Forum Klix.ba

ElRe wrote: ↑04/01/2024 16:33 Metrobus vožnja 22 lire i više se ne može vratiti novac na kartic.

ElRe wrote: ↑04/01/2024 16:13 Po svim relevantnim parametrima Sarajevo i BiH su New York i Amerika za Istanbul i Tursku.
Mobiteli i računari nisu malo već minimum 2x skuplji od cijena u BiH. Set TK usluga za domaćinstvo od 3 člana je reda 80-100 eura/mjesečnom.
14 Pro 512 je 2200 eura u Turskoj.
Gradski saobraćaj je dovoljno dobar, ali je preskup,nema švercanja kao kod nas, vožnja se mora platiti cca 1.50 KM, pa ako se promijene 3 prevozna sredstva to je 10 KM dnevno povratna karta.
Plin i struja su za svakog ko im klimu i plinski bojler skuplji nego kod nas...
Sarajevo, ovako nikakvo je New York za Istanbul, a Beograd je već svemir za Istanbul.

Dalje, školstvo je katastrofalno, sestra radi u Istanbulu u jednoj od većih srednjih škola...
Nova godina, 1. maj ne postoje, rinta se, jedino za Bajrame imaju po 3 slobodna dana.

sehohari wrote: ↑04/01/2024 16:57

ElRe wrote: ↑04/01/2024 16:13 Po svim relevantnim parametrima Sarajevo i BiH su New York i Amerika za Istanbul i Tursku.
Mobiteli i računari nisu malo već minimum 2x skuplji od cijena u BiH. Set TK usluga za domaćinstvo od 3 člana je reda 80-100 eura/mjesečnom.
14 Pro 512 je 2200 eura u Turskoj.
Gradski saobraćaj je dovoljno dobar, ali je preskup,nema švercanja kao kod nas, vožnja se mora platiti cca 1.50 KM, pa ako se promijene 3 prevozna sredstva to je 10 KM dnevno povratna karta.
Plin i struja su za svakog ko im klimu i plinski bojler skuplji nego kod nas...
Sarajevo, ovako nikakvo je New York za Istanbul, a Beograd je već svemir za Istanbul.

Dalje, školstvo je katastrofalno, sestra radi u Istanbulu u jednoj od većih srednjih škola...
Nova godina, 1. maj ne postoje, rinta se, jedino za Bajrame imaju po 3 slobodna dana.

De ba, šta pričaš, ja bio tamo i nisam vidio ove cijene.

Niko od nas ne živi tamo, ali na osnovu podataka Svjetske banke jasno možemo zaključiti jeli život jeftiniji ili nije:

Nominalni GDP p.c. im je 14 hiljada, a pp 40 hiljada.


Ne volim blatiti Sarajevo, ali brate dovesti u ravan onakav grad sa nama je suludo.
Beograd tek može ući u listu kada ne bude najveći grad evrope bez metroa i završene obilaznice
Valjda ga srpski diktator napravi jednog dana

ElRe wrote: ↑04/01/2024 16:13 Po svim relevantnim parametrima Sarajevo i BiH su New York i Amerika za Istanbul i Tursku.

JohnnyS wrote: ↑04/01/2024 17:43 Izmir je dobar grad za svakoga, ne samo za nas

ElRe wrote: ↑04/01/2024 17:44 Nema šanse da se moderni Bošnjaci prilagode životu u Turskoj, jer smo mi navikli na bitno veće životne standarde.

Egejska obala nam je mentalitetom najbliža jer egejski Turci nastoje iskopirati Grke. Zbog suše, loših sistema navodnjavanja, manjka vodenih resursa...turska poljoprivreda nema blistavu budućnost.

HelaS wrote: ↑04/01/2024 17:31

sehohari wrote: ↑04/01/2024 16:57

ElRe wrote: ↑04/01/2024 16:13 Po svim relevantnim parametrima Sarajevo i BiH su New York i Amerika za Istanbul i Tursku.
Mobiteli i računari nisu malo već minimum 2x skuplji od cijena u BiH. Set TK usluga za domaćinstvo od 3 člana je reda 80-100 eura/mjesečnom.
14 Pro 512 je 2200 eura u Turskoj.
Gradski saobraćaj je dovoljno dobar, ali je preskup,nema švercanja kao kod nas, vožnja se mora platiti cca 1.50 KM, pa ako se promijene 3 prevozna sredstva to je 10 KM dnevno povratna karta.
Plin i struja su za svakog ko im klimu i plinski bojler skuplji nego kod nas...
Sarajevo, ovako nikakvo je New York za Istanbul, a Beograd je već svemir za Istanbul.

Dalje, školstvo je katastrofalno, sestra radi u Istanbulu u jednoj od većih srednjih škola...
Nova godina, 1. maj ne postoje, rinta se, jedino za Bajrame imaju po 3 slobodna dana.

De ba, šta pričaš, ja bio tamo i nisam vidio ove cijene.

Niko od nas ne živi tamo, ali na osnovu podataka Svjetske banke jasno možemo zaključiti jeli život jeftiniji ili nije:

Nominalni GDP p.c. im je 14 hiljada, a pp 40 hiljada.


Ne volim blatiti Sarajevo, ali brate dovesti u ravan onakav grad sa nama je suludo.
Beograd tek može ući u listu kada ne bude najveći grad evrope bez metroa i završene obilaznice
Valjda ga srpski diktator napravi jednog dana

ELRe je prikazao konkretne informacije, dok ti pišeš emocijama

ElRe wrote: ↑04/01/2024 18:10 Bošnjaci se sa sjetom prisjećaju života u exYU.

U Tekirdagu i Trakiji generalno ima nešto naših i taj kraj je dosta naslonjen na način života Slovena (Bugarska) i Grka.
Crnomorski Turci su za nas "divljaci".

Lopez1981 wrote: ↑04/01/2024 18:50 Kao da o Kandaharu pise a ne o Istanbulu
Malo realnosti ne bi skodilo, cuj Sarajevo New York za Istanbul, volimo mi Sarajevo al odvadi malo

xoklix wrote: ↑04/01/2024 16:22

ElRe wrote: ↑04/01/2024 16:13 Po svim relevantnim parametrima Sarajevo i BiH su New York i Amerika za Istanbul i Tursku.
Mobiteli i računari nisu malo već minimum 2x skuplji od cijena u BiH. Set TK usluga za domaćinstvo od 3 člana je reda 8-100 eura/mjesečnom.
14 Pro 512 je 2200 eura u Turskoj.
Gradski saobraćaj je dovoljno dobar, ali je preskup,nema švercanja kao kod nas, vožnja se mora platiti cca 1.50 KM, pa ako se promijene 3 prevozna sredstva to je 10 KM dnevno povratna karta.
Plin i struja su za svakog ko im klimu i plinski bojler skuplji nego kod nas...
Sarajevo, ovako nikakvo je New York za Istanbul, a Beograd je već svemir za Istanbul.

Nije istina za gradski prijevoz. Evo me upravo na aerodromu, vraćam se u Sa.
Cijena jedne vožnje je 15 TL odnosno 0.90 KM.
Metro,tramvaj,bus,metrobus,brod jedan ulazak 15 TL i možeš se voziti dokle god ide ta linija. Žitelji vjerovatno imaju još povoljnije mjesečne/godišnje karte , ako uopšte može povoljnije od ovoga.
Sa dvije vožnje možeš stići gdje god poželiš, čak i na azijsku stranu obzirom da i brod plaćaš tzv. Istanbul karticom.
U 80% slučajeva ne treba ti više od jedne vožnje.

HarTar wrote: ↑05/01/2024 00:20

alijagoro wrote: ↑05/01/2024 00:41

HarTar wrote: ↑05/01/2024 00:20

Pogresna tema,ali dobar bub,ukrajinski sektasi na aparatima

Editor's Summary

The Turkish Islamist movement of Fethullah Gulen is one of the most interesting examples of liberal Islamist thinking in the Middle East. Gulen and his followers have tried to produce a religious-political movement favoring modernism, Turkish nationalism, tolerance, and democracy without sacrificing religious precepts. The structure and philosophy of this movement and its leader have been manifested in many groups and educational institutions. Part of the Turkish secularist elite views Gulen as a progressive development, though others see him as a threat in moderate garb.



The community that has developed under the influence of Fethullah Gulen, a prominent religious leader in Turkey, simultaneously has Islamic, nationalist, liberal, and modern characteristics. Its ability to reconcile traditional Islamic values with modern life and science has won a large, receptive audience. The group has even brought together divergent ideas and people, including the poor and the rich, the educated and the illiterate, Turks and Kurds, as well as Muslims and non-Muslims. Gulen's movement could be a model for the future of Islamic political and social activism.

The Two Main Influences on the Movement

In comparison to so-called "fundamentalist" Islamic groups, Gulen's movement's views on Islam are surprisingly liberal and tolerant of non-Islamic lifestyles. However, this approach may be the result of the long-term, specific experience of Anatolian people and the unique historical dynamics of Turkish socio-cultural life. For example, the movement is influenced by the concept of "Turkish Islam" formulated by some nationalist thinkers, and also the Nurcu or Nur (Light) movement that developed around the writings of Said Nursi.

The main premise of "Turkish Islam" is moderation. Since people of Turkish origin first accepted Islam, they perceived and practiced it under the influence of Sufi ideas. Sufi-oriented Islamic movements kept a certain distance from the politics of their times in contrast to other Islamic movements. For example, the Shiites or Haricis defined themselves according to an imagined other (those who do not support the truth) and became associated with specific political stances over the proper nature of the state and who should hold power. Sufi tradition, however, has described itself as being based on the philosophy that all creatures should be loved as God's physical reflection and objects of the Creator's own love. There is no place for enemies or "others" in this system.

Islam in Turkish political history, during the reigns of both the Seljuks and the Ottomans, remained under the state's guidance and as a matter for the private sphere. The dominant belief was that a truly religious sultan would govern the state according to the principles of justice, equality, and piety. This approach of keeping religion apart from worldly affairs led to a collective memory that regarded Islam as a flexible and tolerant belief system. Thus, it was assumed that religious institutions should adopt flexible attitudes toward the changing situations of their times. In the Ottoman era, there was never a full-fledged theocratic system.

While the principles of Shari'a (Islamic law) were applied in the private sphere, public life was regulated according to customary law formulated under the authority of the state. 1 This aspect of the Ottoman political system made religion's role less rigid. Moreover, the empire accepted it would be a multi-religious state, in which Christian and Jewish subjects would continue to be governed by their own laws.

While Western domination of the Islamic world during the nineteenth century led some Muslims to reject Western ideas, the Ottomans adopted many Western innovations. For example, they opened Western-style schools (for women too), promulgated major programs for reform and human rights (the Tanzimat Fermani in 1839 and Islahat Fermani in 1856), developed a constitution, and opened a parliament in 1876. Said Nursi became one of the most insistent supporters of the parliamentary system at that time and later of the republican regime in Turkey.

In addition to this history of a Turco-Islamic heritage, another influence on Gulen's movement was the Nur (Light) movement (also known as the Risale-i Nur movement). The movement was organized around Said Nursi (1877-1961), a prominent religious authority, and his writings, the Risale-i Nur (Letters of Light). It spread throughout Turkey after 1950, despite the state's efforts, and had special success among the young and those educated in Turkey's secular education system mainly because Nursi argued that there was no contradiction between religion and science. 2 The Risale-i Nur is well thought of by religious moderates because of its emphasis on the links between Islam and reason, science, and modernity. It also rejects the idea that a clash between the "East" and "West" is either necessary or desirable and advocates the use of reason and in issues related to Islamic belief.

HarTar wrote: ↑07/01/2024 16:38 Ovo su neki od agenata izraelske obavještajne službe Mosad, prerušeni u daije i islamsku odjeću koje su uhapsile turske sigurnosne agencije!