Cilj je ovoga članka kroz povijesni pregled prikazati politički sustav Kraljevine Švedske, koji se ubraja među najstabilnije na svijetu. Švedska je politika tijekom većeg dijela demokratske povijesti bila obilježena nadmetanjem dvaju blokova: lijevim kojega su predvodili socijaldemokrati i desnim ili građanskim kojega je predvodila Stranka umjerenih. Ta je tradicionalna podjela na dva bloka prekinuta 2010. kad je stranka Švedskih demokrata, koja je nastala iz ekstremističkih desničarskih pokreta, prvi put ušla u Riksdag. Njihovo prerastanje u parlamentarnu stranku te susljedni rast do treće, a 2022. do druge najveće parlamentarne stranke može se smatrati najvećim potresom suvremene švedske politike. Ovo je istraživanje usredotočeno na nastanak i uspon Švedskih demokrata, te način na koji su na neko vrijeme poremetili tradicionalni dvoblokovski sustav. Na temelju njihova stranačkog programa, političkog postupanja, reakcija čelnika drugih stranaka, te društvenih previranja koja su dovela do tako snažnog porasta, razmotreno je može li se smatrati da su se Švedski demokrati preobrazili u srednjostrujašku konzervativnu stranku, te može li se pretpostaviti da se švedska parlamentarna politička pozornica ponovno vratila u okvire dvoblokovskog nadmetanja.
The article describes major early Islamic traditions in which Jerusalem has been designated as the third holiest city in Islam. Their content has been analyzed based on the historical context and religious, inter-religious and political circumstances in which they were forged. Particular attention has been paid to textual and material sources, their authenticity, dating and their interpretation by prominent orientalists and art historians. The article addresses specific themes, such as Jerusalem in Islamic canonical texts, Muhammad's Night Journey to al-Aqṣā, the legends of Caliph 'Umar's conquest of Jerusalem, names for Jerusalem in Early Islamic chronicles, the influence of Jews and Jewish converts on early Islamic traditions, and the construction, symbolism, ornaments, and inscriptions of the Dome of the Rock. In the concluding remarks the author considers the question of to what degree attributing holiness to Jerusalem in Islam has been based on autochthonous early Islamic religious traditions, and to what degree on Muslim-Jewish interaction in Palestine, political processes, such as fitnah during early Umayyad rule, 'Abd al-Malik's struggle with Caliph Ibn al-Zubayr in the Hejaz, the Crusades, and the present-day Arab-Israeli conflict. ; U članku su opisane ključne ranoislamske tradicije prema kojima se Jeruzalem smatra trećim po važnosti svetim gradom u islamu. Iz perspektive vjerskih, međuvjerskih, političkih i povijesnih okolnosti analiziran je njihov sadržaj te su razmotreni mogući razlozi za nastanak tih tradicija. Pozornost je posvećena tekstualnim i materijalnim vrelima, razini njihove autentičnosti, datiranju, te njihovu tumačenju od strane uglednih orijentalista i povjesničara umjetnosti. U članku su obrađene pojedinačne teme, kao što je Jeruzalem u islamskim kanonskim tekstovima, Muhamedovo noćno putovanje u el-Aksu, legende o Omarovu osvajanju Jeruzalema, imena Jeruzalema u djelima ranoislamskih ljetopisaca, uloga Židova i židovskih obraćenika u nastanku ranoislamskih tradicija te izgradnja, ukrasi, inskripcije i simbolika Kupole nad Stijenom. Autor u zaključku razmatra pitanje u kolikoj je mjeri religijsko čašćenje Jeruzalema u islamu povezano s autohtonim ranoislamskim vjerskim tradicijama, a u kojoj s ranom muslimansko-židovskom interakcijom te političkim procesima, od unutarislamskoga raskola u vrijeme prelaska rašidunske vlasti na umajadsku i Abdul-Malikova sukoba s hidžaskim kalifom el-Zubeirom, preko Križarskih ratova, do današnjega arapsko-izraelskog sukoba. ; This paper is an expanded version of the lecture "Jerusalem in Early Islamic Tradition" held on November 10th, 2017 at the Department of History of the University of Zadar (ovaj rad je proširena verzija predavanja "Jerusalim u ranoj islamskoj tradiciji" održanog 10. novembra 2017. godine na Odsjeku za povijest Univerziteta u Zadru). ; The article was published in Croatian in the magazine Lamed-E: list za radoznale, 2022, No. 15, Vol. 2, p. 1-14 (članak je na hrvatskom jeziku objavljen u časopisu Lamed-E : list za radoznale, 2022, Vol. 15, No. 2, str. 1-14). ; Ovaj tekst je u časopisu "Lamed-E" objavljen u dva dela. Prvi deo objavljen je 2021. godine u broju 53, a nastavak 2022. godine u broju 54 (this text was published in two parts in the magazine "Lamed". The first part was published in 2021, issue 53, and the second in 2022, issue 54).
Iskustvo Drugoga židovskoga ustanka protiv Rimljana znatno je utjecalo na susljedni razvoj židovske misli u pitanjima mesijanizma i eshatologije. Mesijanizam je u srednjostrujaškom židovstvu postao pasivan, što se odrazilo na političke ambicije obnove židovske državnosti, koje su nakon 135. skoro potpuno splasnule. Posljedice ustanka zbog židovskoga su shvaćanja povijesti kao relevantne za teološku epistemologiju dovele do vjerski utemeljenoga političkoga kvijetizma, zbog kojega je vjerski židovski stav prema cionizmu sve do nedavno odražavao izrazitu nesklonost. Do promjene u tom stavu počelo je dolaziti iz istoga razloga, a to je povijesno iskustvo osnutka i obrane Države Izrael. ; The second Jewish revolt against the Romans has significantly influenced the shaping of subsequent Jewish messianic and eschatological thought. Largely due to the Revolt, mainstream Judaism has adopted a passive messianic attitude, and Jewish ambitions to reestablish statehood in Palestine has almost entirely subsided. Historical experience of the Bar–Kokhba revolt combined with the Jewish perception of history, as relevant to theological epistemology, has produced faith–based political quietism which marked Judaism for centuries. The attitude of religious Jews to political Zionism, when it first appeared, was very averse and remained such until rather recently. Change in the attitude was prompted by the same reason, which is historical experience of the establishment and defense of the State of Israel.
U članku su opisane ključne ranoislamske tradicije prema kojima se Jeruzalem smatra trećim po važnosti svetim gradom u islamu. Iz perspektive vjerskih, međuvjerskih, političkih i povijesnih okolnosti analiziran je njihov sadržaj te su razmotreni mogući razlozi za nastanak tih tradicija. Pozornost je posvećena tekstualnim i materijalnim vrelima, razini njihove autentičnosti, datiranju, te njihovu tumačenju od strane uglednih orijentalista i povjesničara umjetnosti. U članku su obrađene pojedinačne teme, kao što je Jeruzalem u islamskim kanonskim tekstovima, Muhamedovo noćno putovanje u el-Aksu, legende o Omarovu osvajanju Jeruzalema, imena Jeruzalema u djelima ranoislamskih ljetopisaca, uloga Židova i židovskih obraćenika u nastanku ranoislamskih tradicija te izgradnja, ukrasi, inskripcije i simbolika Kupole nad Stijenom. Autor u zaključku razmatra pitanje u kolikoj je mjeri religijsko čašćenje Jeruzalema u islamu povezano s autohtonim ranoislamskim vjerskim tradicijama, a u kojoj s ranom muslimansko-židovskom interakcijom te političkim procesima, od unutarislamskoga raskola u vrijeme prelaska rašidunske vlasti na umajadsku i Abdul-Malikova sukoba s hidžaskim kalifom el-Zubeirom, preko Križarskih ratova, do današnjega arapsko-izraelskog sukoba. ; The article describes major early Islamic traditions in which Jerusalem has been designated as the third holiest city in Islam. Their content has been analyzed based on the historical context and religious, inter-religious and political circumstances in which they were forged. Particular attention has been paid to textual and material sources, their authenticity, dating and their interpretation by prominent orientalists and art historians. The article addresses specific themes, such as Jerusalem in Islamic canonical texts, Muhammad's Night Journey to al-Aqṣā, the legends of Caliph 'Umar's conquest of Jerusalem, names for Jerusalem in Early Islamic chronicles, the influence of Jews and Jewish converts on early Islamic traditions, and the construction, symbolism, ornaments, and inscriptions of the Dome of the Rock. In the concluding remarks the author considers the question of to what degree attributing holiness to Jerusalem in Islam has been based on autochthonous early Islamic religious traditions, and to what degree on Muslim-Jewish interaction in Palestine, political processes, such as fitnah during early Umayyad rule, 'Abd al-Malik's struggle with Caliph Ibn al-Zubayr in the Hejaz, the Crusades, and the present-day Arab-Israeli conflict.
The Jerusalem mufti, Muhammad Hajj Amin Husseini, leader of the Palestinian Arabs from the early 1920s to the late 1940s, is widely known for his close collaboration with the Nazis during World War II. However, and without discounting his culpability for the collapse and dispersal of Palestinian Arab society, Muhammad's role in shaping Muslim perceptions of Jews might be a far more important and lasting legacy than his political activism in Palestine, Germany, or elsewhere. An important source supporting this fact is a booklet he authored for Muslim soldiers enlisted in the Nazi SS division in Bosnia. Struggle between Jews and Islam began when Muhammad fled Mecca to Medina where he created the base for the development of Islam. At that time, Jews were merchants, already permeated with guile, and they understood that Muhammad's influence, in both the spiritual and business spheres, could turn into a danger for them. Adapted from the source document.
This article follows the development of religious anti-Judaism and anti-Zionism within Arab Muslim society in the twentieth century. Using the method of historical examination starts from the view that Muslim religious antagonism toward the Jewish political enterprise in Palestine did not exist prior to World War I. Only after Haj Amin al-Husseini became the Grand Mufti of Jerusalem was the early Islamic perception of Jews as religiously unfit for political rule introduced as a major issue in Muslim-Jewish relations. This article expounds on how the Mufti combined Islamic canonical anti-Judaism with Christian medieval folklore, the Protocols of the Elders of Zion, and European anti-Semitism. Thus was introduced the notion of the Jew despised and cursed by Allah, yet powerful enough to defy Allah's will of making that curse evident through his political, social, and economic humiliation. The pamphlet Islam and Judaism published in 1943 for an unorthodox Bosnian Muslim community has been used to demonstrate the Mufti's aberration from traditional Islamic views on Jews and the development of an eclectic anti-Judaism that today exists in many parts of the Muslim world. ; Ovaj članak prati razvoj vjerskog antijudaizma i anticionizma u arapskom muslimanskom društvu u dvadesetom vijeku. Korišćenje metode istorijskog ispitivanja polazi od pogleda da muslimanski vjerski antagonizam prema jevrejskom političkom poduhvatu u Palestini nije postojao prije Prvog svjetskog rata. Tek nakon što je Hadž Amin el-Huseini postao veliki muftija jerusalimski, rana islamska percepcija Jevreja kao vjerski nepodobnih za političku vlast uvedena je kao glavni pitanje u muslimansko-jevrejskim odnosima. Ovaj članak objašnjava kako je muftija kombinovao islamski kanonski antijudaizam sa hrišćanskim srednjovjekovnim folklorom, Protokolima sionskih mudraca i evropskim antisemitizmom. Tako je uveden pojam Jevreja prezrenog i prokletog od Allaha, a ipak dovoljno moćnog da prkosi Alahovoj volji da to prokletstvo učini evidentnim kroz svoje političko, socijalno i ekonomsko poniženje. Pamflet Islam i judaizam objavljen 1943. za neortodoksnu zajednicu bosanskih muslimana korišćen je da pokaže muftijino odstupanje od tradicionalnih islamskih pogleda na Jevreje i razvoj eklektičnog antijudaizma koji danas postoji u mnogim dijelovima muslimanskog svijeta.
Christian Zionism is a political and religious phenomenon which has shaped the current Middle East to a very significant degree. Prompted by their religious beliefs, Christians played an important role in facilitating Jewish return to Zion, and in subsequent establishment, justification and defense of the State of Israel. Faith as motive behind Christian support of Israel became a more discussed topic during the recent years. That phenomenon was, however, usually superficially explored, particularly in Europe, where it was often perceived as a new and bizarre American excess, prompted by some other, non-religious and obscure interests. By inquiry in its history, this article demonstrates that such a view of Christian Zionism is largely incorrect. Christian Zionism can be traced all the way back to early 19th-century European and American Christian Evangelical movements. It grew out of a certain view of ecclesiology and literal interpretation of the Bible. The article suggests some explanations for reasons why it took so long for Christian Zionism to become recognized as a political and religious phenomenon, and argues that Christian Zionism by mid-20th century underwent a profound transformation. From an eschatological, proselytizing evangelistic movement it became more focused on ideology and geopolitical circumstances. The movement is still based on Christian religion, but support to the Jewish state is not focused on end-time prophecies any more. Among the main themes of the movement's current phase are recognition of Jewish and Christian common roots and civilizational proximity, fulfillment of Old Testament promises to Jews, resistance to global jihad, and Christian remorse for the horrors of the Holocaust. In conclusion, Christian Zionism is probably an unprecedented interfaith phenomenon, which is, in spite of being complex, multifaceted, and multilayered, genuinely and primarily religious. Adapted from the source document.
