Postoje godine koje prolaze poput vremena. I postoje godine koje presijeku historiju napola.

Ne pamtimo ih zato što su ljudi koji su ih živjeli znali šta se dešava, nego zato što poslije njih ništa više nije bilo isto.

44. godina prije nove ere – Rim

Ubistvo Julija Cezara nije spasilo rimsku republiku. Ogolilo je njenu prazninu. Rim je ubrzo postao carstvo, a iluzija da poredak može opstati bez vrline, nestala je zauvijek.

1453. godina – Konstantinopolj

Pad grada pod osmanskom opsadom Mehmeda II označio je kraj Istočnog rimskog carstva. Jedan svijet je završio, drugi započeo. Evropa je bila prisiljena tražiti nove puteve, i na karti i u historiji.

1492. godina – Granada / Novi svijet

Pad Granade okončao je jednu pluralnu civilizaciju. Iste godine otkriven je Novi svijet. Horizonti su se proširili, ali su se s njima proširili nasilje, ropstvo i imperijalna dominacija.

1789. godina – Pariz

Francuska revolucija obećala je jednakost zasnovanu isključivo na razumu. Ideali su bili uzvišeni, ali cijena strašna: teror i giljotina. Moral se ne može nametnuti silom.

1929. godina – New York

Slom Wall Streeta razorio je vjeru u samoregulirajuće tržište. Milioni ljudi ostali su bez posla i dostojanstva. Demokracije su pokazale koliko su krhke bez socijalne pravde.

1945. godina – Hirošima / Nagasaki

Atomske bombe su pokazale da znanje bez mudrosti može uništiti samo sebe. Rat je završen, ali je započela era stalnog straha.

2001. godina – New York / Washington

Napadi 11. septembra srušili su iluziju sigurnosti. Svijet je ušao u doba „rata protiv terorizma“, nadzora i globaliziranog straha.

2026. godina djeluje kao jedna od tih godina.

Ne zbog jednog događaja, nego zbog opasnog podudaranja: ispražnjenih institucija, relativiziranih istina, tehnologija otrgnutih od etike, moći bez odgovornosti i pažnje rasute u fragmente bez smisla. Svijet koji smo naslijedili više se ne drži zajedno. Šavovi su vidljivi.

Ono što se danas lomi nisu samo politički poretci ili ekonomski sistemi. Lomi se zajednička stvarnost. Kada se više ne možemo složiti oko toga šta je istina, šta je sveto i šta vrijedi sačuvati, slom ne dolazi s eksplozijama, dolazi s iscrpljenošću.

Biće mučno to gledati. Ne filmski. Ne herojski. Nego sporo i moralno dezorijentirajuće. Vrijeme u kojem okrutnost postaje normalna, a ravnodušnost prihvatljiva. Vrijeme u kojem se budućnost sužava jer je mašta zamijenjena strahom.

Historija nas uči neugodnoj istini: lomovi su rijetko čisti, a završeci rijetko konačni. Ono što slijedi nakon pucanja nije uvijek obnova. Ponekad je to tama. Ponekad tišina.

Ali historija nas uči i ovome: čovječanstvo ne opstaje zato što je snažno. Opstaje zato što mali broj ljudi ostaje budan dok drugi zaspu, ostaje moralan kada moral postane nezgodan i ostaje ljudski kada je lakše biti brutalan.

Ako u budućnosti bude knjiga historije, neće se pitati samo šta se dogodilo 2026. godine.

Pitat će se ko je to vidio na vrijeme, i šta je s tim učinio.

Priprema nije gomilanje straha. To je čuvanje savjesti. To je jasno mišljenje dok drugi viču.

Početak kraja nije uvijek kraj svega. Ponekad je to samo kraj iluzija koje si više ne možemo priuštiti.

Ono što dolazi neće zavisiti od sudbine. Zavisit će od karaktera.

A historija, kao i uvijek, već posmatra.

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Reflection of the Day II

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By Mustafa Cerić

THE YEARS THAT CUT HISTORY IN TWO
(An Islamic and Bosnian Perspective)
44 BC – Rome

In Rome, Julius Caesar was assassinated, and with him died the hope that a republic could be saved through violence committed in the name of law.
From an Islamic perspective, this moment—though it precedes Islam—powerfully confirms a later Qur’anic insight: power without moral virtue inevitably turns into tyranny. The killing of Caesar shows that removing a man does not save a system when its foundations are already rotten.

From a Bosnian perspective, Rome symbolizes the first great imperial matrix of the Balkans. Centuries later, Bosnia would live at the crossroads of empires, learning through its own experience that a change of rulers does not automatically mean a change of justice.

1453 – Constantinople

The fall of the city to the army of Mehmed II marked an Islamic civilizational ascent, but also a test. Islam demonstrated its ability to inherit the legacy of ancient and Christian civilizations, to protect religious communities and preserve knowledge.

For Bosnia, this event was a prelude to its own destiny: entry into the Ottoman world not merely as territory, but as a space in which Islam took root without completely erasing prior identities. Bosnian Islam would thus form as a frontier tradition—moderate, dialogical, and balanced.

1492 – Granada / The New World

For the Islamic world, the fall of Granada marked the loss of Al-Andalus—a civilization where Islam, knowledge, and pluralism reached their zenith. It was the beginning of a long retreat and deep internal self-examination.

For Bosnia, 1492 stands as a warning: what is lost politically and militarily is often lost culturally as well. The later fate of the Bosniaks would show how fragile communities become once they are stripped of power and protection.

At the same time, Christopher Columbus’s arrival in the Americas opened an era in which Muslims and small nations became objects, rather than subjects, of global history.

1789 – Paris

The French Revolution promised equality without transcendence.

From an Islamic perspective, this was the moment when justice was attempted without God, resulting in violence committed in the name of ideals. Islam has always tied justice to moral responsibility, not merely to law.

For Bosnia, 1789 would later signify the arrival of modern nationalisms and ideologies that would struggle to comprehend a layered, religiously plural society.

1929 – New York

The Great Economic Depression exposed the myth of the self-regulating market.

From an Islamic perspective, this confirms the prohibition of unrestrained greed and interest devoid of ethics. An economy without justice produces social catastrophe.

For Bosnia, crises of great systems have always meant increased vulnerability for small societies. When the great fall, the small suffer first.

1945 – Hiroshima / Nagasaki

The atomic bomb marked the end of the illusion that knowledge automatically means progress.

From an Islamic perspective, this is proof that knowledge without hikmah (wisdom) leads to a hollow civilization of death.

For Bosnia, 1945 is ambiguous: the end of one war, but also the beginning of a world in which mass violence would become a “technical issue.” This would be tragically confirmed in the 1990s.

2001 – New York / Washington

The attacks of September 11 altered the position of Muslims worldwide.

From an Islamic perspective, this was the moment when Islam was violently equated with terrorism, and Muslims collectively placed under suspicion.

For Bosnia, which had just emerged from genocide, this was a painful reminder of how fragile truth is, and how quickly a victim can be transformed into a suspect.

2026 – A World Without a Single City

For the Islamic world, 2026 is a call to return to ethics, knowledge, and responsibility—without nostalgia and without extremism.

For Bosnia, it is a call to remain what it has historically been: a moral witness at the crossroads of worlds, a small nation with vast experience of suffering, but also of coexistence.

This is a rupture without a single place and without a single name—yet with consequences for all.

Islam teaches us that God does not need civilizations.
Bosnia teaches us that civilizations need people of conscience.

When these two principles are forgotten, history repeats itself.
And history, as always, is already being written again.