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 Naslov: Re: Islam
PostPostano: 04 tra 2015, 20:04 
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Pridružen/a: 13 ožu 2011, 23:11
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Sa redovne obuke, najvaznije crtice:
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10 STVARI KOJE URADIŠ VIŠE NISI MUSLIMAN


- Ko vjeruje da su sistemi koje izmisljaju i postavljaju ljudi bolji od islamskog sistema, kafir je. Islamski sistem zivota obuhvata vojno, ekonomsko, administrativno i sociolosko uredenje drustva;
- Ko vjeruje i govori da Allahov sud, primjera radi, presjecanje ruke kradljivcu ili kamenovanje bludnika, ne odgovara modernom dobu, kafir je;
- Ko vjeruje da je dozvoljeno suditi po onome sto Allah, dzelle sanuhu, nije objavio, kafir je. Oni koji vjeruju da je dozvoljeno u medusobnim trgovinskim odnosima, krivicnom pravu i socioloskom uredenju praktikovati zakone mimo Allahovog Serijata, kafiri su, a ako oni ne vjeruju da su ti zakoni bolji od Serijata vec priznaju da je Serijat bolji od njih, ali, i pored toga ih praktikuju, kafiri su, jer su svojim djelom dozvolili praktikovanje onoga sto je Allah, dzelle sanuhu, zabranio.
8. Iskazivanje prijateljstva prema nevjernicima i njihovo pomaganje protiv muslimana. Allah, dzelle sanuhu, kaze: "… A njihov je i onaj medu vama koji ih za zastitnike prihvati…" (Kur’an, V/51)

I ova je narocito dobra.Ko kritikuje Muhameda i njegove pedofilske i zlocinacke postupke, nije musliman:

5. Ko zamrzi makar jedan mali dio onoga s cime je Muhammed, sallallahu alejhi we sellem, poslan, kafir je, pa makar i on sam praktikovao to djelo. Allah, dzelle sanuhu, kaze: "… zato sto ne vole ono sto Allah objavljuje, i On ce djela njihova ponistiti." (Kur’an, XLVII/9)


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 Naslov: Re: Islam
PostPostano: 16 tra 2015, 00:27 
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Pridružen/a: 17 lip 2012, 00:09
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Vidim da je ministar već kačio, ali mislim da nije isto već se nastavlja....

---
By now, you should be familiar with the name Ayaan Hirsi Ali. You should know at least this much about her: She is brilliant, beautiful, black and she has been banned near Boston.

You might also have learned that she was born in Somalia and raised as a devout Muslim in Africa and Saudi Arabia. While a teenager, she joined the Muslim Brotherhood, “believed in jihad” and was “ready for holy war.” But in 1992, to avoid an arranged marriage, she sought asylum in the Netherlands where she eked out a living cleaning factories, learned Dutch, went to college, entered politics and won a seat in the Dutch Parliament.

And then: She wrote a documentary about the plight of women under Islam. Soon after, the producer, Theo van Gogh, was murdered in the street by a Dutch-Moroccan Muslim who considered it his duty to punish those who criticize his religion. He left a note — pinned with a knife to his victim’s body — threatening Ms. Hirsi Ali’s life as well.

She moved to the United States where, one hopes, she is in less danger. Nevertheless, those who believe freedom of speech does not apply when it comes to Islam are determined to silence her. One example: A year ago this month, officials at Brandeis University, in suburban Boston, withdrew their offer of an honorary degree and an invitation to address their graduating class. They were pressured by an online petition — organized by CAIR, the Council on American-Islamic Relations, and circulated by some students and faculty — accusing her of “hate speech” and “Islamophobia.” She responded: “What was initially intended as an honor has now devolved into a moment of shaming.”

Nevertheless, she has refused to be intimidated or muzzled. In her new book, “Heretic: Why Islam Needs a Reformation Now,” she argues that Muslims fall into three categories: a small but significant number who believe they are divinely commanded to wage war against non-Muslims; a large majority who are peaceable but unwilling to stand up to the extremists or repudiate “the theological warrant for intolerance and violence embedded in their own religious texts”; and the dissidents, a small group of individuals who risk everything by denouncing extremists and advocating an interpretation of Islam that unequivocally embraces freedom and peaceful coexistence.

Read more: http://www.washingtontimes.com/news/201 ... I4.twitter#ixzz3XQ5gg7hc
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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 16:02 
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Pridružen/a: 10 lis 2013, 22:41
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slika

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"The natural hatred of the Mussulmen towards the infidels is in just accordance with the precepts of the Koran. [..]

The fundamental doctrine of the Christian religion is the extirpation of hatred from the human heart. It forbids the exercise of it, even towards enemies. […]

In the 7th century of the Christian era, a wandering Arab … spread desolation and delusion over an extensive portion of the earth. … He declared undistinguishing and exterminating war as a part of his religion. … The essence of his doctrine was violence and lust, to exalt the brutal over the spiritual part of human nature."


- John Quincy Adams (1767. - 1848.), predsjednik SAD-a (1825. - 1829.)


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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 16:14 
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Pridružen/a: 10 lis 2013, 22:41
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Ministry of Sound je napisao/la:
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.”


Ne znam tko je rekao: "Islam reformed is Islam no longer". Ja sam skeptičan kad je u pitanju reforma Islama, jer je sama religija postavljena tako da je sam Bog govorio to što je govorio Muhamedu. A kada je to došlo pod pitanje, kod sotonističkih strofa (the Satanic verses), onda je izdana fetva da se ubije Salman Rušdi i cijeli islamski svijet se digao na noge. Jer ako veliš da u Kur'anu nisu doslovne božije riječi, onda oduzimaš čitavu bit islama. Šta je Kur'an ako nije konačna objava i po čemu su onda muslimani superiorniji od drugih? A u biti to je jedan od stupaca širenja islama - mi smo konačni, sve znamo, ostali oko nas su zbunjeni itd. Ako ovo odvojiš od islama, više nema islama.


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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 17:10 
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Pridružen/a: 05 lis 2010, 12:48
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Da se to oboriti na akademskoj razini, mimo teologije. Jer je kuran prepun kontradikcija.
Ali muslimane to ne zanima, to je politička sekta ne religija.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 17:18 
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BBC je napisao/la:
Da se to oboriti na akademskoj razini, mimo teologije. Jer je kuran prepun kontradikcija.
Ali muslimane to ne zanima, to je politička sekta ne religija.


Ne da, zato jer je i Kur'an sve nedoumice oko toga riješio... sve kasnije pobija navedeno ranije. Jedino ako bi intelektualno nepošten pa zanemario to pravilo.


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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 17:24 
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Ne pričaj napamet, pojma nemaš o tome.
Ako je Bog "savršen" i to je kontradikcija. Zašto bi Bog sam svoje mišljenje pobijao.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 18:53 
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Tuta je napisao/la:
BBC je napisao/la:
Da se to oboriti na akademskoj razini, mimo teologije. Jer je kuran prepun kontradikcija.
Ali muslimane to ne zanima, to je politička sekta ne religija.


Ne da, zato jer je i Kur'an sve nedoumice oko toga riješio... sve kasnije pobija navedeno ranije. Jedino ako bi intelektualno nepošten pa zanemario to pravilo.


Imaš pravilo u nekim slučaju ajeti važe a odredbe ne a u nekom slučaju odredbe važe a ajeti ne. Ali ide se postepeno kao npr zabrna alkohola kako je išla prvo je bilo zabranjeno klanjati pjan pa se do kraja ukinulo.

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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 tra 2015, 18:56 
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BBC je napisao/la:
Ne pričaj napamet, pojma nemaš o tome.
Ako je Bog "savršen" i to je kontradikcija. Zašto bi Bog sam svoje mišljenje pobijao.


Zašto bi Bog čekao nekoliko milijadri godian da žrtvuje svog Sina koji je on ustvari.

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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 tra 2015, 19:18 
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Razumijem ja da vi prilagođavate sebi da možete klanjati pijani, ali to je hrkljuš islam. I nema od tog raja i djevica.
Kakve su to astrološke takije i milijarde godina. Kad ste stvaranje prvog čovjeka ukrali od Židova i nešto svoje nadovezali.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:28 
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Razumijem ja da vi prilagođavate sebi da možete klanjati pijani, ali to je hrkljuš islam. I nema od tog raja i djevica.
Kakve su to astrološke takije i milijarde godina. Kad ste stvaranje prvog čovjeka ukrali od Židova i nešto svoje nadovezali.


Postepeno zabranjivanje alkohola
Sljedeći primjer derogiranih ajeta se odnosi na postepeno zabranjivanje alkohola. Prvi kur'anski ajet koji se bavi opojnim sredstvima je 219. ajet sure El-Bekara:
Pitaju te o vinu i kocki. Reci: "Oni donose veliku štetu, a i neku

Korist ljudima, samo je šteta od njih veća od koristi."

Naredni ajet o alkoholu je sljedeći:

0 vjernici, pijani nikako molitvu ne obavljajte, sve dok ne budete znali šta izgovarate... (En-Nisa, 43)
U suri El-Maide je smješten posljednji ajet objavljen u vezi opojnih sredstava:

0 vjernici, vino i kocka i strelice za gatanje su odvratne stvari, šejtanovo djelo; zato se toga klonite da biste postigli što želite. (Al-Maida, 90)

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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 tra 2015, 19:29 
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Samo vi "postepeno". Nema od tog djevica.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:29 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Samo vi "postepeno". Nema od tog djevica.


Kaže se hurija.

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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 tra 2015, 19:30 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Samo vi "postepeno". Nema od tog djevica.


Kaže se hurija. :smajl037

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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 tra 2015, 19:32 
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Pridružen/a: 05 lis 2010, 12:48
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Hoćeš se i ti najebati kad umreš ?
Ili si puno griješio pa će te dočekat mrki Arap sa dlakavim prsima.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:33 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Hoćeš se i ti najebati kad umreš ?
Ili si puno griješio pa će te dočekat mrki Arap sa dlakavim prsima.


Imaš mlijeka vina.

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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 tra 2015, 19:35 
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Pridružen/a: 05 lis 2010, 12:48
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Imaš to i sad. Malo ste glupi, zar ne.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:37 
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Pridružen/a: 18 sij 2014, 17:10
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BBC je napisao/la:
Imaš to i sad. Malo ste glupi, zar ne.


Testiram da li čitaš Kur'an. Razočaro si me sad sam mislio da ćeš puknut koji ajet i hadis na moj odgovor. Nešto nisi u formi.

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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 tra 2015, 19:38 
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Pridružen/a: 05 lis 2010, 12:48
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Ne treba, lakše tu glupost kroz pošalice ismijavati.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:39 
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Pridružen/a: 05 lis 2010, 12:48
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Pa reci nam, anoniman si svakako. Vjeruješ li u djevice u raju ?

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:41 
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Pridružen/a: 18 sij 2014, 17:10
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Pa reci nam, anoniman si svakako. Vjeruješ li u djevice u raju ?


Retorično pitanje, ako ima čega zaželiš i ono "što oko nije vidjelo ni uho čulo."

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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 tra 2015, 19:44 
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Pridružen/a: 05 lis 2010, 12:48
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Kad odeš pred allaha dobit ćeš "retorično" po tintari. Ima da goriš u paklu jer si ga se sramio i nisi svjedočio njegovu riječ.

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 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:46 
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Pridružen/a: 18 sij 2014, 17:10
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Kad odeš pred allaha dobit ćeš "retorično" po tintari. Ima da goriš u paklu jer si ga se sramio i nisi svjedočio njegovu riječ.


Ne ide se u džennet samo zbog hurija, svoditi džennet samo na to je površno.

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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 tra 2015, 19:48 
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Pridružen/a: 18 sij 2014, 17:10
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slijedećim ajetima je Allah, dželle šanuhu, spomenuo neke od ljepota Dženneta: "A oni koji su se Allaha bojali, oni će na sigurnu mjestu biti, usred bašča i izvora, u dibu i kadifu obučeni i jedni prema drugima. Eto, tako će biti i Mi ćemo ih hurijama, krupnih očiju, ženiti. U njima će moći, bezbjedno, koju hoće vrstu voća tražiti; u njima, poslije one prve smrti, smrt više neće okusiti i On će ih patnje u ognju sačuvati, blagodat će to od Gospodara tvoga biti; to će, zaista, biti uspjeh veliki!" (Ed-Duhan, 51-57)
Na isto tako lijep način Džennet je prikazan i u suri Kaf: "A Džennet će biti primaknut čestitima, neće biti ni od jednog daleko: "Ovo je ono što vam je obećano, svakome onome koji se kajao i čuvao, koji se Milostivoga bojao, iako Ga nije vidio, i koji je srce odano donio. Uđite u njega, u miru, ovo je Dan vječni!" U njemu će imati što god zažele - a od nas i više." (Kaf, 31-35)
Ovakav Džennet je opisan u suri Ra'ad: "Ovakav džennet obećan je onima koji se budu Allaha bojali: vrtovi s rijekama, s plodovima kojih uvijek ima i s trajnom hladovinom; to će biti nagrada onima koji se budu zla klonili, a nevjernicima će kazna vatra biti". (R'ad, 35)
U narednih nekoliko ajeti-i-kerima opisuje se džennet, kakv je obećan onima koji se Allaha boje, "Zar je džennet, koji je obećan onima koji se Allaha boje - u kome su rijeke od vode neustajale i rijeke od mlijeka nepromjenjena ukusa, i rijeke od vina, prijatna onima koji piju, i rijeke od meda procjeđenog i gdje ima voća svakovrsnog i oprosta od Gospodara njihova..." (Muhammed, 15)
...onima koji vjeruju i dobra djela čine: "A one koji vjeruju i dobra djela čine obraduj džennetskim baščama kroz koje će rijeke teći; svaki put kada im se iz njih da kakav plod, oni će reći: „Ovo smo i prije jeli", - a biće im davani samo njima slični. U njima će čiste žene imati, i u njima će vječno boraviti." (El-Beqare, 25) "U džennetu izvanrednome, u kome prazne besjede neće slušati. U njemu su izvor-vode koje teku, u njemu su i divani skupocjeni, i pehari postavljeni, i jastuci poređani, i ćilimi rašireni. (El-Gasijeh, 10-16)
"A one koji budu vjerovali i dobra djela činili - Allah će sigurno uvesti u džennetske bašče, kroz koje će rijeke teći, u njima će se narukvicama od zlata i biserom kititi, a odjeća će im svilena biti". (El-Hadz, 23) I konacno: "One koji čine dobra djela čeka nagrada, i više od toga! Lica njihova neće tama i sjeta prekrivati; oni će stanovnici dženneta biti, u njemu će vječno boraviti".(Junus, 26)

_________________
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


Vrh
   
 
 Naslov: Re: Islam
PostPostano: 21 tra 2015, 19:48 
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Pridružen/a: 18 sij 2014, 17:10
Postovi: 15067
Lokacija: Pod kraljevskim Srebrn'kom
slijedećim ajetima je Allah, dželle šanuhu, spomenuo neke od ljepota Dženneta: "A oni koji su se Allaha bojali, oni će na sigurnu mjestu biti, usred bašča i izvora, u dibu i kadifu obučeni i jedni prema drugima. Eto, tako će biti i Mi ćemo ih hurijama, krupnih očiju, ženiti. U njima će moći, bezbjedno, koju hoće vrstu voća tražiti; u njima, poslije one prve smrti, smrt više neće okusiti i On će ih patnje u ognju sačuvati, blagodat će to od Gospodara tvoga biti; to će, zaista, biti uspjeh veliki!" (Ed-Duhan, 51-57)
Na isto tako lijep način Džennet je prikazan i u suri Kaf: "A Džennet će biti primaknut čestitima, neće biti ni od jednog daleko: "Ovo je ono što vam je obećano, svakome onome koji se kajao i čuvao, koji se Milostivoga bojao, iako Ga nije vidio, i koji je srce odano donio. Uđite u njega, u miru, ovo je Dan vječni!" U njemu će imati što god zažele - a od nas i više." (Kaf, 31-35)
Ovakav Džennet je opisan u suri Ra'ad: "Ovakav džennet obećan je onima koji se budu Allaha bojali: vrtovi s rijekama, s plodovima kojih uvijek ima i s trajnom hladovinom; to će biti nagrada onima koji se budu zla klonili, a nevjernicima će kazna vatra biti". (R'ad, 35)
U narednih nekoliko ajeti-i-kerima opisuje se džennet, kakv je obećan onima koji se Allaha boje, "Zar je džennet, koji je obećan onima koji se Allaha boje - u kome su rijeke od vode neustajale i rijeke od mlijeka nepromjenjena ukusa, i rijeke od vina, prijatna onima koji piju, i rijeke od meda procjeđenog i gdje ima voća svakovrsnog i oprosta od Gospodara njihova..." (Muhammed, 15)
...onima koji vjeruju i dobra djela čine: "A one koji vjeruju i dobra djela čine obraduj džennetskim baščama kroz koje će rijeke teći; svaki put kada im se iz njih da kakav plod, oni će reći: „Ovo smo i prije jeli", - a biće im davani samo njima slični. U njima će čiste žene imati, i u njima će vječno boraviti." (El-Beqare, 25) "U džennetu izvanrednome, u kome prazne besjede neće slušati. U njemu su izvor-vode koje teku, u njemu su i divani skupocjeni, i pehari postavljeni, i jastuci poređani, i ćilimi rašireni. (El-Gasijeh, 10-16)
"A one koji budu vjerovali i dobra djela činili - Allah će sigurno uvesti u džennetske bašče, kroz koje će rijeke teći, u njima će se narukvicama od zlata i biserom kititi, a odjeća će im svilena biti". (El-Hadz, 23) I konacno: "One koji čine dobra djela čeka nagrada, i više od toga! Lica njihova neće tama i sjeta prekrivati; oni će stanovnici dženneta biti, u njemu će vječno boraviti".(Junus, 26)

_________________
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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