Suchergebnisse

The paper presents the doctrine of foreign policy of one of the most significant ideologists of the contemporary Islamic fundamentalism - Seid Kutb. In order to explain this doctrine, the author first points out that it constitutes a part of the total view of the world shared by the members of this political orientation. In that sense, he reminds that Islamic fundamentalism is an aspiration to penetrate into the essence of Islam and then reorganize the entire social life of the Islamic world and of the world in general on it the Kutb's contemplation remain framed within the limits of the traditional Islam, i. e. of the Muslim theory of international relations. The point in question is the corpus of norms regulating relations between Muslims and non-Muslims. The theory is intolerant and essentially unrealizable. ; U radu je izložena spoljno-politička doktrina jednog od najznačajnijih ideologa savremenog islamskog fundamentalizma - Sejida Kutba. Da bi tu doktrinu objasnio autor najpre ukazuje da je ona deo ukupnog pogleda na svet pripadnika ovog političkog usmerenja. U tom smislu podseća da je islamski fundamentalizam težnja da se pronađe prava suština islama i da se na osnovu nje preuredi celokupan društveni život islamskog sveta i sveta uopšte. Kutbova razmišljanja su u okvirima tradicionalnog islama, to jest, šerijatske teorije međunarodnih odnosa. Reč je o korpusu normi koje regulišu odnose muslimana i nemuslimana. Teorija je netolerantna i u osnovi neostvariva.

The author endeavors to demonstrate that the realization of tolerance in a contemporary society is impossible without respecting different religious conceptions of the world. In other words, if one of such conceptions becomes politically relevant, that very fact amounts, as a rule, to some degree of restriction of other religions. This is why in the world political centers it has become obvious that only by creating legal prerequisites of ensuring the equality in status and position, it would be possible to realize political tolerance in pluri-confessional society. These prerequisites are created by enacting relevant international documents, such as the General Declaration of Human Rights and the Pact on Civil and Political Rights of Man. In such a way, and in accordance to the scope of implementation of these two documents, one may speak at present of reciprocal existence of religious tolerance in any social and political system. ; Raspravljati o religiji političkoj toleranciji nije moguće bez stavljanja ove dve tekovine ljudskog duha u konkretnu praksu. Sve religije govore o tome da su primer poštovanja slobode i da jedina prava sloboda postoji u njihovom okviru. S druge strane, istorija je bila poprište krvavih ratova u ime različitih koncepata tolerancije za koje su se zalagale pojedine religije. U savremenom svetu se pokazalo da je ostvarivanje slobodnog društva i prave tolerancije uopšte, a samim tim i političke, nemoguće bez odvajanja vere od države. Taj proces koji je dobio planetarne razmere ipak ne ide onako kako bi se to očekivalo i netolerancija izazvana, između ostalog, i religijskom isključivošću još uvek vlada u velikim delovima planete.

Events and turbulence that started in Bosnia-Herzegovina in the spring of 1992 have grown into a civil war full of bloodshed. For understanding the fundamental causes of this conflict that agitates this central republic of the former Yugoslavia a detailed analysis of the position of one of its principal participants in necessary. The author tried to lay out the position and role of the Party of Democratic Action as the principal representative of the Bosnian Moslems. Judging by the published information on this organization it is evident that its basic goal is the transformation of Bosnia-Herzegovina first into a predominantly Moslem and later in Islamic republic. These actions could not be effective without a continual material and moral support on the part of the Islamic world. The author consequently presents conditions and forms in which the international Islamic institutions and organizations have contributed, and still do, to everything that is happening in Bosnia-Herzegovina. ; Zbivanja koja su od proleća 1992. zahvatila Bosnu i Hercegovinu transformisala su se u krvavi građanski rat. Da bi se shvatilo šta je u osnovi sukoba koji potresa centralnu republiku bivše Jugoslavije valja detaljno proanalizirati poziciju jednog od glavnih aktera spora. Autor je u svom prilogu nastojao da predstavi poziciju i ulogu Stranke demokratske akcije (SDA) kao glavnog reprezenta bosanskih muslimana. Na osnovu objavljene građe vezane za tu organizaciju, očigledno je da je njen osnovni cilj transformisanje Bosne i Hercegovine u predominantno muslimansku, a zatim u islamsku republiku. Sve te akcije ne bi mogle da se ostvare bez trajne materijalne i moralne podrške iz islamskog sveta. Stoga, autor prikazuje uslove i forme pod kojima su međunarodne islamske institucije doprinele, i doprinose, svemu što se u Bosni i Hercegovini zbiva.

The text 'Politicks and Religion' has the intention to point out that the influence of religion on politics on the areas of Yugoslavia has been constantly present since her creation. It is best seen through the statement of the great Serbian scientist Jovan Skerlić that Yugoslavia can exist solely under the condition that religions become indifferent towards social reality. Yugoslavia disintegrated just due to the growth of national intolerance which were to a great extent conditioned by religions intolerance. The effect of religion on political organizing therefore could not be absent even upon the formation of the new State. It turned out by formation of political parties which by their respective Statutes were defined as religious, or as organizations gathering the members of one religion. On the other hand, the influence of the religion was felt in the politics of those parties which could not by their Statutes be estimated as religious. That is why a serious task is set to the science to study this phenomenon. The task of this modest contribution is to be an attempt in that sense. ; Religija je jedan od najvažnijih društvenih fenomena. Kao takva oduvek je uticala na profiliranje svih ostalih društvenih sfera, a posebno na politiku. Uticaj religije na političko organizovanje je posebno zanimljiv u uslovima sekularističkog uređenja društva; stoga je na svim fakultetima političkih nauka u svetu ovoj pojavi posvećena dužna pažnja. U Jugoslaviji međuodnos religije i politike se oseća dvojako: kroz formiranje političkih partija koje su programski definisane kao verske i preko otvorenog ili prikrivenog korišćenja vere i verskih osećanja u političkom organizovanju. Ovo poslednje je vidljivo kod svih sekularizovanih političkih organizacija u bivšoj Jugoslaviji, ali i kod političkih partija u SRJ. Zato se pomenutom fenomenu mora posvetiti značajna pažnja.

The fundamental task of this text is to show that this important notion of political and legal theory is conceived in different ways in different areas of civilization. In this case, as an example of difference has been taken the treatment of sovereignty in Moslem countries. The text shows that the width of this religion surpasses that which is generally understood in Europe as religion, exerts also an influence on concrete forms of political organization and this, first of all, on account of the way in which the sovereignty is conceived. The fact is, namely, that in Islam God is the sovereign and consequently, the political acts, too, result from the fundamental conviction that their aim is the realization of God's state on the Earth. In this sense, on the examples of contemporary political systems in Moslem countries, has bean shown how the theory of God as holder on sovereignty is realized in practice. ; Suverenitet se u islamu označava arapskim pojmom hakemija, i on se odnosi na nosioca vrhovne vlasti u društvu. Nosilac te vlasti se naziva hakem. Tako se vidi da su obe reči derivati istog korena. U islamskoj i političkoj i pravnoj teoriji se suverenom smatra bog. I to u onome smislu da je on nosilac najviše vlasti i pre svega zakonodavac. Zbog toga u islamskim zemljama nema prihvatanja teorije o narodu kao nosiocu suvereniteta. Ili još preciznije, i kada takva odredba postoji u pravnim i političkim aktima, ona u sebi sadrži prethodnu činjenicu, pa je narodni suverenitet bitno limitiran zakonodavnim prerogativima boga. Svi islamski politički sistemi danas sadrže elemente božijeg suvereniteta i postoji tendencija jačanja ove činjenice.