Esselamu Alejkum We Rahmetullahi We Berekatuhu
   

16.06.2007.

600 godina Islama na Balkanu

Otvori link i vidi sta sve propustas ako ne budes prisustvovao proslavi 600 godina islama na Balkanu 28 jula o.g. u Sarajevu na stadionu Kosevo.

LINK

08.06.2007.

FTV - U POTRAZI ZA BOSANSKOM PIRAMIDOM SUNCA- Video snimak druge epizode

 

Već drugu godinu Federalna TV BiH prati aktivnosti na arheološkoj lokaciji Bosanske doline piramida. Ovaj dokumentarni serijal pod nazivom "Potraga za Bosanskom piramidom Sunca" bio je najgledaniji u Bosni i Hercegovini tokom 2006. godine.
 

Pogledajte drugu epizodu iz ovogodišnjeg ciklusa.

 

08.06.2007.

The World’s Fastest-Growing Religions

 

Article's link

 

The List: The World’s Fastest-Growing Religions
 
Page 1 of 1
Posted May 2007
From Muslims in Europe to evangelical Christians in Africa, it is religious believers who are shaping the early 21st Century. Charismatic movements are sweeping throughout the Southern Hemisphere, while high birth rates among immigrants are provoking soul-seeking in the historically Christian West. For this List, FP looks at the fast-growing faiths that are upending the old world order.


QASSEM ZEIN/AFP/Getty Images

Islam

Growth rate*: 1.84 percent

Adherents: 1.3 billion

Behind the trend: High birthrates in Asia, the Middle East, and Europe

Areas to watch: The world’s largest Muslim populations are in fast-growing countries such as Indonesia, Bangladesh, Pakistan, India, Egypt, and Iran. Islam also happens to be the fastest growing religion in Europe, where an influx of Muslim immigrants from North Africa, Turkey, and South Asia has sent shock waves into a mostly Christian and secular population whose birthrates have stagnated. The “Muslim question” has empowered anti-immigrant parties in France, Austria, Denmark, the Netherlands, and Germany, while sparking a fierce debate over the place of women in Islam and symbols of faith like the Muslim head scarf.


Moshe Milner/GPO/Newsmakers

The Bahai Faith*

Growth rate: 1.70 percent

Adherents: 7.7 million

Behind the trend: High birthrates in India

Areas to watch: Bahais are spread throughout the world, but a good chunk—around 1.8 million—live in India. The Bahai faith was founded in 1863 in Iran by Bahá’u’lláh, who claimed to be the latest in a line of prophets stretching from Abraham to Jesus Christ to Mohammed. The world headquarters of the Bahai faith are in Haifa, Israel. Today, Bahais often suffer persecution elsewhere in the Middle East, especially in Iran.


RAVEENDRAN/AFP/Getty Images

Sikhism

Growth rate: 1.62 percent

Adherents: 25.8 million

Behind the trend: High birthrates in India

Areas to watch: Thousands of Sikhs were killed during the bloody partition between Pakistan and India in 1947, and at least 3,000 Sikhs were killed by Hindu mobs in New Delhi following the assassination of Indira Gandhi by a pair of Sikh extremists in 1984. Today, Sikhs are prospering. The prime minister of India, Manmohan Singh, is Sikh. Over 90 percent of the world’s Sikhs live in India; of those, a large majority are concentrated in the northern Indian state of Punjab. Canada, the United Kingdom, and the United States host growing Sikh minorities of several hundred thousand people each. In several isolated incidents after 9/11, turban-wearing Sikh men in Britain and the United States were mistaken for Muslims and attacked.


AFP/Getty Images

Jainism

Growth rate: 1.57 percent

Adherents: 5.9 million

Behind the trend: High birthrates in India

Areas to watch: Jains are a small but relatively powerful minority in India, making up about half of one percent of the population. They tend to be concentrated in Rajasthan and Gujarat. Outside of India, some of the largest concentrations of Jains are in Leicester, UK; Mombasa, Kenya; and major cities in the United States.


Mario Tama/Getty Images

Hinduism

Growth rate: 1.52 percent

Adherents: 870 million

Behind the trend: Surprise! High birthrates in India

Areas to watch: Most of the world’s Hindus live in India, and, to a lesser extent, Bangladesh, and Nepal. Significant Hindu minorities also live in Sri Lanka, Indonesia, Pakistan, and Malaysia. Since the 1960s, Hindus have become a growing presence in the United States, with as many as 1.5 million generally well-off adherents spread across the continent and prevalent in Texas, New Jersey, and Ohio. There are also several hundred thousand Hindus in the United Kingdom and South Africa, and there is a small Hindu minority in Russia, where its presence has aroused controversy in the Russian Orthodox Church.


PIUS UTOMI EKPEI/AFP/Getty Images

Christianity

Growth rate: 1.38 percent

Adherents: 2.2 billion

Behind the trend: High birthrates and conversions in the global South

Areas to watch: Pentecostal movements in Latin America, Africa, China, and India. The fastest-growing individual church in the world is Misión Carismática Internacional in Colombia; the Pentecostal denomination began in 1983 in Bogotá and now boasts 150,000 members. Then there’s Orissa Baptist Evangelical Crusade in India, which reports some 670,000 adherents. And in China, tens of millions of Christians practice their faith under the watchful eye of a very suspicious—and often hostile—Chinese government.

*Growth rates over the period from 2000 to 2005; all figures from the nondenominational World Christian Database, a project of the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary.

*The entry on the Bahai faith was revised to reflect the concerns of readers. Originally, the item was entitled "Bahaism," and described the religion as "an offshoot of Islam." Additionally, the sentence on Israel was clarified to better reflect the fact that Bahais are treated well in that country, but face discrimination elsewhere in the Middle East.

07.06.2007.

Community rushes to refugee family's aid

Link <--------FOR THIS ARTICLE

Community rushes to refugee family's aid
Bosnians beset by loss, financial and medical hardships


The Atlanta Journal-Constitution
Published on: 06/05/07

One person donated a wheelchair.

One gave furniture.

Allen Sullivan/Special
The Jusupovic family (from left) are Samira, Samir, Indira and Senada. Indira and Senada work to support Samira and Samir, who was shot and paralyzed while trying to help a robbery victim earlier this year.
 
Rich Addicks/Staff
Samir Jusupovic, a 20-year-old Bosnian refugee, watches his sister, Senada, put his wheelchair together outside their apartment recently, after leaving Children's Healthcare at Scottish Rite.
 
WANT TO HELP?

Donations to the Jusupovic family can be made at any Wachovia branch in Georgia. Checks should be written to The Senada Jusupovic Assistance Fund. Donations are not tax-deductible.

And scores of others have asked where they could send money and what else they could do to help.

Metro Atlantans have been moved by the plight of four Bosnian refugees — three sisters and a brother — who have struggled to keep their family together since the brother was shot and paralyzed in a robbery in February.

An article in The Atlanta Journal-Constitution on May 13 described the family's dilemma.

The Jusupovic children fled the civil war in Bosnia in 2001 with their parents, settling in an apartment complex near Avondale Estates. In April 2004, their mother, Ismeta, hung herself from the balcony. Friends and family say she'd never adjusted to her new life in the United States. The next year, their father, Omer, died of a heart attack.

The Jusupovic children — the oldest now 23, the youngest 12 — stuck together.

Then, 20-year-old Samir was shot in the back as he ran to help a neighbor who was being robbed in a nearby apartment building. Samir, who was juggling part-time work and college classes, did not have health insurance. The shooting plunged his family into a new emotional and financial crisis.

Heda Burdzovic, a fellow Bosnian refugee, didn't know the Jusupovics before she read their story.

"I was sobbing for two hours," said Burdzovic, 36. "I'm just asking what's next going to happen to these children?"

Burdzovic swung into action, tracking down the Jusupovic siblings to introduce herself and putting them in touch with a friend who bought Samir a wheelchair to replace the borrowed one that had to go back to the hospital. She found a doctor willing to review Samir's case for free. And she lined up a volunteer to give his 18-year-old sister, Indira, free driving lessons.

Teaching Indira to drive should ease the burden on the oldest sister, Senada, who is the head of the household. Senada has juggled her job, her own college classes, trips to her brother's medical appointments and failed efforts to get Medicaid coverage for her brother.

Stan Moor, community service coordinator at The Westminster Schools, was also moved by the family's struggles.

Moor teaches a philanthropy class for rising seniors and plans to share the story of the Bosnian siblings with his students. He hopes they might be inspired to try to help with Samir's pharmacy bill, which tops $300 a month. "My hope is that the class will want to rally around to do something."

Moor has already raised about $1,000 from staff at the school and friends.

Betsy Lenahan, group vice president for Metro Atlanta YMCA, said her organization has given the family a membership and is getting the youngest girl, 12-year-old Samira, into its summer camp program.

For Samir, access to weight equipment and a swimming pool at the Y near his family's new apartment should allow him to build the strength he needs for his recovery, Lenahan said.

She has been impressed at his willingness to work on getting better and how

his sisters have pulled together. "This family is unbelievable. I've never seen such determination," Lenahan said.

Perhaps the biggest piece of good news — the Shepherd Center, a leader in treatment of spinal cord injuries, has agreed to help Samir.

The hospital, which is accepting Samir as a charity care patient, has also treated the Bosnian man who was being robbed when Samir rushed to help. Ibrahim Korjak, 44, was also shot in the back and paralyzed. He is continuing his treatment at the Shepherd Center as an outpatient.

The teen charged with the shootings, 18-year-old Kevin Eason, remains in the DeKalb County jail awaiting trail. His bond is set at $15,000.

Samir will start soon

at Shepherd's day program a few days a week and

will transition to the

five-days-a-week program

when a space becomes available, said spokesman Larry Bowie.

Doctors say there's a good chance that Samir could walk again. "He has a lot of potential for a good outcome and we feel good about that," Bowie said.

"He appears to be strong, and we think he can progress well."

The Jusupovics say they have been surprised by the outpouring of good will and offers of help. They know they have a long way to go, but now things don't seem hopeless.

"I was really surprised," said Indira Jusupovic. "Now I know they care. ...We really are happy and appreciate [it]."

 

 


 

 

Bosankog heroja ne smijemo ostaviti samog

SA METKOM U TIJELU I NADOM U DUŠI

Tekst i Foto: Šukrija Džidžović

Kada se zla kob nadvije nad jednu porodicu, ne ostaje joj ništa drugo nego da se uzda u Boga i u čovjeka kojeg je Bog (između ostalog) stvorio da pomaže drugom. Ako ste ikada imali želju da nekom pomognete, da svojim dobrom olakšate tuđe muke, onda je upravo sada došao čas. Došao je trenutkak kada možete, a do vas je da li hoćete. Znam da hoćete i da se samo pitate kome i kako. U daljem dijelu ove priče saznat ćete sve. Zato vas molim da nastavite čitati ovaj tekst i postupite onako kako vam savijest nalaže.

Dolazak

U vrijeme kad smo svi dolazili u ovu zemlju Ameriku kao izbjeglice došli su i oni, akteri ove priče. Porodica Jusupović iz Bratunca stiže 2001. godine u Atlantu. Otac Omer i majka Ismeta sa svoje četvoro male djece misle da su konačno pronašli smiraj. Amerika je pred njima a budućnost zavisi od njihovog rada, što im ne pada teško jer raditi su navikli. Nesreća - jedna za drugom
Nije prošlo dugo, tačnije samo tri godine kada 2004. godine majka Ismeta tragično umire. Tuga se nadvila nad preostali dio porodice Jusupović. Samo godinu kasnije umire i otac Omer. To više prestaje da bude tuga, postaje tragedija koja u kući ostavlja četvoro male djece. Najstarija Senada tada ima samo 20 godina, dvije godine mlađi Samir 18, Indira 16 a Samira 10. “Jedno drugom do uha”, kako bi naš narod rekao. Da bi opstali, ostavljeni na “milost i nemilost” idu u školu. Samir i Senada, iako djeca, nakon škole rade da bi zaradili koji dolar da plate nadolazeće račune kojih nikad dosta. Na nejaka dječija pleća svalile su se sve obaveze koje i mi odrasli u ovim vremenima teško možemo izdurati.

A onda pucanj

Vraćajući se sa posla kući, sada dvadesetogodišnji Samir čuje pucanj, a potom ženski vrisak i vapaj za pomoć na našem jeziku. Samir utrčava u zgradu i bukvalno nalijeće na Afro-Amerikanca koji je upravo ispalio hitac u tijelo Ibrahima Kurjaka nakon što se ovaj odupro da pljačkašu da traženi novac. Onako goloruk Samir je herojski nasrnuo na pištoljem naoružanog pljačkaša. Došlo je do grčevitog klinča iz kojeg se pljačkaš uspije izvući i dalje sa pištoljem u ruci. Okreće se te ispaljuje tri metka od kojih jedan pogađa Samira nešto niže ispod srca i završava u blizini kičmenog stuba teško oštećujući živac. Mrak pada na oči.

Ostaće nepokretan

„Ostaće nepokretan“ odzvanjalo je u Samirovim ušima kada se probudio u bolnici nakon operacije. Oko njega doktor i tri njegove male sestre Samira, Indira i Senada. Svi bespomoćno plaču pitajući se šta će sad. Njih četvoro siročića, sa jedinim iskustvom koje imaju zvanom patnja i bol. Kako dočekati sutrašnji dan? Kako u budućnost bez jedine muške glave u kući? Kome se obratiti, od koga pomoć tražiti...? Samir je radio ali „Part Time“ bez zdrastvenog osiguranja. Samir je išao u školu a više ustati ne može, a možda i neće. Samir je donosio ček iz firme kojeg više nema. Odgovora na milion pitanja nije bilo.

Nade ipak ima

Za ovaj slučaj među prvim je čuo Ismet Zejnelović, imam bošnjačke zajednice u Atlanti. Informaciju o ovoj tragediji koju smo objavili u prošlom broju pročitala je i ambasadorica BiH u Washingtonu. Svi smo se našli ispred gradske bolnice u Atlanti i krenuli da posjetimo bosanskog heroja koji je u namjeri da drugom pomogne ležao u sobi na devetom spratu – nepokretan. U sobi smo zatekli njegove sestre Samiru i Senadu i njegove kolege sa posla Begu Memića i Azmira Suljića koji su nam rekli da je Samir uradio nešto što bi rijetko koji momak ili čovjek učinili. Goloruk krenuti na naoružanog kriminalca to može samo veliko srce kao što je Samirovo.
„Samir je osim toga i jedan od najboljih radnika „Home Depot” kompanije u kojoj radimo skupa. Iako je išao u školu, ostajao je i prekovremeno samo da zaradi za svoje male sestre“, objašnjava Bego Memić porijeklom iz Bratunca.
Ambasadorica Bisera Turković i ef. Zejnelović razgovarali su sa Samirom o njegovom stanju izrazivši veliku želju da pomognu u svim potrebnim aspektima. Tu smo saznali da Samir čeka trenutak kada će iz post operativnog stanja preći u stanje rehabilitacije za šta će biti potreban novac. Predloženo je da se kao rehabilitacioni centar iskoristi Fojnica u Bosni i Hercegovini, centar koji pruža sve potrebne uslove za oporavak Samira Jusupovića u nadi da će nakon terapija koje pruža ovaj centar Samir ipak ponovo stati na svoje noge i da neće, kako američki ljekari prognoziraju, ostati doživotni invalid. Nada postoji ali je za sve to potreban novac kojim se treba platiti transport i liječenje u Fojnici kao centru koji je ipak jeftiniji od američkih a po kvalitetu usluga ne zaostaje za svjetskim rehabilitacionim centrima.

Sada sve zavisi od nas i Božije volje 

 
 

07.06.2007.

Mina Bilten Br. 610

 

POČELA GRADNJA FERHADIJE

      Banja Luka, 1. juni 2007. (MINA) – Reisu-l-ulema dr. Mustafa Cerić je postavljajući prvi kamen ozvanio početak gradnje Ferhadije u Banja Luci koju su srpski ekstremisti porušili 1993. godine.

      - Ovo je povijesni dan za nas, rekao je reisu-l-ulema ukazujući u svom obraćanju na značaj džamije i njenu vrijednost, te poruku koju ona nosi i iskazujući radost koju osjećaju svi njenom ponovnom gradnjom.

      Muftija banjalučki Edhem ef. Camdžić rekao je da je ovaj dan veliki, radostan i povijesan za sve muslimane Bošnjake. (kraj)

SAOPĆENJE RIJASETA U POVODU ODLUKE USTAVNOG SUDA FEDERACIJE

      Sarajevo, 1. juni 2007. (MINA) –U ppvodu odluke Ustavnog suda Federacije BiH o prodaji vakufskih stanova danas se Rijaset IZ u BiH oglasio slijedećim saopćenjem za javnost :

      - Rijaset IZ-e u BiH izražava svoju zabrinutost zbog mogućih posljedica donesene Odluke Ustavnog suda FBiH, od 29.05.2007. godine, koji je raspravljajući po apelaciji Predsjednika FBiH vezanoj za ocjenu ustavnosti člana 10. stav 3. i 4. Zakona o izmjeni i dopuni Zakona o prodaji stanova na kojima postoji stanarsko pravo u FBiH donio Odluku kojom proglašava neustavnim navedene odredbe Zakona. Ovakvom Odlukom Ustavni sud je omogućio otkup nacionalizovanih vakufskih stanova u FBiH, što znači da se tim činom definitivno gase vakufi na području FBiH, jer im se otuđuje imovina.

      Ustavni sud FBiH ovom Odlukom na neargumentovan, nejasan, neutemeljen i pristrasan način onemogućuje Federaciji BiH da na temelju zakonskih propisa bez povrede prava na dom i jednog građanina FBiH zaštiti vakuf kao poseban šerijatsko-pravni institut koji ima poseban značaj za BiH. Ovim postupkom se ukida osnovno načelo vakufa, koje glasi da je vakufska imovine neotuđiva i da za sva vremena služi dobrotvornoj svrsi koju joj je odredio vakif. Ono što ni bivši sistem nije učinio u smislu prodaje vakufa, to je učinio Ustavni sud FBiH svojom odlukom.

      Ovim putem Rijaset IZ u BiH daje punu podršku Vakufskoj direkciji u Sarajevu u nastojanju da preduzme sva raspoloživa pravna sredstva kako bi se na pravičan način sačuvala vakufska imovina od uništenja koje joj je propisao Ustavni sud.

      Rijaset IZ u BiH poziva sve nadležne instutucije i predstavnike institucija koji obnašaju te fuknije da u okvirima svojih mogućnosti preduzmu mjere kako bi se spriječilo da se implemenatcijom Zakona o izmjeni i dopuni Zakona o prodaji stanova na kojim postoji stanarsko pravo u FBiH unište vakufi i vakufska imovina. Posebno ih pozivamo da u hitnom roku pred Ustavnim sudom FBiH pokrenu inicijativu za ocjenu ustavnosti cjelog Zakona, jer ovako krnjav Zakon poslije Odluke Ustavnog suda ne može egzistirati, kaže se u saopćenju Rijaseta IZ u BiH.(kraj)

IZLAGANJE REISU-L-ULEME U LONDONU

      Sarajevo/London,4.juni 2007. (MINA) - U prisustvu velikog broja muslimanskih i drugih intelektualaca, među kojima su iz BiH dr. Fikret Karčić i dr. Enes Karić, danas je britanski premijer Tony Blair otvorio međunarodnu konferenciju u Londonu, u Lancaster Houseu, o temi: "Islam i musulimani u svijetu danas" u organizaciji Kambridž univerziteta, Fondacije za koegzistenciju i Weidenfild instituta za strateški dijalog. Konferenciji se obratio putem video snimka Princ od Velsa te pakistanski premijer Ševket Aziz. Glavna poruka svih je da međuvjerski i međukulturni dijalog nema alternativu, posebno između islama i Zapada. Cilj konferencije u Londonu je da skrene pažnju na miroljubive poruke islama te da ukaže na činjenicu da na Zapadu danas živi veliki broj muslimana koji imaju legitimna prava, ali i patriotske obaveze prema društvu i državi u kojoj žive. 

      Na sesiji pod naslovom "Muslimani na Zapadu: angažman i zastupništvo", danas je govorio reisu-l-ulema dr. Mustafa Cerić i između ostalog rekao:

I

Abasidski halifa Mejmun ibn Harun el-Rešid ustanovio je u devetom stoljeću u Bagdadu Bejtu-l-hikme (Kuću mudrosti). Njena osnovna aktivnost bila je prijevod filozofskih i znanstvenih djela sa grčkog na arapski jezik. To je bila prva interakcija između islama i Zapada u kojoj su muslimani igrali ulogu spasioca intelektualnog i znanstvenog duha zapadne kulture – uistinu korijena europskog humanizma i renesanse. Bio je to mudri čovjek sa Istoka koji je pozvao racionalnog čovjeka sa Zapada da se sretnu u Bagdadu kako bi spasili um čovječanstava.

II

Ibn Rušd (1126-1198), poznat na srednjovjekovnom Zapadu pod imenom Averroes, je skrenuo pažnju Zapadu na važnost Aristotelove racionalne filozofije. Na taj način on je otvorio drugu povijesnu interakciju između islama i Zapada. Za razliku od prve, druga interakcija, kroz muslimansku Andaluziju, nije dobro dočekana u Europi. Poznati autor Božanstvene komedije, Dante Aligeri, niji mogao već da osudi "komentatora Aristotela" zbog averroizma ili racionalizma kojeg Europa u to vrijeme nije mogla podnijeti. Prema tome, ne samo da muslimani imaju pravo na zapadnu civilizaciju, već imaju i odgovornost za njezine uspone, ali i padove.

III

Mi smo danas u trećoj povijesnoj i dramatičnoj interakciji između islama i Zapada. U stvari, mi smo na pragu novoga doba u kojem moral mora nadvladati; u kojem međukomšijsko razumijevanje, međunarodna pravda te međuljudski odnosi i volja da jedni drugima pomažemo moraju biti naš imperativ. Ne mogu ni atomsko oružje, ni nuklearne prijetnje zamijeniti moralne vrijednosti i ljudsko poštenje. Vi možete dobiti rat, ali to ne znači da ste dobili mir. Svijet je obečao slobodu od straha, ali strah se u zadnje vrijeme sve više uvećava. Svijet je obečao slobodu od siromaštva, ali mnogi dijelovi svijeta pate zbog gladi dok drugi žive u pretjeranom izobilju. Teritorijalna pitanja i borba za premoć u svijetu još uvijek su iznad esencijalnih zahtjeva za pravdom i jednakošću. Dozvolite mi da budem konkretan oko jednog slučaja, koji je samo simptom općeg stanja: slučaj mog bosanskog naroda.

IV

Gdje su muslimani danas na Zapadu, ali i na Istoku? Gdje je Zapad danas ne samo u odnosu na islam i muslimane, već i u odnosu na samoga sebe? Koje su zajedničke vrijednosti islama i Zapada da bi shvatili zajedničke izazove budućnosti? Očito, mnogo je više pitanja nego pravih odgovora koje danas tražimo. No, jedna astvar je jasna. Ni muslimani ni Zapad nemaju izbora već da prihvate "treću interakciju" u duhu bagdadske mudrosti susreta "mudrog čovjeka" sa Istoka i "racionalnog čovjeka" sa Zapada. Zapad ne smije zanemariti temeljne božanske moralne poruke na čemu muslimani inzistiraju više nego drugi, dok muslimani ne smiju podcijeniti fundamentalna ljudska prava na čemu Zapad inzistira više nego drugi. Muslimani i Zapad treba da rade zajedno u izgradnji takovog sistema vrijednosti koji će eliminirati mogućnost međusobnog rata i zauvijek uništiti ubitačna sredstva masovne destrukcije – zaključio je reisu-l-ulema Cerić na međunarodnoj konferenciji u Londonu.

STUDIJSKO-MEĐURELIGIJSKO PUTOVANJE

      

      Sarajevo, 31. maj 2007. (MINA) – Međureligijska delegacija njemačkog grada Penzberga na čelu sa gradonačlnikom Penzberga, u organizacija džemata Islamske zajendice u Penzbergu i Benjamina Idriza, imama u ovom džematu, u sklopu posjete Bosni i Hercegovini i upoznavanja sa međureligijskom tradicijom naše zemlje i Sarajeva, na Fakultetu islamskih nauka susrela se sa dr. Mustafom ef. Cerićem, reisu-l-ulemom Islamske zajednice u BiH.

     Benjamin Idriz na početku ovog susreta upoznao je reisu-l-ulemu sa aktivnostima ove delegacije i ciljevima posjete Bosni i Hercegovini. 

     Reisu-l-ulema se zahvalio gostima iz Njemačke što su posjetili Sarajevo i BiH, kao mjesta koja baštine tradiciju suživota i tolerancije i naglasio važnost prepoznavanja islamskih vrijednosti i vrijednosti islamske civilizacije i tradicije od strane evropskih društava. (kraj)

SUSRET MATURANATA MEDRESA

      Sarajevo, 4.juni 2007. (MINA) - Tradicionalna manifestacija svršenika medresa – Maturalni dan – održana je na Fakultetu islamskih nauka u Sarajevu, gdje im je dobrodošlicu zaželio prodekan za nastavu dr. Zuhdija Hasanović

      Ove godine u osam medresa na području Rijaseta IZ završilo je školovanje ukupno 419 učenika i učenica, rekao je Muharem ef. Omerdić šef Vjersko prosvjetne službe Rijaseta.

      Zamjenik reisu-l-uleme hafiz Ismet ef. Spahić je u ime Reisu-l-uleme i u svoje ime svim maturantima i maturanticama čestitao uspješan završetak školovanja i zaželio im uspjeh u daljem školovanju, radu, napredovanju i životu uopšte.

. Učenici i učenice generacije su  : Ahmed Posavljak (Elči Ibrahim-pašina medresa), Sumeja Fazlović i hafiz Alen Kehić (Behram-begova medresa), Lejla Jašarević i Semir Poljaković (Gazi Husrev-begova medresa), Samir Haskić i Sabaheta Jonuzović (Medresa Džemaludin ef. Čaušević), Haris Omerika (Karađoz-begova medresa), Mahir Kevrić i Aida Halilović (Medresa Osman ef. Redžović), Sabaheta Hasanović ( Medresa dr. Ahmed Smajlović), Denis Grahovac i Semra Etemović ( Medresa Gazi Isa-beg). (kraj).

POTPISANO PISMO O NAMJERI

      Sarajevo, 30. maj 2007. (MINA/MINAS) – Danas je u Ljubljani potpisano je Pismo o namjeri između Islamske zajednice u Republici Sloveniji koju zastupa muftija Nedžad Grabus i Mestno občino Ljubljana koju zastupa gradonačelnik Zoran Janković.

To je prvi tako važan službeni dokument u povijesti Islamske zajednice u Republici Sloveniji vezano za izgradnju džamije u Ljubljani.

U pismu se obavezuje kako Mestna občina Ljubljana tako i Islamska zajednica da će sve učiniti kako bi Islamska zajednica u Republici Sloveniji konačno otkupila zemljište predviđeno za izgradnju džamije u Ljubljani. Obavezali su se također da će sve to uraditi u narednih šest mjeseci.

Naime, odmah nakon preuzimanja funkcije gradonačelnika, g. Zoran Janković ponudio je novu lokaciju za izgradnju džamije u Ljubljani u centru grada, odnosno u Kurilnoškoj ulici. Obećao je da će Mestna občina Ljubljana u 2007. godini, završiti sve potrebne postupke kako bi Islamska zajednica kupila zemljište za džamiju.

Potpisano pismo o namjeri početak je okončanja priče o džamiji u Ljubljani stare već četrdeset godina.

U delegaciji Islamske zajednice pored muftije Nedžada Grabusa svečanom potpisivanju prisustvovali su i njegov zamjenik imam Ibrahim Malanović, predsjednik IO Medžlisa Ljubljana g. Midhat Alagić, advokati Islamske zajednice g. Miro Senica i g. Peter Fašun i sekretar IZ-e Slovenije g. Nevzet Porić.(kraj)

MUFTILUK ZENIČKI POSJETIO DIREKTOR RAZI AL MUNAJED

      Zenica, 29. maj 2007. (MINA) - Muftiluk zenički posjetio je Razi Al Munajed, direktor humanitarne organizacije Human Appeal International Sarajevo.

      Nakon sastanka u Uredu muftije, muftija zenički mr. Ejub ef. Dautović i direktor Al Munajed posjetili su Medžlis Islamske zajednice Žepče, odnosno Alibegovu (Trzansku) džamiju u Žepču.

MUFTIJA ZENIČKI POSJETIO DŽEMAT G. ZENICA

      Zenica, 1. juni 2007. (MINA) -Muftija zenički mr. Ejub ef. Dautović posjetio je džemat Gornja Zenica – Medžlis IZ Zenica.

      Tom prilikom muftija je klanjao džumu-namaz i održao hutbu. U svom obraćanju muftija je stavio akcenat na važnost sloge i jedinstva među muslimanima.

      Sarajevo, 4.juni 2007.

      18. džumade-l-ula 1428.

 

05.06.2007.

Islaamic Belief

 

 'Aqeedatut-Tahaawiyyah

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Imâm Abû Ja'far at-Tahâwî

Preface

In the Name of Allah, the Merciful, the Compassionate.

Imam Tahawi's al-'Aqidah, representative of the viewpoint of ahl-al- Sunnah wa-al-Jama'a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which this is an edited English translation .

Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abd al Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known as Imam Tahawi, after his birth-place in Egypt, is among the most outstanding authorities of the Islamic world on Hadith and fiqh (jurisprudence). He lived 239-321 A.H., an epoch when both the direct and indirect disciples of the four Imams- Imam Abu Hanifah, Imam Malik, Imam Shafi'i and Imam Ahmad bin Hanbal - were teaching and practicing. This period was the zenith of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day.

Al-'Aqidah, though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Companions, Successors and all the leading Islamic authorities such as Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Malik, Imam Shafi'i and Imam Ahmad ibn Hanbal on the doctrines enumerated in this work. For these doctrines shared by ahl-al-sunnah wa-al-Jama'ah owe their origin to the Holy Qur+an and consistent and confirmed Ahadith - the undisputed primary sources of Islam.

Being a text on the Islamic doctrines, this work draws heavily on the arguments set forth in the Holy Qur'an and Sunnah. Likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunnah, are also taken from the Holy Qur'an and Sunnah.

As regards the sects mentioned in this work, a study of Islamic history up to the time of Imam Tahawi would be quite helpful. References to sects such as Mu'tazilah, Jahmiyyah, Qadriyah, and Jabriyah are found in the work.

Moreover, it contains allusions to the unorthodox and deviant views of the Shi'ah, Khawarij and such mystics as had departed from the right path. There is an explicit reference in the work to the nonsensical controversy on khalq-al -Qu'ran in the times of Ma'mun and some other 'Abbasid Caliphs.

While the permanent relevance of the statements of belief in al-'Aqidah is obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned Person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Such study helps one to better understand the Islamic doctrines and avoid the deviations of the past or the present.

May Allah grant us a true undersanding of faith and include us with those to whom Allah refers as 'those who believe, fear Allah and do good deeds'; and 'he who fears Allah, endures affliction, then Allah will not waste the reward of well-doers.'

Iqbal Ahmad A'zami


In the Name of Allah, the Merciful, the Compassionate

Praise be to Allah, Lord of all the Worlds

The great scholar Hujjat al-lslam Abu Jaafar al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of ahl-al-Sunnah wa al-Jama'ah, according to the school of the jurists of this religion, Abu Hanifah an-Nu'man ibn Thabit al-Kufi, Abu Yusuf Ya'qub ibn Ibrahim al-Ansari and Abu 'Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the funda- mentals of the religion and their faith in the Lord of all the Worlds.


1. We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.

2. There is nothing like Him.

3. There is nothing that can overwhelm Him.

4. There is no god other than Him.

5. He is the Eternal without a beginning and enduring without end.

6. He will never perish or come to an end.

7. Nothing happens except what He wills.

8. No imagination can conceive of Him and no understanding can comprehend Him.

9. He is different from any created being.

10. He is living and never dies and is eternally active and never sleeps.

11. He creates without His being in need to do so and provides for His creation without any effort.

12. He causes death with no fear and restores to life without difficulty.

13. He has always existed together with His attributes since before creation.

Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain t hroughout endless time.

14. It was not only after the act of creation that He could be described as 'the Creator' nor was it only by the act of origination that He could he described as 'the Originator'.

15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.

16. In the same way that He is the 'Bringer to life of the dead', after He has brought them lo life a first time, and deserves this name before bringing them to life, so too He deserves the name of 'Creator' before He has created them.

17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. 'There is nothing like Him and He is the Hearer, the Seer'. (al-Shura 42:11)

18. He created creation with His knowledge.

19. He appointed destinies for those He created.

20. He allotted to them fixed life spans.

21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.

22. He ordered them to obey Him and forbade them to disobey Him.

23. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.

24. He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.

25. All of them are subject to His will between either His generosity or His justice.

26. He is exalted beyond having opposites or equals.

27. No one can ward off His decree or put back His command or overpower His affairs.

28. We believe in all of this and are certain that everything comes from Him. 29. And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen servant and selected Prophet and His Messenger with whom He is well pleased.

30. And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.

31. Every claim to prophethood after Him is falsehood and deceit.

32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.

33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation.

The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He: 'I will burn him in the Fire.' (al-Muddaththir 74: 26) When Allah threatens with the Fire those who say 'This is just human speech' (al-Muddaththir 74: 25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

34. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.

35. 'The Seeing of Allah by the People of the Garden' is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: 'Faces on that Day radiant, looking at their Lord'. (al-Qiyamah 75: 22-3) The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.

36. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief. and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

37. Belief of a man in the 'seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing' or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. 'This is the din of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed lo understand Allah's Glory, because our lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him.

38. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.

39. Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him, 'and his heart was not mistaken about what it saw' (al-Najm 53: 11). Allah blessed him and granted him peace in this world and the next.

40. Al-Hawd, (the Pool which Allah will grant the Prophet as an honour to quench the thirst of his Ummah on the Day Of Judgement), is true.

41. Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.

42. The covenant 'which Allah made with Adam and his offspring' is true.

43. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased.

44. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is cased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.

45. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book, 'He is not asked about what He does but they are asked'. (al-Anbiya' 21: 23) So anyone who asks: 'Why did Allah do that?' has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

46. This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.

47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on it. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it.

48. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and hits decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book: 'He created everything and decreed it he a detailed way'. (al-Furqan 25: 2) And He also says: 'Allah's command is always a decided decree'. (al-Ahzab 33: 38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.

49. Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.

50. He is independent of the Throne and what is beneath it.

51. He encompasses everything and is above it, and what He has created is incapable of encompassing Him.

52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.

53. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.

54. We call the people of our qiblah Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about.

55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion Of Allah.

56. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured Of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it.

57. We do not consider any of the people of our qiblah to he unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

59. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

60. Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two (e.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).

61. A person does not step out or belief except by disavowing what brought him into it.

62. Belief consists of affirmation lay the tongue and acceptance by the heart.

63. And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.

64. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

65. All the believers are 'friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.

66. Belief consists of belief in Allah. His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.

67. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

68. Those of the Urnmah of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentionied in the Qur'an when He says: 'And He forgives anything less than that (shirk) to whoever He wills' (al-Nisa' 4: 116); and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.

69. We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.

70. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kutr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

71. We do not agree with killing any of the Ummah of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari'ah to do so.

72. We do not recognize rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for them right guidance and pardon from their wrongs.

73. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.

74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

75. When our knowledge about something is unclear, we say: 'Allah knows best'.

76. We agree with wiping over leather socks (in Wudu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.

77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

78. We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.

79. We believe in the Angel of Death who is charged with taking the spirits of all the worlds.

80. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

81. The grave is either one of the meadows of the Garden or one of the pits of the Fire.

82. We believe in being brought back to life after death and in being re- compensed for our actions on the Day of Judgement, and al-'Ard, having been shown them and al-Hisab, brought to account for them. And Qira'at al-Kitab, reading the book, and the reward or punishments and in al-Sirat (the Bridge) and al-Mizan (the Balance).

83. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice.

Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

84. Good and evil have both been decreed for people.

85. The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shariah. Allah the Exalted says: 'Allah does not charge a person except according to his ability'. (al-Baqarah 2: 286)

86. People's actions are created by Allah but earned by people .

87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: 'There is no power and no strength except by Allah.' We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.

88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. 'He will not be asked about what He does but they will he asked.' (al-Anbiya' 21: 23)

89. There is benefit for dead people in the supplication and alms-giving of the living.

90. Allah responds to people's supplications and gives them what they ask for.

91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

92. Allah is angered and can be pleased but not in the same way as any creature.

93. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.

94. We confirm that, after the death of the Messenger of Allah, may Allah bless him and grant him peace, the caliphate went first to Abu Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn alKhattab, may Allah be pleased with him; then to 'Uthman, may Allah be pleased with him; and then to 'Ali ibn Abi Talib, may Allah be pleased with him. These are the Rightly-Guided Caliphs and upright leaders.

95. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, may Allah bless him and grant him peace, whose word is truth, bore witness that they would he. The ten are: Abu Bakr, 'Umar, 'Uthman, 'Ali, Talhah, Zubayr, Sa'd, Sa'id, 'Abdur-Rahman ibn 'Awf and Abu 'Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.

96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

97. The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts- they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.

98. We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.

99. We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.

100. We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of 'Isa ibn Maryam, peace be upon him, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.

102. We agree that holding together is the true and right path and that separation is deviation and torment.

103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says: 'Surely religion in the sight of Allah is Islam'. (Al 'Imran 3: 19) And He also says: 'I am pleased with Islam as a religion for you'. (al-Matidah 5: 3)

104. Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and Ta+til (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).

105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.


We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu'tazilah, the Jahmiyyah the Jabriyah, the Qadriyah and others like them who go against the Sunnah and Jama'ah and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction.

We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

Courtesy Of: Islaam.net

03.06.2007.

Reisu-l-ulema in Seattle

 

 

Sarajevo 25th of May, 2007 (MINA)

Reisu-l-ulema Dr. Mustafa Ceric has visited the headquarters of Islamic Community (IZ) in Seattle (USA) on Thursday, as well as the place where the IZ of Bosniaks will build the Mosque with minaret. There, reisu-l-ulema prayed two rakah salat and said his dua.

 

Thereafter, reisu-l-ulema went to visit the Islamic cemetery, property of Bosnian Muslim community. In the afternoon, reisu-l-ulema held a presentation at the University of Washinton, of which the topic was “Islam in Europe” and met with the Bosnian students.

 

In his presentation, reisu-l-ulema expressed among others the following;

Europe will have to face the fact that Islam is European religion, tracing its roots from the East, as well as Christianity and Judaism. But, Muslims too have to understand that the Europe is the place of co-existence and dialogue of various faiths and cultures. The future of Islam in Europe depends more on Muslim’s relations towards Europe, than the Europe’s relations towards Muslims. The sooner they understand Europe as a chance to show the universal values of Islam, the easier it will be to find their place in European society. In the same way, the sooner the Europe understands that Muslims are her reality, it will ease her goal of European integration.” – Concluded reisu-l-ulema
30.05.2007.

Mina Bilten Br. 609

 AKTIVNOSTI REISU-L-ULEME U VAŠINGTONU

Sarajevo, 24. maj 2007. (MINA) – Tokom posjete Vašingtonu

(od 21-23. maja), reisu-l-ulema dr.Mustafa ef. Cerić sastao se sa kongresmenima Chris Smith-om i Russ Carnahan-om, liderima Kluba prijetelja Bosne i Hercegovine u američkom kongresu. Reisu-l-ulema dr. Cerić je upoznao kongresmene sa situacijom u Bosni i Hercegovini i naglasio značajnu ulogu Sjedinjenih Američkih Država u održavanju stabilnosti u Bosni i Hercogovini i cijeloj jugoistočnoj Evropi. Izmedu ostalog, razgovarali su o ulozi
međureligijskog dijaloga u obnavljanju povjerenja u Bosni i Hercegovini.
Kongresmeni Smith i Carnahan su izrazili zadovoljstvo posjetom reis-u-uleme  i istakli  nastavak podrške Bosni i Hercegovini.
     Reisu-l-ulema dr.  Cerić je također održao predavanje u Woodrow Wilson Centru na temu "Umijeće tolerancije" gdje je naglasio da su tokom istorije prirodni i ljudski resursi bili okrenuti ka umijeću rata. Reisu-l-ulema dr.  Cerić je pozvao na usmjeravanja prirodnih i ljudskih resursa ka umijeću mira. Tokom svog predavanja, reis je takoder naveo Bosnu i Hercegovinu kao istorijski primjer tolerancije u multireligijskom kontekstu.
     U srijedu 23. maja, reisu-l-ulema dr. Cerić je održao predavanje i na Katoličkom univerzitetu u Vašingtonu na temu "Islam na zapadu: ideali i
realnosti".

Prije predavanja, reisu-l-ulema se sastao sa nadbiskupom Wurel-om, kardinalom Maida-om i kardinalom McCarric-om.

Tokom posjete Vasingtonu, reisu-l-ulema se sastao i  sa predstavnicima Bosnjačko-američkog savjetodavnog vijeća za Bosnu i Hercegovinu, na čiju inicijativu je i posjetio Vašington. Predstavnici ove organizacije su informisali reisu-l-ulemu dr. Mustafu  Cerića o dosadašnjem radu kao i trenutnim aktivnostima.(kraj)

 

REISU-L-ULEMA U SEATTLU

 

Sarajevo 25. maj 2007. (MINA)  Reisu-l-ulema dr. Mustafa Ceric posjetio je u cetvrtak sjediste IZ-e u Sietlu (SAD), te obisao mjesto gdje ce IZ-a Bosnjaka graditi dzamiju sa munarom Tu je reisu-l-ulema klanjao dva rekata-namaza i proucio dovu.

Nakon toga reisu-l-ulema je posjetio muslimansko mezarje u vlasnistvu IZ-e Bosnjaka. Poslije podne reisu-l-ulema je odrzao predavanje na Univerzitetu u Vasington o temi "Islam u Europi" i susreo se sa

bosanskim studentima.

U svom predavanju reisu-l-ulema je izmedju ostalog

istaknuo:

„Europa se mora suociti sa cinjenicom da je islam europska vjera koja vodi svoje korjene sa Istoka isto kao i krscanstvo i judaizam. No, i muslimani moraju shvatiti da je Europa mjesto suzivota i dijaloga razlicitih vjera i kultura. Buducnost islama u Europi mnogo više ovisi o muslimanskom odnosu prema Europi, nego europskom odnosu prema muslimanima. Sto prije shvate Europu kao priliku za pokazivanje univerzalnih vrijednosti islama, lakse ce im biti da nadju svoje mjesto u europskim drustvu. Isto tako, sto

prije Europa shvati da su muslimani njezina realnost, lakse ce joj biti ostvariti cilj europske integracije" - zakljucio je reisu-l-ulema. (kraj)

 

HUTBA REISU-L-ULEME U SEATTLE

 

Sarajevo, 26. maj, 2007. (MINA) – Reisu-l-ulema dr. Mustafa Cerić je u petak 25. maja u Seattleu gdje prisustvuje  susretu Bošnjaka Sjeverne Amerike  imamio džumu namaz i održao hutbu.

MINA prenosi hutbu reisu-l-uleme :

 

-Hvala Allahu hvalom koja se nikom ne upućuje osim Njemu, jer se uistinu Njemu sve vraća, hvalom koja priliči Njegovim blagodatima, koja On stalno uvećava i s kojom se postiže Njegovo zadovoljstvo.

Molimo Allaha Uzvišenog da blagoslovi onoga s kojim je zapečečeno poslanstvo, Muhammeda Alejhisselama, kao   i njegovu braću Allahove poslanike Adema, Nuha, Ibrahima, Musaa, Isaa, alejhim salavat i selam, i sve druge koje je Allah nadahnjivao znanjem i mudrošću kako bi donosili radosnu vijest svjetovima. I Neka je blagoslov na sve njihove sljedbenike.

Učimo dovu Allahu Uzvišenom da nas sačuva od posrtaja. Žurimo prema Allahu kako bi naša riječ i djelo bili radost i sreća ljudima.

Draga braćo i sestre,

U Kur'anu Časnom Uzvišeni Allah kaže:

 

Neka je uzvšen onaj u čijoj ruci je sva moć i vlast. To je onaj koji je svemoćan. Koji je stvorio smrt i život tako da vas iskuša koji od vas bolje radi i djeluje.

 

Dakle, sve što je stvoreno, sve što postoji na ovome svijetu ima svoj smisao. U dubinama okeana, u mraku i u pijesku, različita stvorenja žive i cvjetaju u raznolikosti boja i oblika. Svaki oblik ili crta na njihovim tijelima je zbog nekog razloga: da jede, da lovi, da se brani, da pobjegne, da se skrije. Čovjek, kao najsavršenije Božje stvorenje, ima dušu i razum. Zato mu je povjerena misija namjesnika i zato je Bog, dž.š., tražio od meleka da mu učine sedždu,  da ga obaveže da dušom osjeća i razumom domišlja smisao svoga života, a to je pobožnost i pokornost pred Uzvišenim Allahom koji stvara, koji uzdržava, koji rastvara, koji je Svemoćan, koji je Sveznajući i koji je Svemilostiv. I koji čovjeka stavlja na kušnju kako bi ga osnažio u njegovoj namjeri da ovaj život proživi u sreći i zadovoljstvu. Stoga treba znati da Bog, dž.š., ponekad prelama naš duh da bi nam spasio dušu. Stavlja nas na kušnju u dobru i u zlu da bismo prepoznali razliku između halala i harama. Jer istina i laž nisu isto; jer pravda i krivda nisu isto;  jer vlastiti dom i izbjeglištvo nisu isto; jer domovina i dijaspora nisu isto. Zato nam treba bratstvo u vjeri i domovini da spasimo dušu od sraha.

Ponekad nam Bog, dž.š., lomi srce da nas učini cjelovitim. Jer, samo kad se osjetimo ovisnim o drugim, shvatimo važnost sveopće ljudske ljubavi i dobrote. Poznata je narodna mudrost koja kaže: - U muci se poznaju junaci. Zato mi dobro pamtimo one koji su nam pritekli u pomoć kad smo bili na muci od onih koji nisu imali ni srce ni dušu. Sad nam je jasna Alejhisselamova poruka u kojoj se kaže da je najbolji onaj koji pomaže ljudima kad su u nevolji.

Ponekad Bog, dž.š., dopusti da nas boli rana kako bismo bili snažniji. Jer u bolu se vraćamo sebi. Vraćamo se Bogu Uzvišenom tražeći pomoć da nas od bola oslobodi. Tako snažimo svoju vezu sa Bogom, dž.š., u stvari, snažimo sebe u suočavanju sa ovozemaljskim izazovom. Jer, onaj koji se ne pouzda u Boga, nema pouzdanja u sebe. Samo Bog, dž.š., daje nam snagu da se ne bojimo nikog osim Njega.

Ponekad nam Bog, dž. š., šalje neuspjeh da bismo bili skromni. Jer Bog, dž.š., ne voli kibur, ne voli oholost zato što je to šejtanov sifat. Naš narod može podnijeti mnogo toga, ali ne može trpiti ničiju oholost ni kibur. Stoga, svi oni koji na ovaj ili onaj način hoće da predstavljaju naš narod ne smiju se od njega udaljavati i ne smiju ga sa visine gledati. Moraju s njim biti i dijeliti njegove radosti i žalosti, njegove muke i bolesti. Vi koji danas živite u Sjevernoj Americi ste dio našeg naroda i zato smo mi danas ovdje da podijelimo našu zajeničku brigu za našu domovinu, ali i da izrazimo našu zajedničku nadu da će nam biti bolje, ako Bog da. Bez obzira na potečkoće s kojima se danas suočavamo, mi moramo biti optimisti i gledati naprijed, jer Bog, dž.š., je obećao pobjedu onima koji strpljivo rade i grade za dobrobit svakog čovjeka.

Ponekad Bog, dž. š., dopusti da smo bolesni zato da bismo o sebi vodili bolju brigu. Ako iko na ovome svijetu razumije ovu poruku, onda smo to mi bosanski muslimani, jer nakon svega, valjda smo shvatili da se sami o sebi moramo brinuti. Dakako, uz pomoć Božiju i pomoć prijatelja,. Jer, priznajmo sami sebi, bili smo bolesni u svakom pogledu. Sad je vrijeme da o sebi vodimo bolju brigu.

Ponekad nam Bog, dž.š., sve oduzme zato da bismo shvatili vrijednost svega onoga što nam daje i kad znamo i kad ne znamo.

 

 

Bit ćete na iskušenju zbog straha, gladi te zbog gubitka imetka, zbog  ugroženosti života i zbog gubitka plodova vašega rada. No, obraduj one koji sve to strpljivo prežive.

 

Vi koji ste morali napustiti svoj dom i domovinu najbolje znate šta znači iskušenje straha i gladi, šta znači imati pa nejmati. To iskustvo mora nas pouciti da budemo Bogu dragoma zahvalni.

 

Allahu Svemoćni, daj nam snagu da nas neuspjeh ne baci u očaj, niti da nas uspjeh navede na oholost!

Allahu Sveznajući, pouči nas da je ovaj život prolazan i da nas čeka odgovornost pred Bogom!

Allahu Plemeniti ujedini naša srca oko dobrog i hairli posla!

Allahu Milostivi, budi nam milostiv na obećanom danu! Amin.(kraj)

 

KAMEN TEMELJAC ZA DŽAMIJU U SEATTLEU

 

Sarajevo, 27. maj 2007. (MINA) - U okviru bosnjackih susreta u Sjevernoj Americi u prisustvu velikog broja Bosnjaka u subotu 26. maja su

reisu-l-ulema dr. Mustafa Ceric i dr. Haris Silajdzic, clan predsjednistva BiH postavili kamen temeljac za dzamiju u Seattleu. Naime, nakon dobivanja dozvole za izgradnju dzamije sa munarom, Islamska zajednica Bosnjaka u Seattleu ce otpoceti radove na dzamiji koju karakterise munara visine 18. metara, sto je prvi slucaj u ovom dijelu zapadne Amerike na istocnom Pacifika. Takodjer, dzamija ce sadrzavati prostor za namaz, mekteb i  salu za omladinu. Planira se u drugoj fazi izgradnja podzemnog parkinga, sest

velikih ucionica za edukaciju djece, dva poslovna prostora te stan za imama i hostel za goste.

Prilikom obracanja prisutnim dr. Haris Silajdzic je istaknuo da

je ovo znacajan trenutak za sve Bosnjake. Reisu-l-ulema dr. Ceric je proucio dovu  u kojoj je molio Boga, dz.s., da buduca dzamija bude mjesto gdje ce se ljudi sastajati u vjeri i ljubavi. Muhamed Saracevic iz Sarajeva , predsjednik IZ-e Bosnjaka u Seattleu je kazao da je postavljanje kamena temeljca za dzamiju garancija da ce Bosnjaci  sacuvati svoj islamski i bosnjacki identitet u

Americi. Velike zasluge ima Ahmed Kulaga iz Foce za ideju izgradnje dzamije, kao i ostali clanovi odbora iz gotovo svih krajeva BiH  koji vrijedno rade u slozi i ljubavi za svoju vjeru. I  imam Abdullah Polovina radi vrlo dobro svoju imamsku duznost. (kraj)

 

SAOPĆENJE REISU-L-ULEME O ZLOČINU NAD BOŠNJACIMA

 

Sarajevo, 22. maj 2007. (MINA) – Reisu-l-ulema dr. Mustafa Cerić oglasio se danas saopćenjem za javnost  u povodu 15. godišnjice zločina nad bošnjačkim izbjeglicama koje su crnogorske vlasti u maju 1992. godine izručile Karadžićevim egzekutorima koji su nad njima počinili teški zločin :

-Ovog maja Bosna i Hercegovina obilježava još jednu tužnu obljetnicu: petnaest je godina od kada je crnogorska vlast nezakonito uhapsila i Karadžićevim egzekutorima isporučila više od stotinu bosansko-hercegovačkih izbjeglica, koji su se na početku rata, računajući na crnogorsko čojstvo i međunarodne konvencije sklonili u Crnu Goru.

No, to je povjerenje izigrano: nakon sramnog lova na muslimane Bošnjake, koji je sličio lovu nacista na Jevreje, i koji je trajao 23 dana, ubijeno je više od 83 muslimana Bošnjaka. Za njihovo ubistvo još niko nije odgovarao.

I pored eksplicitnih zahtjeva Evropskog savjeta i drugih relevantnih međunarodnih organizacija, zvanična Crna Gora još ništa nije učinila da porodice deportovanih ljudi obešteti a nalogodavce i izvršioce tog teškog zločina pravično kazni.

Ni bosansko-hercegovačka vlast i nadležni organi još ništa nisu uradili da se počinioci ovog zločina procesuiraju. Stoga apelujem na vlasti Crne Gore i BiH da sve učine kako bi se sa ovim zločinom Crna Gora suočila moralno, materijalno, i krivično.

Moralno bi bilo da država Crna Gora 25. maj, dan kada je crnogorska policija pun autobus uhapšenih Bošnjaka predala Karadžićevim ubicama, proglasi i Danom sjećanja na tu crnogorsku Srebrenicu, kaže se u saopćenju reisu-l-uleme.(kraj)

 

HAFIZ SPAHIĆ PRIMIO POTPREDSJEDNIKA FEDERACIJE

 

Sarajevo, 22. maj 2007. (MINA)  - Danas je potpredsjednik Federacije BiH Mirsad Kebo posjetio Rijaset IZ-a u BiH i razgovarao sa zamjenikom reisu-l-uleme haži hafizom Ismetom ef.Spahićem. Razmijenjena su mišljenja o trenutnoj situaciji u BiH i izražena zabrinutost ukupnim stanjem odnosa u BiH, osobito porastom nacionalizma, nedostatkom dijaloga, te nerješavanjem onih pitanja koja se tiču budućeg razvoja BiH kao zajednice tri jednakopravna, konstitutivna naroda.

Istaknuto je da ozbiljnost situacije nalaže političkim liderima, i svim nositeljima državnih funkcija odgovornost da ne smiju prekinuti dijalog. Jer, jedino dijalogom i traženjem konstruktivnih rješenja, otvara se prostor za funkcioniranje BiH kao države koja je okvir u kojem sva tri naroda mogu naći svoj interes i slobodno ispoljavati svoja politička, vjerska i svaka druga ubjeđenja. (kraj)

 

PROMOCIJA KNJIGE ''MUSLIMANI U ZAGREBU 1878-1945''

 

Zenica21. maj, 2007. (MINA) -  Muftiluk zenički posjetila je delegacija Mešihata Islamske zajednice u Hrvatskoj na čelu sa predsjednikom Mešihata, muftijom Šefkom ef. Omerbašićem. U okviru posjete Muftiluku zeničkom, delegacija je posjetila Islamski pedagoški fakultet u Zenici i Medžlis Islamske zajednice Zenica, a istog dana u 19.00 sati, u Bosanskom narodnom pozorištu u Zenici, u organizaciji Ureda muftije zeničkog i Medžlisa Islamske zajednice Zenica, održana je promocija knjige ''Muslimani u Zagrebu 1878-1945'' autora mr. Zlatka Hasanbegovića. Pred velikim brojem ljubitelja knjige, djelo koje govori o ''dobu utemeljenja'' muslimana u Zagrebu promovirali su: predsjednik Mešihata Islamske zajednice u Hrvatskoj muftija zagrebački Šefko ef. Omerbašić, muftija zenički mr. Ejub ef. Dautović, Mirsad Srebreniković – predsjednik Izvršnog odbora Medžlisa Islamske zajenice Zagreb, hfz. Aziz ef. Alili, glavni imam Medžlisa IZ Zagreb, te autor knjige mr. Zlatko Hasanbegović. Moderator je bio Jakub ef. Salkica – glavni imam Medžlisa IZ Zenica.

  

28.05.2007.

Znaci Allahove dz.s ljubavi prema robu

Nastavak prethodnog posta......

Znaci Allahove dz.s ljubavi prema robu su:

 

 

1.Povecanje pokornosti:-Od znakova da ti je Allah dz.s prihvatio neku pokornost i ibadet jeste da te potpomogne da cinis drugi ibadet i pokornost.

 

2. Dobro drustvo:-Da te Allah dz.s pomogne da imas prijatelje koji ce te potpomagati u pokornosti.

 

3. Da te Allah dz.s ne iskusava u vjeri-Omera ibnu-l-Hattaba, r.a., nije zadesilo iskusenje i nevolja a da nije na njoj zahvalio Allahu dz.s . Kada je upitan zasto to cini , rekao je: “Tako je zato sto nisam bio iskusan u vjeri”.

 

4. Kome Allah dz.s zeli dobro ucini ga da shvata vjeru:-Sramota je da ima mladica koji dobro govore strane jezike , a ne umiju uciti Kur’an.

 

5. Da ga Allah dz.s , koristi u pomaganju viere i cinjenju dobrih djela.-Od znakova Allahove dz.s, ljubavi prema nekom robu jeste da preko njega popravi stanje drugih  ljudi.

 

6. Da stalno stremi ka vecem:-Kaze Omaer ibn Abdul-Aziz, r.a., “ Zaista , imam nefs koji stremi.Zelio sam ozeniti kcer halife pa sam je ozenio.Kada sam je ozenio zelio sam postati upravitelj Medine svjetle, kako bih u gradu Allahova Poslanika, s.a.v.s pravdu uspostavio , pa sam postao njen namjesnik.Onda mi je dusa pozeljela da budem halifa vjernicima, pa sam postao halifa pravovjernih.Sada mi dusa zudi ka onome sto je najvece: sada stremim ka Dzennetu:”

 

7. Da srce bude smireno:-I da ne zali zbog dunjajluka i ovosvjetski uzitaka.

 

8. Iskusenje-Vidim iskusenja kao povod zbog kojeg Allah, dz.s zavoli nekog roba.Kaze Allahov Poslanik s.a.v.s.,

 

“Mu’mina i mu’minku (vjernika i vjernicu) ne prestaju pogadjati razne nedace, iskusenja u njima samima, u njihovoj djeci i imetku, sve dok im se ne izbrisu svi njihovi grijesi, tako da se susretnu sa Allahom dz.s bez ijednog grijeha. (Tiramizi)

 

9. Da mu Allah dz.s podari mrznju prema grijesima.-I da mu pomogne u cinjenju pokajanja.

10. Osjecaj zadovoljstva-Ima mnogo ljudi koji ne osjecaju Allahovu dobrotu prema njima samima, a osjecaj zadovoljstva cuva covjeka od smutnje i fitne.

 

11.Ljubav drugih ljudi prema tom robu.-Da Allah ucini da su ljudi sa mnom zadovoljni i da me vole i ja njih da volim.

 

Primjeri onih koje je Allah dz.s zavolio:

 

EBU HUREJRE, R.A.

 

Otisao je Ebu Hurejre, r.a., kod Allahova Poslanika ,s.a.v.s, da se zali na svoju majku.Rekao je : « Allahov Poslanice , ja pozivam svoju majku u islam , a ona odbija.Govorim joj o islamu , a ona me psuje.Moli Allaha dz.s da uputi moju majku.” Allahov Poslanik, s.a.v.s, podize ruke govoreci: “Gospodaru moj, uputi majku Ebu Hurejra”. Prica dalje Ebu Hurejre, r.a.: “Pa sam se obradovao zbog dove Allahova Poslanika, s.a.v.s,. Vratio sam se kuci i stao pred vrata.Moja majka upita: ‘Ko je?’ Rekoh: ‘Ebu Hurejre’. Pa je rekla: ‘O Ebu Hurejre!’ Rekoh : ‘Izvoli’ Rece: ‘Ja svjedocim da nema drugog Boga osim Allaha dz.s, i da je Muhammed Allahov poslanik.” Kaze dalje Ebu Hurejre: “Vratio sam se Allahovom Poslaniku , s.a.v.s, govoreci mu : “ O Allahov Poslanice, raduj se, Allah dz.s je primio tvoju dovu , moli Allaha dz.s da ja i moja majka volimo vjernike.” Allahov Poslanik s.a.v.s, zamoli : “Gospodaru moj, ucini da Ebu Hurejre i njegova majka vole vjernike i da budu voljeni od vjernika.” Kaze dalje Ebu Hurejre r.a., : “Od tog dana se nisam susreo sa vjernikom a da me nije zavolio.” Od znakova Allahove ljubavi, draga braco , jeste da ucini da te ljude vole i da te prihvataju na Zemlji.

 

HATIDZA,R.A.

 

Dzibril silazi na Zemlju pred smrt Hatidze, r.a.. pa kaze Allahovom Poslaniku , s.a.v.s.: “O Muhammede, prenesi Hatidzi od Allaha, dz.s , selam i reci joj da je Allah obradovao dvorcem od dzenetskog biserja, u kojem nema buke, ni muke.” (Buharija)

 

Zasto Dzibril silazi sa nebesa a Hatidza, r.a. ce umrijeti samo dvije ili tri minute poslije toga? Silazi kako bi to bilo svjedocanstvo Allahove dz.s ljubavi prema Hatidzi, r.a.

 

EBU BEKR , R.A

Sjedio je Ebu Bekr, r.a. , sa Vjerovjesnikom , s.a.v.s, pa silazi Dzibril, a.s sa objavom:

-O Allahov Poslanice, Allah ti kaze: “Reci Ebu Bekru: Ebu Bekre, Allah , dz.s je zadovoljan tobom, pa jesi li ti zadovoljan Njime?”

Vidimo li do koje granice dostize Allahova dz.s ljubav?

 

Ubejj ibn Ka’b, r.a.

 

Kada je objavljena sura El-Bejjine, Ubejj ibn Ka’b je prihvatio islam a bio je Jevrej. Allahov Poslanik, s.a.v.s upita: “ Gdje je Ubejj ibn Ka’b?” Dosao je Ubejj , pa mu je Allahov Poslanik s.a.v.s rekao:” O Ubejje, Allah dz.s mi je naredio da ti proucim suru El-Bejjine”. Pa upita Ubejj: “ Je li me Allah dz.s u njoj pomenuo, o Allahov Poslanice?”  “Da” rece mu Allahov Poslanik  Ubejj ibn Ka’b je zaplakao.

Da! I netreba da se cudimo Allahovoj dz.s ljubavi prema robovima.

 

Na kraju molimo naseg Gospodara koji nam je podario svu ovu milost i ljubav svake veceri doziva: “ Ima li neko da moli za ono sto mu je potrebno , pa da mu  molbu uslisam”-molimo Ga da oprosti svima nama, da svima nama bude zadovoljan i da nas sve zajedno upise u stanovnike Dzenneta, te da na Pravi put uputi muslimansku omladinu.

 

Amin!Amin! I blagoslovi salavatom , Gospodaru nas, Muhammeda, s.a.v.s

 

Izvor : Knjiga “Govor Srca”

27.05.2007.

Allahova dz.s ljubav prema robu

Kako Allah dz.s m moze da nas zavoli?

 

Mozda smo puno toga culi o ljubavi robova prema Allahu dz.s i culi smo puno o ljudima koji su se utopili u ljubav prema Allahu dz.s, pa su zrtvovali sebe u bici ili negdje drugdje.Ali ono o cemu zelimo da govorimo jeste Allahova dz.s ljubav prema Svome robu.

 

Ono sto nam posebno skrece paznju jeste da je zivot Allahovog Poslanika, s.a.v.s , pun govora o Allahovoj ljubavi prema nama, Njegovim robovima.

 

A kako ce nas Allah dz.s zavoljeti?

 

Prvo sto cemo navesti jeste hadis u kome Allahov Poslanik s.a.v.s, prenoseci Allahove dz.s rijeci kaze:

 

-Kada Allah dz.s, zavoli nekoga Svoga roba, pozove Dzibrila a.s i kaze mu: “Ja volim tog i tog , te ga i ti voli”. Pa ga Dzibril a.s zavoli. Potom Dzibril a.s oglasi na nebesima govoreci: “ Uzviseni Allah voli tog i tog , te ga i vi volite”. Pa ga stanovnici nebesa zavole. Nakon toga, njega prihvate i stanovnici Zemlje. (Buharija)

 

Kako je lijepa ova ljubav.Kako je lijepo ovo obavjestenje . Allahu dz.s nije dovoljno da samo On zavoli nekog covjeka, vec Svoju ljubav objavljuje nebesima i njihovim stanovnicima, pa tog covjeka zavole Dzibril i stanovnici nebesa, a onda ga zavole i stanovnici zemlje.

 

Mi, takodjer , volimo, Tebe Gospodaru nas, Tebe koji si nam podario ovu ljubav.

 

Uzviseni Allah kaze u hadisi-kudsijju:

 

“Najdraze cime Mi se Moj rob priblizava jeste ono cime sam a zaduzio (farzovima)”. (Buharija)

 

Zelis li da te Allah dz.s voli? Onda obavljaj obaveze!

 

“Nece Mi se Moj rob pribliziti nafilama dok ga nezavolim”. (Buharija)

 

Ovo je ono o cemu zelim da razgovaramo : sta se desava kada nas Allah dz.s zavoli?

 

“ A kada ga zavolim onda Ja budem njegov sluh kojim slusa, njegov vid kojim gleda, njegove ruke kojima radi, njegove noge kojima putuje ( u svemu tome pazi da se ne ogrijesi o Allahov dz.s zakon). Sta zatrazu to mu dadnem , a ako zatrazi Moju zastitu –Ja ga odmah zastitim.” (Buharija)

 

Je li ovo razumno? Zar ne kaze svako od nas: -Zasto da ne steknem ovaj visok polozaj kod Allaha Uzvisenog?

 

Ucenjaci, govoreci o ovome, iznose veoma lijepe rijeci: “Nije cudo kada se rob umiljava svome Gospodaru, ali je cudo kada se Gospodar umiljava Svome robu.” (Muslim)

 

Lijepo predivno znacenje. A ne osjecamo ga dovoljno, niti o njemu puno razmisljamo.Zato se i cudimo kada cujemo neke hadise Allahova Poslanika s.a.v.s, kao:

 

-Nas Gospodar se svake noci u zadnjoj njenoj trecini, spusta na dunjalucko nebo i pita: “Ko ce Mi se za nesto dovom obratiti pa da Mu je uslisam? Ko ce od Mene nesto traziti pa da mu dadnem? Ko ce od Mene zatraziti oprosta pa da mu oprostim?” (Muslim)

 

Sto znaci : “Svako vece’?! Odnosno, koliko god da ste nemarni , o Allahovi dz.s robovi, i koliko god zeljeli da spavate u ovom vremenu , znajte da Allah dz.s svake veceri nudi Svoje pokajanje, milost i oprost.

 

Zar nije bilo dovoljno da nam Allah dz.s naredi: “Obaveza vam je da Me volite!” Zasto nas podstice da Ga omiljavajuci nam se? Neka mu je vjecna slava i hvala!

 

 

Ubijedjen sam da, kada neki covjek sazna da ga neko voli, on uzvraca istim osjecanjem prema njemu. A sta je tek sa Allahovom , dz.s ljubavi?

 

Da, zancenje hadisa jeste: -Pogledaj , robe, kako te Allah dz.s voli! Pa , zar ne bi trebalo da na ljubav uzvratis sa ljubavlju? Zar na ovu ljubav da ne uzvratis priblizavanjem, bliskoscu, pokornoscu, i skrusenoscu prema Allahu dz.s? Mnogo je onig koji su pokorni Allahu dz.s iz straha od Dzehennema, a ne iz ljubavi prema Njemu,Uzvisenom.

 

Ovo je veoma vazno znacenje, znacenje zbog kojeg ljudi trebaju preispitati svoju vezu sa Allahom dz.s. Je li osnova naseg odnosa prema Njemu strah od smrti, kabura, vatre dzehenemske? Strah ne treba da bude osnova nase veze prema Allahu dz.s.

 

Osnova te veze je da volis Allaha dz.s , a dokaz tome su mnogi ajeti i hadisi u kojima nas Uzviseni Allah obavjestava o velikoj ljubavi prema nama. Poslusaj rijeci Uzvisenog:

 

Allah ce sigurno, umjesto njih dovesti ljude  koje On voli i koji Njega vol. (El-Ma’ide, 54)

 

Stalno pocinje Svojom ljubavi prema nama. Znaci , ne obozavamo Allaha dz.s samo zato sto Ga se bojimo , vec zato sto Ga volimo.

 

Kada neki covjek voli drugog  treba da mu oprasta i da mu predje preko pogreski.Zato se ne cudi kada cujes rijeci Uzvisenog:

 

“On je Sebi propisao da bude Milostiv.” (El-En’am, 12)

 

 

 


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