Внатрешни несогласувања во исламот

Bev iznenaden so dokumentot objaven od Aladin i kompletnoto otsustvo na reagiranje od strana na muslimanskite chlenovi. Samiot dokument ne mi kazhuvashe nishto za sodrzhinata na objaveniot tekst koj predizvikal tolkav ineteres, pa se potrudiv ga go najdam i da se zapoznaat so nego. I vo najmala raka bev mnogu iznenaden! Prvin iznenaden bidejki navistina sum bil potpolno neinformiran za rabotite koi se sluchuvat megju mislimanite na Balkanot ( posebno mi svrte vnimanie sostojbata vo Tetovo, bidejki e vo Makeonija ), a potoa iznenaden bidejki spored komentarite na chlenovite tuka dobiv vpechatok deka nema apsilutno nikakvi problemi, deka toa samo nekoi lugje zboruvaat na pamet ili tendenciozno, deka site muslimani si zhiveat vo harmonija, ednomislemno, bratski i srekno... A tekstov pokazhuva kompletno druga slika.

Nikogash do sega ne sum pastiral nikakov dolg tekst od kniga ili vesnik, kako sto pravat poveketo chlenovi, no ovoj pat ke go storam toa za prv pat bidejki sodrzhinata na materijalov e neshto sto nemozhe nikogo da go ostavi ramnodushen i zatoa sto dava kompletno druga ilustracija za rabotite od onaa koja e prezentirana na ovoj podforum.

The Balkan Front

The Wahhabis are up to no good in southern Europe.
by Stephen Schwartz
05/14/2007, Volume 012, Issue 33



Tirana
Taking the temperature of Islam in the Balkans this spring is only partly reassuring. In Sarajevo in late March, observances for the 800th anniversary of the birth of the great Sufi poet Mevlana Jalaluddin Rumi (who is hugely popular, incidentally, with American readers) were entirely in keeping with the moderate, peaceful character of the Islam of the region. Yet at the same time, a visitor to Bosnia-Herzegovina, Albania, Kosovo, and Macedonia encountered unmistakable evidence that extremist intruders are opening a Balkan front in the global jihad.

The celebration in Sarajevo--to which we will return--marked what UNESCO is calling the "Year of Rumi." It was only one of several commemorative events taking place around the world. Rumi's work, written in Farsi, has been translated into every major language; a Google search turns up four million references to him.

Born in Afghanistan, Rumi moved west to Asia Minor, where he died in 1273. The area had been part of the eastern Roman Empire until two centuries before, and the name "Rumi" is a descriptive meaning "the Roman"--in effect, "the European." Rumi's tomb, in Konya, Turkey, is the object of innumerable pilgrimages, at least among Muslims not opposed to the honoring of graves. One Muslim country where Rumi is unlikely to be publicly feted is Saudi Arabia, whose official fundamentalist Wahhabi sect, the inspiration for al Qaeda, opposes the honoring or even the marking of graves, and generally forces Sufism underground. In neighboring Iraq, by contrast, Sufism flourishes openly, even in the face of Wahhabi attacks, and Rumi's work is read in both Arabic and Farsi.

Rumi is an apostle of love, and his faith exemplifies the tradition of Muslim moderation that is singled out for praise in a new study by the Rand Corporation, Building Moderate Muslim Networks . The Rand report proposes a global alliance between the democracies and moderate Islam comparable to the Cold War era campaign by Western governments, supporting anti-Communist liberals and social democrats, to contain and ultimately undermine Soviet rule. The moderate Muslims, from the Balkans through Central Asia and India to Southeast Asia, could "encircle" and challenge the radical Islam of the core Arab countries. Balkan Muslim cultures in particular are among those most saturated with Sufism, and are singled out in the Rand report as a potential base for partnership with the democratic powers in the strengthening of moderate Islam.

Yet even in the Balkans, all is not peace and poetry. The ominous presence of Wahhabi missionaries, financiers, terror recruiters, and other mischief-makers bespeaks a fresh offensive in that tormented land. From the new Wahhabi seminary in the lovely Bosnian city of Zenica, to the cobblestone streets of Sarajevo's old Ottoman center, to the Muslim-majority villages in southern Serbia, extremist Sunni men in their distinctive, untrimmed beards and short, Arab style breeches (worn in imaginary emulation of Muhammad), accompanied by women in face veils and full body coverings (a bizarre novelty in the contemporary Balkans), are again appearing, funded by reactionary Saudis and Pakistanis. They aim to widen the horizon of global jihad--witness the revived campaign of terrorism in Morocco and Algeria. In the Balkans, their targets are both Sufis and traditional Muslims.

Within Albania itself, Wahhabi activism remains minimal, concentrated on individual outreach ( dawa ) in mosques and backed up by fundamentalist literature flooding into the country. In Kosovo, although Saudi Arabia maintains a relief office in the capital, Prishtina, Wahhabis keep an even lower profile, since most Kosovar Albanians are outspoken in their support for the United States and hostile to any indication of Islamist designs. But elswhere, trouble is afoot.

In neighboring Montenegro and districts of southern Serbia, the Wah habi presence is open and even violent. Wahhabis have disrupted religious services, yelling abuse at imams for not following their practices, and have precipitated gunfire between ordinary people as well as fatal confrontations with local police. Most recently, on April 20, a Wahhabi was killed in a clash with police in the southern Serbian town of Novi Pazar. In Bosnia, on April 27, a cache of automatic weapons, rocket-propelled grenades, bombs, ammunition, and related material was seized in the remote north western village of Upper Barska. The owner of the house where the weapons were discovered, 47-year-old Ahmet Mustafic, was described as a Wahhabi by people in the village and in the Bosnian media. The location has been a Wahhabi hot spot for some time.

In the clash between Wahhabism and moderate Islam in the Balkans, the most prominent battleground at present is the poor but bustling city of Tetovo, in western Macedonia. Many local people are followers of the Bektashi Sufis, a gnostic order named for Hajji Bektash Veli (1209-1271), a Turkish-language poet

and friend--some say rival--of Rumi. The Bektashis, like the Shias and the Turkish and k*rdish Alevis, revere Imam Ali. They are without doubt the most active and influential Sufi movement in the Balkans, but they are despised by Wahhabis, for several reasons.

First, they represent a liberal trend among the Shias, and Wahhabis loathe Shias even more than they hate Jews and Christians. Second, the Bektashis consume alcohol. And third, men and women are equals in Bektashi rituals. Several Bektashi babas , as their teachers are known, have insisted to me that they are the "most progressive" element in global Islam, and they back that statement up with a long, proven, and fervent commitment to secular governance and popular education.

Wahhabis and Bektashis are presently locked in an armed standoff at the Bektashi complex known as the Harabati Tekke, in Tetovo. This large enclave of varied structures, many of them dating from the 18th century, is famous throughout the region, and appears on Tetovo's municipal shield. Under Titoite communism, it was nationalized and turned into a hotel and entertainment complex. Since the fall of the Communist regime, the government has failed to settle the matter of ownership. In 2002, however, in the aftermath of Slav-Albanian ethnic fighting, a group of Wahhabis including Arabs, equipped with automatic weapons, seized a major building inside the Harabati complex, formerly used for Sufi meditation.

I visited the Harabati Tekke in March for the Central Asian pre-Islamic holiday of Nevruz, a springtime observance that is favored by Sufis. Because the Bektashis have no friends in the Macedonian government who might rescue them from their tormenters, the Wahhabis, whose Kalashnikovs are never far out of sight, have proceeded to occupy more structures in the Harabati Tekke. Bektashis do not perform the normal daily prayers prescribed for Muslims, but the Wahhabis do, and they have taken over a guest house and dubbed it a mosque, broadcasting a tape of the call to prayer in a thick and indistinct voice. They have also seized a central building with glass windows and covered the panes with black paper, on the pretext that women praying inside do not want to be observed. And they have cut down some ancient trees, to the Sufis' disgust.

Thus, the Albanian lands are witnessing three of the tactics commonly employed by Saudi-financed radicals seeking to export bloody terror. In Kosovo, they mainly burrow deep undercover, like moles. Where they can, as in Albania, they preach and recruit; thus, the stunning Ethem Bey mosque in the capital, Tirana, purely a cultural monument until recently, is now the scene of Wahhabi missionizing. And where government is indifferent and the extremists' chosen enemies appear vulnerable, as in Macedonia, they invade, occupy, and threaten.

In long discussions with the Bektashis in Tetovo, I was repeatedly assured of their willingness to assist the United States and other democratic nations in rooting out Islamist radicalism in any way they can, from providing intelligence to encouraging greater Albanian involvement in Iraq, where 120 elite noncombat Albanian troops are serving with Coalition forces.

"We want to help, but we need help," said an authoritative Bektashi figure as he sketched out for me the network of extremist agitation in the region--from revived centers of Sunni radicalism in Turkey to cells hidden unobtrusively in places like Peshkopia, a small, ancient town near glacial lakes in the wild mountains of eastern Albania, to Tetovo, where the Bektashis daily watch their historic institution fall under the control of fanatics bent on their destruction. Although the Bektashis have many humble supporters, few are prepared to disrupt their own lives by taking on the Wahhabis. Thus the export of the Saudi-financed jihad continues unhampered.

Yet the Bektashis are not friendless. Among those willing to assist them, interestingly, are the communities of Turkish and k*rdish Alevi Muslims living in Germany and other Western European countries. Inspired by the legacy of Hajji Bektash and committed to secularism, women's equality, and popular schooling, the 600,000 German Alevis are a bulwark against Islamist radicalism in their country of adoption or, in many cases, of their birth.

Some young Alevis I interviewed in Cologne said they would gladly go to Macedonia to clean out the Wahhabis if encouraged to do so. But all over Europe, moderate Muslims expect their governments to act. They seem destined to be disappointed. European states are frozen in a posture of accommodation, willful oblivion, ignorance, and simple denial of the reality: The enemy will not be beaten so long as he finds places to rekindle his jihad.

Arriving in Sarajevo for Rumi's eighth centennial, I found a city reminiscent of Barcelona during the Spanish Civil War--suffering under a "horrible atmosphere produced by fear, suspicion, hatred," as Orwell wrote. Saudi Wahhabis played only a minor role in the Bosnian war of 1992-95, but they attempted to use the aftermath of that combat, which left Bosnia prostrate, to turn the local Muslims, with their Sufi traditions and life-affirming mentality, into dour fundamentalists. After the atrocities of September 11, 2001, the Wahhabis seemed on the surface to have failed. But their strategy is different in Sarajevo from those they have adopted in Tetovo and Tirana.

The Bosnian capital is more European, more cosmopolitan, more modern--and there the checkbook works better than heated rhetoric or direct confrontation. Prominent Muslim moderates are now hesitant to speak out or to associate themselves, as they previously did, with condemnation of Wahhabism--even though physical clashes in Bosnia and Serbia have fed resentment of the Wahhabis in village mosques. Rumors abound that Wahhabis are successfully penetrating Bosnia's main Islamic institutions. They are publicly talking about setting up their own parallel religious administration.

The commemoration of Rumi was held on March 30 at the Faculty of Islamic Sciences, a lovely 19th-century building on a high hill in Sarajevo. The Bosnian scholar Resid Hafizovic, one of the world's great authorities on Sufism and a pronounced enemy of the Wahhabis, said Rumi "calls for friendship, collaboration, peace, and fraternal relations between people, invoking love towards all human beings as the supreme Divine creation, regardless of the religious, cultural, civilizational, or spiritual garments in which each of us mundane beings is clad. As a result, when Rumi died, his funeral was attended by mourners of many faiths: Muslims, but also Christians, Jews, Hindus, and others. His words convey this inclusiveness." Hafizovic went on to quote Rumi:

Even though you may be
An unbeliever, a pagan or a fire-
worshipper, come
Our brotherhood is not one of despair
Even though you may have broken
Your vows of repentance a hundred
times, come.

The lecture hall was overflowing during Professor Hafizovic's presentation, with no Wahhabi beards, outfits, or censorious comments discernible. The program included poems of Rumi set to the guitar, a style of religious performance that is popular in the Balkans--and loathed by Wahhabis, who object to singing set to anything other than a primitive drum, even when its content is religious. A novel aspect of the event was the participation of a delegation of three Arabs--a teacher and two imams--from a Sufi school in Israel. These Israeli citizens offered the Bosnians a fresh view of the Middle East.

Perhaps the most surprising message brought by the delegation from the Al Qasemi Academy in Baqa al Garbya, Israel, was their description of the sharia courts maintained by the state of Israel for resolution of disputes among Muslims. Sharia courts are scarce in the Balkans, and the explanation that Israel recognizes religious courts for Jews and Muslims (and, if they desire them, Christians) alongside the civil judicial apparatus, with the right of anybody to opt in or out of the alternative systems, was provocative for Bosnian Muslims.

By welcoming their Israeli Arab brethren, the Bosnians--who endured a terrible war in the 1990s, but faithfully hewed to a Sufi vision of Islam--demonstrated that dedication to the spirit of Rumi is a living and positive element in Muslim culture. Rumi is thus more important for Muslims themselves than for casual Western readers looking for a few pages of easy enlightenment. Rumi "the European" could be emblematic of a reborn, cooperative mentality in relations between Islam and the West.

In such an encounter, the approach to moderate Islam embodied in the recent Rand report appears justified in the strategic defense of the democracies. But in the streets of Balkan towns, the terrorist enemy is once again present, and while commemorations of Sufi poets may invigorate an alternative to extremism, they will not suffice to defeat it. We will need serious help from moderate Muslims, in the Balkans and elsewhere, and they will again need help from us.

Stephen Schwartz is a frequent contributor to THE WEEKLY STANDARD.

Izvini, ama nemam vreme za preveduvanja. Ako nekoj chlen se nafati za taa rabota togash toa e vo red so mene, akone - pobaraj nekoj prijatel da ti prevedi.

Voopshto ne te razbiram sto zboruvas.

Isto taka, ne znam zoshto lichno mi se obrakjash za tugj tekst i zoshto se ismejuvash na moite zborovi?

Jas gi primam vash*te komentari onaka kako sto gi davate. Ako neshto ne mi e jasno, togash ve prashuvam. Odgovorot go zemam kako validen i polnovazhe. Onoa sto pishuva vo ovoj tekst e neshto za sto vie nikogash ne ste zborele ili ste davale sosem druga slika za rabotite.

Vmesto da se ismejuvash i nishto da ne kazhuvash okolu toa, podobro bi bilo da gi razjasnish ovie raboti, dokolku imash nekakvo poznavanje za niv.

Изменето од Messenger - 19.Април.2008 во 00:26

Ako ne drugo, tekstot obelodenuva nedorazbiranja megju razlichnite muslimanski viduvanja na Balkanot.

Onoa sto reche za nedozvoluvanje na registriranje na drugi muslimanski verski organizacii e neshto novo za mene. Dali zakonot e takov i vo odnos na registriranje i drugi hristijanski zaednici? Dali mozhat da se rigistriraat ADventistite, Metodistite, Protestantite vo Makedonija i ako nemozhat, togash kako mozhat taka javno da rabotat?

P.S. Ne sum upaten vo drzhavite raboti, no mislam deka zakonot treba da se smeni.

Ne e tocno !!!!!
Vo Makedonija e dozvoleno registriranje na verski zaednici, sekoja grupa na gradjani ima pravo da veruva vo toa sto saka i kako takva da se registrira...


ZAKON ZA VERSKITE ZAEDNICI I RELIGIOZNITE GRUPI

I. OP[TI ODREDBI

^len 1

So ovoj zakon se ureduva polo`bata na verskite zaednici, osnovaweto i rabotata na religioznite grupi, verskata pouka i verskite u~ili{ta, kako oblik na ostvaruvawe na slobodata na veroispovesta i na izrazuvawe na verata.

^len 2

Verskite zaednici, odnosno religioznite grupi se slobodni vo vr{eweto na verskite raboti i verskite obredi.

^len Z

Verski raboti i verski obredi vo Republika Makedonija mo`e da vr{i samo registrirana verska zaednica, odnosno religiozna grupa.

Verskite zaednici i religioznite grupi svojata dejnost ja vr{at vo soglasnost so Ustavot, zakonite i drugite propisi.

^len 4

Zabraneto e gra|aninot na bilo koj na~in da se prinuduva ili popre~uva da stane ili da bide ~len na verska zaednica ili religiozna grupa.

Zabraneto e gra|aninot da se prinuduva da u~estvuva ili da ne u~estvuva vo verski obredi ili druga vidovi izrazuvawa na verata.

Na gra|aninot ne mo`e da mu bidat uskrateni pravata {to gi ima spored Ustavot i zakon, poradi verski opredelbi, pripa|awe na verska zaednica ili religiozna grupa, vr{ewe, odnosno u~estvo vo vr{ewe na verski obredi i drugi vidovi izrazuvawe na verata.

Izrazuvaweto na veroispovesta ili pripadnosta na verska zaednica, odnosno religiozna grupa ne go osloboduva gra|aninot od obvrskite {to kako gra|anin gi ima spored Ustavot, zakonite i drugi propisi.

^len 5

Stranski dr`avjanin mo`e, po barawe na verska zaednica, odnosno religiozna grupa, da izvr{uva verski raboti i verski obredi, po prethodno odobrenie na organot nadle`en za pra{awata na verskite zasdnici i religioznite grupi.

^len 6

Verskite sobiri, verskite obredi, verskiot pe~at, verskata pouka, verskite u~ili{ta i drugi vidovi izrazuvawe na verata ne mo`at da se koristat za politi~ki celi, za pottiknuvawe na verska, nacionalna i druga netrpelivost i za drugi dejstva zabraneti so zakon.

^len 7

Verskite zaednici i religioznite grupi mo`at da osnovaat verski u~ili{ta vo postapka i pod uslovi utvrdeni so ovoj zakon.

Verskite zaednici, odnosno religioznite grupi mo`at da osnovaat socijalni i dobrotvorni ustanovi, vo postapka i pod uslovn uredeni so zakon.

II. VERSKI ZAEDNICI I RELIGIOZNI GRUPI

^len 8

Verskata zaednica spored ovoj zakon e dobrovolno organizirana, neprofitna zaednica na vernici od ista veroispovest.

Za edna veroispovest mo`e da postoi samo edna verska zaednica.

^len 9

Religiozna grupa, spored ovoj zakon, e dobrovolno, neprofitno zdru`uvawe na vernici so isto versko ubeduvawe koi ne pripa|aat na registrirana verska zaednica.

Gra|anite mo`at slobodno i javno da osnovaat religiozni grupi, vo soglasnost so ovoj zakon.

^len 10

Religiozna grupa so sedi{te vo Republika Makedonija mo`at da osnovaat najmalku 50 polnoletni lica, dr`avjani na Republika Makedonija, so postojano `iveali{te vo Republika Makedonija.

Osnova~ite na religioznata grupa odluka za osnovawe i pravila, odnosno drug akt so koj se ureduva organizacijata i raboteweto, donesuvaat na sobir na osnova~ite.

^len 11

Osnova~ite na religioznata grupa, opredeluvaat lice (odgovorno lice) koe do organot nadle`en za pra{awata na verskite zaednici i religioznite grupi }e podnese prijava vo rok od 30 dena od denot na donesuvaweto na odlukata za osnovawe.

Prijavata od stav 1 na ovoj ~len sodr`i: naziv, podatoci za osnova~ite, sedi{te, predmet na dejstvuvawe, ozna~uvawe na prostoriite vo koi se vr{at verskite raboti i verskite obredi i podatoci za licata odgovorni za rabotata i za zastapuvawe i pretstavuvawe na religioznata grupa.

Kon prijavata se podnesuvaat pravilata, odnosno drug akt so koj se ureduva organizacijata i raboteweto, kako i drugi podatoci i dokumenti so koi se doka`uva ispolnuvaweto na uslovite za osnovawe.

^len 12

Nazivot na religioznata grupa treba bitno da se razlikuva od nazivite na ve}e registriranite verski zaednici, odnosno religiozni grupi.

Nazivot treba da upatuva na faktot deka e religiozna grupa i na vidot na izrazuvaweto na verata {to preku nea se vr{i.

Vo nazivot na verskata zaednica, odnosno religioznata grupa ne smeat da bidat sodr`ani zborovite "Republika Makedonija", nazivite na drugi dr`avi, na-zivi na dr`avni ili javni organi i institucii i drugi oznaki.

Sedi{teto na verskata zaednica, odnosno religioznata grupa koja vr{i verski raboti i verski obredi na podra~jeto na Republika Makedonija zadol`itelno e vo Republika Makedonija.

^len 13

Religioznata grupa za koja e utvrdeno deka e osnovana vo soglasnost so ovoj zakon, se zapi{uva vo registarot {to se vodi kaj organot nadle`en za pra{awata na verskite zaednici i religioznite grupi.

Organot nadle`en za pra{awata na verskite zaednici i religioznite grupi propi{uva pobliski propisi vo vrska so vodeweto i sodr`inata na registarot.

^len 14

Verskite zaednici i religioznite grupi imaat svojstvo na pravni lica.

Religioznata grupa svojstvoto na pravno lice go steknuva od denot na upisot vo registarot od ~len 13 na ovoj zakon.

Verskite zaednici, odnosno religioznite grupi mo`at da osnovaat socijalni i dobrotvorni ustanovi vo postapka utvrdena so zakon.

Odlukite na organite na verskite zaednici, odnosno na religoznite grupi nemaat dejstvo nadvor od niv. Ispravite na organite na verskite zaednici, od-nosno religioznite grupi nemaat svojstvo na javni ispravi.

^len 15

Verskite zaednici, odnosno religaoznite grupi, vo ramkite na svoeto rabotewe vo soglasnost so ovoj zakon, mo`at da gi koristat sredstvata za javno infor-mirawe, i da izdavaat pe~ateni raboti.

Rabotata i koristeweto na sredstvata za javno informirawe, izdavaweto na pe~ateni raboti od stav 1 na ovoj ~len i publikuvawe na reklami so verska sodr`ina se vrpi vo soglasnost so zakon.

^len 16

Verskite zaednici, odnosno religioznite grupi mo`at da pribiraat dobrovolli prilozi za verski i humanitarni celi. Prilozite mo`at da se pribiraat vo prostoriite i vo mestata vo koi se vr{at verskite obredi i verskite raboti, a nadvor od niv samo so odobrenie na nadle`niot organ za vnatre{ni raboti.

Gra|aninot ne smee da bide prinuduvan ili spre~uvan da dava prilozi za namenite od stav 1 na ovoj ~len.

Verskite zaednici, odnosno religioznite grupi ne mo`at da utvrduvaat obvrski na vernicite za davawe prilozi od stav 1 na ovoj ~len.

^len 17

Verskite slu`beni lica i drugi lica {to vr{at verski obredi i verski raboti mo`at od gra|anite da primaat nadomestok, odnosno nagrada za verskite ra-boti i verskite obredi {to gi vr{at po nivno barawe, vo soglasnost so propisite na verskata zaednica, odnosno religioznata grupa.

^len 18

Verski obredi i verski raboti se vr{at vo crkvi, xamii i drugi hramovi, kako i vo dvorovi koi so niv pretstavuvaat edna celina, na grobi{ta i vo drugi prostorii na verskata zaednica, odnosno religioznata grupa.

So vr{eweto na verskite obredi i verskite raboti od stav 1 na ovoj ~len ne mo`e da se povreduva javniot red i mir, kako i verskite ~uvstva i drugite slobodi i prava na gra|anite koi ne se pripadnici na verskata zaednica, odnosno religioznata grupa.

^len 19

Verski obredi i verski raboti mo`at da se vr{at i vo drugi prostorii i mesta dostapni na gra|anite, so odobrenie od nadle`niot organ za vnatre{ni rabota, po prethodno mislewe od organot-nadle`en za pra{awata na verskite zaednici i religioznite grupi.

Baraweto za dobivawe odobrenie od stav 1 na ovoj ~len organizatorot na obredot go podnesuva najmalku 15 dena pred denot na odr`uvaweto na verskiot obred. Vo baraweto se naveduva vidot na obredot, koj go izveduva, celta na obredot, kako i vremeto i mestoto kade {to istiot }e se vr{i.

Organot od stav 1 na ovoj ~len go izvestuva podnositelot na baraweto dali go odobruva ili ne go odobruva odr`uvaweto na verskiot obred najdocna ssdum dena pred denot na planiranoto odr`uvaae na verskiot obred.

Po isklu~ok od stav 1 na ovoj ~len, tradicionalni verski obredi i verski raboti (litii i sli~no) vo drugi prostorii i mesta dostapni do gra|anite se vr{at so prethodno izvestuvawe na organot nadle`en za pra{awata na verskite zaednici i religioznige grupi.

^len 20

Za verski obredi {to vo soglasnost so odredbite na ovoj zakon se vr{at po barawe na gra|anin vo negovoto `iveali{te (semejna slava, ven~avawe, kr{tevawe, sunetisuvawe, ispoveduvawe, blagoslov na ku}a ili drug imot i sli~no) ne e potrebno posebno odobrenie.

Verski obred (kr{tevawe, sunetisuvawe i sli~no) na maloletnik mo`e da se vr{i samo so soglasnost od roditelite, odnosno staratelot a ako maloletnikot e postar od deset godini potrebna e i negova soglasnost. Za ovie obredi zadol`itelno se obezbeduvaat nu`ni higienski, zdravstveni i drugi uslovi.

Licata koi se smesteni vo bolnici, domovi za starci i sli~ni institucii mo`at da vr{at izrazuvawe na svojata vera i po sopstveno barawe da bidat posetuvani od sve{teni lica zaradi vr{ewe na verski obredi, vo soglasnost so ku}niot red na institucijata vo koja se smesteni.

^len 21

Vo slu~aj koga vo soglasnost so zakon se prezemaat posebni merki za za{tita na zdravjeto na gra|anite, javniot red i mir, bezbednosta i imot od pogolem obem, nadle`niot organ za vnatre{ni raboti mo`e da zabrani (odr`uvawe na verski sobiri i poseti na verski manifestacii za vrsmeto dodeka traat okolnostite poradi koi navedenits merki se prezemeni.

^len 22

Verskite zaednici, odnosno religioznite grupi mo`at, vo soglasnost so zakon, da imaat i da steknuvaat vo sopstvenost nedvi`nosti i drugi sredstva potrebni za vr{ewe na nivnata dejnost.

Za izgradba ili steknuvawe na objekt namenet za vr{ewe: na verski raboti i verski obredi, pokraj uslovite utvrdeni so zakon, verskata zaednica, odnosno religioznata grupa e dol`na da obezbedi pozitivno mislewe od organot nadle`en za pra{awata na verskite zaednici i religioznite grupi.

^len 23

Licata odgovorni za rabotata i za zastapuvaweto i pretstavuvaweto na religioznata grupa se dol`ni da podnesat do organot nadle`en za pra{awata na verskite zaednici i religioznite grupi prijava za sekoja statusna promena ili prestanok na religioznata grupa, vo rok od 30 dena od denot na donesuvaweto na odlukata za promena ili prestanok.

III. VERSKA POUKA I VERSKI U^ILI[TA

^len 24

Verska pouka mo`e da se izveduva samo vo javni prostorii vo koi se vr{at verski obredi i verski raboti.

Za posetuvawe na verska pouka od strana na maloletnik potrebna e sogpasnost od roditel, odnosno staratel, kako i negova soglasnost, ako e postar od dsset godini.

Verska pouka so u~snici mo`s da se izveduva samo vo vreme koga u~enicite nemaat nastava vo u~ili{tata.

^len 25

Verskite zaednici i religioznite grupi imaat pravo da osnovaat verski u~ili{ta vo site stepeni na obrazovanie, osven vo osnovnoto obrazovanie, za {koluvawe na verski slu`benici, kako i u~eni~ki domovi za smestuvawe na licata koi se {koluvaat vo tie ustanovi.

Versko u~ili{te, odnosno u~eni~ki dom od stav 1 na ovoj ~len mo`e da se osnova po prethodno dobiena soglasnost od organot nadle`en za pra{awata na verskite zaednici i religioznite grupi.

Ministerstvoto za obrazovanie i fizi~ka kultura mo`e da vr{i uvid vo nastavnite programi i nivnoto ostvaruvawe vo soglasnost so Ustavot i zakon, vo smisla na ~len 6 od ovoj zakon.

Verskata zaednica, odnosno religiozna grupa e dol`na izvestuvaweto za osnovawe versko u~ili{te, so aktot za celite i vnatre{nata organizacija na u~ili{teto i nastaven plan i programa vo soglasnost so odredbite na ovoj zakon da go podnese do organot nadle`en za pra{awata na verskite zaednici i religioznite grupi najmalku tri meseci pred denot opredelen za po~etok na negovoto rabotewe.

Organot nadle`en za pra{awata na verskite zaednici i religioznite grupi e dol`en svoeto mislewe da go dostavi do verskata zaednica, odnosno religioznata grupa vo rok od 60 dena od denot na podnesuvaweto na izvestuvaweto. Do kolku soglasnosta na organot nadle`en za pra{awata na verskite zaednici i religioznite grupi e negativno, verskata zaednica, odnosno religioznata grupa ima pravo na prigovor do Vladata na Republika Makedonija, vo rok od 15 dena od dobivaweto na soglasnosta.

Verski u~ili{ta osnovani od verski zaednici, odnosno od religiozni grupi mo`at da posetuvaat samo lica so zavr{eno zadol`itelno osnovno obrazovanie ili lica na koi vo soglasnost so zakon im prestanala obvrskata za zadol`itelno osnovno obrazovanie.

^len 26

Verskite zaednici, odnosno religioznite grupi samostojno upravuvaat so verskite u~ili{ta i u~eni~kite domovi {to gi osnovale vo soglasnost so ovoj zakon.

Nastavnite planovi i programi vo verskite u~ili{ta ne smeat da bidat vo sprotivnost so Ustavot i zakon.

Nastava vo versko u~ili{te mo`e da izveduva samo dr`avjanin na Republika Makedonija.

Stranski dr`avjanin mo`e da izveduva nastava vo versko u~ili{te samo povremeno, so odobrenie od organot nadle`en za pra{awata na verskite zaednici i religioznite grupi.

^len 27

Odgovornoto lice vo verskoto u~ili{te, odnosno u~eni~kiot dom e dol`no da mu gi stava na raspolagawe na nadle`niot organ od ~len 25 stav 3 na ovoj zakon site podatoci potrebni za vr{ewe uvid vo raboteweto na verskoto u~ili{te, odnosno u~eni~kiot dom, kako i vo rok opredelen od toj organ da gi otstrani utvrdenite nepravilnosti.

IV. KAZNENI ODREDBI

^len 28

So pari~na kazna od 30.000 do 50.000 denari }e se kazni za prekr{ok lice koe vr{i verski rabiti i verski obredi vo sprotivnost so ~len 3 na ovoj zakon.

^len 29

So pari~na kazna od 30.000 do 50.000 denari }e se kazni za prekr{ok:

- lice koe na bilo koj na~in prinuduva gra|anin da stane ~len na verska zaednica ili religiozna grupa (~len 4 stav 1);

- lice koe prinuduva gra|anin da u~estvuva ili da ne u~estvuva vo verski obredi ili drugi vidovi izrazuvawe na verata (~len 4 stav 2) i

- stranski dr`avjanin koj vr{i verski raboti i verski obredi ili izveduva nastava vo versko u~ili{te bez prethodno odobrenie od organot nalle`enza pra{awata na verskite zaednici i religioznite grupi (~lenovi 5 i 26 stav 4).

^len 30

So pari~na kazna od 30.000 do 50.000 denari }e se kazni za prekr{ok:

- lice koe prinuduva ili spre~uva gra|anin da dava prilozi nameneti za verski i humanitarni celi (~len 16 stav 2);

- lice koe vr{i verski obred i verski raboti nadvor od prostoriite od ~len 18 stav 1;

- lice koe so vr{eweto na verski obredi ili verski raboti gi povreduva javniot red i mir, kako i verskite ~uvstva i drugite slobodi i prava na graganite (~len 18 stav 2) i

- lice koe vr{i verski obred bez barawe na gra|anin vo negovoto `iveali{te, na maloletno bez soodvetna soglasnost i vo bolnici, domovi za starci i sli~ni institucii, sprotivno na nivniot ku}en red (~len 20 stavovi 1,2 i 3).

^len 31

So pari~na kazna od 30.000 do 50.000 denari }e se kazni za prekr{ok:

- lice koe izveduva verska pouka nadvor od prostoriite vo koi se vr{at verski obredi i verski raboti (~len 24 stav 1);

- lice koe organizira ili izveduva verska pouka na maloletnik bez soodvetna soglasnost (~len 24 stav 2) i

- lice koe izveduva verska pouka so u~enici vo vrsme koga u~enicite imaat nastava vo u~ili{tata (~len 24 stav 3).

^len 32

So pari~na kazna od 50.000 do 100.000 denari }e se kazni za prekr{ok:

- odgovornoto lice na religioznata grupa ako vo propi{aniot rok ne podnese prijava do organot nadle`en za pra{awata na verskite zaednici i religioz-nite grupi (~len 11 stav 1);

- odgovornoto lice vo verskata zaednica, odnosno religioznata grupa koe raboteweto i koristeweto na sredstvata za informirawe, izdavaweto pe~ateni raboti i publikuvaweto reklami so verska sodr`ina, go vr{i sprotivno na zakon (~len 15) i

- odgovornoto lice vo verskata zaednica, odnosno religioznata grupa koe pribira i koristi dobrovolni prilozi za drugi celi (~len 16 stav 1).

^len 33

So pari~na kazna od 50.000 do 100.000 denari }e se kazni za prekr{ok verskata zaednica, odnosno religioznata grupa ako:

- utvrduva obvrska na vernicite za davawe prilozi za verski i humanitarni celi (~len 16 stav 3);

- osnova versko u~ili{te za u~enici vo osnovnoto obrazovanie (~len 25 stav 1) i

- osnova versko u~ili{te bez pozitivno mislewe na organot nadle`en za pra{awata na verskits zaednici i religiozni grupi (~len 25 stav 2).

^len 34

So pari~na kazna od 50.000 do 100.000 denari }e se kazni za prekr{ok versko u~ili{te ako:

- nastavata vo verskoto u~ili{te ja posetuvaat lica bez zavr{eno osnovno obrazovanie (~len 25 stav 6);

- anga`ira ili ovozmo`i stranski dr`avjanin da izveduva nastava bez odobrenie od nadle`niot organ (~len 26 stav 4) i

- ne mu gi stava na raspolagawe na nadle`niot organ podatocite potrebni za vr{ewe nadzor nad raboteweto ili ne gi otstrani utvrdenite nepravilnosti (~len 27).

V. PREODNI I ZAVR[NI ODREDBI

^len 35

Organot nadle`en za pra{awata na verskite zaednici i religioznite grupi, vo rok od eden mesec od denot na vleguvaweto vo sila na ovoj zakon, }e gi prenese vo svojot registar verskite zaednici i religioznite grupi {to se prijaveni vo Ministerstvoto za vnatre{ni raboti do vleguvaweto vo sila na ovoj zakon.

Postojnite verski zaednici i religioznite grupi od stav 1 na ovoj ~len, se dol`ni da go usoglasat svoeto rabotewe so odredbite na ovoj zakon vo rok od {est meseci od denot na negovoto vleguvawe vo sila.

^len 36

So denot na vleguvaqeto vo sila na ovoj zakon prestanuva da va`i Zakonot za pravnata polo`ba na verskite zaednici ("Slu`ben vssnik na SRM" broj 39/77).

^len 37

Ovoj zakon vleguva vo sila osmiot den od denot na objavuvaweto vo "Slu`ben vesnik na Republika Makedonija".




Eve vi go zakonot....

Dobro mi e poznat zakonot .

No zakonot na verski zaednici koj go NALAGA EU. za nego e muabet.
neli sobranie ima uste nekoi bitni zakoni koi mora da gi izglasa za da stane clen na EU, eden od niv e i ovoj.
Ako postoi zakon koj dozvoluva, zosto Jovan ne si ja registrira svojata crkva tuku, bidejki jasno stoi co zakonot

^len 12

Nazivot na religioznata grupa treba bitno da se razlikuva od nazivite na ve}e registriranite verski zaednici, odnosno religiozni grupi.

^len 8

Verskata zaednica spored ovoj zakon e dobrovolno organizirana, neprofitna zaednica na vernici od ista veroispovest.

Za edna veroispovest mo`e da postoi samo edna verska zaednica.

(A sega i Bektesite velat deka se muslimani, a i Jovan veli deka e pravosalven. Ete zabrana za svoja zednica)


Изменето од Aisha - 19.Април.2008 во 01:11

Pa toa go zboruva TEmp. kontas li.
MOZE DA SE OSNOVA GRUPA, ORGANIZACIJA, I SL. NO E I ZAEDNICA.