![[rec.] Nicholas P. Roberts, Political Islam and the Invention of Tradition, New Academia Publishing, Washington, DC 2015, ss. 245](/api/image/getissuecoverimage?id=picture_2017_43064.jpeg)
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42 color illustrations, 132 pages, 1 postcard + 1 memory stamp Matrakçı Nasuh
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One of the foundational laws of the Republic of Turkey on the exclusion of the Ottoman heritage and Islam is the Law 677 which was enacted in 1925. The Law outlawed the mystic orders and closed their lodges as well as hundreds of shrines in the country and prohibited visiting them. Shrine keepers were dismissed and replaced by shrine officers in some shrines. Relying substantially on Republican archives, Parliamentary Proceedings and the previously untapped archival evidence from the Istanbul Museum Directorate of Shrines (İstanbul Türbeler Müze Müdürlüğü), this article examines the transformation of this occupation and “nationalization” of shrines from 1925 to the 1970s by situating the analysis within its legal context. It will elaborate who was a shrine keeper in the late Ottoman Empire, what happened to the shrines and shrine keepers after the shrines were closed down, the theft incidents the new shrine officers were involved with, policies regarding the “nationalization” of shrines and the tensions as well as negotiations between different actors regarding the shrines. Aiming to shed light on a previously untackled aspect of republican history, the article demonstrates how the abandonment of shrines and the policy of nationalizing and turning them into museums brought along a rupture in the cultural history of the country and contributed to the destruction of historical heritage.
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19th-century was not only a period in which Ottoman Empire lived political, economical and military problems but also in this century, new ideas began to find place in the life of the state. Constitutionalism, the rule of law, provincial and municipal councils, equal citizenship, minority rights is among the ideas that find a place in this period in empire’s administration. Additionally Ottomanism, Islamism and Turkism ideas in society and public life have been discussed so much; each of these ideas has gathered its own supporters. In fact, collapse of Ottoman Empire which approaches very openly, brought together the sensitive intellectuals to mobilize their intellectual capacities. Historically, from those ideas which have been became fundemental references in the public administration, ottomanism was the first political choice, Islamism was second and Turkism eventually followed them. These ideologies cannot be distinguishable with exact lines, in some time both of them may be applied as political choice or as in the case of Turkism and Pan-Islamism they might be intertwined.
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The article comprises a Polish translation of the Arabic treatise Kitnan as-sirr wa-hafz al-lisan [Keeping Secrets and Holding the Tongue] by Abu Usman al-Jāhiz, an Arabic intellectual of the turn of the 9th century. The treatise is an interesting example of medieval Arabic-Muslim paraenetic literature, and the reflection it offers addresses ethics, philosophy and theology, as seen from the Eastern perspective. The translation of the treatise is preceded by an introduction providing the basic information on al-Jāhiz and the circumstances in which the text in question was written. Its historical and cultural context is also discussed.
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The Polish–Egyptian mission at Kom el-Dikka, ran by the Polish Centre of Mediterranean Archaeology, University of Warsaw, stepped up the already advanced preservation processes aimed at establishing an Archaeological Park at the site. Conservation work was carried out in the theater portico, the bath complex and the residential quarter of late Roman date in the eastern part of the excavation area. In turn, the western part was the focus of archaeological research centered on the exploration of some late Roman structures located underneath. The early medieval/Islamic cemetery overlying these remains was explored first. A detailed report from this work is appended to this article. The human skeletal remains from the cemetery were examined by anthropologists. The western gate to the bath complex, leading from the theater portico, was fully exposed. Finds from present and earlier work at the site continued to be studied: glass vessels, pottery, lamps, bone objects, painted wall plaster, and a vast collection of coins.
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This article deals with the benefit and influences of remembering ALLAH(GOD) in the light of ayets and religious stories (hadis). Remembering ALLAH(GOD) endows (presents) spiritual life to human. But the abandonment of remembering removes the human from ALLAH (GOD) and makes a friend with Satan.
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ABSTRACT: The Hittites who were origin of Indo-European and came to Anatolia occupied the region of Halys in central Anatolian around 1650 BC building Hattusa as a capital city. Expanding their territories into an empire they founded one of the most powerful states in their times and world. Including different ethnic groups Hittites called themselves by the expression of “1000 Gods of Hatti”. Incorporating several local gods existed in the lands they conquered they have had a lot of gods or divines. Among these gods are gods of Hatti, Luwi, Pala, Sumer, Hurri, Assyro- Babilonian and ancient Indian. Many temples discovered in the Hattusa excavations are an important clue for their paying great respect to the gods. In this article benefiting from the evidences of archaeological and philological sources Hittite beliefs as a state religion and general aspects of this religion, gods in the pantheon, temples built for these gods, festivals devoted to these gods, the place of gods and humans, magic rituals, oracles, omens, prayers and mythological stories will be evaluated. SUMMARY: Hittites, who are from origin of Indo-European, came to Anatolia around 2000 BC and established a powerful state choosing Hattusa as their capital city in central Anatolia. It lasted until approximately 1200 BC. Several reasons such as destructions of the sea peoples, famines and some revolts struck the Hittite Empire. After the fall of the empire some small city states called Neo-Hittite occurred in Southern Anatolia. They were powerful states extending from Northern Syria to Mesopotamia. They were comprised of different ethnic identities. This aspect of it can be seen in every field of the Hittite culture. Specifically the religion of the Hittites bears a lot of marks of it. They called themselves “people with 1000 gods of Hatti”. They added the gods they met into their pantheon. Pantheon of Hittites composed of gods of Hatti, Hurri, Luwi, Pala, Sumer, Babilonia, Assyria, Ancient Indian. Religious attitudes of Hittites affected by different cultures show a polytheistic structure. Sources of Hittite religion include many evidences of archaeology and philology such as temples, descriptions on palaces and cultic buildings, rock monuments, steles, sculptures, rythons and seals. There are festival texts, mythological texts, oracles and omens in the group of philological source. Our main informations about religion of Hittites come from these sources. We see representations of gods of Hittites on descriptions in archaeological evidences. Our knowledge about some other cultic activities also comes from same source. Festival texts in the group of philological sources give us information especially about cultic activities. Another main source about gods of Hittites is the mythological texts. We are able to learn their views of the universe and the celestial realm by these mythological sources. It appears that the texts had been used in religious rituals too. As understood from these sources, at the top of polytheistic religion of Hittites stand Sun Goddess of Arinna and Thunder God. Their pantheon also include a lot of gods from Hatti, Hurri, Luwi, Pala, Sumer, Babilonia, Assyria, Ancient Indian. Temples which are believed to be homes of gods were very important in daily life of Hittites. The excavations carried out in Hattusa testify to existence of many temples. Among these, Yazılıkaya Temple is of primary importance. The temple located two kilometers northeast of Hattusa includes descriptions of gods in Hittite pantheon. Besides Hattusa, archaeologists discovered many temples in Hittite sites such as Alacahöyük, İnandıktepe, Kuşaklı. Including a social structure as well as religious one, temples contained a lot of staff. A lot of documents were discovered which mention the businesses and responsibilities of these persons. Relation between humans and gods necessitates some burdens on human side. If man couldn’t do their duties for gods perfectly, they punish the human beings. One of the most important of these duties is festival rituals. Hittites have many rituals dealing with festivals. They were celebrating these festivals in temples or sacred spaces in appointed times. Besides regular rituals, people were doing other activities such as dance, music, playing etc. The magic concept in Hittite society can be divided into two types, white and black. Black magic was forbidden. Magical rituals had been done by persons who have mastered it. The rituals carried on generally outside settlements, far away from cities. Besides magical activities, oracles and omens were also spread. Fortune telling was also one of the important divine methods to solve problems in the Hittite society. Prayer texts which include a binding language between human and gods were also a prominent part of cultic life of the Hittites. There is no detailed information about afterlife in this religion. After death ordinary people were belived to go under earth and royal personalities to be god to sky, divine realm. Evidence from burial sites has suggested that both interment and cremation were practiced. After burying, remaining relatives should pray for the departed lest they return into this world , otherwise they would harm to the living. Another source that sheds light on the Hittite religion is mythological texts. From these kind of texts can be learnt about relations between gods and humans, etiological explanations dealing with nature and cosmogony. Myths had been used in the cultic rituals. Mythological texts belonging to Hittite religion come generally from Hatti, Hurri and Mesopotamia. One of the most important of those samples is the myth, called “The Missing God Telipinu”. Telipinu got angry to something and disappeared suddenly. With his departure some troubles occur in the world. A lot of rituals had been practised in order to turn the god back from the place where he went and to revive the nature. These texts were also containing the names of gods. It seems that the Hittites, coming from outside of Anatolia, included a lot of gods into their pantheon and composed them in their understanding of religion. So they built a syncretic system of beliefs. Most important part of cuneiform texts discovered in excavations shows the importance of religion in the Hittite society. Regular and appointed times for rituals were also important for Hittites. Otherwise gods would punish the people and send calamity upon them.
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Anatolian Alevism’s beliefs, its philosophy, its life style and its worldview is hidden in “cem”s. Cem is a rite which is effected by all aspirants without sexism before a “dede” or a “pir” which means spiritual guides. This kind rite and rituals which is made in the religious ceremony is a main way of the cult of Alevis. And Alevism’s rules are emphasized at the “Buyruk” which is their holy book. “Dede”s pass on doctrines which is at holy book to the aspirants as an amenability. They are religion leader which has an active part to pass on Alevism’s own beliefs and doctrines to the aspirants as orally in cem. Manifold views have been broached who they are in studies which made about Alevism heretofore. According to this, some researchers call Alevism as a culture, someones call it as a way of the life and its philosophy and the other ones call it as a belief. In this context, it will be helpful to make known what Anatolian Alevism is and its doctrines are. Also it will be helpful to approach to detect its structure of belief. In this article, firstly, it has been accentuated what meaning of “cem” and then it has been mentioned that the meaning attributed to the cem in Anatolian Alevis. In another step, it has been introduced cem’s which is collected below ten titles as content and it has been mentioned that role of cems in socio-cultural life. As a final, it has been ascertained that cems are so effective to pass on their own beliefs to the people and to practice their own beliefs in the community life. Also, it has been noted that cems are so very functional to strengthen to sense of unity as harmony between individual with society.
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Textile artist Jūlijs Straume (1874–1970) is one of the leading masters of Latvian applied art. He is widely known for his richly ornamented textiles and attempts to introduce in Latvia the technique and traditions of Persian carpet weaving current in the Near and Middle East. Up to now, researchers have usually focused on the ornaments resembling Latvian textiles as well as patterns and stylised natural motifs composed by the artist himself. Straume has been praised for his ability to use vernacular ornaments in the carpet weaving technique not typical for Latvians. Oriental motifs in the artist’s output received less attention while carpet making traditions and historical legacy unavoidably influence their design and the use of ornament. Straume undoubtedly drew inspiration while collecting, collating and restoring sketches of traditional carpet designs of the Caucasian peoples. This Oriental influence was noticed but often depreciated.In 1925, two Oriental-style carpets made after Straume’s designs received the gold medal at the International Exhibition of Modern Decorative and Industrial Arts in Paris. One of them complies with the traditions of Georgian vernacular art but the other, made in collaboration with the Georgian artist David Tsitsishvili (1901–1986), was made in the style of the Safavid dynasty (1501–1736). One of the works awarded in Paris is the carpet “Miri” (1925) that, according to some researchers of Straume’s work, was titled with the Georgian term for the totality of technical and stylistic means of pattern making in the Persian technique. The carpet is filled with stylised floral ornaments in a grid-based composition known in the Caucasus as shabaka. This kind of filling is widespread in both Caucasian and Persian carpets. The “Miri” carpet stands out with its artistic and technical execution even among traditional Caucasian and Iranian carpets. It demonstrates that a complete composition of motifs can be assembled from simple elements. The other Straume carpet awarded at the 1925 exhibition is known by two titles: “Jungle” and “Hunt” (1924). This item fully complies with the canon of the Safavid dynasty’s court carpets and is especially lavish and artistically valuable. It belongs to the group of animal carpets that emerged in Anatolia in the 14th century. While working on the design of this canonical example, Straume studied animal carpets in depth, mastering the style, composition, colour range and symmetry of court carpets as well as traditional animal and floral motifs. There is documentary evidence that particular attention was paid to the “Emperor’s Carpet” held by the Museum of Applied Arts in Vienna. In line with the accepted canon, the main field is fiery red. The life of wild animals is depicted on a background of floral motifs. Stylised floral motifs – arabesques – are placed all over the field and used as a basis for various flower motifs. Dividing the field in four, it is evident that the animals in each part are symmetrical mirror images of the creatures in the adjacent quarters. The carpet’s composition is based on detailed mirror symmetry along both the vertical and horizontal axes. Each quarter is quadrupled, creating a double mirror image. The making of such a carpet demanded perfect skills from the artist as well as the weaver. Unlike with other symmetrical carpets, in this case whoever created the design had to make the technical drawing for the entire carpet. In the field of the carpet “Hunt”, the artists have included several lions stalking antelopes. Near the central medallion, there is a dynamic battle between a leopard and a fallow-deer. Another leopard observes the struggle from a distance. Several lynxes and pheasants are also seen in the main field. Ornamental motifs and blocks in the carpet “Hunt” are rather similar to another of Straume’s works – an Oriental-style stationery box. The surface of its cover resembles a traditional medallion-based carpet. The background of the cover field is wine-red and contains the compositional block of a kitabe medallion whose central part is filled with symmetrical double islimi patterns and arabesques. This ornamental block is completely identical to the one seen on the main border of the carpet “Hunt”. The box cover features two closed compositional blocks and kitabe along the longitudinal axis in both directions from the medallion and perpendicular to it. The artist has depicted mirror images of paired birds in the centre of both blocks on a background of arabesques and flowers. Two bashlyg (gubpa) blocks conclude the medallion’s composition along the longitudinal axis. Yet another two stylised pairs of birds are placed in the cover corners. A drawing on the inner cover helps to recognise the birds painted on the outer part. The pair of birds here represents the unmistakably most beautiful motif in Oriental art – the mythical bird called Simurg. The image of this bird has been widely used already in the art of the Sasanian dynasty (224–651). Detailed analysis of the prize-winning carpets and the stationery box confirms the artist’s wide-ranging knowledge of Oriental ornaments, their traditional motifs and blocks, their origins and symbolic meaning. The article has only just begun to explore Straume’s original works of his Caucasian period, and it is already clear that the output of that time, so significant in his life, is artistically no less valid than the works created in Latvia. The study of this subject deserves to be continued as researchers have so far not turned to ethnographic drawings as well as a large part of Straume’s legacy created under the influence of traditional Oriental art.
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The paper reviews the history of Islam in Central Asia and its form of Islamic practices, both “mystical Islam” and so-called “folk-Islam”. The text examines the importance of oral narratives and their sociocultural constructions within its particular context. While the presence of Islam in certain parts of Central Asia dates back to the 17th century, the spread of the faith in regions that are now the modern states of Uzbekistan, Turkmenistan, Tajikistan, Kazakhstan and Kyrgyzstan, was, in actuality, a gradual process. We can talk about the case of Islamisation in multiple waves. The first section of the paper aims to present the main historical events, including Bukhara, “the Mecca of the East”, and the importance of the “Central Asian Golden Age”. It reviews the Soviet era (together with the birth of the modern nations within the Soviet nationalities policy), the shaping of Islamic practices during this time and the effect of both the “underground Islam” of the Soviet times and the foreign impact in the Islamic discourse of these independent states beginning from the Nineties. It assesses the rebirth of Sufism in a national context and the possible influence of foreign jihadi movements. The second part of the research seeks to demonstrate the religiously diverse nature of the region and its encounter with Islam. It notes the effect of certain Shamanistic rituals and beliefs that shaped the religious practices, such as the Osh Bibiyo (and, through this, women’s possible empowerment by their leading role in healing and religious rituals), that is now an organic part of Islam in the region. By exploring the spiritual past of Central Asia, the paper aims to prove the deep implantation of Islam into the life of the people, though with peculiar local characteristics.
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There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been tried to reveal the central effect of the theory of shadows on the basic ideas of esoteric sects.
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In the Republic of Macedonia. Bektashi dervish order has its roots in the 13th century, before the arrival of the Ottomans, through the activity of the dervishes who traveled and settled in this territory. One of the most important and influential tekkes is Harabati Baba in Tetovo, built during the 16th century, which in the course of history has passed through turbulent social ordeals, but still remains a synonym of Bektashism in the Republic of Macedonia. This Tekkein its existence so far has under gone major social challenges and difficulties, but it still remains a symbol of Bektashism not only in Macedonia but also in a wider region. Therefore, the goal of this paper isto present social transformations that followed as a results of socio-political situation after the independence of the Republic of Macedonia. This situation will be presented through a musical tradition as one of the main components of this mystical and theosophical current in the Islamic culture. Music as asublimation of folk tradition and spiritual expressionis modified according to the circumstances through which this tekke has passed. Today these transformations are notice able regarding the ethnic structure and the number of followers which causes changes in the sound picture of musical tradition itself.
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Humans are social beings. The norms of law that determine the basic rules of living together are as old as human history. In the context, it is possible to come upon various practices of law that originates from different needs, starting from primitive tribes to the Arab society of the Jahiliyyah period and to the Quraysh tribe which is the prototype of this society. The law practiced by the Arabs in general and by the Quraysh in particular can be put forward only with extensive studies when it comes to its specific aspects and original dimensions, and whether there are any influences of neighbouring states and civilizations on its structure and similar unknowns about it. Nevertheless, a study on the "ḥilf practice" which the Arab tribes and especially the Quraysh often practiced will be helpful to form an opinion on the Jahiliyyah law. It seems that there is an angle of consistency within the Jahiliyyah law itself. However, in a region where there exists no political organization at the state level, it is understood that the law was formed by the powerful and accommodated their world view and interests and thus became the law of certain people and groups rather than the whole society.
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The new socio-political context of the conquered nations of the Middle and Near East caused an unexpected and profound changes on the map of the religions in the area. As soon as in a decade after the death of Muhammad (632AD) the rise of Islam and the spread of the Qur‘anic message became a fact in the Eastern frontiers of the Byzantine Empire. In consequence, Christian communities living in the territories controlled by the new political power, had to answer these challenges. First hundred years after the Muslim conquest of the Middle and Near East were characterized by a separated development of both religious communities. Therefore, by the end of the Umayyad Caliphate (749 AD) we do not find any Christian document written in Arabic. The turning point happened under the Abbasid rule (750–1258). The appearance of the oldest-known Christian text in Arabic (Fi tathlith Allah al-wah?id), dated to the 755–770 AD, was undoubtedly coincidental, but significant. However, we must keep in mind that the openness of the Abbasid rulers supported both the cultural and religious exchange. The encounter between the believers of these two religions forced them to explore their differences and to face new and unexpected challenges. The faith in the one God in the Trinity of Persons and the Incarnation confronted with the Islamic approach to monotheism is one of the challenges that the Christians of the Middle and Near East had to deal with. They had to meet this challenge for at least two reasons: (1) To preserve their own communities from conversion to Islam; and (2) To expose Christian doctrine and defend the faith against the accusations of polytheism. The defense of the faith was at the heart of Arab Christian apologetic literature, which usually dealt with the following topics: (1) God, the Holy Trinity; (2) Jesus Christ: Divine filiation, Incarnation, Redemption; and (3) The authenticity of Christianity.
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One of the modernization conflicts of Kyrgyz and Kazak society is discussed in this article. It is the conflict between traditional religious activities, post-Soviet Islamic revival and fundamentalism. The Islamization process in Central Asia started during the Mongol Era (13th–16th centuries). The nomadic population was also influenced by Sufi tradition in Central Asia that goes back to the 12th century, but it was labeled as shamanism during Soviet times. After the democratic changes and the declaration of religious freedom, some elements of this 1000-year-old tradition have been revived or revitalized. But the so-called official Islam, sponsored by Arabic states, has turned against the popular version of Islam by using the Soviet label of shamanic tradition. In reality, people practicing these traditions are devoted Muslims, they consider them to be pure Islamic traditions. But nationalist or ethnic religious movements, as well as urban esoteric practices, also incorporate elements of this tradition to legitimize their activities. This creates a very complex situation and a growing hostility between fundamentalist and traditional religious groups.
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The history of Sufism is in a way a history of the type of charisma that the famous German sociologist Max Weber described. Viewed in this light, it is possible to understand the involvement of many Sufis in political power, which is well known from different epochs in the history. Concerning the Late Ottoman Empire, some sources speak of Malami Sufis from the territory of present-day Macedonia who participated energetically in the Young Turk Revolution in favor of the liberal and westernized elites. Trying to explain this coalition, some scholars tend to see a tie between the teachings of the Malamiyya and non-conformist attitudes. This paper examines the sources that are accessible regarding the political commitment of Malami Sufis around 1900 and later to check the nonconformity thesis.
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Objektivna naučnoistraživačka evaluacija donedavno vodeće civilizacije svijeta, dakle islamske civilizacije, na temelju istraživanja čuvenog islamologa Bernarda Luisa, pokazuje njen kolaps, kako u oblasti vojne i ekonomske moći tako i u oblasti kulture i nauke. Pogotovu je izgleda islamska civilizacija sa svojim inherentnim podvajanjem u tri kategorije ljudi - musliman-nemusliman, rob-gospodar, žena-muškarac - daleko prevaziđena modernim društvenopolitičkim učenjem o slobodnom i građanskom društvu, ljudskim pravima, toleranciji i slično. Kroz jedno filozofsko razmatranje čovjekova bića kao takvog, ovaj rad dolazi do definicije čovjeka koja je, naravno, prihvatljiva, kako sa čisto racionalnog i neposredno spoznajnog stanovišta tako i sa stanovišta tradicionalnih teza o čovjeku. Oba ova izvora spoznaje pokazuju da čovjek, kao u biti božansko biće - koje može da bude pod utjecajem sotone, pa i sotonsko biće - zapravo obitava, odnosno njegova bit egzistira, u mitološkom svijetu. Budući da suvremeni naučnoistraživački standardi odbacuju mitološko kao nenaučno, ma kako precizne i objektivne analize da nude, u stvari se, kao takvi, ne mogu primijeniti u humanističkim, pogotovu u religijskim, naukama. Prema mitološkom opisu svijeta, iako je sam Bog dao sotoni mogućnost djelovanja protiv čovjeka, ipak je prije toga dao čovjeku mogućnost pokazivanja i dokazivanja svoje superiornosti. U tom smislu se islamska civilizacija pojavljuje kao civilizacija humanocentrične božanstvenosti i teocentrične humanosti; ako ima podvajanja, to je samo da se pospješi ta humanost i da se zaštiti od sotonskog antihumanog zagovaranja i spletkarenja. Dakle, islamska čovjekoljubiva civilizacija je, manjim ili većim intenzitetom, postojala i postoji u svakom kutku povijesti i svijeta gdje postoji briga, učenje i rad da se očuva i unaprijedi božanstvenost čovjekova bića. Ovaj rad iznosi dokaze da je ta božanstvenost mjeriva standardima empirijske znanosti i da je moguće i zaštititi je i u jednom svehumanom pregnuću raditi na njenom intenziviranju.
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In classical Islamic culture faḍāʾil literature represents one of the most popular prose genres, attracting numerous contributors from diverse and competing intellectual and sectarian persuasions from the early 8th century well into the period of the ‘Gunpowder Empires’ (Marshall Hodgson). The richness of this genre is expressed in the impressive range of themes it addresses, as well as in its complex relationship to the ‘canonical’ hadith tradition. Notwithstanding this variety, the faḍāʾil literature enjoyed an extraordinary diachronic resilience. This paper will describe the main characteristics of the genre and will present an outline of its development, along with an overview of the relevant scholarly literature. It will also explore the growth of key themes, placing them in a typological framework; particular attention will be paid to the faḍāʾil of cities and regions. Finally, this paper will present the Dalīl al-sāʾirīn ʾilā ziyārat Ḥabīb Rabb al-ʿālamīn of Imām-zāde Ḥasan in the context of the Otto¬man reworking of this genre, calling attention to the discourse of space, which created new relationships of belonging and possessing. This paper will not concern itself with the authenticity of the hadith-reports used in the work, but will focus on their deployment in the textual representation of Medina, along with their potential reception.
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Pojam džihad izvodi se iz glagola džahada (apstraktna imenica, džuhd) sa značenjem ≫truditi se≪. Njegovo pravno-teološko značenje odnosi se na ulaganje vlastitih napora na Alahovu putu, odnosno, na širenje vjere u Alaha i njegove riječi po čitavom svijetu. Individualna naknada za to značilo bi spasenje, budući da džihad predstavlja izravan put u raj koji jamči Alah.
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