We recognize that the cultural and religiousdiversity should encourage a real co – existenceamong the human societies.

* We belief that the building of the Earth andestablishing of the justice between the peoplewithout discrimination are a religious duty andcivilizational requirement.

* We are recognizing that the equitable comple-mentarity between man and woman in carryingtheir responsibilities assuring our adherence tothe GOD’S Will.

* We are emphasizing that the family based on the

Short wordsShort words

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legal marriage between man and woman is thebasis of a safe and civilized society.

* We belief that the human family’s unity affirmsrespect of the human brotherhood.

* We assuring that the religious and spiritual val-ues are essential source of the realization of abetter life of the human communities.

* We are believing that the self –defense is a reli-gious right and a sacred legal duty, so we con-sider that any linkage between self- defense andterrorism is kind of oppression.

* We are believing that the universality withoutglobalization is just hopes, on the other hand theglobalization without fair universality turns intovanity and destruction.

* We are believing that the religion dose not urgehatred, dose not justify the shedding innocentblood.

* We are addressing all those who kill or make warin GOD’S name, reminding them that the peaceis the name of GOD!

* We are assuring that the dialogue between cul-tures and civilizations is a religious duty, civi-lizational requirement, and a safety necessityfor safe coexistence among communities.


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* We are emphasizing that the extremism and theterrorism are contrary to the spirit of religion.

* We addressing all those who use weapons toestablish their interests; reminding them that thewar is a journey with no return!

* We are reminding all that the bright side of thehistory – at the end – is made by the nice wordsnot by the bullets.

* We are warning all that the world peace today isthreaten by a huge fire; it is the duty of any oneto pour at lest drops of water to extinguish thefire.

* We are stressing that the balance between theadvancement of the science and technology onone hand and the religious and ethical values onthe other is a strong base to maintain the humandignity, environment, and safe human coexis-tence.

* We are assuring that the Islam considers thatwho kills one soul without legal justification asif he killed all mankind, and whoever saved oneperson as if he saved all mankind.

* We are emphasizing that the universality andglobalization are inseparable issues, whereasuniversality is values, principles, and systems;

Short wordsShort words

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while globalization is the managing systems ofthe interests of the human communities on abase of the just world order.

* From my part, I think that the essential sourceand the deep root of all the evils and corruptionin the life are coming from the absence ofJustice among people and communitiesthroughout the world.

* Islam : Dogma, Sharia and Message,o Dogma: is the base of the Spiritual and consci-

entious values which controlling the behaviorof the humankind

in life.o Sharia: Consists of two parts:a) Rules pertain the religious persona issues,

regarding this part Islam gives non-Muslim theright to deals his religious issues according tohis religion.

b) Rules and principles pertain the life benefits,regarding this part of Sharia Islam decides thatall people are equal without any discrimination.

o Message: Is a general values , principles andlaunching points for achieving the best for all.

* One of the common mistake is the comparison


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directly between Islam an Democracy! Why itis wrong? Because Islam is a complete system,while Democracy is a part of a system(Liberalism).

* I think it is wrong when Jews stress that they arethe chosen people of ALLAH and other humanbeingsar the second rank. Yes I know that HolyKoran has mentioned that Almighty said “ Ochildren of Israel! Remember my favor which Ibestowed upon you and that I preferred you tothe universaries”2/4. But we have to know thatis a fiducial preference not racial preference.

* As Muslims and Christians believe in oneALLAH (God); we acknowledge that Peace is aname of ALLAH and the human dignity is a giftof Almighty; we therefore appeal for continu-ous prayer for Peace, and we confirm that jus-tice and peace are the base of relationshipamong the human communities.

* I think there is no body debate that the humanmarch today is suffering from a sharp crisis invalues and that the degradation of human digni-ty and human rights are a painful consequencesof the crisis in values.

Report on activityReport on activityofof

InternationalInternationalIslamic Forum forIslamic Forum for

DialogueDialogue

World MuslimWorld MuslimCongressCongress


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Report on activity ofReport on activity of

International Islamic ForumInternational Islamic Forumfor Dialoguefor Dialogue

World Muslim CongressWorld Muslim Congress

1.Common Symposium With Council of MedialEast Churches Cairo – Egypt, October 10, 1998.

2.Common Symposium With the AmericanNational Council of Churches of Christ. USA.Cairo- Egypt, 11 October,1998.

3.The fourth section of Islamic-Catholic LiaisonCommittee, Cairo-Egypt, 17-18 July, 1998.

4.Common declaration of Islamic-Catholic Liaisonon the tragedy situations in Kosofa, 9/ 4/1999.

5.The fifth section Islamic –catholic LiaisonCommittee, in Paris – France 1-3 July,1999.

6.Conference on Islam and human rights in Room-Italy, 1999.

7.Conference of religion and peace in Amman –Gordon, 25 – 29 / 11/ 1999.

Report on activity of International Islamic Forum for ialogueReport on activity of International Islamic Forum for ialogue

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8.The sixth section of Islamic Catholic LiaisonCommittee, In Cairo – Egypt, 4 5 July, 2000.

9.Millennium Summit of Religious Leaders inRome – VATICAN, 1999.

10.Millennium Summit of Religious and Spiritual,Leaders in UN, 28 - 30August, 2000.

11.The ninth section of the Islamic Summit InDoha – Qatar, 12 – 15 August, 2000.

12.The extraordinary section of Islamic –CatholicLiaison Committee for consultation and esti-mating action of committee, in Vatican, 21 – 22February, 2001.

13.Common declaration delivered by IslamicCatholic Liaison Committee on 12 September,2001. Regarding of 11 September bumping inNew York.

14.Letter to Mr. George W. Bush, President ofUSA, on September 13, 2001, regarding 11September events in New York.

15.World declaration issued by NGOs onSeptember 18, 2001.Regarding September 11,bombing in New York.

16.International Conference on ReligionsCooperation – in Taipei – Taiwan. 18-21stSeptember 2001.


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17.Signing Common agreement for annual dia-logue with the World, Buddhist, Chinas associ-ation, Taipei – Taiwan, on September 19, 2001.

18.The International Symposium for Dialogue –Cairo – Egypt, on 28 – 29 October, 2001.

19.Symposium of the Arabic Team for Islamic –Christian dialogue and Council of the MiddleEast Churches, in Cairo 18 – 20 December2001, regarding September 11, Events in NewYork.

20.World Symposium on September 11, events inNew York, in Kuwait, on December 22 –24, 2001.

21.A common letter signed by each of Dr. Abdulahnasif, Mr. Kamel Alsharif, alshikh Abdulah BinBia,a and Dr. Hamid Bin Ahmad AL-Rifaie, onDecember 31, 2001. Regarding cooperation forputting an end of the disorder case in the world.

22.The Seventh Meeting of the Islamic - CatholicLiaison Committee, in Vatican City 3 - 4 July2001.

23.The eighth session of the Islamic – CatholicLiaison Committee Mark –Filed UK 12 – 13July 2002.

24. A common commitment for the World Peace,in the Assisi city – Italy, on January 24, 2002.


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25.The World Economic Forum - New York –USA, from January 28 to 4 February – 2002.

26.Meeting with the American, National,Churches Council of Christ Churches in NewYork, on February 4, 2002.

27.Meeting of Council of Islamic – American rela-tions in New York, on February 4, 2002.

28.Meeting with Council of the NationalCathedral in Washington, on February 5, 2002.

29.Meeting of William Penn House inWashington, on February 5, 2002.

30.Meeting with Arabic – American Anti-Discrimination Committee, in Washington, onFebruary 5, 2002.

31.Meeting with Inter –faith Alliance inWashington, on February 6, 2002.

32.Meeting with Center for Muslim – ChristianUnderstanding in George Town University –Washington, on February 6, 2002.

33.Meeting with Theological Consortium,Dominican House in Washington, on February6, 2002.

34.Meeting with the Interfaith Conference ofMetropolitan for Dialogue in Washington, onFebruary 7, 2002.


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35.Meeting with Becket Fund of ReligiousFreedom in Washington, on February 7, 2002.

36.The 29th session of the Conference of theMinister of Foreign Affairs of Islamic Countriesto be held in Khartoum, Sudan - 25 – 27 May2002.

37.A common declaration issued by Islamic –Catholic Liaison Committee on April 14, 2002.Regarding the tragedy situations in Palestine.

38.World symposium on Islam and Dialogueamong Civilizations, Riyadh – K.S.A. OnMay12 – 17, 2002.

39.The 8th session of Islamic – Catholic LiaisonCommittee Safar 2- 3, 1423 h According to July12 – 13, 2002 UK.

40.IARF World Congress - 28th July 2002 – 2ndAugust 2002.Budapest – Hungarian.

41.Lecture on Islam and Dialogue of CivilizationsPresented by President of ( IIFD ), inMillennium Auditorium – TULIP INN HOTEL,Budapest on August 7, 2002.

42.Summit of World Islamic Leaders for WorldPeace in London – KU, on August 3 –5,2002.Organized by ( International Federation ofReligions for World Peace- New York ).


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43.World summit on the sustainable development– Johannesburg / South Africa, from August, 26to – September 4, 2002.

44.The International Consultation on Christiansand Muslims in Dialogue and Beyond inGeneva- Switzerland - October 16 – 18, 2002.

45.World Forum for Social Development, UN,New York, from October 16 – 17, 2002.

46.Conference of Islamic – Christianity Dialogue– in Al - Manama – Kingdom of Bahrain - 28 –30 / 10 / 2002.

47.A joint letter to each of President Bush, PresidentSadam, and Primer Tony Blear, on February15,2003. Regarding of preventing war againstIraq, singed by President of IIFD – World MuslimCongress and President of PCID-Vatican.

48. International consultation on ( Beyond Co-Existence Toward a new Culture of Peace;Focusing on the Middle East ) – WashingtonD.C. February 27th to March 2nd, 2003.

49.Conference of Religion and Peace, Amman –Jordan, on May 27-28, 2003.

50.First Mediterranean congress on the newIsraeli-Palestinian project: Seed- bed of a cul-


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ture of Peace / Switzerland-Geneva -22nd –26th June 2003.

51.Dialogue with the American delegationpresided by H.E. Mr. Lorne Craner, asst. sec.Department for democracy affairs Mr. KolenPaul, in the presence of H.E. Mr. Robert JordanAmbassador of USA in Riyadh, on July 21,2003. In Jeddah – KSA.

52.International Symposium of Dialogue amongCivilizations, Riyadh – KSA, from March 17 -20, 2003.

53.Dialogue with Mr. David Abramson, Director ofInternational Committee for Religious Freedomin Foreign Affairs Department of USA, attendingby Mr. Trey Leuns, Asst. of American GeneralConsul for Politic and Economic Affairs –Jeddah, on September9, 2003.

54.World Public Forum “ Dialogue ofCivilizations ‘’ September 3 – 6, 2003 - Rhodes,Greece.

55.Signing agreement for annual dialogue withCenter of Russia National Glory, Mosque-Russia, on September 6, 2003.

56.Dialogue with Foreign Affairs Committee inthe Canadian Parliament, in Riyadh- residence


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of Canadian Ambassador, on October 22, 2003.57.International Conference on Human Rights in

Peace and War, In Riyadh – KSA, from October14 – 15, 2003.

58.International Conference on Islam and West, inKhartoum – Republic of Sudan, from December13 –15, 2003.

59.Meeting of conciliation among religions inVatican City In presence of pope, on January17, 2004.

60.The ninth section of the Islamic CatholicLiaison Committee, on January 19 – 20, 2004.Vatican – Rome.

61.Pope receiving Islamic – Catholic delegate andexchanges speeches with both Heads of dele-gates, on January 20, 2004.

62.The seven symposium of recent of IslamicThought, in Kuwait, on February 20 – 22, 2004.

63.Letter to George W. Bush, President of USA,from President of IIFD on March 25, 2004. Onhis speech on the occasion of a year after war inIraq.

64.President of IIFD address 60th Session of theCommission on Human Rights in Un, March -April 2004 SWISS – GENEVE.


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65.The 3rd World Meeting of Religions andCultures for a New World Cultural Contract,Athens – Greece , May7-9, 2004.

66.Quarter Conference for Islamic ChristianDialogue, on topic of Religious Freedom, onMay 27 – 29, 2004. Doha – Quarter.

67.The tenth session of Islamic – Catholic LiaisonCommittee 16-17 July 2004 Cairo – Egypt.

68.Signing agreement for dialogue with theMiddle East Council of Churches 16 July 2004Cairo- Egypt.

69.Signing a joint declaration with the PontificalCouncil for Inter- religious Dialogue regardingIraqi issue 02 August, 2004.

70.Signing a common statement with the MiddleEast council of Churches regarding the Iraqi cur-rent events.

71.Islamic Christian Conference on BuildingDialogue for Building Peace, Assisi – Italy, onSeptember 17 – 18, 2004.

72.Geneva conference by the InternationalCommittee for relie,f,2004

73.The second Forum of the Dialogue amongCivilizations – Rodose, 2004


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74.Conference of the International IslamicCharitable Foundation, 2004

75.Summit of respect among Religions, New York,Boston, USA, 2004

76.The Intellectual Symposium of the Forum ofArabic Thought, 2005

77.The first Session of Dialogue between IIFD andMCC, 2005

78.The eleventh session of the Islamic –CatholicLiaison Committee 2005

Note,Researches, speeches and documents of this

active are available through the following E-mailand web site:

E-mail: [email protected]


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CV OF H. E. PRCV OF H. E. PROFOF. . DR. HAMID BIN AHMADDR. HAMID BIN AHMAD

AL – RIFAL – RIFAIEAIE

TITLE: Prof.Dr FIRST NAME: Hamid BinAhmad LAST NAME: AL-RIFAIE JOB TITLE:*President of International

Islamic Forum for Dialogue(IIFD)

*Shard Asst. Sec. Gen. of World Muslim Congress (WMC)Mailing Address : 34128 Jeddah 21468 -Saudi Arabia Scientific Degrees: 1.Ph.D. in Organic Chemistry – AL – Cairo

University – EGYPT. 2.M.S. in industrial Organic Chemistry – and Surry

University – UK.3.B. Sc. In Chemistry and geology Damascus

University – SYRIA.

CV OF H. E. PRCV OF H. E. PROFOF..

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Functions:

01.Prof. In Chemistry in ministry of educationfrom 1964 to 1978,

02.Prof. In Chemistry at K.A Aziez University.from 1978 to 1998.

03.President of International Islamic Forum forDialogue (IIFD)

04.Assistant Secretary-General, Muslim WorldCongress (WMC).

05.Member of Presidency of International IslamicCouncil for Da’wah and Relief.

06.Member of Coordinating Committee of theIslamic Da’wah Acts in the Organization of theIslamic Conference (OIC

07.Expert of the Strategic Studies in OIC.

08. Member of the International Foundation of thescientific Miracle in the Holy Quran and Sunna.

09.Shared President of the Islamic-CatholicLiaison Committee (Vatican).

10.Member of the International Islamic CharitableFoundation.

11.Member in many International IslamicFoundation in the World.


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12.Vice-President of International IslamicCommittee for Information (IICI).

The Scientific And Ideological Issues: * Number of researches In the Chemistry. *More than forty researches and Issues In the Field

of the Islamic thought and Civilizational studiesAmong of them:

01.The Islamic Omaha. And Crisis of theCivilizational Resuming.

02.Islam and the Political Diversity. 03.Al- Muslims and the West. 04.Politeness of the Dialogue and Controversy in

Islam. 05.Islam and the complementary of the

Civilizations. 06.Islam and the New World Order. 07.We and the Dialogue of the Civilization. 08.Islam and the Culture of the Dialogue. 09.Islam and the Human Rights and Duties. 10.Islam and the Rights and Duties of Citizen. 11.Islam and the World Treaties.

12.Islam and the Human Security.

13.Islam and the Human Coexistence.


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14.Islam and the Unity of the Human Family. 15.Islam and the Lionize of the Woman. 16.Islam and the Strive Against the Poverty.17.Islam and the world security.18.A mutual acquaintance and Human safety.19.Islam and dialogue between civilizations at era

of globalization.20.Islam and the civilizations.21.World systems and the human rights & duties.22.Future vision of the Islamic solidarity.23.Jerusalem and the safety peace.24.Moralities of the Islamic address with Non

Muslim.25.What about universality and globalization? Conferences: 01.Conferences of OIC.02.Conferences of the UN. 03.Conferences of the Woman in BEKING –

CHINA04.Conferences on Islam. And human rights, Paris

– France. 05.Conferences on Islam. And human rights, Rome

– ITALY.


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06.The Islamic – Christian Dialogue in Madrid –Spain.

07.Millennium Summit of Religious Leaders inRome – VATICAN.

08.Millennium Summit of Religious and SpiritualLeaders in UN August 2000.

09.Common Symposium With the AmericanNational Council of Churches of Christ. U.S.A.

10.Common Symposium With Council of MedialEast Churches.

11.International Conference on ReligionsCooperation – in Taipei – Taiwan.

12.Communiqué of the International Symposiumfor Dialogue – Cairo – 2001.

13.The World Economic Forum - New York –USA - 31 January – 4 February – 2002.

14.The 29th session of the Conference of the Ministerof Foreign Affairs of Islamic Countries to be heldin Khartoum, Sudan - 25 – 27 May 2002.

15.IARF World Congress - 29th July 2002 – 2ndAugust 2002.

16.South Africa. 17.The International Consultation on Christians

and Muslims in Dialogue and Beyond in


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Geneva- Switzerland - October 16 – 18, 2002. 18. Conference of Islamic – Christianity Dialogue

– in Al - Manama – Kingdom of Bahrain - 28 –30 / 10 / 2002.

19.Annual meeting of the Islamic-Catholic liaisonCommittee (Vatican ).

20.Annual conferences of International IslamicCouncil for Daw’a and relief.

21.World summit on the sustainable development –Johannesburg / South Africa August 26 –September 4, 2002.

22.International consultation on (Beyond Co-Existence Toward a new Culture of Peace;Focusing on the Middle East) – WashingtonD.C. February 27th to March 2nd, 2003.

23.And others. You can follow that by the report ofthe forum activities.

FAX:00966 2 6735430E-MAIL: [email protected]

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