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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 02:10 
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Pridružen/a: 10 lis 2013, 22:41
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korrisnik je napisao/la:


Jest, ali govori da imam i gramatičku grešku u potpisu.


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 02:20 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je se zahebao sa onom temom kako je bilo pod Turcima, pouzdano znam da se je šerijat u BIH izvršavao za vrijeme komunizma recimo 50 etih. I to pred džamijom. A kažnjavao se preljub, ili seks van braka nisam siguran. Uglavnom bilo je mlaćenja štapom poslije džume pozovu se ti i ti /na prevaru nešto trebaju u džmiju i onda ih ovi štapovima išibaju. E sad nije do smrti ali tako sam načuo od starijih ljudi.

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 12:22 
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Pridružen/a: 05 lis 2010, 12:48
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Vidite da su vas komunisti spasili. Sad opet tonete bez njih jer ste sami sa sobom.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 12:30 
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Pridružen/a: 10 lis 2013, 22:41
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BBC je se zahebao sa onom temom kako je bilo pod Turcima, pouzdano znam da se je šerijat u BIH izvršavao za vrijeme komunizma recimo 50 etih. I to pred džamijom. A kažnjavao se preljub, ili seks van braka nisam siguran. Uglavnom bilo je mlaćenja štapom poslije džume pozovu se ti i ti /na prevaru nešto trebaju u džmiju i onda ih ovi štapovima išibaju. E sad nije do smrti ali tako sam načuo od starijih ljudi.


Ne bih imao ništa protiv postojanja šerijata kao paralelnog pravnog sustava za punoljetne osobe koje hoće da im se u građanskim stvarima između njih sudi po šerijatskom pravu. Ako bi jedan bio za svjetovni postupak, a drugi za šerijatski, prednost bih dao svjetovnom. A za sve ostale sfere, kaznenopravnu, obiteljskopravnu, itd. svjetovno pravo bi bilo isključivo važeće.


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 12:33 
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Pridružen/a: 05 lis 2010, 12:48
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Znači ti si za rezanje šake za sitne krađe, pušenje. Rodila mala balkanskog zatucanka. Rekao sam ja Bošnjaci su za tebe pojam inteligencije.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 12:35 
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Pridružen/a: 10 lis 2013, 22:41
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Znači ti si za rezanje šake za sitne krađe, pušenje. Rodila mala balkanskog zatucanka. Rekao sam ja Bošnjaci su za tebe pojam inteligencije.


Ti pojma nemaš šta je građansko, a šta kazneno pravo, jelde? :) Mišiću moj. :*


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 12:40 
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Pridružen/a: 05 lis 2010, 12:48
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Ti bi pravio liberalnu sharia državu.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:09 
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Pridružen/a: 05 lis 2010, 12:48
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Što autori kažu o malo sharia malo sekularno.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:09 
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Pridružen/a: 10 lis 2013, 22:41
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Što autori kažu o malo sharia malo sekularno.


To ti je funkcioniralo u Austrougarskoj, NDH, Kraljevini Jugoslaviji i prvim danima FNRJ.


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:11 
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Pridružen/a: 05 lis 2010, 12:48
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Zašto bi me to zanimalo.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:12 
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Pridružen/a: 10 lis 2013, 22:41
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Dakle BBC, građanske stvari - to su ugovori između stranaka. Ja ugovorim da ti iznajmim stan, ti mi daš kaparu, a ja stan iznajmim Korrisniku. Dakle ne radi se o kaznenom djelu, već o građanskopravnom sporu između tebe i mene i ako obojica pristajemo na šerijatski sud, sudi nam se po šerijatu. Dakle nema odsjecanja šaki, ovog-onog, jer se ne radi o kaznenom pravu.


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:13 
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Pridružen/a: 18 sij 2014, 17:10
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Da nešto razjasnimo sa šerijatom i krađom tj sječenje ruke.
Ruka se ne siječe onome ko je siromašan, tj. ko nema društvo se mora pobrinuti za njeg, ruka se ne siječe onome ko ti ukrde auto ti mu pomogao u tome "tj." ostavio si ključeve od auta u autu.
Ima to još pravila.
Kad se žena rastavi od muž mora joj on dati određenu svotu novca koju su dogovorili pri vjenčanju /mehr.
E sad za pušenje ne bi trebalo biti nikakve kazne. Jer znam da se i po džamijama puše cigare i nije haram. Problem sa Šerijatom je taj dok ti objasniš sve ove okolnosti drugi protumači drugačije i ode ruka /glave.

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:13 
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Pridružen/a: 10 lis 2013, 22:41
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Zašto bi me to zanimalo.


Reče da bih ja radio liberalnu šerijatsku državu... tako da... Ako te ne zanima, onda nemoj ubuduće raspravljat o šerijatu, ako ne znaš o šerijatu koji ti je bio maltene kod kuće. :D


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:15 
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Pa kadije su šerijatske sudije bile. I danas imaju kadije.
Ima Šerijat i svojih pozetivnih strana a to je Zekat. Tj mora se dati 1/3 novca državi a taj novac valjd država da siromašnima.

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:18 
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Pridružen/a: 05 lis 2010, 12:48
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korrisnik je napisao/la:
Pa kadije su šerijatske sudije bile. I danas imaju kadije.
Ima Šerijat i svojih pozetivnih strana a to je Zekat. Tj mora se dati 1/3 novca državi a taj novac valjd država da siromašnima.


Jel dio takije "zaboraviti" napisati da kršćani i ne-muslimani moraju diskriminatorski plaćati puno više.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:23 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
korrisnik je napisao/la:
Pa kadije su šerijatske sudije bile. I danas imaju kadije.
Ima Šerijat i svojih pozetivnih strana a to je Zekat. Tj mora se dati 1/3 novca državi a taj novac valjd država da siromašnima.


Jel dio takije "zaboraviti" napisati da kršćani i ne-muslimani moraju diskriminatorski plaćati puno više.


Ne bih rekao da je džizja ili harač puno više.
Kolko se u ugovoru dogovori. Nisi zaboravio napomenuti da ne muslimani ne trebaju ratovati? Eto to se plaća džizjom, a radi se balans sa zekatom.

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:25 
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Pridružen/a: 05 lis 2010, 12:48
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Kakav crni "ugovor", prestani srati. Musliman nešto napiše i ne-musliman se toga mora držati ili ode glava. To nije "ugovor" tu su uvjeti. Ostavite vaša ahdhamna sranja za muslimanske forume.
Takve iste "ugovore" danas ISIL daje Jezidima.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:28 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Kakav crni "ugovor", prestani srati. Musliman nešto napiše i ne-musliman se toga mora držati ili ode glava. To nije "ugovor" tu su uvjeti. Ostavite vaša ahdhamna sranja za muslimanske forume.
Takve iste "ugovore" danas ISIL daje Jezidima.


Da nije bilo ahdname ne bi bilo ni franjevaca.
De ti meni daj neki ugovor od kršćnskog vladara ne muslimanima.
Evo ti još jedna "ahdnama".
Muhammad the son of ‘Abd Allah, the Messenger of Allah and careful guardian of the whole world; has written the present instrument to all those who are in his national people, and of his own religion, as a secure and positive promise to be accomplished to the Christian nation, and relations of the Nazarene, whosoever they may be, whether they be the noble or the vulgar, the honorable or otherwise, saying thus.I. Whosoever of my nation shall presume to break my promise and oath, which is contained in this present agreement, destroys the promise of God, acts contrary to the oath, and will be a resister of the faith, (which God forbid) for he becomes worthy of the curse, whether he be the King himself, or a poor man, or whatever person he may be.
That whenever any of the monks in his travels shall happen to settle upon any mountain, hill, village, or other habitable place, on the sea, or in deserts, or in any convent, church, or house of prayer, I shall be in the midst of them, as the preserver and protector of them, their goods and effects, with my soul, aid, and protection, jointly with all my national people; because they are a part of my own people, and an honor to me.
Moreover, I command all officers not to require any poll-tax on them, or any other tribute, because they shall not be forced or compelled to anything of this kind.
None shall presume to change their judges or governors, but they shall remain in their office, without being deported.
No one shall molest them when they are travelling on the road.
Whatever churches they are possessed of, no one is to deprive them of them.
Whosoever shall annul any of one of these my decrees, let him know positively that he annuls the ordinance of God.
Moreover, neither their judges, governors, monks, servants, disciples, or any others depending on them, shall pay any poll-tax, or be molested on that account, because I am their protector, wherever they shall be, either by land or sea, east or west, north or south; because both they and all that belong to them are included in this my promissory oath and patent.
And of those that live quietly and solitary upon the mountains, they shall exact neither poll-tax nor tithes from their incomes, neither shall any Muslim partake of what they have; for they labor only to maintain themselves.
Whenever the crop of the earth shall be plentiful in its due time, the inhabitants shall be obliged out of every bushel to give them a certain measure.
Neither in time of war shall they take them out of their habitations, nor compel them to go to the wars, nor even then shall they require of them any poll-tax.
In these eleven chapters is to be found whatever relates to the monks, as to the remaining seven chapters, they direct what relates to every Christian.
Those Christians who are inhabitants, and with their riches and traffic are able to pay the poll-tax, shall pay no more than twelve drachms.
Excepting this, nothing shall be required of them, according to the express order of God, that says, ‘Do not molest those that have a veneration for the books that are sent from God, but rather in a kind manner' [29:46]. Give of your good things to them, and converse with them, and hinder everyone from molesting them.
If a Christian woman shall happen to marry a Muslim man, the Muslim shall not cross the inclination of his wife, to keep her from her church and prayers, and the practice of her religion.
That no person hinder them from repairing their churches.
Whosoever acts contrary to my grant, or gives credit to anything contrary to it, becomes truly an apostate to God, and to his divine apostle, because this protection I have granted to them according to this promise.
No one shall bear arms against them, but, on the contrary, the Muslims shall wage war for them.
And by this I ordain, that none of my nation shall presume to do or act contrary to this my promise, until the end of the world.

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:29 
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Pridružen/a: 05 lis 2010, 12:48
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Dobri su ovakvi sharia zaljubljenici kao Korrisnik da otvore oči nekim naivnijim Hrvatima. Onda se pogleda slika onih bombi nedavno napravljenih u Sarajevu i kristalno jasno se vidi kakva budućnost Bejha čeka. Nimalo vesela i lijepa.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:35 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Dobri su ovakvi sharia zaljubljenici kao Korrisnik da otvore oči nekim naivnijim Hrvatima. Onda se pogleda slika onih bombi nedavno napravljenih u Sarajevu i kristalno jasno se vidi kakva budućnost Bejha čeka. Nimalo vesela i lijepa.


Ovo pobija tvoje tvrdnje da je Muhamed a.s drugčiji bio kad je bio "vojno jači".
Šerijatski zakon će doći ali to spada u ahiru zeman - tj od znakova sudnjeg dana kad dođe Mesija i uspostavi hilafet , danas imaš samo neke djeliće šerijata, jer svaka država svoje drugačije tumači.

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:43 
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Pridružen/a: 05 lis 2010, 12:48
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A što to pobija. Da je to trunke nešto lijepo i pozitivno danas ne bi muslimanske države bile očišćene od kršćana.
Sharia će ti doći u guzici, ili u Anadoliji.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:53 
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Pridružen/a: 18 sij 2014, 17:10
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A što to pobija. Da je to trunke nešto lijepo i pozitivno danas ne bi muslimanske države bile očišćene od kršćana.
Sharia će ti doći u guzici, ili u Anadoliji.


Muslimani nisu ni do koljena kršćanima kad je riječ od čišćenju od inovjernika. A samo 600 godina mlađa religija. Nema ni Indijanaca a ni Austalijskih domorodaca više otkud?? :biceovodobro
Mogli smo zbrojati sveukupne žrtve od 2 religije?

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:55 
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Pridružen/a: 05 lis 2010, 12:48
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Imaš obraza to reći a danas sve muslimanske zemlje skoro čiste od kršćana. Dok se vas pušta da serete po zapadu i eto i u Bosni.

Musliman i obraz, kao Fata i nevinost.

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 Naslov: Re: Islam
PostPostano: 16 ožu 2015, 13:57 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Imaš obraza to reći a danas sve muslimanske zemlje skoro čiste od kršćana. Dok se vas pušta da serete po zapadu i eto i u Bosni.

Musliman i obraz, kao Fata i nevinost.


Kršćani su se trebali braniti kao mi u Europi jer bi i mi doživjeli "Istragu Muslimani" da se nismo kolko tolko branili. Nek probaju iskoristiti zavadu od sunnita i šita kao što smo mi od kat. i pravoslavaca?

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Dušom i krvlju iskupit ćemo te, o Al-Aksa!
Bi ruh bi dam nafdika ya Aqsa” By our souls, by our blood, all for you oh Al-Aqsa


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 Naslov: Re: Islam
PostPostano: 21 ožu 2015, 17:15 
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Pridružen/a: 03 svi 2009, 09:25
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Citat:
Why Islam Needs a Reformation

To defeat the extremists for good, Muslims must reject those aspects of their tradition that prompt some believers to resort to oppression and holy war

By AYAAN HIRSI ALI

“Islam’s borders are bloody,” wrote the late political scientist Samuel Huntington in 1996, “and so are its innards.” Nearly 20 years later, Huntington looks more right than ever before. According to the International Institute for Strategic Studies, at least 70% of all the fatalities in armed conflicts around the world last year were in wars involving Muslims. In 2013, there were nearly 12,000 terrorist attacks world-wide. The lion’s share were in Muslim-majority countries, and many of the others were carried out by Muslims. By far the most numerous victims of Muslim violence—including executions and lynchings not captured in these statistics—are Muslims themselves.

Not all of this violence is explicitly motivated by religion, but a great deal of it is. I believe that it is foolish to insist, as Western leaders habitually do, that the violent acts committed in the name of Islam can somehow be divorced from the religion itself. For more than a decade, my message has been simple: Islam is not a religion of peace.

When I assert this, I do not mean that Islamic belief makes all Muslims violent. This is manifestly not the case: There are many millions of peaceful Muslims in the world. What I do say is that the call to violence and the justification for it are explicitly stated in the sacred texts of Islam. Moreover, this theologically sanctioned violence is there to be activated by any number of offenses, including but not limited to apostasy, adultery, blasphemy and even something as vague as threats to family honor or to the honor of Islam itself.

It is not just al Qaeda and Islamic State that show the violent face of Islamic faith and practice. It is Pakistan, where any statement critical of the Prophet or Islam is labeled as blasphemy and punishable by death. It is Saudi Arabia, where churches and synagogues are outlawed and where beheadings are a legitimate form of punishment. It is Iran, where stoning is an acceptable punishment and homosexuals are hanged for their “crime.”

As I see it, the fundamental problem is that the majority of otherwise peaceful and law-abiding Muslims are unwilling to acknowledge, much less to repudiate, the theological warrant for intolerance and violence embedded in their own religious texts. It simply will not do for Muslims to claim that their religion has been “hijacked” by extremists. The killers of Islamic State and Nigeria’s Boko Haram cite the same religious texts that every other Muslim in the world considers sacrosanct.

Instead of letting Islam off the hook with bland clichés about the religion of peace, we in the West need to challenge and debate the very substance of Islamic thought and practice. We need to hold Islam accountable for the acts of its most violent adherents and to demand that it reform or disavow the key beliefs that are used to justify those acts.

As it turns out, the West has some experience with this sort of reformist project. It is precisely what took place in Judaism and Christianity over the centuries, as both traditions gradually consigned the violent passages of their own sacred texts to the past. Many parts of the Bible and the Talmud reflect patriarchal norms, and both also contain many stories of harsh human and divine retribution. As President Barack Obama said in remarks at the National Prayer Breakfast last month, “Remember that during the Crusades and the Inquisition, people committed terrible deeds in the name of Christ.”

Yet today, because their faiths went through a long, meaningful process of Reformation and Enlightenment, the vast majority of Jews and Christians have come to dismiss religious scripture that urges intolerance or violence. There are literalist fringes in both religions, but they are true fringes. Regrettably, in Islam, it is the other way around: It is those seeking religious reform who are the fringe element.

Any serious discussion of Islam must begin with its core creed, which is based on the Quran (the words said to have been revealed by the Angel Gabriel to the Prophet Muhammad) and the hadith (the accompanying works that detail Muhammad’s life and words). Despite some sectarian differences, this creed unites all Muslims. All, without exception, know by heart these words: “I bear witness that there is no God but Allah; and Muhammad is His messenger.” This is the Shahada, the Muslim profession of faith.

The Shahada might seem to be a declaration of belief no different from any other. But the reality is that the Shahada is both a religious and a political symbol.

In the early days of Islam, when Muhammad was going from door to door in Mecca trying to persuade the polytheists to abandon their idols of worship, he was inviting them to accept that there was no god but Allah and that he was Allah’s messenger.

After 10 years of trying this kind of persuasion, however, he and his small band of believers went to Medina, and from that moment, Muhammad’s mission took on a political dimension. Unbelievers were still invited to submit to Allah, but after Medina, they were attacked if they refused. If defeated, they were given the option to convert or to die. (Jews and Christians could retain their faith if they submitted to paying a special tax.)

No symbol represents the soul of Islam more than the Shahada. But today there is a contest within Islam for the ownership of that symbol. Who owns the Shahada? Is it those Muslims who want to emphasize Muhammad’s years in Mecca or those who are inspired by his conquests after Medina? On this basis, I believe that we can distinguish three different groups of Muslims.

The first group is the most problematic. These are the fundamentalists who, when they say the Shahada, mean: “We must live by the strict letter of our creed.” They envision a regime based on Shariah, Islamic religious law. They argue for an Islam largely or completely unchanged from its original seventh-century version. What is more, they take it as a requirement of their faith that they impose it on everyone else.

I shall call them Medina Muslims, in that they see the forcible imposition of Shariah as their religious duty. They aim not just to obey Muhammad’s teaching but also to emulate his warlike conduct after his move to Medina. Even if they do not themselves engage in violence, they do not hesitate to condone it.

It is Medina Muslims who call Jews and Christians “pigs and monkeys.” It is Medina Muslims who prescribe death for the crime of apostasy, death by stoning for adultery and hanging for homosexuality. It is Medina Muslims who put women in burqas and beat them if they leave their homes alone or if they are improperly veiled.

The second group—and the clear majority throughout the Muslim world—consists of Muslims who are loyal to the core creed and worship devoutly but are not inclined to practice violence. I call them Mecca Muslims. Like devout Christians or Jews who attend religious services every day and abide by religious rules in what they eat and wear, Mecca Muslims focus on religious observance. I was born in Somalia and raised as a Mecca Muslim. So were the majority of Muslims from Casablanca to Jakarta.

Yet the Mecca Muslims have a problem: Their religious beliefs exist in an uneasy tension with modernity—the complex of economic, cultural and political innovations that not only reshaped the Western world but also dramatically transformed the developing world as the West exported it. The rational, secular and individualistic values of modernity are fundamentally corrosive of traditional societies, especially hierarchies based on gender, age and inherited status.

Trapped between two worlds of belief and experience, these Muslims are engaged in a daily struggle to adhere to Islam in the context of a society that challenges their values and beliefs at every turn. Many are able to resolve this tension only by withdrawing into self-enclosed (and increasingly self-governing) enclaves. This is called cocooning, a practice whereby Muslim immigrants attempt to wall off outside influences, permitting only an Islamic education for their children and disengaging from the wider non-Muslim community.

It is my hope to engage this second group of Muslims—those closer to Mecca than to Medina—in a dialogue about the meaning and practice of their faith. I recognize that these Muslims are not likely to heed a call for doctrinal reformation from someone they regard as an apostate and infidel. But they may reconsider if I can persuade them to think of me not as an apostate but as a heretic: one of a growing number of people born into Islam who have sought to think critically about the faith we were raised in. It is with this third group—only a few of whom have left Islam altogether—that I would now identify myself.

These are the Muslim dissidents. A few of us have been forced by experience to conclude that we could not continue to be believers; yet we remain deeply engaged in the debate about Islam’s future. The majority of dissidents are reforming believers—among them clerics who have come to realize that their religion must change if its followers are not to be condemned to an interminable cycle of political violence.

How many Muslims belong to each group? Ed Husain of the Council on Foreign Relations estimates that only 3% of the world’s Muslims understand Islam in the militant terms I associate with Muhammad’s time in Medina. But out of well over 1.6 billion believers, or 23% of the globe’s population, that 48 million seems to be more than enough. (I would put the number significantly higher, based on survey data on attitudes toward Shariah in Muslim countries.)

In any case, regardless of the numbers, it is the Medina Muslims who have captured the world’s attention on the airwaves, over social media, in far too many mosques and, of course, on the battlefield.

The Medina Muslims pose a threat not just to non-Muslims. They also undermine the position of those Mecca Muslims attempting to lead a quiet life in their cultural cocoons throughout the Western world. But those under the greatest threat are the dissidents and reformers within Islam, who face ostracism and rejection, who must brave all manner of insults, who must deal with the death threats—or face death itself.

For the world at large, the only viable strategy for containing the threat posed by the Medina Muslims is to side with the dissidents and reformers and to help them to do two things: first, identify and repudiate those parts of Muhammad’s legacy that summon Muslims to intolerance and war, and second, persuade the great majority of believers—the Mecca Muslims—to accept this change.

Islam is at a crossroads. Muslims need to make a conscious decision to confront, debate and ultimately reject the violent elements within their religion. To some extent—not least because of widespread revulsion at the atrocities of Islamic State, al Qaeda and the rest—this process has already begun. But it needs leadership from the dissidents, and they in turn stand no chance without support from the West.

What needs to happen for us to defeat the extremists for good? Economic, political, judicial and military tools have been proposed and some of them deployed. But I believe that these will have little effect unless Islam itself is reformed.

Such a reformation has been called for repeatedly at least since the fall of the Ottoman Empire and the subsequent abolition of the caliphate. But I would like to specify precisely what needs to be reformed.

I have identified five precepts central to Islam that have made it resistant to historical change and adaptation. Only when the harmfulness of these ideas are recognized and they are repudiated will a true Muslim Reformation have been achieved.

Here are the five areas that require amendment:

1. Muhammad’s semi-divine status, along with the literalist reading of the Quran.

Muhammad should not be seen as infallible, let alone as a source of divine writ. He should be seen as a historical figure who united the Arab tribes in a premodern context that cannot be replicated in the 21st century. And although Islam maintains that the Quran is the literal word of Allah, it is, in historical reality, a book that was shaped by human hands. Large parts of the Quran simply reflect the tribal values of the 7th-century Arabian context from which it emerged. The Quran’s eternal spiritual values must be separated from the cultural accidents of the place and time of its birth.

2. The supremacy of life after death.

The appeal of martyrdom will fade only when Muslims assign a greater value to the rewards of this life than to those promised in the hereafter.

3. Shariah, the vast body of religious legislation.

Muslims should learn to put the dynamic, evolving laws made by human beings above those aspects of Shariah that are violent, intolerant or anachronistic.

4. The right of individual Muslims to enforce Islamic law.

There is no room in the modern world for religious police, vigilantes and politically empowered clerics.

5. The imperative to wage jihad, or holy war.

Islam must become a true religion of peace, which means rejecting the imposition of religion by the sword.

I know that this argument will make many Muslims uncomfortable. Some are bound to be offended by my proposed amendments. Others will contend that I am not qualified to discuss these complex issues of theology and law. I am also afraid—genuinely afraid—that it will make a few Muslims even more eager to silence me.

But this is not a work of theology. It is more in the nature of a public intervention in the debate about the future of Islam. The biggest obstacle to change within the Muslim world is precisely its suppression of the sort of critical thinking I am attempting here. If my proposal for reform helps to spark a serious discussion of these issues among Muslims themselves, I will consider it a success.

Let me make two things clear. I do not seek to inspire another war on terror or extremism—violence in the name of Islam cannot be ended by military means alone. Nor am I any sort of “Islamophobe.” At various times, I myself have been all three kinds of Muslim: a fundamentalist, a cocooned believer and a dissident. My journey has gone from Mecca to Medina to Manhattan.

For me, there seemed no way to reconcile my faith with the freedoms I came to the West to embrace. I left the faith, despite the threat of the death penalty prescribed by Shariah for apostates. Future generations of Muslims deserve better, safer options. Muslims should be able to welcome modernity, not be forced to wall themselves off, or live in a state of cognitive dissonance, or lash out in violent rejection.

But it is not only Muslims who would benefit from a reformation of Islam. We in the West have an enormous stake in how the struggle over Islam plays out. We cannot remain on the sidelines, as though the outcome has nothing to do with us. For if the Medina Muslims win and the hope for a Muslim Reformation dies, the rest of the world too will pay an enormous price—not only in blood spilled but also in freedom lost.

This essay is adapted from Ms. Hirsi Ali’s new book, “Heretic: Why Islam Needs a Reformation Now,” to be published Tuesday by HarperCollins (which, like The Wall Street Journal, is owned by News Corp). Her previous books include “Infidel” and “Nomad: From Islam to America, A Personal Journey Through the Clash of Civilizations.”

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