Rafhazaani General Worldbuilding

Paxiosolange

Paxiosolange

Abrakadabra
Pronouns
He/Him
Discord
xtalkyle
THE STATE OF RAFHAZAAN

qYqrE2R.png
　
IR5j9do.png


Flag of the State of Rafhazaan and Coat of Arms

Anthem: "Peace, the Almighty"
Demonym: Rafhazaani

Capital: Mucath (Al-Mucath Asahti)
Largest City: Mahbada

Official Language: Rafhani
Regional Languages: Yehudi, Wasati, Ascalonian, Skandan

Ethnic Groups:
Wasati (57.3%) • Alwadi (19.6%) • Rafhazaani-Yehudi (16.9%)
Sinnitic (3.1%) • Caoyan (2.1%) • Zhouren (1.9%) • Rohirik (0.7%)

State Religion: Shayah Mehrabiism

Regional Religions:
Sunnah Mehrabiism • Shaddaism • Courantism • Laurentism • Lakhic Church

Government: Dominant Party Parliamentary Mehrabiist Republic
Legislature: The Diet
First Minister: Rakeem Ben Farran
President: Miramah Khamen
Speaker of the Diet: Zaniah Ben Tayyad

Area: 85,011km²
Population: 29,893,048
G.D.P.: 57.2 Billion I.B.U
H.D.I.: 0.713
Currency: Rafhazaani Dinar, Iraelian Shekel (Accepted)

National Police: The Rafhazaani Armed Forces
Armed Forces: The Rafhazaani Territorial Police

Armed Forces Branches:
The Rafhazaani Militia • The Rafhazaani Air Force​
 
Last edited:
THE RAFHAZAANI CITY-STATES (EMIRATES) AND THE FOUNDATIONS OF MEHRABIISM​

As the story in the Qirah reveals, it was the in year 698 C.E. that the Angel Jibreyeh (Gabriel) appeared to a Wasati textile vendor named Miramah who lived in Mahbada and revealed that he was descended from the Prophet almighty, Ibrahim (Abraham). Additionally, Jibreyeh also informed Miramah that a Day of Resurrection would come upon which the sole, almighty god Aleh delivers salvation to the faithful. Jibreyeh finally instructs Miramah that he will serve as the mouthpiece for Aleh and compose his revelations as his scribe and ultimate prophet in Eras. Startled from his discovery, Miramah proceeded to climb the Jabah Nahur mountain situated far outside Mahbada to meditate upon the matter and began to speak with Aleh directly, who presented himself in the form of a blazing shrub. It is here that Miramah addresses Aleh as Rabbah or "Lord". During this interchange, Jibreyeh once more before Miramah and imparted upon him the talent of literacy. Miramah suddenly realized that he was able to read and write the name of Aleh as well as his word, and proceeded to supplicate before the flaming bush in the very first profession of the Mehrabiist faith.

Miramah proceeded to study and codify the instructions and divine truths of the Rabbah into a text known as the Qirah. Eventually in 709 CE, various Mehrabiist authors would additionally compile a text called the Haddath (the stories and sayings of the Prophet Miramah) following his death, as well as the Sakariah (the Law) which is a Mehrabiist code of law founded on the precedents and virtues set forth by the Rabbah in the Qirah. Mehrabiists also consider the Mikra as holy scripture (called the Miqah in Rafhani), and thus why Mehrabiists practice circumcision and uphold that the Children of Iraelia are the treasured possession of God, although Mehrabiists interpret this covenant such that the land of the Yehudi represents the abode of the Rabbah in Eras and all who dwell there inhabit sacred ground, thus becoming Aleh's treasured possessions. Collectively, these texts are referred in Mehrabiism as the Scriptures. Most of the revelations, stories, commands, and principles set out in the scriptures address the importance of charity, penitence, and humility. The Rabbah commands mankind to always give to those who are in need, to forgive others of their transgressions, and to take care of the ill and the elderly in their community. While the Prophet's revelations were fundamentally very similar to the well-established Shaddaist presence in Rafhazaan as well as Messianism, the spiritual practices that distinguished Mehrabiism from the others were the practice and mastery of Mehrabiism's five “pillars” which were considered essential in being a faithful and devoted servant to the Rabbah:

  • The profession of faith before the congregation at the age of 13, known as Shadik.
  • The daily ritual prayer at sunrise and sundown known as Salah, which is only non-obligatory if you are a child, you are ill, or you are menstruating. Salah must be done facing the Kahbat.
  • Throughout the entire month of February, adult Mehrabiists must abstain from consuming sustenance from sunrise to sundown on a daily basis. Sunnah Mehrabiists also abstain from smoking. This ritual fasting is called Rammudah, after the name of February in Rafhani.
  • At least 5 percent of a Mehrabiist’s income should be given to those who are in need, a virtue known as Shakath. Some Sunnah Mehrabiists believe Shakath should represent up to 8 percent of a Mehrabiist’s income.
  • Every Mehrabiist who is financially able, sound of mind and body, and who has partook in all four of the previous pillars, must participate a pilgrimage to Mahbada known as Hallath in the third week of July, at least once in their lifetime.

In addition to the five pillars of Mehrabiism, there established ideals and practices that are both similar to and distinct from other Abrahamic faiths including the belief in the oneness of Aleh, the ultimate prophethood of Miramah, the belief in angels, the belief in the “hour” (day of resurrection), and the belief in Kahdar, paradise after life. There are other discretionary practices in Mehrabiism which vary depending on sect and community such as the feminine concealing of the expression (Bourkah), the abstention from the consumption of pork, swine, recreational stimulants, and alcohol (Halal), and total and complete celibacy pending marriage (Qawim).

Rafhazaan in 701 CE was composed of many small Wasat-dominated city-states called emirates built near large tropical oases, separated by arid to semi-arid terrain which was mostly mountainous. Each city-state had its own respective pantheon of gods, with some cities possessing thousands of different idols, imported and corrupted from the pantheons of the nation’s many neighbouring lands. The city of Mahbada had a particularly vast pantheon being that it was the largest and principal city in Rafhazaan. Residents of the town worshipped a large golden reliquary at its centre known as the Kahbat which was surrounded by hundreds of deific idols. The Emirs of Mahbada were wealthy merchants in the sale and transportation of deific statues and relics, and after hearing of Miramah’s monotheistic revelations, ordered the Prophet to be stoned to death in order to remove the threat against their trade. Miramah left Mahbada in late 701 CE with his wife and children, he took what disciples he had acquired and founded a city in central Rafhazaan known as Al-Mucath Asahi and began to forge an empire constructed on the principles of Mehrabiism, known as a Caliphate all the while continuing to contribute the Qirah.

The Haddat suggests that in 702 CE, Miramah encountered the Angel Mikuh (Michael) who commanded him to mount his horse at once and ride towards “the farthermost temple” without stopping. A devoted servant of the Rabbah, he mounted his horse at once and steadily rode west. During the midst of his travels, the horse grew angelic wings and took flight, delivering him towards the Hassan Ben Alhaya Mosque located in Adonai-Jireh by dusk. Upon arrival, the Prophet Miramah was welcomed into the mosque by a foursome of angels including Mikuh and Jibreyeh, who proceeded to lead Miramah and the congregation to Kahdar. In paradise, Miramah is presented with all the riches of the afterworld and meets with the prophets Ibrahim, Mosiah (Moses), Maryam (Miriam), and Issa (The Messiah). When Miramah returns to Adonai-Jireh, Mikuh commands Miramah to fast for the entirety of the coming month of February as recompense for the delights he experienced in Kahdar. This event is known as the Miraj.

In 706 CE, Miramah and his army reconquered Mahbada from the control of the polytheistic emirs and proclaimed the creation of a Mehrabiist Caliphate. After having done this, the Prophet entered the holy city by his lonesome and personally destroyed every idol surrounding the Kahbat with his hands and the strength imbued in him by Aleh. He ordered that a mosque be built surrounding the structure with a foundation to be made from the rubble of the destroyed figures. When the Prophet died in 708 CE, Miramah’s Brother Abakah became Kalifah (Caliph), the ruler of the Caliphate and successor of the Prophet. According to Shayah Mehrabiists, Abakah was a “false-ruler”. The sect of Mehrabiism insists that it was Miramah’s son, Alik Miramah, who was appointed by the Prophet to rule the Caliphate. His son eventually did rule as the fourth Kalifah, although according to Shayah Mehrabiists, Miramah Alik is always to be considered the first Kalifah.

Concerning terminology and etymology within Mehrabiism on an international scale, it is important to note that not all nomenclature will remain constant. Miramah is also known in Mercanti as Mehrab, and is known by many other names in many other languages and countries including but not limited to Merama, Mirameh, Maram, Mishrameh, Mareb, Marab, Mirab, The Prophet, The Messenger, The Mouthpiece, and the Soothsayer. Additionally, Mehrabiists can be but are seldom referred to as Mehrabii, Mehrabi, Miramists, and Mirami depending on the nation of use and language. In Karzastan and Aydin, the name of god is known as Aleb, although he is still referred to as the Rabbah or "lord" in their respective languages.
 
Last edited:
THE RUMAYYADI CALIPHATE, THE YONGGAN KHANATE, AND THE MUHAYAD SULTANATE​

Over the next century, the Rumayyadi Caliphate (Miramah’s clan was known as the Ben Rumayyad) became a political force in Iteria and began its conquest of modern day Iraelia with an army of zealots commanded by Miramah, subjugating the native Shaddaist Iraelians and continuing to expand further out. The Caliphate fortified the suzerainty of Mehrabiism through the construction of extravagant mosques and by lowering tax rates on Sunnah Mehrabiists and converts within the Caliphate, a practice known as jizyah. Now holding power over a major commercial and cultural hub in Iteria, the Rumayyadi Caliphate adapted to facilitate the enormous burden of commerce flowing through coastal ports by strengthening its naval capacities and subsidizing shipbuilding. Having control over the holy city of Adonai-Jireh, Rafhazaan became a hub for commerce and pilgrimage in the early middle ages. The Caliphate was able to sustain its growing merchant empire as Mehrabiist vendors travelled across Eras as well as the Road of Silver and the Khave (Coffee) Road, selling Iterian wares. Rafhazaan became a crossroad for all of Iteria. Local rulers shown as Sharifs were entrusted to assert their control over their appointed jurisdictions, although it was not overall in their agenda to condemn or forcibly convert Shaddaism to Mehrabiism in the interest of preserving the integrity of the Caliphate.

Religious merchants spread their faith to the people of Aydin and the people of Karzastan throughout the 9th century, allowing Mehrabiist traditions to evolve and develop in those nations respectively. Unfortunately, the vast merchant network that Rafhazaan had exploited began to downsize in the beginning of the 10th century as a result of more direct trade routes discovered within and without Iraelia, cutting off Rafhazaan from its revenues. These discoveries were motivated mostly a result of the Caliphate's tendency to impose drastic tariffs conscious of the fact that it was an unavoidable crossway between civilizations. Most traders and caravans transporting goods from foreign countries were taxed for passing through the Caliphate. This resulted in a period of stagnation and recurrent insurrection carried out by Yehudi rebels from about 850 to 970 CE who were burdened with the consequent inflated jizyah and cruelty on behalf of zamindars (tax-collectors) if they could not pay. Additionally, the Yehudi yearned incessantly for the restoration of a Yehudi kingdom as proscribed in the scriptures, free of subjugation. The result of this cycle was harsher and harsher penalties at the hands of the local Sharifs, who slowly began to invest more and more of their efforts into quelling rebellion. From 970 to 1104, a series of Yehudi knightly brotherhoods took up arms against the sharifs and forced their authorities out of towns and provinces. Eventually these brotherhoods allied together as an army and drove back the Rumayyadi Caliphate to its pre-caliphate territory.

Additionally, it was in 1107 that the forces of Khagan Ajinai within the Uulyn Khaganate began an invasion of Rafhazaan known as the Coming of Ayinjah. This invasion culminated in the siege of Madinahbad in 1109 from eastern Uulyn forces and the siege of Mahbada in 1110 from southern forces. The Coming of Ayinjah and the Yehudi uprisings finally coincided with growing conflicts between northern Sunnah Mehrabiists (Alwadi) and southern Shayah Mehrabiists (Wasati) in a year of widespread chaos and warfare known as "the Anarchy". This led to the destruction of the Kahbat at the hands of the Uulyn Khanate in 1111, marking the end of the Rumayyadi Caliphate and the dawn of Rafhazaan's dark ages according to many scholars. Rafhazaan existed under the rule of the Uulyn Khaganate for several more decades of recovery until the rule of Ajinai's great nephew Nurha ended in 1201. It was at this point that the territory came under the control of the Yonggan Khanate led by Khaluun Khan.

The Shayah Mehrabiist Ben Muhayad noble family from Qhara suddenly began to contest Khaluun Khan's rule from within, building an army and redelivering the message of Miramah to the people. Khaluun Khan sent a modest army to reclaim control over Qhara in 1204, but was defeated brutally. Khaluun Khan then realized that the Ben Muhayad and their proponents had a clear pathway to Al-Mucath Asahti, and had to endure an extensive battle outside the city in 1205 which was largely attritional and drained the entire Khanate's resources. When Khaluun Khan was eventually defeated, the city was reconquered and the remnants of Khaluun Khan's armies were converted to Mehrabiism or exiled, and the Ben Muhayad began to install a new Mehrabiist order. They proclaimed a Shayah Mehrabiist Sultanate in 1205. Overseeing a remote country surrounded by entirely different cultures—including those subjugated by Khaluun Khan's family members—purporting massive military strength, the Muhayad Sultanate’s interior policy shifted after the fall of the Khanate towards prioritizing its defensive army of Mehrabiist knights known as the Faraja. The new Sultanate also focused on reestablishing the merchant state, opening to trade and diversifying their network of Iterian trade routes as to appease neighbouring nations encroaching on Muhayad territory. Unfortunately, without access to a coast, this shift was volatile and difficult to sustain, and the Muhayad Sultanate experienced very protracted development as a nation through the middle ages, alternating through dramatic periods of prosperity and downturn.

Moving into the early 18th century, the medieval construct of the absolute merchant kingdom was no longer viable in a climate of modernizing nations with growing wealth and democracy, thus, the Sultan and his executive council gradually began to delegate their lawmaking authority into a larger constituent assembly known as the Diet-Padesh, officially established in 1704. All law was still to be officially ratified upon the discretion Sultan, and if not, by the chief of his privy council, the Vizier. The appellation of “Muhayad Sultanate” grew out of common language as education and improved communication lines developed. The nation was almost always addressed as “Rafhazaan” (‘the crossway’ in old Rafhani) by its subjects from the 1750s moving into the 1800s. Rafhazaan eventually became a fully functioning constitutional monarchy in 1842 after introducing responsible government and a parliamentary leader appointed by the Sultan known as the First Minister. There were no general elections in the country however, despite ministers being appointed to represent actual constituencies represented in the Diet-Padesh. Despite acquiring modern industry and infrastructural development moving into the 20th century, Rafhazaan became an increasingly smaller economic force in the Iterian continent and its trade routes became less and less of an asset. Its financial state was slowly falling out as agriculture became more and more difficult to sustain due to desertification. Many Mehrabiist Rafhazaani opted to emigrate in the 1910s, a period of time known as the “Grave Departure”. Most emigrants opted to move to Skanda, Karzastan, Astragon, and more distant countries such as Yamantau and Aydin.
 
Last edited:
THE STATE OF THE JEHAD AND RAFHAZAAN DURING THE FASCIST WARS​

In 1923, a rising figure within the ranks of the Sultanate named Umar Moustafa was appointed to the Diet-Padesh and was soon after appointed First Minister the same year. A fundamental Shayah Mehrabiist, Moustafa coined and disseminated an ideology known as Jehada or Jehadaism. It was a radicalized, ultraconservative and militaristic religious dogma which called for the people of Rafhazaan to take up arms and reconquer the former Rumayyadi Caliphate as a means of securing the glory and salvation of the Rabbah. His first term as First Minister had highlights such as introducing partisanship to the legislature and increasing the government's concern with the armed forces. Moustafa also used his connections to propagate his ideology, and his party gained a sizeable membership along the country. In September of 1927, the Diet-Padesh campaigned vigorously for Moustafa such that he be granted a second tenure although his premiership was ultimately rejected by the Sultan Hussein due to concerns over his extreme political beliefs. As a response to this, Moustafa and members of his Jehadaist party declared publicly that the Jehad had begun, and that it was the time to take up arms against the enemies of Mehrabiism. Local militias opted to promise allegiance to the Jehad knowing they would be prioritized under Moustafa’s regime during the economic hardship, and in October of 1927, The Sultan’s residence in Mahbada was stormed by Jehadaists guided under Umar Moustafa, who imprisoned Hussein and his family. He would be executed in January of 1928. Acclimatization to the toppling of Sultan Hussein was not immediate nor well-approved, and Moustafa’s regime was met with much resistance across the country. Counterrevolutionary forces began to plan Moustafa's downfall hidden away in the desert, with the expressed goal of reinstating Hussein’s nephew Ben Souliman as Sultan. Sadly, the army had already affirmed their allegiance to the Jehad, and began a campaign to seek and destroy resistance groups hiding in the desert. By December of 1928, all opposition was crushed and Rafhazaan was essentially pacified.

Umar Moustafa then became known as the Vazad or “Protector” of Rafhazaan and commanded the reconstruction of the Kahbat in 1929 according to how it was described in the Scriptures. This undertaking was an incredible display of Moustafa's ability to foment religious nationalism, being that for centuries beforehand, the reconstruction of the Kahbat had been offset by the challenges of the sectarian divide as well as individual convictions as to whether or not the monument was something which necessitated reconstruction. Many up until that point believed that the destruction of the Kahbat was an act of God meant to punish the restless during the Anarchy. Once the reconstruction was complete, Moustafa declared the State of the Jehad through a fatwa (decree) and advocated for his followers to take up arms against those who feared or resisted the Jehad as a testament to their love of Aleh. Moustafa also established the Derha in 1930, a militarized police force to enforce the principles of Jehadaism as well as Sakariah law which he enabled as the constitution of the country. In order to remedy Rafhazaan’s economic state, Moustafa introduced several reforms including enlarged tariffs on imports, privatization, and penal labour. The latter proposition became a massive ethical issue even within Moustafa’s own party in his first years as a dictator, as Mehrabiism stipulated that prisoners should not be made to work as it constituted slavery. Moustafa remedied this by branding these penal labour facilities as “voluntary national service” initiatives which offered an alternative to convicts without parole. And while the programme was theoretically voluntary, the Jehadaist regime often coerced inmates with reduced sentences and actual wages, although these promises were almost entirely disregarded, with some prisoners actually serving longer sentences in order to facilitate labour during the Fascist Wars.

The heroic and sacred image of the Jehadaist ideology became much more significant as time went on. In May of 1930, the Moustafa regime stripped the country of its sultanate-era monuments and architecture to be replaced with Jehadaist propaganda. His crusade quickly became associated with the growing fascist movements in Iteria. He had a cult of personality, utilizing his control over local militias to assure the complete obedience of the people. His personal convictions in the supremacy of the Mehrabiist state led him to guide Rafhazaan towards totalitarianism, and his administration quickly established control over all aspects of society. One of the more shocking examples of this control was Moustafa’s Fatwa al-Bourkah decree declared in April of 1932 which forbid women from displaying their faces uncovered in public, and excluded women from travelling without an immediate male relative or husband. Moustafa’s Jehadaist administration then began to discriminate against religious minorities. Jehadaist Sharifs began to impose an elevated tax called the Jizyah on the Rafhazaani Yehudi as well as Messianists and other religious minorities living in Rafhazaan in 1933. Soon after, a federalized Jizyah was instated which prompted demonstrations in Shaddahbad (renamed Anta Fiqha under Moustafa) which were put down with drastic brutality. In March of 1935, Yehudi and Messianist citizens of Rafhazaan who lived mostly undisturbed for dozens of years under the secularized Rumayyadi Sultanate were now to be forced from their homes and deported unwillingly into Iraelia under a new fatwa by Moustafa. The forced emigrations en masse caused hundreds to die from exposure, starvation, dehydration, and disease. Non-compliance with deportation was met with execution. This policy was seen as brutal, totalitarian and inhumane among allied Iterian nations.

After the State of Iraelia began to threaten retaliation due to the religious intolerance and forced migration, Rafhazaan formed an uneasy and questionable alliance with the Dominion of Skanda under Valkyrist Andrenne in spite of religious differences for the classified purpose of invading Iraelia in 1935. Moustafa was seen in following years publicly displaying camaraderie with Skandan Governor Oniji Miyakura, and encouraged friendship with the Skandan people. In 1938, The State of the Jehad declared war against Iraelia two days following the Skandan declaration of war. While the initial force of the Jehadaist army led to the creation of The Governorate of Iraelia centred in Haramun, this only forced the State of the Jehad to subjugate and wrestle with the resistant Rafhazaani-Yehudi and Messanist deportees who had just been forced from Rafhazaan into that area. Iraelian Militia leader Reuhen Adaret said the situation was like “throwing a grenade into your g-ddamn blender!”. The rise of armed Yehudi insurgent groups allied with the Iraelian Militia moving into the area halted any significant invasion of Iraelia.

In 1947, the Iraelian Militia managed to penetrate the region and encircle the Jehadaist Army, making an exhaustive campaign through the desert in order to clear the area of soldiers. The militia won at the battle of Haramun in December, and forced the Jehadaists to abandon the region. The Governorate of Iraelia was vanquished. A second invasion was launched in August of 1948, with Moustafa himself attempting to radicalize Mehrabiist and Hasban minorities living within Iraelia. This was a disaster, and the Iraelian Militia proceeded to push Jehadaist forces all the way back to Al-Mucath Asahti where Umar Moustafa surrendered in September of 1948 on behalf of the State of the Jehad. Moustafa was imprisoned in Rafhazaan for the rest of his life. Following the surrender of Umar Moustafa, the Iraelian government under the mandate of the Syrixian Empire established the Interim Iraelian Authority in Rafhazaan (INRAF), a military transitional government overseen by the Iraelian Militia which was tasked with intermediately overseeing the pacification and deradicalization of Rafhazaan until the Fascist Wars had concluded, this lasted for 3 years. Once the Fascist Wars came to an end in 1951, a progressive anti-Jehadaist Mehrabiist political party known as the Al-Jumariu Aman (AJA) were enabled by the INRAF continue the transition to tolerance and democracy in Rafhazaan.
 
THE STATE OF RAFHAZAAN​

Rafhazaan adopted a constitution on January 4th, 1952, establishing the State of Rafhazaan, a parliamentary Mehrabiist Republic. The first article of the Rafhazaani General Constitution guaranteed religious minority rights and reasonable accommodation for all Messianists and Yehudi minorities residing within the State of Rafhazaan with respect to its establishment as a Mehrabiist country. The 1952 general election culminated in the premiership of AJA candidate Kairo Nassir, who has been regarded as the country’s great reformer moving out of the Jehadaist period. Nassir cultivated industry and fostered new relations and economic partnerships with Aydin, Skanda, Karzastan, and Zhen. Nassir also managed to further democratic rights in Rafhazaan; his government introducing women’s suffrage as its first initiative along with establishing language protection laws for Yehudi and Wasati, establishing schools and expanding education, and ending localized extensions of the Jizyah used to discriminate Shaddaist and Messianist Rafhazaani. He also undid all fatwas including the Fatwa al-Bourkah, and women were free to appear in public unaccompanied and uncovered once again, although evidently the transition to normalcy after nearly two decades of totalitarian rule was slow and difficult to overcome.

In 1956, the Socialist Bashaddist League (SBL) emerged as the AJA’s main adversary in the Rafhazaani Diet, coinciding with the rise of socialism in Skanda. The SBL promoted an ideology known as Bashaddism, which called for all Mehrabiist states to unify as one, under a single progressive socialist party. The Bashaddists also idealized the creation of a democratic, Mehrabiist welfare state as an alternative interpretation of the idea of the Jehadaist caliphate. The unified and idealistic nature of the SBL did not last for long though. As the Bashaddist ideology began to appeal to more and more people, it became internally fractured and never managed to pull together in government, and AJA candidates continued to win elections. In October of 1964, militants within the party attempted to stage an armed insurrection against the Diet as it was in session, though the coup failed due to the successful intervention of parliamentary security and after a period of time, the Rafhazaani Territorial Police. It was soon after discovered that the SBL were operating clandestinely within the Hasban Autonomous Region of Iraelia, taking advantage of the Iterian War to operate in the region secretly. Their members were arrested by the Iraelian Militia and additional coup d’état plans were discovered and destroyed. The party was subsequently banned in Rafhazaan and their members arrested.

This moment sparked the beginning of Iraelian-Rafhazaani fellowship which flourished throughout the 1960s which came at a convenient time considering Rafhazaan had severed all ties to Karzastan which had undergone a similar Bashaddist movement. The Organization for the Brotherhood of Abrahamic Nations (OBAN) was founded in 1966, as the Iraelian and Rafhazaani administrations endeavoured in collaborating on binational infrastructure projects, principal among which was the Iltarik (Ikevish in Yehudi) 1A, 1B, and 2; a project which linked both nations through a transcontinental highway. The pinnacle of the collaboration effort as a whole is often considered to be the Iraelian-Rafhazaani Free Trade Association (IRFTA) founded in 1973. Unfortunately, in the late months of 1974, The Skandan-Iraelian conflict erupted in southern Iteria, disrupting the prioritization of mutual development. War drew attention away from Iraelian-Rafhazaani fellowship in economic and diplomatic spheres, although Rafhazaan did intervene militarily on behalf of the Iraelian Army in the Skandan-Iraelian war, committing volunteer reservist troops to supporting Iraelia in 1980 at the height of the war. Although, popular demonstration persuaded the government to pull out of the conflict in its entirety.

Since 1964, Rafhazaan has not been the subject of any violent insurrections or military conflicts worth crediting, and the rapid modernization of the country since its deterioration just before the Fascist Wars has proven to be its strength. In 1982, Rafhazaan offered more autonomy and self-determination to Yehudi through the Shaddabad Governorate Settlement Act. In 1995, the continuous streak of AJA governments since 1952 had finally been broken by the Kaduum Reform Party (KRP), which proceeded to introduce universal health care, national television, a federal police force, nationalized airlines, tourism, energy, and financial institutions. Another significant aspect of Rafhazaani history in this time was the rise of international news company Al-Nakuirah, lauded to this day as being one of the most well-organized and unbiased international news media organizations in the world. However, the company was banned in the Aydin in 2006 for promoting “sectarian bias” as a company governed by a fully Shayah Mehrabiist board of directors.

The country’s economy today is highly dependent on tourism, principally from those performing the Hallath, the obligatory pilgrimage to Mahbada in order to visit the Mosque of the Blessed Kahbat and engage in a public ceremony therein. Pilgrims are also encouraged to visit other places in Rafhazaan during their pilgrimage, including the Prophet’s city of Al-Mucath Asahti and Shaddabad, a distinctly Shaddaist and Messianist town. Omitting tourism, Rafhazaan has a thriving textile market in silk, cashmere and cotton and carpet-weaving is a common local business. The term Qabiri Rug (Persian Rug) originates from the town of Jabal Al-Kabir where intricate carpet-weaving exploded in the late Muhayad Sultanate. The country manufactures pharmaceuticals, salt, machinery, and extracts raw copper, coal, and crude oil from extremely limited reserves. Most oil and other petroleum products are imported from Syrixia. Additionally, Rafhazaan’s three active electrical stations now import fissile material from the Tusacaway. Aside from raw goods, the country has an incredibly successful market of automobile companies, having both luxury and conventional automobile manufacturers. Khare AU and SFAX Motors are the most successful conventional motor companies, while Vohra Sport remains as Rafhazaan’s premier luxury car company.
 
Last edited:
THE CONSTITUTIONAL CHARTER OF THE STATE OF RAFHAZAAN

SYNTHESIS​
  • This is the Constitutional Charter of the State of Rafhazaan;
  • This Constitutional Charter was ratified by the Standing Committee of the Interim Iraelian Authority in Rafhazaan January the Fourth in the year Nineteen Fifty-two;

ARTICLE THE FIRST CONCERNING FREEDOMS OF RELIGION AND THE MEHRABIIST STATE​
  • Rafhazaan shall be a Mehrabiist state following the Shayah tradition, and all affairs of the state shall withstand and consider the scrutinies of Shayah Mehrabiist practices and beliefs;
  • The President of Rafhazaan shall be always a Mehrabiist following the Shayah tradition;
  • Shaddaists and Messianists irrespective of tradition shall have the privilege to practice their faith privately and freely, and shall be guaranteed reasonable accommodation in all affairs which require the consideration of religious practices, beliefs, and justice;
  • The concern of the state shall never be as to diminish any faith or system of beliefs or to inculcate adherents therein;
  • All Mehrabiists in practice shall have the privilege to come to this state and acquire Rafhazaani citizenship;

ARTICLE THE SECOND CONCERNING THE FREEDOMS OF THE INDIVIDUAL​
  • Everyone shall have the right to maintain their proper perspectives and beliefs, and they shall have the right to express their perspectives and beliefs as well as the right to disclose them to other persons, barring expressions and beliefs considered to be hatred in law;
  • Everyone shall have the privilege to manifest and voice criticism towards the state individually or through peaceful assembly;

ARTICLE THE THIRD CONCERNING THE DEMOCRATIC STRUCTURE OF THE STATE OF RAFHAZAAN​
  • The Ummah of Rafhazaan and their common submission to the word of Aleh through the Prophet Miramah (may peace go upon him) and maintained by an authority in state constitutes the principle of the Caliphate following the Shayah tradition, and as such, Rafhazaan shall be understood to be the caliphate, holding precedence in matters of the faith, and undertaking the duties and missions of the Kaliphah through the state;
  • Every Citizen of Rafhazaan shall enjoy the privilege to participate in the election of members of the Diet and in the election of the Presidency;
  • No Diet shall continue for longer than four years subsequent to the date of parliamentary elections;
  • No Presidency shall continue for longer than five years subsequent to the date of presidential elections;
  • The Presidency shall enjoy uniquely the ceremonial and exclusive privileges of a chief of state;
  • In a time of real or apprehended war, invasion, or insurrection, a Diet shall have the privilege to continue for longer than four years pending a subsequent parliamentary vote maintaining the approval of two-thirds of the sitting Diet;
  • There shall be a sitting of the Diet at least once every six months;

ARTICLE THE FOURTH CONCERNING FREEDOM IN TRANSIT AND IN MIGRATION​
  • Every citizen shall enjoy the right to enter, exit, and remain in the State of Rafhazaan;
  • Every citizen of Rafhazaan and every Subject of Rafhazaan shall enjoy the right to reside in any Rafhazaani city, town, or settlement, and pursue a livelihood ;
  • Stateless persons shall enjoy the right to register to become a subject of Rafhazaan, and in concert with ARTICLE THE FIRST, SECTION FIVE, stateless persons of Mehrabiist practice shall have the privilege to come to this state and acquire Rafhazaani citizenship;

ARTICLE THE FIFTH CONCERNING SOCIAL PRIVILEGES AND THE PRINCIPLES OF JUSTICE​
  • Everyone shall enjoy the natural right to life, liberty, and property;
  • Everyone shall enjoy the privilege of security and as such, shall not be deprived of it;
  • All seizures and searches of judicial precedence must be mandated in their circumscribed judicial authorities;
  • Everyone shall enjoy the right not to be detained under falsehood;
  • Everyone shall enjoy the privilege of counsel upon detention and explanation upon arrest;
  • Everyone shall enjoy the privilege of trial proceeded by their circumscribed judicial authority and represented by counsel;
  • Persons charged with a criminal offence shall be tried within a reasonable time, presumed innocent until presented a verdict, allowed appeal to higher institutions of law, and to be treated fairly with respect to their physical and mental condition;
  • Interpretation shall be afforded to those who are unable to understand the language in which the proceedings are done;

ARTICLE THE SIXTH CONCERNING EQUALITY OF PERSONS​
  • Before their authority of state, everyone shall be considered in the same manner and to the same extent irrespective of race, nationality, sex, religious practice, colour, age, and physical or mental infirmity;
  • Reasonable accommodation shall be granted to non-citizens maintaining separate faiths, customs, or practices respective to their nation of origin;

ARTICLE THE SEVENTH CONCERNING LANGUAGE IN THE STATE OF RAFHAZAAN​
  • The official language of Rafhazaan shall be Rafhani;
  • The Governorate of Shaddahbad shall maintain official languages of Rafhani and Yehudi;
  • All Rafhazaani Governorates shall have the obligation to educate and provide services in their official language or languages;
  • Rafhani shall be the exclusive language used in the Diet of the State of Rafhazzan;
  • Rafhani and Yehudi shall be the exclusive languages used in the Departmental Council of the Shaddahbad Governorate;
  • Reasonable accommodations shall be granted to communities which maintain services in a minority language by historical or cultural tradition;

ARTICLE THE EIGHTH CONCERNING THE GOVERNORATES AND DEPARTMENTAL PRIVILEGES ​
  • There shall be nine Governorates within the state of Rafhazaan, and they shall be named Shaddahbad, Al-Kadyis Maryam, Sariyah, Shallahmi, Alfah, Dakhama, Laghaz, and the capital Governorate of Al-Mucath Ascati;
  • All Governorates shall maintain a Departmental Council responsible for the management of lands therein, the ordination of clergy, primary and secondary education, natural resources, traffic regulations, taxation, penitentiaries, hospitalization, local government, administration of marriage, and judicial appointments;
  • Departmental Councils shall be appointed upon the discretion of the Diet and shall be maintained under the stipulations of ARTICLE THE THIRD, SECTION TWO and ARTICLE THE THIRD, SECTION FIVE and ARTICLE THE THIRD, SECTION SIX;

ARTICLE THE NINTH CONCERNING THE DISPOSSESSION OF HATRED​
  • The State of Rafhazaan shall fundamentally condemn and dispossess the State of the Jehad as well as the principles of Jehadaist thought;
  • Endorsement and advocacy of the Jehadaist movements shall be considered hatred and those expressing such endorsements shall be subject to penalties corresponding to the civil and criminal codes applied in their Governorate;
  • The display or dissemination of Jehadaist symbols or material shall be considered hatred and those exhibiting such media shall be subject to the penalties corresponding to the civil and criminal codes applied in their Governorate;
  • The production or fabrication of Jehadaist symbols or material shall be considered hatred and all associated with the manufacture of such material shall be detained and shall be subject to the penalties corresponding to the civil and criminal codes applied in their Governorate;

ARTICLE THE TENTH CONCERNING APPLICATION, AMENDMENTS, AND THE SYMBOLS OF STATE​
  • The guarantee in this charter of certain rights and privileges shall not be construed as denying the existence of any other rights or freedoms that exist in Rafhazaan;
  • This charter shall be enforced within all the Governorates of Rafhazaan and cannot be revoked or amended without the consultation of the Diet;
  • Privileges guaranteed under ARTICLE THE EIGHTH, SECTION TWO shall not remain constant between all Governorates and the facilitation of such privileges may vary depending on the region and the general disposition of the Governorate;
  • ARTICLE THE THIRD shall go unamended;
  • Amendments to ARTICLE THE FIRST, SECTION FIVE shall not necessitate parliamentary deliberation and can be suspended under the stipulations of ARTICLE THE THIRD, SECTION SIX;
  • ARTICLE THE SEVENTH, SECTION ONE supposes Wasati not to be a dialect or regionalism of Rafhani and shall consider them cognate but separate languages in their own right;
  • The National Flag and Civil Ensign of the State of Rafhazaan shall consist of a 1:2 horizontal bicolour of white and then green emblazoned with a 2:1 rectangle of black on the lefthand side and with five equilateral triangles fringed along the righthand frontier emblazoned with the Rub el Hizb;
  • The National Emblem of the State of Rafhazaan shall consist of the written name of Aleh, beneath which lies the Rub el Hizb supported by two sets of crossed sabres bonded in green and white cloth;

ENACTMENT​
  • Any individual having encountered or encountering a disruption of rights and privileges set out under the Constitutional Charter of the State of Rafhazaan may make an appeal to their circumscribed judicial authority to inquire upon the matter;
 
Last edited:
You must log in or register to reply here.
Back
Top