Geert Wilders not amused with the souvenir attack in Rotterdam

Überlieferungen nach ist dies das das Willkommenslied für den Propehten (sas), als er 622 nach seiner Auswanderung aus Mekka in Yathrib (heute Medina) eintraf. Er wurde von den Bewohnern freudig empfangen, während Kinder “Tala`al-badru alaina” sangen. Das Lied ist mit 1400 Jahren somit eines der ältesten, das die islamische Kultur kennt und ist unter Muslimen auf der ganzen Welt als Kinder- und Volkslied bekannt.

طلع البدر علينا
من ثنيات الوداع
وجب الشكر علينا
ما دعى لله داع

أيها المبعوث فينا
جئت بالأمر المطاع
جئت شرفت المدينة
مرحبا يا خير داع

O the White Moon rose over us
From the Valley of Wada’
And we owe it to show gratefulness
Where the call is to Allah

O you who were raised amongst us
coming with a word to be obeyed
You have brought to this city nobleness
Welcome! best caller to God’s way

MEMRI – Against Backdrop of Clashes with the West Over Its Nuclear Program and the War in Yemen, Iran Tries to Instigate Rioting in Saudi Arabia During Hajj

By: A. Savyon and Y. Mansharof *

Introduction

A few days before the Hajj (November 25-30, 2009), Iranian officials deliberately intensified statements calling on Shi’ites, and all Hajj pilgrims to Mecca, to conduct baraa – a kind of political protest against the infidels and apostates instituted by the founder of the Islamic Revolution in Iran, Ayatollah Ruhollah Khomeini – against the U.S. and the Saudi Wahhabis, whom Iran currently claims are slaughtering Shi’ites in Yemen. [1] During the baraa ceremony, pilgrims demonstrate in denunciation of apostates and the enemies of Islam, chanting political slogans such as “Death to America” and “Death to Israel.”

In addition, Iranian senior officials, as well as the country’s leading newspapers, hinted and warned that the unrest in Yemen would not be bound by that country’s borders, and could spill over into Saudi Arabia, threatening the stability of the regime there.

Den kompletten Beitrag bitte hier aufrufen.

“Reise nach Jerusalem”?

Als ich neulich mal wieder mit der Bahn in Richtung Berlin unterwegs war, staunte ich nicht schlecht. Es war Wochenende, die Bahn wie immer voll und stickig und jeder Reisende war froh wenn er einen Sitzplatz ergattern konnte. Kein Grund für eine muslimische Großfamilie ihr Nachmittagsgebet gen Mekka nicht trotzdem in diesem ganzen Getummel dort zu verrichten. So nahmen urplötzlich knapp 12 Leute- die den Verkehr in dem Zug eh schon die ganze Zeit aufhielten, auf dem Boden im engen Flurabteil des rollenden Zuges platz und fingen einfach an zu beten. Alle anderen Mitfahrer hielten einen Moment inne, tuschelten und machten große Augen. Meine Sicht war leider durch Reisekoffer und Ärsche anderer Reisenden sehr begrenzt und die Lautstärke der Schienen übertönte jeglichen Gebetsspruch. Selbst der Schaffner traute sich keinen Zentimenter weiter. Ich fand das aufregend, hatte keinen Grund mich zu beschweren, es war fast wie Urlaub- wann hat man schon die Möglichkeit eine solche Aktion live zu erleben? Ich stellte mir jedoch die ganze Zeit die Frage: Was ist, wenn der Zug plötzlich eine andere Fahrtrichtung einnimmt? Die müssen doch gen Mekka beten, also südöstlich unseres Breitengrades. Klar, Münster-Berlin ….geht gen Osten, aber irgendwo auf der Strecke macht das Schienennetz doch auch mal querfeldein, Richtung Süden oder Norden. Haben die einen Kompass dabei und in die Mitte des Gebetes gelegt? Erlaubt die Religion solche Aussnahmen? Ich konnte nur sehen, dass sie sich nicht auf dem Boden knieend in andere Richtungen gerobbt haben, es war also keine “Reise nach Jerusalem” aber eine großartige Show!

I den nya katastroffilmen 2012 vågar inte regissören “förstöra” islams heligaste byggnad i Mekka. Men Kristusstatyn i Rio låter han ramla ihop. Han demolerar också Sixtinska kapellet (påvens privata kapell) och Peterskyrkan (katolicismens huvudkyrka).
Det börjar bli mycket nu som man inte vågar göra på grund av islam, inte behövs en blasfemi lag. Västvärlden är ändå så skrämda att man inte på något sätt vågar stöta sig, man skapar en självcensur åt det allra fegaste hållet. Vem tror men det gynnar? Demokratin?

Vad skapar då denna fega självcensur?
Några skarpa, och därmed trygga gränser mot islam kommer inte att kunna dras upp. Islam förblir inte någon exotisk garnering länge till.
Konsekvenserna av den fundamentalistiska, muslimska nyreligiositet som det officiella Sverige aktivt uppmuntrar kommer oundvikligen att kännas av i vårt samhälle i stort. Hollywood har sedan länge fegat ur och många med dem. Varje försök att påpeka detta möts av ursäkter eller tystnad.
Läs mer.

Även om man hade tagit det som en förolämpning bland muslimer om deras heligaste hade raserats i filmen så borde man inom de fegaste “kultur” kretsarna tänka på Ayaan Hirsi Alis ord.
“Religioners rätt att förolämpa människors förnuft kräver förnuftiga människors rätt att förolämpa religioner.

Det finns ett ansiktshårsmode här, mustaschernas Mekka kanske vi skulle kunna kalla det för, eller något annat finurligt, hur som helst så är det i alla fall så att en herrans massa herrar pryder sina ansikten med hår.

Så idag bestämde jag mig för att räkna dem. 208 stycken mötte jag på vägen till jobbet, ganska bra jobbat tycker jag nog ändå.

Nu: klippa klart Sverigepresentationen, hittills innehåller den Mikael Persbrandt, Raoul Wallenberg, Astrid Lindgren och Luciafirande. Vi får se vart det slutar.

These are mistakes that occur during tawaaf, and are of various types:

1 :  Uttering the intention out loud when wanting to do tawaaf, so you see the pilgrim standing facing the Black Stone when he wants to do tawaaf, saying, “O Allaah, I intend to do seven circuits of tawaaf for Umrah” or “O Allaah, I intend to do seven circuits of tawaaf for Hajj,” or “O Allaah, I intend to do seven circuits of tawaaf in order to draw closer to You.”

The Prophet (peace and blessings of Allaah be upon him) did tawaaf before you and he did not speak the intention out loud when he did tawaaf. The Sahaabah (may Allaah be pleased with them) did tawaaf before you and did not speak the intention out loud when they did tawaaf, or when doing any other act of worship, so this is a mistake.

2 :  Some of those who do tawaaf push and shove too much when they touch the Black Stone and the Yemeni Corner, and they are disturbed by the overcrowding and disturb others. They may be pushing and shoving a woman, and the Shaytaan may tempt him and fill his heart with desire when he is crowding this woman in this narrow place. People are only human and may be overwhelmed by their souls that prompt them to do evil, so an evil action may take place in the shadow of the House of Allaah. This is a matter that becomes even worse in light of where it takes place, although it is a fitnah in any place it happens.

It is not prescribed to push and shove when touching the Black Stone or the Yemeni Corner, rather if it is easy for you to do so in a calm and dignified manner, then you must do it, and if it is not easy for you to do it, then you should just point to the Black Stone.

With regard to the Yemeni Corner, there is no report from the Prophet (peace and blessings of Allaah be upon him) that he pointed to it, and we cannot compare it to the Black Stone, because the Black Stone is greater than it, and it was proven that the Prophet (peace and blessings of Allaah be upon him) pointed to the Black Stone.

Just as crowding is not prescribed in this situation and there is the fear that it may cause fitnah when one is crowded together with women, so too it may also cause annoyance, because in crowded situations a person will inevitably hear words that he dislikes and he will feel annoyed and angry when he leaves this place.

What the person who is doing tawaaf should do is always remain calm and dignified, so that he will have the proper presence of mind for worshipping Allaah.

The Prophet (peace and blessings of Allaah be upon him) said: “Tawaaf around the House and (Saai) between al-Safa and al-Marwah and the stoning of the Jamaar have only been prescribed so that remembrance of Allaah (dhikr) will be established.”

3  : Some people think that tawaaf is not valid unless one kisses the Black Stone, and that kissing the Black Stone is one of the conditions of tawaaf being valid, and of Hajj and Umrah being valid too. This is a mistaken notion.

Kissing the Black Stone is Sunnah, and it is not an independent Sunnah either, rather it is Sunnah for the one who is doing tawaaf. I do not know that kissing the Black Stone is Sunnah except in tawaaf. Based on this, since kissing the Black Stone is Sunnah and is not obligatory and is not a condition of Tawaaf, then if a person does not kiss it, we do not say that his tawaaf is invalid or that his tawaaf is lacking and he is sinning. Rather his tawaaf is valid and if there is a lot of crowding then pointing is better than touching, because this is what the Messenger (peace and blessings of Allaah be upon him) did when the place was crowded, and because by doing this a person avoids harm that he may do to others or that others may do to him.

If someone were to ask us: If the Mataaf (place of tawaaf) is very crowded, what do you think – is it better to push in and touch and kiss the Black Stone, or to point to it?

We say that it is better to point to it, because that is the Sunnah. That was narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), and the best guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).

4  : Kissing the Yemeni Corner. There is no proof concerning this from the Messenger of Allaah (peace and blessings of Allaah be upon him), and if an act of worship is not proven from the Messenger of Allaah (peace and blessings of Allaah be upon him) then it is bidah and is not an act of worship that brings one closer to Allaah. Based on this, it is not prescribed to kiss the Yemeni Corner, because that was not proven from the Messenger of Allaah (peace and blessings of Allaah be upon him). Rather that was narrated in a daeef (weak) hadeeth that cannot be taken as evidence.

5  : Some people, when they touch the Black Stone or Yemeni Corner, touch it with their left hands in a careless manner. This is a mistake, because the right hand is better than the left hand, and the left hand is only used for unclean things such as cleaning oneself after relieving oneself, or rinsing ones nose, and so on. When it comes to matters of kissing and respect, the right hand should be used.

6  : They think that touching the Black Stone and the Yemeni corner is done for barakah or blessing, not as part of the ritual of tawaaf, so they touch them seeking barakah from them. This is undoubtedly contrary to the purpose, for the purpose of touching the Black Stone or wiping it or kissing it is to glorify Allaah.

Hence when the Prophet (peace and blessings of Allaah be upon him) touched the Black Stone he said: “Allaahu akbar,” as an indication that the purpose of this action is to glorify Allaah, not to seek barakah by touching this stone.

Hence when the caliph Umar (may Allaah be pleased with him) touched the Black Stone he said: “By Allaah, I know that you are just a stone and can neither cause harm nor bring benefit. Were it not that I had seen the Messenger of Allaah (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.”

This mistaken notion held by some people – that the purpose behind touching the Yemeni Corner and the Black Stone is to seek barakah – has led some of them to bring their young children and touch the Corner or the Stone with their hands, then wipe their children with their hands. This is a corrupt belief that should be denounced. We should explain to people that these stones can neither harm nor benefit, and that the purpose of touching them is to glorify Allaah and establish His remembrance (dhikr), and to follow the example of His Messenger (peace and blessings of Allaah be upon him).

All of these matters and others are not prescribed in shareeah. Rather they are innovations (bidah) and do not benefit those who do them in any way. But if the one who does that is ignorant and does not realize that this is bidah, then there is the hope that he may be forgiven. But if he knows that this is bid’ah or is negligent and does not ask about his religion, then he is sinning.

7  : Some people recite a specific duaa in each circuit. This is a kind of bidah that was not narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) or his companions. The Prophet (peace and blessings of Allaah be upon him) did not recite a specific duaa in each circuit, and neither did his companions. The most that can be said concerning that is that between the Yemeni Corner and the Black Stone the Prophet (peace and blessings of Allaah be upon him) used to say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [al-Baqarah 2:201 – interpretation of the meaning].

And he (peace and blessings of Allaah be upon him) said: “Tawaaf around the House and (Saa’i) between al-Safa and al-Marwah and the stoning of the Jamaar have only been prescribed so that remembrance of Allaah (dhikr) will be established.”

This bidah is even more wrong when the person carries a small booklet in which there is a duaa for each circuit, and he reads this booklet, not knowing what he is saying, either because he does not know Arabic and does not understand the meanings, or because although he is an Arab and speaks Arabic he does not know what he is saying. We even hear some of them say du’aa’s that clearly deviate from Islamic teaching; for example, we have heard someone saying, “O Allaah, make me independent of means by Your Majesty (jalaalika) so I have no need of that which You have forbidden” when he should have said, “by that which You have permitted (halaalika).”

We also see some people reading this booklet, and when they finish the duaa for the circuit they are doing, they stop and do not recite any other duaa for the rest of that circuit. If there are not many people in the Mataaf, they finish the circuit before they finish the duaa, so they cut the duaa short.

The remedy for that is to explain to the pilgrims that during tawaaf a person can say whatever duaa he wants, and he can remember Allaah (dhikr) however he wants.

Mistakes that are made when stoning the Jamaraat It was narrated from the Prophet (peace and blessings of Allaah be upon him) that he stoned Jamarat al-Aqabah which is al-Jamarah al-Quswa which is closer to Makkah, with seven pebbles, during the morning of the Day of Sacrifice, saying “Allaahu akbar” with every pebble which was a little bigger than a chicken-pea.

Ibn Maajah (3029) narrated that Ibn Abbaas (may Allah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me on the morning of al-Aqabah when he was standing atop his camel: “Come and pick up for me.” So I picked up for him pebbles which were a little bigger than a chickpea. He put them in his hand and said, “With pebbles like this stone (the Jamaraat)… and beware of going to extremes, for those who came before you were destroyed because of going to extremes in religion.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2455. Ahmad and Abu Dawood narrated from Aaishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Tawaaf around the House, [Sa’ee] between al-Safa and al-Marwah and stoning the Jamaraat have been prescribed to establish the remembrance of Allaah.” This is the reason why the stoning of the Jamaraat has been prescribed.
There are many mistakes committed by some pilgrims when stoning the Jamaraat. 1 :  Some people think that the stoning of the Jamaraat is not valid unless it is done with pebbles from Muzdalifah. Hence you will find them going to a lot of trouble to gather the pebbles from Muzdalifah before they go to Mina. This is a mistaken idea, because the pebbles may be taken from anywhere, from Muzdalifah, from Mina, or from any place. The point is that they should be pebbles. There is no report that the Prophet (peace and blessings of Allaah be upon him) picked up the pebbles from Muzdalifah, so that we could say that this is Sunnah. It is not Sunnah, and it is not obligatory to pick up the pebbles from Muzdalifah, because the Sunnah is either the words or actions of the Prophet (peace and blessings of Allaah be upon him), or what he approved of – none of which apply in the case of picking up pebbles from Muzdalifah.  2 : Some people, when they pick up the pebbles, wash them, either for fear that someone may have urinated on them, or to clean them, because they think that if they are clean, this is better. Whatever the case, washing the pebbles is an innovation (bidah), because the Messenger (peace and blessings of Allaah be upon him) did not do that, and worshipping Allaah by doing something that the Messenger (peace and blessings of Allaah be upon him) did not do is a kind of bidah. If a person does that without the intention of it being an act of worship then it is foolishness and is a waste of time. 3 :  Some people think that these Jamaraat are devils, and that they are actually stoning devils, so you may see them becoming very emotional and very angry, as if the Shaytaan himself is in front of him, and this leads to the following grave errors:

1-      This is a mistaken notion. We stone these Jamaraat as an act of remembering Allaah, following the Messenger of Allaah (peace and blessings of Allaah be upon him), as an act of worship. If a person does an act of worship and does not know its benefits, but he does it only as an act of worship for Allaah, this will be more indicative of his humility and submission to Allaah.

2-      A person may become very angry and emotional, so you see him disturbing people greatly, as if the people in front of him are vermin and he doesnt care about them or the weak among them, he just goes forward like a crazy camel.

3-      A person may not remember that he is worshipping Allaah by stoning these Jamaraat. Hence he neglects to say the dhikr prescribed in shareeah and says words that are not prescribed in shareeah, such as saying, “O Allaah, we are angry with the Shaytaan and are pleased with al-Rahmaan (the Most Merciful),” even though this is not prescribed when stoning the Jamaraat; rather what is prescribed is to say “Allaahu akbar,” as the Prophet (peace and blessings of Allaah be upon him) used to do.

4-      Based on this false belief you will see some people picking up large rocks and throwing them, because they think that the bigger the rock, the greater the effect and revenge on the Shaytaan. You also see them throwing shoes, pieces of wood and the like, which are not prescribed for throwing.  So if we say that this belief is false, what do we then believe about stoning the Jamaraat? We believe that we stone the Jamaraat as an act of veneration and worship of Allaah, and following the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him).

5 :  Some people are careless and do not care whether the pebbles land in the pit around the Jamaraat or not. If the pebbles do not land in the pit around the Jamaraat, then the stoning is not valid. It is sufficient for the person to think it most likely that the pebbles have landed in the pit around the Jamaraat, and it is not essential to be certain, because certainty in this case may not be possible; if one cannot be certain that he should act on what he thinks is most likely. The Lawgiver allows a person to proceed on the basis of what he thinks is most likely, if he is uncertain as to how many rakahs he has prayed, three or four, and the Prophet (peace and blessings of Allaah be upon him) said: “Let him decide what is most likely the case, then complete it on that basis.”Narrated by Abu Dawood, 1020. This proves that in matters of  ibaadah it is sufficient to base ones actions on what he thinks is most likely the case. This is because Allaah wants to make things easy because it may not be possible to be certain. If the pebbles land in the pit around the Jamaraat, then the duty has been discharged, whether they stay in the pit or roll out of it.

6 :  Some people think that the pebbles must hit the pillar in the pit. This is a mistaken notion, because it is not essential for the stoning to be valid that the pebbles should hit this pillar. This pillar is only there as a marker for the pit in which the pebbles land. If the pebbles land in the pit that is sufficient, whether they hit the pillars or not.

7:  One of the most serious mistakes that are made is when some people take the matter of stoning the Jamaraat lightly, and delegate someone else to do it on their behalf even though they are able to do it. This is a serious mistake, because stoning the Jamaraat is one of the rituals of Hajj. Allaah says (interpretation of the meaning):“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”[al-Baqarah 2:196] This means completing Hajj with all its rituals in full. So each person must do them himself, and not delegate someone else to do it on his behalf. Some people say, “The place is too crowded and it is too difficult for me.” We say to them, “If the crowding is too bad when the people first come to Mina from Muzdalifah it will not be so bad at the end of the day, or at night. If you do not manage to stone the Jamaraat during the day, then you can do it at night, because night is also the time for stoning, although the day is preferable. But it is better for a person to come and do the stoning at night in a calm, dignified and humble manner than to come during the day fearing that he may die because of the overcrowding, and he may throw his pebbles and they may not land in the pit. The point is if someone uses the overcrowding as an excuse, we say to him: Allaah has given plenty of room for manoeuvre, so you can stone the Jamaraat at night. Similarly if a woman is afraid of something if she stones the Jamaraat with the people, she can delay it until the night. Hence the Prophet (peace and blessings of Allaah be upon him) did not allow the weak ones among his family – such as Sawdah bint Zamah and those like her – to forego stoning the Jamaraat and to delegate someone else to do it on their behalf; rather he gave them permission to leave Muzdalifah at the end of the night, to stone the Jamaraat before the place became crowded. This is the greatest evidence that a woman should not delegate this task just because she is a woman. Yes, if a person is disabled and unable to stone the Jamaraat by himself, either during the day or at night, then in this case it is permissible for him to delegate it to someone else, because he is incapable of doing it. It was narrated from the Sahaabah (may Allaah be pleased with them) that they used to stone the Jamaraat on behalf of their children, because the children were unable to do it. Whatever the case, being careless with regard to this matter – i.e., delegating the stoning of the Jamaraat, except for those who have excuses which mean that they are unable to do it – is a serious mistake, because it is carelessness with regard to an act of worship, and negligence with regard to a duty.

As-Salaam WalekumAdil ibn Manzoor Khan Watch Livehttp://peacetv. tv/watchpeacetv. php?mode= IN128

Det første slag udkæmpet af Profeten(sa) og hans ledsagere var en forsvarskrig. Det er kendt som slaget ved Badr, et sted “nær” byen Medina (for at være mere præcis, ligger det ca. 128 km. fra Medina). Dette var et slag hvor Profeten med sine ledsagere stod over for fjenden, der var kommet helt fra Mekka som stadig blev kontrolleret af de vantro.
De første vers om den lille jihad, den væbnede kamp, som tydeligt bliver forklaret:

“Tilladelse (til at kæmpe) gives dem, mod hvem der kæmpes, fordi de har lidt uret. Og Allah er visselig Mægtig til at hjælpe dem […]“ – [Koranen: 22:39]

Og:

“(Tilladelse gives) dem, der er blevet drevet ud af deres hjem med urette[…]“ – [Koranen:22:40]

Altså bliver der her henvist til de vantro i Mekka, der førte krig mod Profeten(sa) og hans ledsagere i Medina. Koranen siger endvidere:

“Og kæmp for Allahs sag mod dem, som bekæmper jer, men vær ikke angribere, thi Allah elsker ikke angriberne.” – [Koranen: 2:190]

I dette vers er der tale om at reagere på en krig således, at du må forsvare dig selv; der er overhovedet ikke tale om at indlede kamp. Selv i den defensive tilstand af kamp, advarer Gud den Almægtige muslimerne, at de ikke må ‘overgå’ de rigtige og forsvarlige grænser.
Islam lærer os, at muslimer bør være stærke for at forsvare dem selv, men dette betyder ikke at de skal være aggressive og uretfærdige. Gud har fastsat denne generelle vejledning meget tydeligt, når Han tiltaler muslimerne på følgende måde:

“Og gør rede for dem (der kæmper mod jer) hvad I formår af (krigs-)magt og af beredne grænsevagter, hvormed I kan skræmme Allahs fjende og jeres fjende og andre foruden dem. I kender dem ikke, (men) Allah kender dem. Og hvad I end giver ud for Allahs sag skal gengældes jer, og der skal ikke gøres jer uret.” – [Koranen: 8:60]

Efter at have givet denne generelle vejledning for at være stærk og parat til at forsvare os selv, fortsætter verset:

“Men hvis de viser tilbøjelighed til fred, så vær du også tilbøjelig dertil, og sæt din lid til Allah, thi Han er den Althørende, den Alvidende.” – [Koranen: 8:61]

Kort fortalt, ønsker Islam at muslimer skal være stærke, for derved ikke at blive hundset rundt med og behandlet skidt af andre. De er dog nødsaget til at slutte fred selv mod deres fjender, hvis der tilbøjelighed til fred fra fjendens side.

Tekst og kontekst

Nogle forfattere og talere citerer de koraniske vers ud af kontekst og forsøger at klandre Islam for at fremme vold og terrorisme. De tager en ‘tekst’ og bruger den uden sin ‘kontekst’; med andre ord, begår de citatfusk.
Det er ligesom når nogle mennesker “undersøger” Bibelen og vælger de følgende ord eller sætninger, for at bevise at Bibelen opfordrer til vold:

“Take all the leader of these people, kill them.” (Numbers 25:7)

“Now kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man.” (Numbers 31:17-18)

“Kill every male and every woman who is not a virgin.” (Judges 21:11)

Ingen retsindig person ville acceptere sådan en “ude af kontekst”-præsentation af de Bibelske vers. Alligevel ser vi dog kristne evangelister og missionærer gøre nøjagtigt det samme med Koranen uden tøven.
Så lad os tage et kig på nogle eksempler af Koranens tekst taget ud af dens kontekst.

Første eksempel:

“Og dræb dem, hvor I end finder dem[…]“ – [Koranen: 2:191]

For at forstå den fulde kontekst af verset, læs da hele vers 190 til og med 193 tilsammen:

“Og kæmp for Allahs sag mod dem, som bekæmper jer, men vær ikke angribere, thi Allah elsker ikke angriberne. [2:190] Og dræb dem, hvor I end finder dem, og driv dem ud fra (den by), hvorfra de fordrev jer, thi forfølgelse er værre end krig. Men bekæmp dem ikke ved den Hellige Moské, førend de bekæmper jer der. Men hvis de kæmper mod jer, så bekæmp dem. Således (er) de vantros belønning. [2:191] Men hvis de afstår (fra kamp), så er Allah visselig Tilgivende, Barmhjertig. [2:192] Og bekæmp dem, indtil der ikke er mere forfølgelse, og troen på Allah er (fri). Men hvis de afstår (fra kamp), så (skal de vide), at der kun er fjendskab mod de uretfærdige.” [Koranen: 2:193]

(NB: den ‘Hellige Moské’ er Kabba’en i Mekka)
Konteksten klargør altså at vers 191 tillader muslimerne i Medina at forsvare sig mod overfaldene og angrebene fra de vantro i Mekka. Den siger absolut ikke, at muslimer bør gå hen og dræbe vantro i verdenen hvor end de finder dem!

Andet eksempel:
Kapitel 4 (Sura Al-Nisa’), vers 74, der angiveligt opfordrer til at udgyde blod:

“Lad dem da kæmpe for Allahs sag – de, der vil sælge det nærværende liv for det kommende. Og den, der kæmper for Allahs sag – om han så falder eller sejrer – ham vil vi give en stor belønning.” – [Koranen: 4:74]

De der citerer ovenstående vers, undlader næste vers(som det passer dem), nr. 75, der forklarer formålet og retfærdiggørelsen af den lille/mindre jihad:

“Hvad fejler jer da, at I ikke kæmper for Allahs sag og for de svage blandt mændene og kvinderne og børnene – dem, der siger: Vor Herre, før os ud af denne by, hvis beboere er undertrykkere, og skænk og en beskytter fra Dig Selv, og skænk os en hjælper fra Dig Selv.” – [Koranen: 4:75]

Dette vers opfordrer tydeligt muslimerne til at forsvare de undertrykte mænd, kvinder, og børn. Bør en guddommelig religion da ikke forsvare de undertrykte mænd, kvinder og børn? Hvor er rimeligheden henne, hvis man finder sig i undertrykkelse?

Tredje eksempel:

“[…]Bekæmp så vantroens ledere[…]“ – [Koranen: 9:12]

Dette er kun en den af den passage, hvor Gud taler om muslimerne i Medina og deres aftale om våbenhvile med de ikke-troende i Mekka. Læs da fra vers 12 til og med 15:

“Og hvis de bryder deres eder, efter at de har sluttet pagt, og begår overgreb mod jeres religion, bekæmp så vantroens ledere, thi for dem betyder eder intet, for at de må afholde sig (fra angreb). [9:12] Vil I ikke kæmpe mod et folk, som har brudt deres eder, og som planlagde at uddrive Sendebuddet, når de begyndte (fjendtlighederne) mod jer i første omgang? Mon I frygter dem? Men Allah har større krav på at I frygter Ham, hvis I er troende. [9:13] Kæmp (da) mod dem. Allah vil straffe dem ved jeres hænder og beskæmme dem og hjælpe jer mod dem og rense hjerterne på et folk, som tror. [9:14] Og Han vil fjerne vreden fra deres hjerter. Og Allah vender Sig (nådigt) til hvem Han vil, og Allah er alvidende, Alvis.[9:15]“

Konteksten giver klart retten til forsvar for den enkelte muslim, men den fremmer på ingen måde aggression. Igen, skal man som muslim ikke finde sig i undertrykkelse og angreb uden videre. Man skal ikke stå som en kujon og opleve undertrykkelse, uden at gøre noget ved dette. Allah(swt) er retfærdig, og giver derfor retten til forsvar. Gjorde Han(swt) ikke dette, kunne man lige så godt ligge sig ned og se sig besejret, og i værste fald, endda miste livet(eksempelvis i kamp).

Fjerde eksempel:

“[…]og bekæmp afgudsdyrkerne alle til hobe.” – [Koranen: 9:36]

I virkeligheden er denne sætning en del af et helt vers, hvor Gud taler om helligheden af fire af de tolv måneder, hvor man ikke må gøre sig selv uret. Efterfølgende fortsætter verset:

“[…] og bekæmp afgudsdyrkerne alle til hobe, ligesom de bekæmper jer alle til hobe, og vid, at Allah er med de retfærdige.” – [Koranen: 9:36]

De, der gerne tager dette koraniske vers ud af dets kontekst, udelader “pudsigt nok” delen med: “ligesom de bekæmper jer alle til hobe.” Som man kan se, svarer dette vers også på aggression påbegyndt af polyteisterne mod muslimerne; verset snakker ikke om selv at indlede krig.

Konklusion
Fra disse eksempler, er det temmelig klart, at Islam ikke snakker om den mindre/lille jihad for at man skal angribe hinanden, eller indlede en krig; den tillader snarere muslimer at fysisk forsvare deres liv, ejendomme og lande imod ethvert angreb, og også at bekæmpe tyranni mod de undertrykte mænd, kvinder og børn.
Versene omhandlende afgudsdyrkerne i Mekka er meget specifikke og relateret til den pågældende periode. Lad os igen se på kapitel 22, vers 39-40:

“Tilladelse (til at kæmpe) gives dem, mod hvem der kæmpes, fordi de har lidt uret. Og Allah er visselig Mægtig til at hjælpe dem.[22:39] (Tilladelsen gives) dem, der er blevet drevet ud af deres hjem med urette, kun fordi de sagde: Vor Herre er Allah (alene). Og hvis Allah ikke drev visse mennesker tilbage ved hjælp af andre mennesker[dvs. ved krig], så ville visselig klostre og kirker og synagoger og moskeer, hvori Allahs navn ihukommes meget, være blevet revet ned. Og Allah vil visselig den, der hjælper Ham, thi Allah er Stærk, Almægtig.[22:40]“

Islam behandler det realistiske, menneskelige samfund, og ikke det idealistiske samfund. Det kan godt være, at kristendommen siger, at man skal vende den anden kind til, men hvor realistisk er dette, hvis man er under angreb og undertrykkelse? Skal man blot sidde i sit hjem og byde fjenderne velkomne og fortælle dem, at de snildt kan gøre hvad de har lyst til, og blot se på deres grusomme handlinger? Uden retten til forsvar ville vi være hjælpeløse, besejrede, og uduelige.
Man skulle tro, at man ikke behøvede at forklare det følgende, men, nu gør jeg det alligevel, da nogle mennesker åbenbart stadig har svært ved at skelne mellem den korrekte jihad i Koranen, og sindssyg-Osama-bin-Laden-jihad: Der er intet jihad over det, at man slår uskyldige mennesker ihjel, og siger, at det er for Allahs(swt) skyld og jeg ved ikke hvad. Allah(swt) kræver ikke angreb af os, men forsvar. Om så hele verdens muslimer begik Bin Laden-jihad, ville dette ikke gøre det mere korrekt. Det ville stadig gå imod selve religionen Islam, og hvad den står for. Om så “muslimer” har gjort dette gennem århundreder, er det stadig ikke rigtigt af den grund. Som Imam Ali(as) sagde, er sandheden ikke nødvendigvis med flertallet- og det er sådan set samme princip her: at mange mennesker udfører/har udført en bestemt ting, betyder det ikke automatisk, at det er sådan tingene bør være og foregå. Vi har Koranen og den bør vi følge som retningslinje, og gør vi dette, ville den mindre jihad aldrig have foregået som den desværre tidligere har gjort. Dog ved almene muslimer dog stort set godt nu, at den mindre jihad altså ikke betyder, at man skal slå alle ihjel, der ikke kalder sig muslimer.
Man bør huske på, at selv en fredsfyldt kærlighedsroman, kan man få til at blive en negativ, hadefuld roman, hvis man piller i teksten som man ønsker. Alt bør læses og forstås i dets kontekst, for ikke at blive ødelagt og misforstås.

Glem desuden ej Den Store Jihad, som jo er den allervigtigste, og som enhver muslim bør udføre.
(NB: Artiklen her er en blanding af en oversættelse fra en artikel af Sayyid Muhammad Rizvi, og noget jeg selv har skrevet)

Politik und Wirtschaft

Uran-Deal: Iran spielt weiter auf Zeit
http://www.latimes.com/news/nationworld/world/la-fg-iran-nuclear30-2009oct30,0,2021427.story

US-Senat verabschiedet schärfere Sanktionen
http://in.reuters.com/article/worldNews/idINIndia-43541520091030

Islamische Republik droht Saudi-Arabien, Mekka zu politisieren
http://aawsat.com/english/news.asp?section=2&id=18627

Verbot der Berichterstattung über Demonstrationen am 4. November
http://www.payvand.com/news/09/oct/1288.html

Maschhad: Ahmadi-Nedjads Rede vor leerer Moschee
http://www.mowjcamp.com/article/id/54343

Viersprachige Online-Universität für Humanwissenschaften in Planung
http://www.roozonline.com/persian/news/newsitem/article/2009/october/28//-725f00f30f.html

Grüne Banknoten (greenbacks)
http://www.payvand.com/news/09/oct/1289.html

Mullah-Roulette
http://play4iran.com/wheel/

Menschenrechte

Im Gedenken an die Toten
http://iranbodycount.blogspot.com/2009/10/mostafa-kashani-rasa.html

Sting solidarisiert sich mit Kian Tajbakhsh und anderen Inhaftierten
http://www.freekian09.org/sting-makes-appeal-for-kian-tajbakhsh-and-iranian-detainees/

Zur Lage der inhaftierten Oppositionellen
http://iranpressnewsblog.blogspot.com/2009/10/latest-reports-on-prisoners.html

Journalist Mohammad Quchani kommt nach 131 Tagen Haft frei
http://www.kaleme.org/1388/08/08/klm-1691

Teheraner Büro der NGO für Straßenkinder geschlossen
http://www.peykeiran.com/Content.aspx?ID=8551

Regisseurin Narges Kalhor muss Asyl beantragen
http://www2.macleans.ca/2009/10/29/filmmaker-turned-enemy-of-the-state/

Photographed by Le.Mat

"Thinking the world" @ the Elektriciteitscentrale, Brussels

– License

Es gibt tausende Blogs und jeden Tag werden es mehr, so wie dieser hier. Die Frage ist brauchen wir so viele Blog’s?

Ich habe versucht mehrere Blogs anzufangen, eher mit mäßigem Erfolg. Aber um den Erfolg geht es gar nicht, vielmehr darum sich mitzuteilen und eventuell einen kleinen Kreis von Personen anzusprechen und seinen Kommunikationskreis zu erweitern.

Wie vielleicht aus meiner About-Seite zu entnehmen ist, bin ich Single(von denen gibt es übrigens mehr als Blogs), wohne in Berlin(dem Mekka für Singles) und erreiche bald das Alter in dem man die Rathaustreppe fegen muss.

Verhindern kann ich das nur wenn ich eine Partnerin finde, somit mache ich mich auf die Suche!

Andachtsraum im Bundestag  ohne Kreuz , aber eine Markierung Richtung Jerusalem und Mekka

Günther Uecker hat mit dem Andachtsraum die umfassendste künstlerische Gestaltung im Reichstagsgebäude vorgenommen. Ihm ist es gelungen, auf der Grundlage theologischer Überlieferungen mit sparsamen bildnerischen und architektonischen Ausdrucksmitteln einen Raum zu gestalten, der zu Meditation und innerer Einkehr anregt. Durch den Einbau einer zum Innenraum hin offenen Zwischenwand vor den seitlichen Fenstern führt Uecker das Licht indirekt in den Raum, der auf diese Weise – im Kontrast zu der lichtdurchfluteten Architektur Fosters – die mystische Aura einer frühmittelalterlichen Krypta gewinnt.

Eine Kante im Boden zeigt die Ostrichtung an und ermöglicht dem Betrachter, im rechten Winkel zu ihr in Richtung Jerusalem und Mekka zu blicken.

So wird der Andachtsraum in ein geistiges Koordinatensystem mit bedeutenden Weltreligionen eingebunden. Er ist als interkonfessioneller Andachtsraum konzipiert, der sich dem Dialog mit anderen Religionen öffnet. In einer beleuchteten Wandvitrine im Vorraum finden liturgische Gegenstände der einzelnen Religionen Platz.

http://www.bundestag.de/kulturundgeschichte/kunst/kuenstler/uecker/index.html

Und so gibt es denn auch kein fest installiertes Kruzifix. Ein schlichtes Holzkreuz muss eigens vor christlichen Gottesdiensten aus einer Vitrine hervorgeholt werden.

Zitat

http://kirchensite.de/index.php?myELEMENT=126565

Meine Meinung :

Ein Andachtsraum im Reichstag ohne Kreuz , aber eine Markierung Richtung Jerusalem und Mekka. Ein schlichtes Holzkreuz muß erst aus einer Vitrine geholt werden.

Sonderrechte für ausländische Abgeordnete mit deutschem Paß ?

Ich persönlich würde die geschmacklose Inneneinrichtung auf die Mülldeponie fahren.

Felix