Back in 2002, the Daily Show did a really funny piece about a Conservative group trying to block positive education on the Quran. It’s a two parter (sorry, hadithuna chokes on the embedded players)
Ammar bin Yasir
عمان بن ياسر
Ammar ibn Yasir (may Allah 
be pleased with him) was a sahabi. That means he was a companion, or disciple, of Muhammad (peace be upon him). He was one of the earliest converts to Islam and a close follower of the Prophet Muhammad 
(pbuh) and later on he swore allegiance to Muhammad’s cousin Ali ibn Abu Talib. Muhammad (pbuh) was once quoted to have said “Ammar is that who Allah put the faith in each drop of his blood and each one of his bones.”
Ammar’s family was of Yemeni origin. His full name and lineage was Ammar ibn (”son of”) Yasir ibn Amir al-Ansi al-Makhzumi (from the Banu Makhzum tribe). His father Yasir bin Malik had made his way to Mecca in the hope of finding his missing brother. He never found him but decided to make Mecca his home. His wife Samiya, a black slave woman, bore him two children; Abdullah and Ammar.
Ammar was born in Mecca. While he was lucky to be free from childhood onwards, his parents had to endure the hardship of slavery. Their first owner was a man named Abu Huzaifah, but upon his death they were later handed over to Abu Jahl, who was a leader of Mecca, but known to be cruel and a pagan idol-worshipper. He is notable in Islamic history for being a real enemy to the nascent Muslim group.
Although Ammar and his parents were brought up in the time of pagan idolatry, Ammar was one of the first people of Mecca to accept Muhammad’s (pbuh) message of monotheism, known as Islam. He became extremely devoted to Muhammad and was steadfast in trying to spread the message, at great cost to himself.
The day Ammar accepted Islam, his father Yasir had a dream. He later told Ammar’s mother that he saw himself in a valley. On one side of the mountain it was split and fire ran accross the divide. On the other side of the fire was a garden where he saw Ammar and Samiya. They were calling to him, and in his dream, he crossed it. Samiya interpreted it as extremely signifigant because Ammar had returned home that very day telling them the words of Muhammad (pbuh) and quoting parts of the Qur’an. Yassir and his wife decided to accept Muhammad’s message of Islam, saying it was a fulfillment of that dream. Ammar’s brother Abdullah also accepted Islam, which made them the first family of Mecca to do so.
When the Meccans heard that they all accepted Islam, they were furious. Especially the tribe of Banu Makhzoum, the tribe that helped Yasir move into Mecca. The reason was because Islam was a threat to the entire way of life in Mecca. The Ka’aba was a place of over 300 idols, one for every day of the year. People from all over the Arab world came to worship there, turning Mecca into a major trading center, and the money flowing through it made the families there rich. Abandoning all these idols and worshipping just One God in a class-less religion would shake their economy and whole way of life.
Abu Jahl was a cousin of the tribe, and he gathered the young people together to do something about this outrage. In spite of the refusal of the tribe’s elder, they plundered Yasir’s house, set fire to all their goods, and chained the whole family up. They were taken outside of Mecca to where slaves were punished and were beaten. They were stretched accross the burning sun of the desert, and heavy blocks of stone were put on top of them. Their howls of pain could be heard in Mecca, to discourage anyone else from becoming Muslim or following Muhammad.
Muhammad’s heart went out to Ammar and his family when he saw the pain that the idolatorous Meccans were inflicting on them. To ease this pain the Prophet would continuously say to them, “Patience oh family of Yassir, for you are destined for Paradise.” (Sahih al-Tirmidhi, v5, p233)
To be a slave and a Muslim at the same time was the most difficult thing in the world. A master such as Abu Jahl would torture the slaves over their beliefs. Yassir and his wife Samiya were Muslims who had given up the idolatry of their people, and for that reason alone Abu Jahl tortured them. Ammar grew up into a man watching his parents in misery. This naturally caused him a great deal of sorrow.
There were times when Ammar would weep at the suffering of his parents. The Prophet (pbuh) would console him and pray for the family. One fateful day, Abu Jahl struck Samiya a cruel blow and stabbed her to death, in front of her husband Yasir and her son Ammar. It was in this fashion that she became the first martyr of Islam, known as a “shaheed.” Ammar himself did not escape punishment; he witnessed her die while he himself was being tortured and was once branded on the back.
Yasir declared to Muhammad (pbuh) that he could no longer support this situation more any more. Muhammad and his companions buried Samiya. Abu Jahl returned and killed Yasir and Abdullah. Then Abu Jahl turned to Ammar, with his family dead, and tortured him until he forced Ammar under pain and duress to say horrible curses upon Muhammad (pbuh) and deny his faith in Islam.
Full of regret, he ran to Muhammad (pbuh) crying, telling him of what had happened and what he had said. Muhammad asked him if in his heart he meant anything they made him say. He said never, that in his heart he still believed in Allah even though they forced him to say otherwise.
Muhammad (pbuh) comforted Ammar, and not only told him that God forgave him, but he told Ammar that if the disbelievers were to torture him again, he should again deny his faith in public. It is said that another verse from the Qur’an was immediately revealed in response to this:
Any one who, after accepting faith in God, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from God, and theirs will be a dreadful Penalty.(16:106)
When other Muslims criticized Ammar, calling him a disbeliever, Muhammad replied “No, indeed Ammar is full of faith from head to toe.” 1 Other sayings include “Ammar is with the truth and truth is with Ammar. He turns wherever the truth turns”, and “Ammar is all faith”. 2
Ammar was among those who immigrated to Abyssinia as well as one of the first immigrants(muhajirun) to flee from Mecca to Medina. He was also the first Muslim to build a mosque within his own house.3 He used to accompany Muhammad to all his places of assembly and was present at all the battles to defend the Muslims, including the Battle of Badr. When Abu Jahl was killed in that battle, Muhammad turned to Ammar and said “The Murderer of your mother was killed.”
Numerous hadith have been attributed to him, most notably his quotations of Muhammad concerning a practice called “Tayammum” which is a way to make ablution when water isn’t present. He also used to always keep his beard at least one fist-length, along with many other sahabas. All Muslims consider him to be one of the most pious Sahabas and very near to Muhammad (pbuh) himself. Sunnis and Shias both have great respect for him, and follow his example because of his proximity to the Prophet (pbuh).
There are multiple hadith where Muhammad predicted Ammar’s death. “Ammar is as near to me as an eye is near to the nose. Alas! a rebellious group will kill him.”2 The Prophet (s) also told him “Ammar be cheerful, the aggressor party shall kill you.”4 “His killer will be in hell.” Several authentic hadith sources quote Muhammad also saying: “Alas! a rebellious group which swerves from the truth will murder Ammar. Ammar will be calling them towards Paradise and they will be calling him towards Hell. His killer and those who strip him of arms and clothing will be in Hell.” 5
Two prominent hadith scholars, Ibn Hajar al-`Asqalani and as-Suyuti certify the above quotation: “The narration of this (above mentioned) tradition is mutawatir (i.e. narrated successively by so many people that no doubt can be entertained about its authenticity).” The fact that Muhammad correctly foretold of Ammar’s death is considered by some to be an additional sign (of many) of Muhammad being a prophet and having knowledge given to him by God and the angel Gabriel, due to the fact that many credible witnesses had narrated this hadith.
Ammar ibn Yasir was also depicted in The Message, a 1970’s film that tells the story of Islam. Personally, I’d strongly recommend seeing it, as when you see the struggle he had to endure for his faith, you cant help but feel empathy for him.
(Note: Following from here on, the rest of this information was taken from a Shia source. Trust of it what you will.)
After Muhammad’s death, Shia sources say that he became a close adherent and supporter of Ali (RA). Shia sources claim that Ammar fought with the caliphs that preceded Ali, with one source saying Caliph Uthman and his suppporters beat Ammar unconscious. Naturally, Sunni sources dispute this.
When Ali ibn Abu Talib became Caliph, Ammar was one of his most sincere supporters. He participated fully in all social, political and military activities during this period, especially in the battle of the Camel and the battle of Siffin. Ammar was martyred on 9th Safar 37 A.H. in the battle of Siffin when he was over ninety years of age. On the day Ammar ibn Yasir became a shaheed, he turned his face to the sky and said:
O’ Allah
O’ Allah
O’ Allah
Abu Abd ar-Rahman as-Sulami narrates: “We were present with The Commander of the Faithful (Ali) at Siffin where I saw Ammar ibn Yasir was not turning his face towards any side, nor valleys of Siffin but the companions of the Holy Prophet (s) were following him as if he was a sign for them. Then I heard Ammar say to Hashim ibn ‘Utbah (al-Mirqal): “O’ Hashim! rush into enemy’s ranks, paradise is under sword!. Today I meet beloved one, Muhammad and his party.”
Then he said: “By Allah , if they put us to flight (and pursue us) to the date-palms of Hajar (a town in Bahrain) we know surely that we are right and they are wrong.”
Then Ammar continued (addressing the enemies): “We struck you to (believe in) its (Quran) revelation; And today we strike you to (believe in) its interpretation; Such strike as to remove heads from their resting places; And to make the friend forget his sincere friend; Until the truth returns to its (right) path.” The narrator says: I did not see the Holy Prophet’s companions killed at any time as many as they were killed on this day.
Then Ammar spurred his horse, entered the battlefield and began fighting. He persistently chased the enemy, made attack after attack, and raised challenging slogans till at last a group of mean-spirited Syrians surrounded him on all sides, and a man named Abu al-Ghadiyah al-Juhari (al-Fazari) inflicted such a wound upon him that he could not bear it, and returned to his camp. He asked for water. A tumbler of milk was brought to him. When Ammar looked at the tumbler he said: “The Messenger of Allah had said the right thing.” People asked him what he meant by these words. He said “The Messenger of Allah informed me that my last provision in this world would be milk.” Then he took that tumbler of milk in his hands, drank the milk and soon died. When Ali came to know of his death, he came to Ammar’s side, put his (Ammar’s) head on his own lap, and recited the following eulogy to mourn his death:
“We belong to God and to Him shall be our return. Whoever does not feel grief over the death of Ammar is not a Muslim. Oh Allah
Ali recited funeral prayers for him, and buried him with his clothes as a shaheed. He was ninety-one years old. Among the companions of the Holy Prophet (Pbuh) Ammar was held in high esteem, respected for his knowledge of Islam and praised for his undoubted sacrifice to the cause. He, along with everyone who fought at the Battle of Badr, was promised entry into heaven.
Ammar (may Allah be pleased with him) died a martyr, with all the benefits of a Shaheed, a fitting end to a glorious life of sacrifice and patience against all odds.
References:
1. (Ibn Majah, as-Sunan, vol. 1, p. 65; Abu NuAym, Hilyah al-Awliya, vol. 1, p. 139; al-Haytami, Majma az-zawaid, vol. 9, p. 295; al-Isti`ab, vol. 3, p. 1137; al-Isabah, vol. 2, p. 512)
2. (at-Tabaqat, vol. 3, part 1, p. 187; al-Mustadrak, vol. 3, p. 392; Ibn Hisham, as-Sirah, vol. 2, p. 143; Ibn Kathir, at-Tarikh, vol. 7, pp. 268-270)
3. (at-Tabaqat, vol. 3, Part 1, p. 178; Usd al-ghabah, vol. 4, p. 46; Ibn Kathir, at-Tarikh, vol. 7, p. 311).
4. (al-Mustadrak, by al-Hakim, v3, p383, and Sahih Muslim, English version, v4, chapter MCCV, Traditions #6968& #6970)
5. (al-Bukhari, Sahih, vol. 8, pp. 185-186; at-Tirmidhi, al-Jami` as-Sahih, vol. 5, p. 669; Ahmad ibn Hanbal, al-Musnad, vol. 2, pp. 161,164,206; vol. 3, pp.5, 22, 28, 91; vol. 4, pp.197, 199, vol. 5 pp.215, 306, 307; vol. 6, pp.289, 300, 311, 315, and all the narrators of Islamic traditions and historians transmitted through twenty-five Companions)
www.islamicvoice.com/october.98/child.htm
www.al-shia.org/html/fre/librari/histoire/
www.aljaafaria.com/md1art05.htm
Last two paragraphs shamelessly stolen from www.geocities.com/islamroots/a/per/ammar.htm (which does an excellent overview that I’ve tried to enhance)
Saudi Arabia is governed according to Sharia (Islamic law, or at least theirs is a strict minority interpretation of it that other Muslim countries disapprove of), but the Basic Law that articulates the government’s rights and responsibilities was introduced in 1992-1993. The official constitution was adopted by Royal decree of King Fahd. I believe this is an english translation. Under international pressure (mostly from the US), the Saudi Arabian government announced it will implement further democratic reforms as of 2003, but it is yet to see how this will affect the government. Also, this Constitution copy dates from 1993.
Saudi Arabia allegedly tries to be as Islamic as possible. The Quran is supposed to be the supreme law of the land, far greater than any secular constitution. I guess that’s why a Constitution was written so late in the game, as it wasn’t really necessary to run the country for the time being. The country is officially 100% Muslim, save for visitors, diplomats, foreign workers, and munafiqs. I suppose the idea of a state being so non-secular is a bit of a surprise to some, but it is par for the course in the Middle East. Heck, even the Constitution of Greece lists an official state religion.
For an interesting comparison, compare it to the Constitution of Iran. Both claim to be Islamic states with Sharia [Islamic law]; however, Saudi Arabia is majority Sunni, and Iran is majority Shia. Both have very different governments and leadership. Most Muslims don’t consider Saudi Arabia an Islamic State, as it has no caliph. There are government-appointed scholars who will say otherwise, but few consider that an unbiased viewpoint, even within Saudi Arabia itself. Shias may see Iran as an official Islamic state with Ayatollahs in charge, but generally Sunnis would not.
Chapter 1 General Principles
Article 1
The Kingdom of Saudi Arabia is a sovereign Arab Islamic state with Islam as its religion; God’s Book and the Sunnah of His Prophet, God’s prayers and peace be upon him, are its constitution, Arabic is its language and Riyadh is its capital.
Article 2
The state’s public holidays are eid al-Fitr and Eid al-Adha. Its calendar is the Hegira calendar.
Article 3
The state’s flag shall be as follows:
(a) It shall be green.
(b) Its width shall be equal to two-thirds of it’s length.
(c) The words “There is but one God and Mohammed is His Prophet” shall be inscribed in the center with a drawn sword under it. Statute shall define the rules pertaining to it.
Article 4
The state’s emblem shall consist of two crossed swords with a palm tree in the upper space between them. The statute shall define the state’s anthem and its medals.
Chapter 2 Monarchy
Article 5
(a) The system of government in the Kingdom of Saudi Arabia is that of a monarchy.
(b) Rule passes to the sons of the founding King, Abd al-Aziz Bin Abd al-Rahman al-Faysal Al Sa’ud, and to their children’s children. The most upright among them is to receive allegiance in accordance with the principles of the Holy Quran and the Tradition of the Venerable Prophet.
(c) The King chooses the Heir Apparent and relieves him of his duties by Royal order.
(d) The Heir Apparent is to devote his time to his duties as an Heir Apparent and to whatever missions the King entrusts him with.
(e) The Heir Apparent takes over the powers of the King on the latter’s death until the act of allegiance has been carried out.
Article 6
Citizens are to pay allegiance to the King in accordance with the holy Quran and the tradition of the Prophet, in submission and obedience, in times of ease and difficulty, fortune and adversity.
Article 7
Government in Saudi Arabia derives power from the Holy Quran and the Prophet’s tradition.
Article 8 Government Principles
Government in the Kingdom of Saudi Arabia is based on the premise of justice, consultation, and equality in accordance with the Islamic Sharia.
Chapter 3 Features of the Saudi Family
Article 9
The family is the kernel of Saudi society, and its members shall be brought up on the basis of the Islamic faith, and loyalty and obedience to God, His Messenger, and to guardians; respect for and implementation of the law, and love of and pride in the homeland and its glorious history as the Islamic faith stipulates.
Article 10
The state will aspire to strengthen family ties, maintain its Arab and Islamic values and care for all its members, and to provide the right conditions for the growth of their resources and capabilities.
Article 11
Saudi society will be based on the principle of adherence to God’s command, on mutual cooperation in good deeds and piety and mutual support and inseparability.
Article 12
The consolidation of national unity is a duty, and the state will prevent anything that may lead to disunity, sedition and separation.
Article 13
Education will aim at instilling the Islamic faith in the younger generation, providing its members with knowledge and skills and preparing them to become useful members in the building of their society, members who love their homeland and are proud of its history.
Chapter 4 Economic Principles
Article 14
All God’s bestowed wealth, be it under the ground, on the surface or in national territorial waters, in the land or maritime domains under the state’s control, are the property of the state as defined by law. The law defines means of exploiting, protecting, and developing such wealth in the interests of the state, its security and economy.
Article 15
No privilege is to be granted and no public resource is to be exploited without a law.
Article 16
Public money is sacrosanct. The state has an obligation to protect it and both citizens and residents are to safeguard it.
Article 17
Property, capital, and labor are essential elements in the Kingdom’s economic and social being. They are personal rights which perform a social function in accordance with Islamic Shari’ah.
Article 18
The state protects freedom of private property and its sanctity. No one is to be stripped of his property except when it serves the public interest, in which case fair compensation is due.
Article 19
Public confiscation of money is prohibited and the penalty of private confiscation is to be imposed only by a legal order.
Article 20
Taxes and fees are to be imposed on a basis of justice and only when the need for them arises. Imposition, amendment, revocation and exemption is only permitted by law.
Article 21
Alms tax is to be levied and paid to legitimate recipients.
Article 22
Economic and social development is to be achieved according to a just and scientific plan.
Chapter 5 Rights and Duties
Article 23 Islam
The state protects Islam; it implements its Sharia; it orders people to do right and shun evil; it fulfills the duty regarding God’s call.
Article 24 Holy Places
The state works to construct and serve the Holy Places; it provides security and care for those who come to perform the pilgrimage and minor pilgrimage in them through the provision of facilities and peace.
Article 25 World Peace
The state strives for the achievement of the hopes of the Arab and Islamic nation for solidarity and unity of word, and to consolidate its relations with friendly states.
Article 26 Human Rights
The state protects human rights in accordance with the Islamic Shari’ah.
Article 27 Welfare Rights
The state guarantees the rights of the citizen and his family in cases of emergency, illness and disability, and in old age; it supports the system of social security and encourages institutions and individuals to contribute in acts of charity.
Article 28 Work
The state provides job opportunities for whoever is capable of working; it enacts laws that protect the employee and employer.
Article 29 Science, Culture
The state safeguards science, literature and culture; it encourages scientific research; it protects the Islamic and Arab heritage and contributes toward the Arab, Islamic and human civilization.
Article 30 Education
The state provides public education and pledges to combat illiteracy.
Article 31 Health Care
The state takes care of health issues and provides health care for each citizen.
Article 32 Environment, Nature
The state works for the preservation, protection, and improvement of the environment, and for the prevention of pollution.
Article 33 Armed Forces
The state establishes and equips the Armed Forces for the defence of the Islamic religion, the Two Holy Places, society, and the citizen.
Article 34 Military Service
The defence of the Islamic religion, society, and country is a duty for each citizen. The regime establishes the provisions of military service.
Article 35 Citizenship
The statutes define the Regulations governing Saudi Arabian nationality.
Article 36 Arrest
The state provides security for all its citizens and all residents within its territory and no one shall be arrested, imprisoned, or have their actions restricted except in cases specified by statutes.
Article 37 Home
The home is sacrosanct and shall not be entered without the permission of the owner or be searched except in cases specified by statutes.
Article 38 Punishment, nulla poena
Penalties shall be personal and there shall be no crime or penalty except in accordance with the Shari’ah or organizational law. There shall be no punishment except for acts committed subsequent to the coming into force of the organizational law.
Article 39 Expression
Information, publication, and all other media shall employ courteous language and the state’s regulations, and they shall contribute to the education of the nation and the bolstering of its unity. All acts that foster sedition or division or harm the state’s security and its public relations or detract from man’s dignity and rights shall be prohibited. The statutes shall define all that.
Article 40 Communication
Telegraphic, postal, telephone, and other means of communications shall be safeguarded. They cannot be confiscated, delayed, read or listened to except in cases defined by statutes.
Article 41 Residents’ Duties
Residents of the Kingdom of Saudi Arabia shall abide by its laws and shall observe the values of Saudi society and respect its traditions and feelings.
Article 42 Asylum, Extradition
The state shall grant the right to political asylum when the public interest demands this. Statutes and international agreements shall define the rules and procedures governing the extradition of common criminals.
Article 43 Royal Courts
The King’s Court and that of the Crown Prince shall be open to all citizens and to anyone who has a complaint or a plea against an injustice. Every individual shall have a right to address the public authorities in all matters affecting him.
Chapter 6 The Authorities of the State
Article 44
The authorities of the state consist of the following:
the judicial authority;
the executive authority;
the regulatory authority.
These authorities cooperate with each other in the performance of their duties, in accordance with this and other laws. The King shall be the point of reference for all these authorities.
Article 45
The source of the deliverance of fatwa in the Kingdom of Saudi Arabia are God’s Book and the Sunnah of His Messenger. The law will define the composition of the senior ulema body, the administration of scientific research, deliverance of fatwa and it’s (the body of senior ulema’s) functions.
Article 46
The judiciary is an independent authority. There is no control over judges in the dispensation of their judgements except in the case of the Islamic Shari’ah.
Article 47
The right to litigation is guaranteed to citizens and residents of the Kingdom on an equal basis. The law defines the required procedures for this.
Article 48
The courts will apply the rules of the Islamic Shari’ah in the cases that are brought before them, in accordance with what is indicated in the Book and the Sunnah, and statutes decreed by the Ruler which do not contradict the Book or the Sunnah.
Article 49
Observing what is stated in Article 53, the courts shall arbitrate in all disputes and crimes.
Article 50
The King, or whoever deputizes for him, is responsible for the implementation of judicial rulings.
Article 51
The authorities establish the formation of the Higher Council of Justice and its prerogatives; they also establish the seniority of the courts and their prerogatives.
Article 52
The appointment of judges and the termination of their duties is carried out by Royal decree by a proposal from the Higher Council of Justice in accordance with the provisions of the law.
Article 53
The law establishes the seniority of the tribunal of complaints and its prerogatives.
Article 54
The law establishes the relationship between the investigative body and the Prosecutor-general, and their organization and prerogatives.
Article 55
The King carries out the policy of the nation, a legitimate policy in accordance with the provisions of Islam; the King oversees the implementation of the Islamic Shari’ah, the system of government, the state’s general policies; and the protection and defence of the country.
Article 56
The King is the head of the Council of Ministers; he is assisted in carrying out his duties by members of the Council of Ministers, in accordance with the provisions of this and other laws. The Council of Ministers establishes the prerogatives of the Council regarding internal and external affairs, the organization of and co-ordination between government bodies. It also establishes requirements to be fulfilled by ministers, their prerogatives, the manner of their questioning and all issues concerning them. The law on the Council of Ministers and its prerogatives is to be amended in accordance with this law.
Article 57
(a) The King appoints and relieves deputies of the prime minister and ministers and members of the Council of Ministers by Royal decree.
(b) The deputies of the prime minister and ministers of the Council of Ministers are responsible, by expressing solidarity before the King, for implementing the Islamic Shari’ah and the state’s general policy.
(c) The King has the right to dissolve and reorganize the Council of Ministers.
Article 58
The King appoints those who enjoy the rank of ministers, deputy ministers and those of higher rank, and relieves them of their posts by Royal decree in accordance with the explanations included in the law. Ministers and heads of independent departments are responsible before the prime minister for the ministries and departments which they supervise.
Article 59
The law defines the rules of the civil service, including salaries, awards, compensations, favors and pensions.
Article 60
The King is the commander-in-chief of all the armed forces. He appoints officers and puts an end to their duties in accordance with the law.
Article 61
The King declares a state of emergency, general mobilization and war, and the law defines the rules for this.
Article 62
If there is a danger threatening the safety of the Kingdom or its territorial integrity, or the security of its people and its interests, or which impedes the functioning of the state institutions, the King may take urgent measures in order to deal with this danger And if the King considers that these measures should continue, he may then implement the necessary regulations to this end.
Article 63
The King receives Kings and Heads of State. He appoints his representatives to states, and he receives the credentials of state representatives accredited to him.
Article 64
The King awards medals, as defined by regulations.
Article 65
The King may delegate prerogatives to the Crown Prince by Royal decree.
Article 66
In the event of his travelling abroad, the King issues a Royal decree delegating to the Crown Prince the management of the affairs of state and looking after the interests of the people, as defined by the Royal decree.
Article 67
The regulatory authority lays down regulations and motions to meet the interests of the state or remove what is bad in its affairs, in accordance with the Islamic Sharia. This authority exercises its functions in accordance with this law and the laws pertaining to the Council of Ministers and the Consultative Council.
Article 68 Consultative Council (Shura)
A Consultative Council [shura] is to be created. Its statute will specify how it is formed, how it exercises its powers and how its members are selected.
Article 69
The King has the right to convene the Consultative Council and the Council of Ministers for a joint meeting and to invite whoever he wishes to attend that meeting to discuss whatever matters he wishes.
Article 70
International treaties, agreements, regulations and concessions are approved and amended by Royal decree.
Article 71
Statutes are to be published in the Official Gazette and take effect from the date of publication unless another date is specified.
Chapter 7 Financial Affairs
Article 72
(a) The statute explains the provisions concerning the state’s revenue and its entry in the state’s general budget.
(b) revenue is entered and spent in accordance with the rules specified in the statute.
Article 73
Any undertaking to pay a sum of money from the general budget must be made in accordance with the provisions of the budget. If it is not possible to do so in accordance with the provisions of the budget, then it must be done in accordance with Royal decree.
Article 74
The sale, renting or use of state assets is not permitted except in accordance with the statute.
Article 75
The statutes will define the monetary and banking provisions, the standards, weights and measures.
Article 76
The law will fix the state’s financial year and will announce the budget by way of a Royal decree. It will also assess the revenues and expenditure of that year at least one month before the start of the financial year. If, for essential reasons, the budget is not announced and the new financial year starts, the budget of the previous year will remain in force until the new budget is announced.
Article 77
The competent body will prepare the state’s final statement of account for the passing year and will submit it to the head of the council of ministers.
Article 78
The same provisions will apply both to the budgets of the corporate bodies and their final statements of account and to the state’s budget and its final statement of account.
Chapter 8 Control Bodies
Article 79
All the state’s revenues and expenditures will come under subsequent control and all the state’s movable and immovable funds will be controlled in order to confirm the good use of these funds and their preservation. An annual report will be submitted on this matter to the head of the Council of Ministers. The law will define the competent control body and its obligations and prerogatives.
Article 80
government bodies will come under control in order to confirm the good performance of the administration and the implementation of the statutes. Financial and administrative offenses will be investigated and an annual report will be submitted on this matter to the head of the Council of Ministers. The law will define the competent body in charge of this and it’s obligations and prerogatives.
Chapter 9 General Provisions
Article 81
The implementation of this law will not prejudice the treaties and agreements signed by the Kingdom of Saudi Arabia with international bodies and organizations.
Article 82
Without violating the content of Article 7, no provision of this law whatsoever may be suspended unless it is temporary such as in a time of war or during the declaration of a state of emergency. This temporary suspension will be in accordance with the terms of the law.
Article 83
This law may only be amended in the same way as it was promulgated.
My God, I think I lost most of my faith in Americans.
Oh, and the rest of the episode is a free video podcast on The Chasers website
I’m a big fan of Khalil Bendib’s political cartoons.
I stumbled upon this cartoonist, Tales of Iraq War, by Latuff
Oh don’t forget Get Your War On
I have another but I lost the source: Sadly, this is how a lot of Muslims view American policy today:
Source unknown
The Brass Crescent Awards are given annually to the best Muslim bloggers and non-Muslim bloggers of Muslim topics.
My favorites and votes this year;
Best Blog: Jihad of Umar (Umar Lee)
Best non-Muslim blog: Juan Cole
Most Deserving of Wider Recognition: Rolled-up Trousers
Best Design: Hadithuna
Best Group Blog: Muslim Matters
Best South Asian Blog: All Things Pakistan
Best Post or Series: Umar Lee: The Rise and Fall of the Salafi Dawah in the US
Best Multimedia Blog: The Reminder Series (Baba Ali of Ummah Films)
See the nominees and vote for yourself at http://www.brasscrescent.org/
Also, good blog posts from last years’ nominees:
Tariq Nelson has a nice piece “They Kill More Muslims than Anything”
Why Racial Profiling of Muslims is a bad idea by Lota Enterprises
I’ve noticed a few of my friends are grappling with the issue of democracy, either extolling it or pointing out its flaws. I think the problem is that people associate different things to it, and people in the different camps will give opposing definitions. Yes, there’s not one kind of democracy.
In a representative democracy, the people elect officials who are supposed to translate the views of the public into government action. That’s oversimplifying, but the point is that those in office represent and have to act on the public’s interests. A problem is that the public is not informed on many matters or popular things aren’t always right. In such cases, many political scholars argue, politicians therefore have to become leaders rather than followers. Their job as leaders is to educate public opinion and lead the people towards what is right. According to my textbook, “democratic leadership occurs either when politicians move an existing distribution of opinion toward their stated position OR when they create a distribution of opinion following their stated opinion.”
Edmund Burke made two labels for this. In a “trustee” democracy, politicians use their own values and judgments when they make choices and hope they can lead the voters into agreeing or change (even expand) their minds. In a “delegate” democracy, politicians are required to obey the majority (regardless of whether the politician personally agrees) and translate the public’s wishes into government policy. In a “trustee” democracy, leadership is what people want, and in a “delegate” democracy, people want followership.
Both of these ideas aren’t that compatible, but most citizens want a balance; otherwise the entire system breaks down. This makes public opinion surveys important, as well as a population that’s informed through good media etc. Without it, you have a politician who thinks he knows what everyone thinks, and does something that proves to be either unpopular or very wrong-minded. That is known as “leadership by mistake” or if he miraculously comes out on top, “leadership by accident.”
If the public feels strongly about something and it’s obvious to the politician in polls etc. , he or she will have no choice but to follow the majority. If the people don’t care strongly either way, then a political leader can rally the people to their side. This is called “Wilsonian leadership” in reference to President Wilson traveling the country to rally America into joining the League of Nations. If the public feels strongly on an issue and the President tries to get the majority to change their mind and agree with him, it’s “Periclean leadership.” This was referring to the Greek hero Pericles who rallied the people to his side in an epic struggle against the Spartans.
So which definition prevails? Do politicians line their positions up with what the majority wants (are they followers) or do they try to shift public opinion towards what they campaign on (as leaders)? Howard Dean once remarked that he felt a President should follow what the people want, but in some cases he should lead the people when necessary. It’s an important balance that leaders will always be cursed by; either they are spineless and going with the popular whims, or mavericks who don’t care about majority opinion.
Monty has blocked 6276 access attempts.
