{"id":19104,"date":"2023-11-22T10:46:29","date_gmt":"2023-11-22T10:46:29","guid":{"rendered":"https:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=19104"},"modified":"2023-11-22T10:50:43","modified_gmt":"2023-11-22T10:50:43","slug":"shkolla-te-ndryshme-te-mendimit-islam","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/shkolla-te-ndryshme-te-mendimit-islam\/","title":{"rendered":"Shkolla t\u00eb ndryshme t\u00eb mendimit islam"},"content":{"rendered":"

(N\u00eb vijim ju sjellim nj\u00eb nga kapitujt e librit t\u00eb jasht\u00ebzakonsh\u00ebm t\u00eb Hazret Mirza Tahir Ahmedit, Kalifit t\u00eb Kat\u00ebrt t\u00eb Xhematit Musliman Ahmedia, t\u00eb titulluar \u201cRevelation, Rationality, Knowledge & Truth\u201d<\/strong> (Zbulesa, arsyeja, dija dhe e v\u00ebrteta), t\u00eb botuar p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb vitin 1998.)<\/em><\/p>\n

BOT\u00cbKUPTIMI ISLAM mund t\u00eb paraqitet nga dy k\u00ebndv\u00ebshtrime t\u00eb ndryshme: s\u00eb pari, duke analizuar pun\u00ebn e mendimtar\u00ebve t\u00eb ndrysh\u00ebm musliman\u00eb, dhe s\u00eb dyti, duke u p\u00ebrpjekur t\u00eb paraqesim drejtp\u00ebrdrejt q\u00ebndrimin e Kuranit n\u00eb drit\u00ebn e Sunetit, i cili p\u00ebrfshin si th\u00ebniet ashtu edhe praktik\u00ebn e Profetit t\u00eb Shenjt\u00eb s.a.v.s.. Autenticiteti i t\u00eb kuptuarit t\u00eb Islamit me metod\u00ebn e par\u00eb, po b\u00ebhet gjithnj\u00eb e m\u00eb i dyshimt\u00eb me kalimin e koh\u00ebs. Kjo p\u00ebr arsye se mendimtar\u00ebt musliman\u00eb jan\u00eb t\u00eb prirur t\u00eb b\u00ebhen gjithnj\u00eb e m\u00eb tep\u00ebr m\u00eb dogmatik\u00eb n\u00eb p\u00ebrfundimet e tyre, t\u00eb cilat jo domosdoshm\u00ebrisht mund t\u00eb jen\u00eb t\u00eb arsyeshme e t\u00eb justifikuara. Ajo \u00e7ka ata quajn\u00eb islam, bazohet n\u00eb studimet q\u00eb vet\u00eb ata b\u00ebjn\u00eb mbi parimet e Islamit. Kurse ata q\u00eb nxjerrin konkluzionet e tyre nga Kurani dhe Suneti, nj\u00ebher\u00ebsh duke iu p\u00ebrmbajtur rrept\u00ebsisht edhe parimit t\u00eb racionalitetit, mund t\u2019i ve\u00e7ojm\u00eb n\u00eb nj\u00eb kategori m\u00eb vete. Nj\u00eb studim t\u00eb till\u00eb analitik t\u00eb \u00e7\u00ebshtjeve kryesore do ta gjeni n\u00eb nj\u00eb kapitull tjet\u00ebr t\u00eb k\u00ebtij libri<\/a>.<\/p>\n

Tani p\u00ebr tani, le t\u2019i kthejm\u00eb v\u00ebmendjen metod\u00ebs s\u00eb par\u00eb, dhe t\u00eb diskutojm\u00eb mbi proceset e mendimit t\u00eb studiuesve, t\u00eb mendimtar\u00ebve dhe t\u00eb filozof\u00ebve t\u00eb hersh\u00ebm musliman\u00eb, t\u00eb epok\u00ebs q\u00eb ndikoi n\u00eb formimin e shum\u00eb shkollave t\u00eb ndryshme t\u00eb mendimit islam. Dy ndikime dalluese zot\u00ebruan sken\u00ebn gjat\u00eb periudh\u00ebs s\u00eb hershme t\u00eb historis\u00eb islame:<\/p>\n

    \n
  1. Ndikimi m\u00eb i fuqish\u00ebm dhe mbizot\u00ebrues ishte ai i Kuranit dhe i Sunetit, i cili kishte revolucionarizuar konceptin e dijes dhe kishte zgjeruar horizontin e studimit dhe t\u00eb hulumtimit n\u00eb p\u00ebrmasa t\u00eb pafundme.<\/li>\n
  2. Interes n\u00eb rritje p\u00ebr filozofin\u00eb dhe shkencat greke, si dhe studimi i filozofis\u00eb klasike t\u00eb Indis\u00eb, t\u00eb Persis\u00eb dhe t\u00eb Kin\u00ebs, pati gjithashtu nj\u00eb rol n\u00eb zhvillimin e mendimit musliman. Kjo hapi rrug\u00ebn q\u00eb filozof\u00eb t\u00eb ndrysh\u00ebm t\u00eb huaj t\u00eb vinin n\u00eb qend\u00ebr t\u00eb v\u00ebmendjes s\u00eb musliman\u00ebve, n\u00eb m\u00ebnyr\u00eb t\u00eb pavarur ose duke pasur lidhje me m\u00ebsimet islame.<\/li>\n<\/ol>\n

    P\u00ebr shkak t\u00eb k\u00ebtij interesi p\u00ebr filozofi t\u00eb ndryshme t\u00eb huaja dhe prej d\u00ebshir\u00ebs p\u00ebr t\u2019i nd\u00ebrlidhur ato me shpalljet Kuranore, u formuan shkolla t\u00eb reja t\u00eb mendimit. K\u00ebto shkolla jan\u00eb quajtur islame p\u00ebr arsyen e thjesht\u00eb se ato zun\u00eb fill me mendimin, edukimin dhe besimet islame. K\u00ebshtu q\u00eb, filozofit\u00eb e huaja p\u00ebr Islamin filluan t\u00eb nd\u00ebrthureshin me studimet e bazuara vet\u00ebm mbi Kuranin. Pavar\u00ebsisht nga fakti se k\u00ebta studiues t\u00eb m\u00ebdhenj p\u00ebr shkak t\u00eb q\u00ebndrimeve t\u00eb tyre t\u00eb lira, u quajt\u00ebn jo musliman\u00eb nga disa dijetar\u00eb mendjengusht\u00eb, nuk ka pik\u00eb dyshimi se n\u00eb thelb ata ishin musliman\u00eb. Shoq\u00ebrimi i tyre me deg\u00ebt laike t\u00eb dijes rrall\u00ebher\u00eb mund t\u2019i ket\u00eb penguar ata n\u00eb besimin e tyre. N\u00eb k\u00ebt\u00eb drejtim, \u00e7dokush ka t\u00eb drejt\u00eb t\u00eb vendos\u00eb vet\u00eb, pas nj\u00eb studimi t\u00eb denj\u00eb t\u00eb Kuranit t\u00eb Shenjt\u00eb dhe t\u00eb Sunetit, se n\u00ebse nj\u00eb k\u00ebndv\u00ebshtrim filozofik i paraqitur nga mendimtar\u00eb t\u00eb till\u00eb duhet t\u00eb pranohet si islam apo jo. Sidoqoft\u00eb, p\u00ebrfundimet q\u00eb ata nxirrin gjithmon\u00eb mbeten t\u00eb hapura p\u00ebr diskutim. Disa mund t\u2019i gjejn\u00eb ato n\u00eb p\u00ebrputhje me m\u00ebsimet islame dhe disa jo. Megjithat\u00eb, kjo nuk i jep t\u00eb drejt\u00eb askujt t\u00eb dyshoj\u00eb n\u00eb synimet e tyre. \u00cbsht\u00eb e drejta e \u00e7do k\u00ebrmimtari t\u00eb s\u00eb v\u00ebrtet\u00ebs q\u00eb t\u00eb ket\u00eb p\u00ebrfundimet e veta pasi t\u00eb p\u00ebrpiqet me sinqeritet p\u00ebr t\u00eb kuptuar Kuranin dhe Sunetin deri n\u00eb thell\u00ebsi. Po k\u00ebshtu, \u00ebsht\u00eb gjithashtu e drejta e t\u00eb tjer\u00ebve t\u00eb mos pajtohen me t\u00eb. Por asnj\u00ebri nuk ka autoritetin ta ndaloj\u00eb tjetrin nga e drejta e tij themelore p\u00ebr t\u00eb besuar n\u00eb \u00e7far\u00ebdo qoft\u00eb dhe p\u00ebr t\u00eb besuar p\u00ebr veten e tij se \u00ebsht\u00eb n\u00eb rrug\u00ebn e v\u00ebrtet\u00eb.<\/p>\n

    Tani do t\u00eb prezantojm\u00eb shkurtimisht disa nga shkollat \u200b\u200be larmishme t\u00eb mendimit islam, t\u00eb cilat u ngrit\u00ebn p\u00ebr shkak t\u00eb p\u00ebrfundimeve t\u00eb ndryshme q\u00eb ata nxor\u00ebn nga studimi i t\u00eb nj\u00ebjtave burime. Sidoqoft\u00eb, duhet t\u00eb kemi parasysh se \u00e7do shkoll\u00eb q\u00eb pretendon se bazohet n\u00eb Kuranin e Shenjt\u00eb dhe n\u00eb Sunetin, t\u00eb vler\u00ebsohet me kujdes duke iu referuar drejtp\u00ebrdrejt provave q\u00eb ajo jep n\u00eb mb\u00ebshtetje t\u00eb saj. Nga ideologjit\u00eb dhe k\u00ebndv\u00ebshtrimet e ndryshme q\u00eb lind\u00ebn n\u00eb epok\u00ebn e sundimit musliman, jo t\u00eb gjitha mund t\u00eb p\u00ebrshkruheshin si islamike n\u00eb karakter. Disa prej tyre ishin pjes\u00ebrisht kontradiktore apo edhe diametralisht t\u00eb kund\u00ebrta me nj\u00ebra-tjetr\u00ebn. Megjithat\u00eb, kjo nuk u heq atyre t\u00eb drejt\u00ebn p\u00ebr t\u2019u vet\u00ebquajtur si islamike nga p\u00ebrkrah\u00ebsit e tyre.<\/p>\n

    Shkolla Esh\u2019arite<\/h2>\n

    Shkolla e mendimit esh\u2019arite i detyrohet Imam Abul Hassan \u2018Ali Bin Isma\u2019il El-Esh\u2019\u00e1riut (260-330 hixhri) p\u00ebr stilin e saj t\u00eb ve\u00e7ant\u00eb n\u00eb mesin e shkollave t\u00eb tjera kryesore t\u00eb mendimit. Gjat\u00eb k\u00ebsaj periudhe disa disa studiues musliman\u00eb po p\u00ebrkrahnin me shpejt\u00ebsi racionalizmin, k\u00ebshtu q\u00eb u ndje nevoja p\u00ebr t\u00eb reaguar kund\u00ebr k\u00ebsaj tendence. N\u00eb krye t\u00eb k\u00ebsaj l\u00ebvizjeje reaksionare ishte i famshmi Imam Isma\u2019il El-Esh\u2019\u00e1ri. P\u00ebr ironi t\u00eb fatit m\u00ebsuesi i vet\u00eb El-Esh\u2019\u00e1riut, El-Xhubbai (vdiq n\u00eb 303 hixhri), ishte nj\u00eb nga studiuesit kryesor\u00eb racionalist\u00eb t\u00eb koh\u00ebs. Imam El-Esh\u2019ariu jo vet\u00ebm q\u00eb shprehu mospajtimin e tij me racionalist\u00ebt, por gjithashtu tregoi fuqish\u00ebm pap\u00ebrshtatshm\u00ebrin\u00eb e \u00e7do sistemi q\u00eb mb\u00ebshtetet t\u00ebr\u00ebsisht n\u00eb racionalitet p\u00ebr t\u00eb k\u00ebrkuar t\u00eb v\u00ebrtet\u00ebn.<\/p>\n

    P\u00ebr esh\u2019arit\u00ebt, racionaliteti nuk \u00e7on as n\u00eb p\u00ebrvet\u00ebsimin e dijeve t\u00eb bindshme dhe as n\u00eb t\u00eb v\u00ebrtet\u00ebn absolute, p\u00ebrkundrazi ata mendonin se ajo \u00e7on n\u00eb dyshime dhe kontradikta t\u00eb m\u00ebdha. Shkolla esh\u2019arite theksoi se i vetmi mjet p\u00ebr t\u00eb arritur dijen e v\u00ebrtet\u00eb dhe absolute \u00ebsht\u00eb njohja dhe pranimi i shpalljes, sepse burimi i p\u00ebrjetsh\u00ebm i s\u00eb v\u00ebrtet\u00ebs \u00ebsht\u00eb Vet\u00eb Zoti. Prandaj m\u00ebnyra e vetme p\u00ebr ta arritur at\u00eb \u00ebsht\u00eb p\u00ebrmes shpalljes Hyjnore.<\/p>\n

    N\u00eb reagimin e tyre kund\u00ebr racionalitetit, disa esha\u2019ri shkuan n\u00eb ekstreme t\u00eb tilla, aq sa refuzuan \u00e7do shpjegim t\u00eb ajeteve Kuranore t\u00eb mb\u00ebshtetur n\u00eb logjik\u00ebn njer\u00ebzore. Mohuan plot\u00ebsisht \u00e7do interpretim figurativ t\u00eb Kuranit t\u00eb Shenjt\u00eb. Vet\u00eb Imam Esh\u2019ariu ishte nj\u00eb logjicien i aft\u00eb. \u00cbsht\u00eb interesante sesi argumentet q\u00eb ai solli kund\u00ebr p\u00ebrdorimit t\u00eb racionalitetit bazoheshin n\u00eb racionalitet. Kjo spikatet n\u00eb nj\u00eb nga debatet e tij t\u00eb famshme publike q\u00eb b\u00ebri kund\u00ebr vet\u00eb m\u00ebsuesit t\u00eb tij, Alame El-Xhubbai.<\/p>\n

    \u2013 Cili \u00ebsht\u00eb q\u00ebndrimi juaj rreth shp\u00ebtimit t\u00eb tre v\u00ebllez\u00ebrve, nd\u00ebr t\u00eb cil\u00ebt nj\u00ebri \u00ebsht\u00eb besimtar, tjetri jo besimtar dhe i treti f\u00ebmij\u00eb?, pyeti Esh\u2019ariu El-Xhubbain.<\/p>\n

    \u2013 Besimtari do t\u00eb shkoj\u00eb n\u00eb xhenet, jo besimtari n\u00eb xhehenem, kurse f\u00ebmija nuk do t\u00eb shkoj\u00eb as n\u00eb xhenet e as n\u00eb xhehenem, sepse asnj\u00eb nga veprat e tij nuk \u00ebsht\u00eb e denj\u00eb p\u00ebr shp\u00ebrblim a nd\u00ebshkim, iu p\u00ebrgjigj El-Xhubbai.<\/p>\n

    Esh\u2019ariu komentoi duke th\u00ebn\u00eb, \u2013 F\u00ebmija mund t\u00eb argumentoj\u00eb me Zotin: \u201cN\u00ebse do t\u00eb m\u00eb kishe dh\u00ebn\u00eb ca koh\u00eb, o Zot, do t\u00eb kisha b\u00ebr\u00eb disa vepra t\u00eb mira. E p\u00ebrse duhet t\u00eb privohem nga xheneti?”<\/p>\n

    Xhubbai iu p\u00ebrgjigj \u2013 Zoti mund t\u2019i p\u00ebrgjigjet: \u201cUn\u00eb e dija q\u00eb n\u00ebse do t\u00eb rriteshe, do t\u00eb b\u00ebje vepra t\u00eb k\u00ebqija, prandaj vdekja jote n\u00eb mosh\u00eb t\u00eb re \u00ebsht\u00eb v\u00ebrtet nj\u00eb mir\u00ebsi p\u00ebr ty, sepse k\u00ebshtu ke shp\u00ebtuar nga xhehenemi\u201d.<\/p>\n

    Esh\u2019ariu iu kund\u00ebrp\u00ebrgjigj \u2013 N\u00eb k\u00ebt\u00eb moment jo besimtari do t\u00eb nd\u00ebrhyj\u00eb dhe do ta faj\u00ebsoj\u00eb Zotin p\u00ebr padrejt\u00ebsi q\u00eb nuk i dha edhe atij vdekjen n\u00eb f\u00ebmij\u00ebri duke e shp\u00ebtuar edhe at\u00eb nga veprat e k\u00ebqija.<\/p><\/blockquote>\n

    Vlen t\u00eb theksohet se gjat\u00eb argumentimit kund\u00ebr racionalitetit, Esh\u2019ariu p\u00ebrdorte t\u00eb gjitha arm\u00ebt e racionalist\u00ebve. Prandaj, nuk \u00ebsht\u00eb e drejt\u00eb t\u00eb thuhet se ai ishte plot\u00ebsisht kund\u00ebr racionalitetit. Pasuesit e k\u00ebsaj shkolle t\u00eb mendimit, si Imam Ghazali dhe Imam Raziu, u mb\u00ebshtet\u00ebn shum\u00eb n\u00eb argumente racionale p\u00ebr t\u00eb zgjidhur problemet e tyre dhe p\u00ebr t\u00eb vendosur besimet e tyre. Ndoshta reagimi i tepruar kund\u00ebr racionalizmit ishte p\u00ebr shkak t\u00eb frik\u00ebs se filozofit\u00eb e reja, me t\u00eb cilat po njiheshin musliman\u00ebt, mund t\u00eb rrezikonin pik\u00ebpamjen islame. Dyshohej se p\u00ebrdorimi i arsyes mund t\u00eb \u00e7onte n\u00eb krijimin e l\u00ebvizjeve q\u00eb p\u00ebrfundimisht do t\u00eb devijonin nga Islami i v\u00ebrtet\u00eb. Prandaj, t\u00eb gjitha l\u00ebvizjet me prirje racionaliste u quajt\u00ebn ilhadi<\/em> ose risi t\u00eb gabuara, q\u00eb \u00ebsht\u00eb nj\u00eb term posht\u00ebrues sepse n\u00ebnkupton devijimin nga rruga e drejt\u00eb. Shqet\u00ebsimi i dijetar\u00ebve ekstremist\u00eb u pasqyrua n\u00eb termat q\u00eb ithtar\u00ebt e tyre p\u00ebrdor\u00ebn p\u00ebr t\u00eb p\u00ebrshkruar themeluesit e l\u00ebvizjeve racionaliste. Ata iu referuan atyre si Mu\u2019tezilit\u00eb<\/em> ose ata q\u00eb ishin larguar nga rruga e v\u00ebrtet\u00eb dhe ishin b\u00ebr\u00eb ilhadi<\/em>.<\/p>\n

    Nj\u00eb grup tjet\u00ebr i njohur si Maturidit\u00eb<\/em> besonin se s\u00eb pari zbulesa duhet t\u00eb pranohet si e till\u00eb dhe m\u00eb pas duhen k\u00ebrkuar shpjegime t\u00eb logjikshme p\u00ebr ta mb\u00ebshtetur at\u00eb. Ata besuan se shpallja forconte besimin, nd\u00ebrsa shpjegimet logjike mund\u00ebsojn\u00eb qet\u00ebsin\u00eb e m\u00ebtejshme p\u00ebr at\u00eb besim. Shkolla esh\u2019arite nuk i refuzoi plot\u00ebsisht shpjegimet logjike, por i konsideroi ato t\u00eb panevojshme; n\u00ebse ato do t\u00eb ishin t\u00eb disponueshme, shum\u00eb mir\u00eb, p\u00ebrndryshe gjith\u00e7ka q\u00eb erdhi p\u00ebrmes shpalljes ishte krejt e mjaftueshme, madje edhe pa mb\u00ebshtetje t\u00eb logjik\u00ebs dhe t\u00eb racionalitetit.<\/p>\n

    Si krahu i djatht\u00eb i l\u00ebvizjes esh\u2019arite, u krijua nj\u00eb sekt tjet\u00ebr i njohur si Selef<\/em> (pasuesit e verb\u00ebr t\u00eb dijetar\u00ebve t\u00eb hersh\u00ebm dhe t\u00eb famsh\u00ebm). Sipas tyre, zbulesa ose shpallja duhet t\u00eb pranohet pa diskutim dhe se asnj\u00eb shpjegim filozofik ose logjik nuk lejohej t\u00eb pranohej, pasi ata kishin frik\u00eb se kjo do t\u00eb \u00e7onte n\u00eb devijim nga rruga e drejt\u00eb.<\/p>\n

    Shkolla Mu\u2019tezilite<\/h2>\n

    Mu\u2019tezilit\u00ebt<\/em> nga ana e tyre nuk e hodh\u00ebn posht\u00eb shpalljen si instrumentin m\u00eb t\u00eb besuesh\u00ebm p\u00ebr t\u00eb shkuar drejt s\u00eb v\u00ebrtet\u00ebs. Sidoqoft\u00eb, ata theksuan se mesazhi i v\u00ebrtet\u00eb i shpalljes nuk mund t\u00eb kuptohet si\u00e7 duhet pa p\u00ebrdorimin e arsyes. K\u00ebshtu, ata i dhan\u00eb p\u00ebrpar\u00ebsi arsyes ndaj shpalljes vet\u00ebm at\u00ebher\u00eb kur k\u00ebto p\u00ebrplasen me nj\u00ebra-tjetr\u00ebn dhe mir\u00ebkuptimi racionalist duhet t\u00eb mbizot\u00ebroj\u00eb jo si nj\u00eb alternative e shpalljes, por si sqarim i mir\u00ebfillt\u00eb i mesazhit q\u00eb ka ardhur p\u00ebrmes shpalljes. Ata kishin pik\u00ebpamjen se \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb t\u00eb arrish tek e v\u00ebrteta e Kuranit t\u00eb Shenjt\u00eb dhe e Sunetit, pa deshifruar n\u00eb m\u00ebnyr\u00eb racionale figurat, metaforat dhe simbolet e ndryshme q\u00eb jan\u00eb p\u00ebrdorur gjer\u00ebsisht n\u00eb ta. P\u00ebr shembull, ata vun\u00eb n\u00eb dukje se shprehjet si: dora dhe fytyra e Zotit, duhet t\u00eb interpretohen p\u00ebr t\u00eb n\u00ebnkuptuar fuqin\u00eb dhe bukurin\u00eb e Tij, etj.<\/p>\n

    Esh\u2019arit\u00ebt nga ana tjet\u00ebr theksuan se referenca t\u00eb tilla n\u00eb Kuran p\u00ebrfaq\u00ebsojn\u00eb cil\u00ebsi reale t\u00eb Zotit, natyra e sakt\u00eb e t\u00eb cilave nuk dihet, megjith\u00ebse ata pranuan q\u00eb me terma t\u00eb till\u00eb nuk n\u00ebnkuptohet ndonj\u00eb tipar fizik.<\/p>\n

    Ndon\u00ebse l\u00ebvizja mu\u2019tezilite nga shekulli IX deri n\u00eb shekullin XVII t\u00eb e.s., duket se ngjan n\u00eb karakter me shkollat \u200b\u200bevropiane t\u00eb mendimit, ajo nuk mori kthes\u00ebn ilhadi<\/em> (risi e gabuar), si\u00e7 kishte marr\u00eb racionalizmi evropian gjat\u00eb r\u00ebnies s\u00eb tij progresive. Mu\u2019tezilit\u00ebt gjithnj\u00eb iu p\u00ebrmbajt\u00ebn burimeve origjinale t\u00eb Islamit, pra Kuranit t\u00eb Shenjt\u00eb dhe Sunetit, p\u00ebr t\u00eb mb\u00ebshtetur argumentet e tyre, duke q\u00ebndruar fare pran\u00eb tyre dhe duke mos lejuar veten t\u00eb largoheshin prej tyre.<\/p>\n

    Por sot ka shum\u00eb pak dallime t\u00eb dukshme midis k\u00ebndv\u00ebshtrimeve t\u00eb mu\u2019tezilit\u00ebve dhe t\u00eb esh\u2019arit\u00ebve. Megjith\u00ebse pasqyra historike e portretizuar m\u00eb sip\u00ebr ka l\u00ebn\u00eb gjurm\u00eb n\u00eb k\u00ebrkimet e studiuesve musliman\u00eb t\u00eb brezit bashk\u00ebkohor, ndarjet e mprehta t\u00eb s\u00eb kaluar\u00ebs nuk p\u00ebrcaktohen aq qart\u00eb. Studiuesit e sot\u00ebm duket se mbrojn\u00eb pik\u00ebpamjet e tyre personale m\u00eb shum\u00eb sesa pik\u00ebpamjet e ndonj\u00eb shkolle t\u00eb m\u00ebparshme t\u00eb mendimit. Sidoqoft\u00eb, gjurm\u00ebt e p\u00ebrfundimeve t\u00eb s\u00eb kaluar\u00ebs jan\u00eb ende t\u00eb dukshme. Ato jan\u00eb produkt i nj\u00eb kompromisi gradual q\u00eb u zhvillua midis shkollave t\u00eb ndryshme gjat\u00eb shekujsh.<\/p>\n

    Midis tyre jan\u00eb ata q\u00eb jan\u00eb t\u00eb vendosur me ideologjin\u00eb e tyre mesjetare, por nuk i referohen ekskluzivisht ndonj\u00eb shkolle t\u00eb m\u00ebparshme p\u00ebr t\u00eb mb\u00ebshtetur k\u00ebndv\u00ebshtrimin e tyre. Ata k\u00ebrcejn\u00eb nga nj\u00ebri te tjetri n\u00eb k\u00ebrkim t\u00eb ndonj\u00eb studiuesi, \u00e7far\u00ebdo shkolle q\u00eb mund t\u2019i p\u00ebrkas\u00eb, q\u00eb t\u00eb mund ta citojn\u00eb at\u00eb n\u00eb favor t\u00eb tyre. P\u00ebr ta kufijt\u00eb midis sekteve t\u00eb ndryshme mesjetare jan\u00eb zhdukur, por vet\u00eb mesjeta vazhdon t\u00eb ekzistoj\u00eb, duke udh\u00ebhequr rrug\u00ebn e tyre. E nj\u00ebjta gj\u00eb vlen deri diku p\u00ebr t\u00eb ashtuquajturit modernist\u00eb. Kurdoher\u00eb q\u00eb i p\u00ebrshtatet q\u00ebllimit t\u00eb tyre, ata nuk hezitojn\u00eb t\u00eb citojn\u00eb ndonj\u00eb prej studiuesve t\u00eb m\u00ebparsh\u00ebm n\u00eb favor t\u00eb tyre, por veten e ndiejn\u00eb t\u00eb lir\u00eb t\u00eb krijojn\u00eb risi n\u00eb fusha t\u00eb tjera t\u00eb pik\u00ebpamjeve t\u00eb tyre personale.<\/p>\n

    Sufizmi<\/h2>\n

    Sufizmi ishte mjaft i popullarizuar n\u00eb Turqi, Iran dhe n\u00eb vendet n\u00eb lindje t\u00eb Amu Derjas\u00eb (Amu Darya), nj\u00eb zon\u00eb q\u00eb historikisht quhet si Transoxiana (P\u00ebrtej Lumit). Shum\u00eb musliman\u00eb nga ish-BRSS ishin pasues t\u00eb sufizmit, i cili ka luajtur nj\u00eb rol shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb mbajtjen gjall\u00eb t\u00eb Islamit n\u00eb vendet e tyre gjat\u00eb periudh\u00ebs s\u00eb \u00c7ezarit dhe n\u00eb koh\u00ebn e Komunizmit.<\/p>\n

    Parimi m\u00eb i theksuar nga sufizmi ishte se n\u00ebn form\u00ebn e fes\u00eb, vepron nj\u00eb frym\u00eb e shpalljes, s\u00eb cil\u00ebs duhet t\u2019i jepet p\u00ebrpar\u00ebsi mbi form\u00ebn. Ajo q\u00eb sufit\u00eb kuptuan si fryma e n\u00ebnt\u00ebshme ishte thjesht q\u00ebllimi p\u00ebrfundimtar p\u00ebr t\u00eb cilin t\u00eb gjitha fet\u00eb p\u00ebrpiqen. Q\u00ebllimi p\u00ebrfundimtar u identifikua si dashuria e Zotit dhe komunikimi me T\u00eb. Prandaj, p\u00ebr ta, n\u00ebse e arrini k\u00ebt\u00eb q\u00ebllim disi, me ose pa iu bashkuar form\u00ebs, keni korrur sukses dhe kjo \u00ebsht\u00eb gjith\u00e7ka q\u00eb ju duhet. Sidoqoft\u00eb, jo t\u00eb gjith\u00eb sufit\u00eb e braktis\u00ebn form\u00ebn krejt\u00ebsisht, madje vazhduan t\u2019i n\u00ebnshtrohen n\u00eb p\u00ebrputhje me ligjet e Sheriatit islam si\u00e7 i kuptuan ata. Megjithat\u00eb, shumic\u00ebn e p\u00ebrpjekjeve t\u00eb tyre ata b\u00ebn\u00eb jo p\u00ebr t\u2019u angazhuar n\u00eb adhurimin formal, por p\u00ebr t\u00eb p\u00ebrs\u00ebritur dit\u00eb e nat\u00eb disa atribute t\u00eb Zotit, me q\u00ebllim q\u00eb ta p\u00ebrqendronin v\u00ebmendjen e tyre t\u00ebr\u00ebsisht n\u00eb p\u00ebrkujtimin e Tij.<\/p>\n

    Praktika t\u00eb tilla her\u00eb-her\u00eb kalonin af\u00ebr ushtrimeve t\u00eb jog\u00ebs, q\u00eb kemi diskutuar n\u00eb kapitullin kushtuar hinduizmit. Ndonj\u00ebher\u00eb m\u00ebnyra dhe metoda t\u00eb reja t\u00eb p\u00ebrkujtimit u shpik\u00ebn nga shenjtor\u00eb t\u00eb ndrysh\u00ebm sufist\u00eb, t\u00eb cilat, m\u00eb n\u00eb fund, u ndan\u00eb pothuajse t\u00ebr\u00ebsisht nga Suneti i mir\u00ebnjohur i Profetit Muhammed s.a.v.s.. Ithtar\u00ebt e sekteve t\u00eb tilla sufiste iu p\u00ebrmbajt\u00ebn atyre metodave m\u00eb me pasion dhe m\u00eb me zell sesa m\u00ebsimit Kuranor. K\u00ebshtu, shkolla t\u00eb reja t\u00eb sufizmit dol\u00ebn n\u00eb drit\u00eb n\u00eb koh\u00eb t\u00eb ndryshme dhe n\u00eb vende t\u00eb ndryshme t\u00eb bot\u00ebs muslimane.<\/p>\n

    Q\u00ebllimi i k\u00ebsaj trajtese nuk \u00ebsht\u00eb t\u00eb p\u00ebrshkruajn\u00eb holl\u00ebsisht gjith\u00eb gam\u00ebn e zhvillimit t\u00eb mendimit sufist \u2013 ose t\u00eb skizmave q\u00eb u shfaq\u00ebn midis sufive nd\u00ebr shekuj \u2013 por nj\u00eb gj\u00eb q\u00eb e dallon shum\u00eb qart\u00eb sufizmin n\u00eb Islam nga t\u00eb gjitha praktikat e tjera t\u00eb ngjashme \u00ebsht\u00eb besimi i patundur i sufive n\u00eb vazhdim\u00ebsin\u00eb e shpalljes ose n\u00eb komunikimin e tyre me Zotin. N\u00eb fakt, t\u00eb gjith\u00eb sufit\u00eb e shquar n\u00eb Islam kan\u00eb pretenduar t\u00eb ishin n\u00eb komunikim t\u00eb vazhduesh\u00ebm me Zotin.<\/p>\n

    K\u00ebshtu, shum\u00eb nga shpalljet e tyre jan\u00eb t\u00eb shkruara n\u00eb libra autentik\u00eb. Megjithat\u00eb, disa prej tyre i kan\u00eb prishur t\u00eb gjitha lidhjet me bazat e islamit. P\u00ebr ta q\u00ebllimi i fes\u00eb \u00ebsht\u00eb vet\u00ebm ta udh\u00ebzoj\u00eb njeriun drejt Zotit dhe p\u00ebr ata q\u00eb tashm\u00eb e kan\u00eb arritur k\u00ebt\u00eb q\u00ebllim, format e adhurimit jan\u00eb thjesht t\u00eb tep\u00ebrta. Ata paraqit\u00ebn disa ushtrime mendore e shpirt\u00ebrore duke pretenduar se jan\u00eb t\u00eb mjaftueshme p\u00ebr t\u00eb vendosur nj\u00eb lloj komunikimi mes njeriut dhe Zotit. Ky komunikim i tyre nganj\u00ebher\u00eb p\u00ebrshkruhet si nj\u00eb p\u00ebrhumbje n\u00eb nj\u00ebsin\u00eb e Zotit. Nuk u desh shum\u00eb koh\u00eb q\u00eb muzika dhe var\u00ebsia ndaj drog\u00ebs t\u00eb gjenin rrug\u00ebn e tyre n\u00eb k\u00ebt\u00eb shkoll\u00eb t\u00eb sufizmit, p\u00ebr t\u2019i shk\u00ebputur ata nga realiteti dhe p\u00ebr t\u2019i zhvendosur n\u00eb nj\u00eb mirazh dhe n\u00eb nj\u00eb bot\u00eb t\u00eb vet\u00ebmashtrimit. Shkurt, jo t\u00eb gjitha l\u00ebvizjet sufiste e filluan udh\u00ebtimin e tyre me risi, megjith\u00ebse, shum\u00eb shpesh, me kalimin e koh\u00ebs, gjat\u00eb dekadenc\u00ebs s\u00eb tyre, ata shkuan drejt risive.<\/p>\n

    Kat\u00ebr sekte kryesore sufiste<\/h2>\n

    Ekzistojn\u00eb kat\u00ebr sekte kryesore t\u00eb sufizmit t\u00eb vendosura mir\u00eb dhe shum\u00eb t\u00eb respektuara, t\u00eb cilat gjithashtu devijuan me kalimin e koh\u00ebs nga rruga e Sheriatit. Megjithat\u00eb, p\u00ebr sa u p\u00ebrket themeluesve t\u00eb tyre, besnik\u00ebria e tyre ndaj Kuranit t\u00eb Shenjt\u00eb dhe Sunetit t\u00eb Profetit s.a.v.s., q\u00ebndron e padiskutueshme dhe e pa kontestueshme. K\u00ebto sekte kryesore jan\u00eb \u00c7ishti<\/em>, Suhreverdi<\/em>, Kaderi<\/em> dhe Nakshibendi<\/em>, dhe k\u00ebto ndahen m\u00eb tej n\u00eb shum\u00eb n\u00ebn-sekte t\u00eb tjera. Q\u00eb t\u00eb gjitha theksojn\u00eb r\u00ebnd\u00ebsin\u00eb e p\u00ebrkores dhe t\u00eb asketizmit p\u00ebr t\u00eb leht\u00ebsuar arritjen e s\u00eb v\u00ebrtet\u00ebs. Fillimisht, k\u00ebto praktika nuk z\u00ebvend\u00ebsonin praktikat tradicionale islame, por u shtoheshin atyre.<\/p>\n

    Gradualisht, kuptimi sufist i marr\u00ebdh\u00ebnies krijesa-krijuesi filloi t\u00eb ndikohej nga filozofi t\u00eb tilla q\u00eb ishin t\u00eb huaja p\u00ebr Islamin. P\u00ebr shembull, ndikimi i filozofis\u00eb klasike greke mund t\u00eb gjurmohet n\u00eb disa sekte sufiste. Nocioni grek i panteizmit [vehdetul-vuxhud<\/em>] u p\u00ebrvet\u00ebsua n\u00eb nj\u00eb form\u00eb t\u00eb modifikuar nga disa sekte sufiste, megjith\u00ebse kund\u00ebrshtohej fuqimisht nga t\u00eb tjerat. Kund\u00ebrshtar\u00ebt e tendencave panteiste theksojn\u00eb se ekziston nj\u00eb vij\u00eb ndar\u00ebse e qart\u00eb dhe e dalluar midis Zotit dhe krijimit t\u00eb Tij. Sipas tyre, pavar\u00ebsisht se krijimi mban nj\u00eb vul\u00eb t\u00eb Krijuesit dhe e pasqyron At\u00eb, ai nuk shkrihet n\u00eb identitetin e Tij. P\u00ebrkund\u00ebr k\u00ebsaj, disa fraksione t\u00eb tjera besojn\u00eb se ngaq\u00eb i gjith\u00eb universi \u00ebsht\u00eb nj\u00eb manifestim i Zotit, nuk mund t\u00eb ket\u00eb dallim t\u00eb qart\u00eb mes Krijuesit dhe krijimit. P\u00ebr ta, krijimi nuk mund t\u00eb ndahet nga Zoti, sepse cil\u00ebsit\u00eb e Tij jan\u00eb t\u00eb pandashme nga natyra e gjith\u00e7kaje q\u00eb Ai ka krijuar. Nuk mund t\u00eb vendoset asnj\u00eb vij\u00eb ndar\u00ebse. Prandaj, sipas tyre, Zoti \u00ebsht\u00eb universi dhe universi \u00ebsht\u00eb Zoti, megjithat\u00eb, Ai ka Vullnetin e Tij t\u00eb pavarur, q\u00eb funksionon sikur funksionojn\u00eb tiparet e natyr\u00ebs n\u00eb materie.<\/p>\n

    N\u00eb pamje t\u00eb par\u00eb kjo skic\u00eb e universit mund t\u00eb duket t\u00ebr\u00ebsisht panteiste, n\u00eb t\u00eb cil\u00ebn Zoti \u00ebsht\u00eb gjith\u00e7ka dhe gjith\u00e7ka \u00ebsht\u00eb Zoti. Por duhet theksuar nj\u00eb ndryshim i r\u00ebnd\u00ebsish\u00ebm. Nocioni panteist rreth Zotit nuk njeh nj\u00eb Krijues t\u00eb jasht\u00ebm t\u00eb Vet\u00ebdijsh\u00ebm, nj\u00eb Qenie q\u00eb komunikon me njeriun p\u00ebrmes zbules\u00ebs, q\u00eb interesohet p\u00ebr sprovat, problemet dhe g\u00ebzimet e tyre dhe q\u00eb u jep udh\u00ebzime. Kurse sufit\u00eb musliman\u00eb, n\u00eb kund\u00ebrshtim me pik\u00ebpamjen klasike panteiste, vazhduan t\u00eb besonin n\u00eb identitetin e pavarur t\u00eb Zotit si Krijues m\u00eb vete, pavar\u00ebsisht se reflektohet n\u00eb krijimin e Tij.<\/p>\n

    P\u00ebr sa i p\u00ebrket temperamentit t\u00eb sufive, ata rrall\u00eb u prir\u00ebn p\u00ebr debate dhe polemika t\u00eb ashpra. Ata shpesh tregoheshin t\u00eb moderuar n\u00eb besimin e tyre dhe respektonin dhe toleronin pik\u00ebpamjet q\u00eb u kund\u00ebrviheshin pik\u00ebpamjeve t\u00eb tyre. E nj\u00ebjta gj\u00eb nuk mund t\u00eb thuhet p\u00ebr mendimin ekstremist q\u00eb ushqeu zilin\u00eb n\u00eb m\u00ebnyr\u00eb progresive. Prandaj, shumica e sekteve sufiste u detyruan t\u00eb p\u00ebrballeshin me armiq\u00ebsi t\u00eb tejskajshme nga klerik\u00ebt ekstremist\u00eb. Kund\u00ebrveprime nga ekstremist\u00ebt b\u00ebheshin shpesh. \u00c7do sekti sufist iu desh t\u00eb ndeshej her\u00eb pas here me p\u00ebrvoja t\u00eb ngjashme t\u00eb armiq\u00ebsis\u00eb ekstreme. Sufit\u00eb q\u00eb i p\u00ebrmbaheshin konceptit panteist t\u00eb Zotit, n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb u vun\u00eb n\u00eb sh\u00ebnjest\u00ebr t\u00eb zem\u00ebrimit nga kleri i rrym\u00ebs s\u00eb p\u00ebrgjithshme. Madje, disa her\u00eb ata u d\u00ebnuan me vdekje dhe u vran\u00eb brutalisht. Protestat e tyre se filozofia e tyre panteiste n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk kompromentonte unitetin e Krijuesit t\u00eb Vet\u00ebm dhe Suprem nuk soll\u00ebn asnj\u00eb dobi, p\u00ebrkundrazi ata u d\u00ebnuan ashp\u00ebr me pretendimin se hyjnizuan veten e tyre me Zotin. Shkurt, t\u00eb ashtuquajtur dijetar\u00eb ekstremist\u00eb shpesh nd\u00ebrmor\u00ebn fushat\u00ebn e persekutimeve kund\u00ebr tyre.<\/p>\n

    Rasti i sufiut t\u00eb shquar, Mensur El-Hallaxh, mund t\u00eb jet\u00eb nj\u00eb shembull i p\u00ebrshtatsh\u00ebm se si sufit\u00eb e till\u00eb u trajtuan me pretendimin se ata shpallnin veten si Zot. Mensur El-Hallaxhin e d\u00ebnuan me varje p\u00ebr shkak t\u00eb t\u00eb b\u00ebrtiturit t\u00eb tij n\u00eb ekstaz\u00eb:<\/p>\n

    \u201cEnel-Hakk! Enel-Hakk!\u201d<\/em> (Un\u00eb jam e V\u00ebrteta! Un\u00eb jam e V\u00ebrteta!).<\/p><\/blockquote>\n

    K\u00ebt\u00eb dijetar\u00ebt ekstremist\u00eb e kuptuan q\u00eb ai po pretendonte t\u00eb ishte Zoti vet\u00eb, nd\u00ebrkoh\u00eb q\u00eb ai n\u00eb ekstaz\u00ebn e lart\u00eb deklaronte mos ekzistenc\u00ebn e tij t\u00eb plot\u00eb. Pra, kuptimi i k\u00ebsaj th\u00ebnieje ishte se ai ishte asgj\u00eb dhe gjith\u00e7ka q\u00eb ekziston \u00ebsht\u00eb vet\u00ebm Ai (Zot). Mensur El-Hallaxhi u ngjit n\u00eb trek\u00ebmb\u00ebsh me kok\u00ebn e ngritur, aspak i frik\u00ebsuar nga vdekja q\u00eb e priste. As thirrjet e tij nuk u mbyt\u00ebn dot nga lukunia e abuzimeve q\u00eb iu v\u00ebrsul; thirrjet e tij vet\u00ebm se u shtuan me z\u00eb akoma m\u00eb t\u00eb lart\u00eb dhe akoma m\u00eb t\u00eb qart\u00eb: \u201cEnel-Hakk! Enel-Hakk!\u201d<\/em>, derisa shpirti i tij fluturoi drejt burimit t\u00eb jet\u00ebs s\u00eb tij qiellor.<\/p>\n

    Nj\u00eb tjet\u00ebr sekt sufist lindi duke ngritur \u00e7\u00ebshtjen n\u00ebse universi i jasht\u00ebm ishte nj\u00eb fakt apo thjesht nj\u00eb p\u00ebrshtypje e mendjes. Kjo, n\u00eb fakt, ishte nj\u00eb pyetje shekullore q\u00eb u adresua madje edhe nga Platoni dhe Aristoteli. Ajo nuk mund t\u00eb zgjidhej as at\u00ebher\u00eb, dhe as sufit\u00eb nuk e zgjidhnin dot. Debati vijon me t\u00eb nj\u00ebjtin intensitet edhe midis filozof\u00ebve bashk\u00ebkohor\u00eb dhe asnj\u00ebri prej tyre nuk mund ta injoroj\u00eb at\u00eb. N\u00eb t\u00eb v\u00ebrtet\u00eb as koha dhe as hap\u00ebsira nuk mund t\u00eb imagjinohen pa hyr\u00eb n\u00eb loj\u00eb mendja njer\u00ebzore. Nj\u00eb njeriu t\u00eb \u00e7mendur imagjinata e tij i duket po aq e v\u00ebrtet\u00eb sa i duket nj\u00eb shkenc\u00ebtari v\u00ebzhgimi i ligjeve t\u00eb natyr\u00ebs. Nga k\u00ebndv\u00ebshtrime t\u00eb tilla, k\u00ebto probleme duken se jan\u00eb t\u00eb pazgjidhshme.<\/p>\n

    S\u00ebrish, p\u00ebrshtypja e \u00e7do personi p\u00ebr universin e jasht\u00ebm \u00ebsht\u00eb e ndryshme nga ajo e t\u00eb tjer\u00ebve. Megjithat\u00eb, shumica e v\u00ebzhguesve prej nesh perceptojn\u00eb nj\u00eblloj disa imazhe t\u00eb bot\u00ebs elementare q\u00eb na rrethon. P\u00ebr shembull, pjesa d\u00ebrrmuese e njer\u00ebzve pajtohen n\u00eb lidhje me p\u00ebrkufizimin e nj\u00eb artikulli aq t\u00eb thjesht\u00eb sa nj\u00eb karrige ose nj\u00eb tryez\u00eb. Por ka shum\u00eb gj\u00ebra t\u00eb tjera t\u00eb zakonshme p\u00ebr t\u00eb cilat njer\u00ebzit jo domosdoshm\u00ebrisht bien dakord me nj\u00ebri-tjetrin. P\u00ebr shembull, ngjyrat e sendeve mund t\u00eb duken t\u00eb ndryshme p\u00ebr njer\u00ebz me shikim t\u00eb ndrysh\u00ebm. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, aft\u00ebsit\u00eb tona nuk jan\u00eb nj\u00eblloj t\u00eb barabarta te t\u00eb gjith\u00eb. Ndjesia e nuhatjes, po k\u00ebshtu edhe aft\u00ebsia p\u00ebr t\u00eb ndier\u00eb t\u00eb nxehtin ose t\u00eb ftohtin gjithashtu ndryshojn\u00eb nga njeriu n\u00eb njeri.<\/p>\n

    P\u00ebrve\u00e7 k\u00ebsaj, nj\u00eb v\u00ebzhgues i vet\u00ebm krijon perceptime t\u00eb ndryshme kur v\u00ebzhgon t\u00eb nj\u00ebjt\u00ebn gj\u00eb nga pika t\u00eb ndryshme. K\u00ebsaj shtojini edhe gjendje t\u00eb ndryshme shpirt\u00ebrore dhe gjendje t\u00eb ndryshme sh\u00ebndet\u00ebsore. Problemi sa vjen e shum\u00ebfishohet. Asnj\u00eb e v\u00ebrtet\u00eb objektive nuk duket se pajtohet plot\u00ebsisht me t\u00eb v\u00ebrtet\u00ebn subjektive q\u00eb njer\u00ebzit e kuptojn\u00eb brenda trurit t\u00eb tyre. Shkurt, p\u00ebrshtypjet subjektive nuk mund t\u00eb lidhen me bot\u00ebn e jashtme sakt\u00ebsisht n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb gjithmon\u00eb. P\u00ebr k\u00ebt\u00eb arsye, sipas mendimit t\u00eb disa filozof\u00ebve, shikuesi asnj\u00ebher\u00eb nuk mund t\u00eb pohoj\u00eb me siguri t\u00eb plot\u00eb se \u00e7far\u00eb \u00ebsht\u00eb ajo q\u00eb sheh.<\/p>\n

    Aspekti i pasiguris\u00eb dhe i mosbesueshm\u00ebris\u00eb s\u00eb p\u00ebrshtypjeve q\u00eb u p\u00ebrmend\u00ebn m\u00eb lart, lindi nj\u00eb sekt tjet\u00ebr sufist, i cili mohoi plot\u00ebsisht ekzistenc\u00ebn e jashtme t\u00eb gj\u00ebrave dhe pohoi se e v\u00ebrteta e p\u00ebrjetshme \u00ebsht\u00eb thjesht nj\u00eb nocion subjektiv. N\u00eb mesin e tyre, ata q\u00eb ishin m\u00eb ekstrem\u00eb mohuan plot\u00ebsisht ekzistenc\u00ebn e \u00e7do forme t\u00eb jashtme fizike, duke p\u00ebrfshir\u00eb edhe vetveten e tyre. K\u00ebshtu, nj\u00eb l\u00ebvizje intelektuale q\u00eb kishte filluar me nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb dalluar n\u00eb m\u00ebnyr\u00eb tep\u00ebr t\u00eb holl\u00ebsishme detajet e perceptimit t\u00eb realitetit t\u00eb jasht\u00ebm, p\u00ebrfundoi n\u00eb nj\u00eb \u00e7menduri t\u00eb plot\u00eb. Megjithat\u00eb, kishte nj\u00eb magji t\u00eb \u00e7uditshme n\u00eb k\u00ebt\u00eb \u00e7menduri, q\u00eb nganj\u00ebher\u00eb i linte goj\u00ebhapur edhe logjicien\u00ebt dhe akademik\u00ebt m\u00eb t\u00eb mir\u00eb t\u00eb koh\u00ebs.<\/p>\n

    P\u00ebrmendet nj\u00eb ngjarje interesante e nj\u00eb sufiu t\u00eb shquar t\u00eb k\u00ebtij sekti, i cili u thirr n\u00eb oborrin e mbretit p\u00ebr t\u00eb zhvilluar nj\u00eb debat me disa nga studiuesit e njohur t\u00eb koh\u00ebs s\u00eb tij. Por p\u00ebr habin\u00eb dhe hidh\u00ebrimin e t\u00eb gjith\u00ebve, rezultati i debatit doli t\u00ebr\u00ebsisht kund\u00ebr asaj q\u00eb priste paria mbret\u00ebrore. Brenda pak shk\u00ebmbimeve argumentesh dhe kund\u00ebr argumentesh, akademik\u00ebve t\u00eb m\u00ebdhenj u shterua dija, iu mpi gjuha dhe mbet\u00ebn t\u00eb turp\u00ebruar. Askush nuk pati sukses p\u00ebrpara nd\u00ebrlikimeve t\u00eb logjik\u00ebs eterike t\u00eb sufiut n\u00eb fjal\u00eb. N\u00eb k\u00ebt\u00eb moment, mbretit i shkrepi nj\u00eb ide brilante. Ai urdh\u00ebroi roj\u00ebn e kafazit t\u00eb elefant\u00ebve q\u00eb t\u00eb nxirrte elefantin m\u00eb t\u00eb eg\u00ebr n\u00eb oborrin e pallatit. \u00c7menduria e k\u00ebtij elefanti nuk ishte m\u00eb pak i ngjash\u00ebm me \u00e7mendurin\u00eb e sufiut. I vetmi ndryshim mbase ishte se n\u00eb mendjen e sufiut realiteti i jasht\u00ebm nuk ekzistonte, kurse elefanti donte ta shkat\u00ebrronte vet\u00eb gjith\u00eb realitetin e jasht\u00ebm. Nga nj\u00ebra an\u00eb e hodh\u00ebn sufiun n\u00eb fush\u00ebn e hapur dhe nga tjet\u00ebr e l\u00ebshuan t\u00eb lir\u00eb edhe elefantin. Sufiu, pa humbur koh\u00eb, filloi t\u00eb vraponte p\u00ebr t\u00eb shp\u00ebtuar jet\u00ebn e vet.<\/p>\n

    \"shkollatDuke par\u00eb k\u00ebt\u00eb, mbreti thirri nga ballkoni i pallatit: \u201cMos ik, o Sufi, nga ky elefant fantazm\u00eb, se \u00ebsht\u00eb vet\u00ebm nj\u00eb iluzion i mendjes sate!\u201d<\/p>\n

    \u201cKush po ik\u00ebn?\u201d, b\u00ebrtiti p\u00ebrs\u00ebri Sufiu, \u201c\u00ebsht\u00eb vet\u00ebm nj\u00eb iluzion i mendjes suaj!\u201d<\/p><\/blockquote>\n

    K\u00ebshtu sufiu doli nga situata e tij e v\u00ebshtir\u00eb, por jo debati. Ai \u00ebsht\u00eb i ndezur edhe sot.<\/p>\n

    Shkolla spanjolle e mendimit islam<\/h2>\n

    Kemi diskutuar m\u00eb sip\u00ebr debatin n\u00eb lidhje me ep\u00ebrsin\u00eb e s\u00eb v\u00ebrtet\u00ebs q\u00eb vjen nga shpallja, p\u00ebrkundrejt s\u00eb v\u00ebrtet\u00ebs s\u00eb v\u00ebzhguar. Disa mendimtar\u00eb i japin p\u00ebrpar\u00ebsi shpalljes [zbules\u00ebs] mbi logjik\u00ebn, dhe disa t\u00eb tjer\u00eb anasjelltas. Ibni Ryshdi (i njohur n\u00eb Per\u00ebndim si Averoesi), nj\u00eb nga mendimtar\u00ebt m\u00eb t\u00eb m\u00ebdhenj musliman\u00eb t\u00eb t\u00eb gjitha koh\u00ebrave, propozoi iden\u00eb se pik\u00ebpamjet e m\u00ebsip\u00ebrme shprehin realitete paralele dhe duhen trajtuar ve\u00e7 e ve\u00e7. E v\u00ebrteta e shpallur duhet t\u00eb pranohet si e till\u00eb dhe dija e fituar nga v\u00ebzhgimi dhe eksperimenti duhet t\u00eb pranohen ashtu si\u00e7 jan\u00eb. P\u00ebr Ibni Ryshdin, nuk ishte e nevojshme t\u00eb k\u00ebrkohej nj\u00eb korrelacion midis t\u00eb dyjave, dhe as nuk kishte nevoj\u00eb p\u00ebr t\u00eb k\u00ebrkuar kontradikta dhe p\u00ebr t\u00eb gjetur zgjidhjet e tyre.<\/p>\n

    Kjo ishte epoka kur shkenc\u00ebtar\u00ebt musliman\u00eb po p\u00ebrparonin shpejt n\u00eb Spanj\u00eb n\u00eb k\u00ebrkimet e tyre t\u00eb njohurive shkencore. Ata e b\u00ebn\u00eb k\u00ebt\u00eb pa u shqet\u00ebsuar nga fakti q\u00eb disa studiues fetar\u00eb t\u00eb shkollave t\u00eb vjetra po l\u00ebshonin verdikte t\u00eb ilhadit<\/em> (risi) kund\u00ebr tyre. Ibni Ryshdi mund t\u00eb ket\u00eb menduar se ishte m\u00eb mir\u00eb t\u00eb mos p\u00ebrfshihej n\u00eb polemika t\u00eb tilla, q\u00eb t\u00eb mos pengohej p\u00ebrparimi i shkenc\u00ebs.<\/p>\n

    Ajo q\u00eb ai shmangu me vet\u00ebdije ishte rreziku i shfaqjes s\u00eb kontradiktave mes fes\u00eb dhe shkenc\u00ebs. Q\u00ebndrimi i nj\u00eb besimtari t\u00eb v\u00ebrtet\u00eb musliman, nj\u00ebher\u00ebsh edhe i nj\u00eb shkenc\u00ebtari t\u00eb p\u00ebrkushtuar ndaj s\u00eb v\u00ebrtet\u00ebs pa paragjykime si\u00e7 ishte ai, i sh\u00ebrbeu kauz\u00ebs s\u00eb fes\u00eb dhe shkenc\u00ebs n\u00eb Spanj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb admirueshme p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb. Rreziku i kontradikt\u00ebs midis s\u00eb v\u00ebrtet\u00ebs s\u00eb shpallur dhe t\u00eb v\u00ebrtet\u00ebs s\u00eb v\u00ebzhguar kurr\u00eb nuk u ballafaqua t\u00ebr\u00ebsisht. Prandaj \u00e7\u00ebshtja e preferencave nuk u ngrit kurr\u00eb seriozisht. Kjo \u2018politik\u00eb pa konflikte\u2019 q\u00ebndroi mbizot\u00ebruese n\u00eb Spanj\u00eb p\u00ebr shum\u00eb shekuj, kryesisht fal\u00eb maturis\u00eb s\u00eb Ibni Ryshdit.<\/p>\n

    Kur rishikojm\u00eb problemet e mundshme t\u00eb k\u00ebsaj \u00e7\u00ebshtjeje n\u00eb drit\u00ebn e ngjarjeve q\u00eb pasuan, mund t\u00eb themi me siguri se bota ende nuk ishte e pjekur p\u00ebr t\u00eb adresuar \u00e7\u00ebshtje t\u00eb tilla. Nuk mund t\u00eb largohej mund\u00ebsia jo vet\u00ebm e perceptimit t\u00eb mang\u00ebt ose t\u00eb cunguar, por edhe e keqkuptimit t\u00eb plot\u00eb t\u00eb fakteve t\u00eb v\u00ebzhguara.<\/p>\n

    P\u00ebr shembull, n\u00eb koh\u00ebn mesjetare idet\u00eb q\u00eb kishin shkenc\u00ebtar\u00ebt musliman\u00eb rreth universit nuk ishin v\u00ebrtet t\u00eb bazuara n\u00eb Kuranin e Shenjt\u00eb ose n\u00eb Hadithin, por duket se ishin t\u00eb ndikuara nga injoranca mbizot\u00ebruese e asaj epoke. Dijetar\u00ebt e fes\u00eb, si\u00e7 ndodh gjithmon\u00eb, i konsideruan pik\u00ebpamjet e tyre t\u00ebr\u00ebsisht islamike dhe si t\u00eb tilla edhe p\u00ebrfundimtare, nd\u00ebrkoh\u00eb q\u00eb p\u00ebr shkak t\u00eb njohurive mbizot\u00ebruese mesjetare, ata e kishin t\u00eb pamundur t\u00eb kuptonin konceptet e v\u00ebrteta Kuranore.<\/p>\n

    P\u00ebr nj\u00eb \u00e7\u00ebshtje t\u00eb till\u00eb n\u00eb Spanj\u00eb, nuk v\u00ebrehet se ka pasur ndonj\u00eb dialog midis shkenc\u00ebtar\u00ebve dhe studiuesve fetar\u00eb. Nuk kishte asnj\u00eb forum p\u00ebr transferimin e dijes midis k\u00ebtyre dy grupeve, as nuk ngrihej ndonj\u00eb debat n\u00eb lidhje me meritat krahasuese t\u00eb bindjeve t\u00eb tyre p\u00ebrkat\u00ebse. Rrjedhimisht, nuk kishte ndonj\u00eb Galileo n\u00eb Spanj\u00eb q\u00eb duhej t\u00eb zgjidhte alternativ\u00ebn midis jet\u00ebs dhe t\u00eb v\u00ebrtet\u00ebs. Shkenc\u00ebtar\u00ebt dhe studiuesit bashk\u00ebkohor\u00eb as nuk tentuan t\u2019u shpjegonin dijetar\u00ebve fetar\u00eb detyrimin e tyre p\u00ebr t\u00eb quajtur t\u00eb v\u00ebrtet\u00ebn si t\u00eb v\u00ebrtet\u00eb kur pan\u00eb di\u00e7ka t\u00eb till\u00eb, dhe as nuk e pan\u00eb t\u00eb nevojshme t\u00eb provonin para tyre se interpretimi i tyre i Kuranit Fam\u00eblart\u00eb ishte i gabuar sepse kund\u00ebrshtonte faktet e njohura shkencore t\u00eb koh\u00ebs.<\/p>\n

    Si rezultat, atje u zhvilluan dy l\u00ebvizje paralele, mes t\u00eb cilave gradualisht hendeku u thellua m\u00eb tej. M\u00eb n\u00eb fund ndodhi q\u00eb dituria islame mori nj\u00eb rrjedh\u00eb krejt\u00ebsisht t\u00eb ndryshme nga ajo e kanaleve t\u00eb mendimit filozofik dhe shkencor, p\u00ebr t\u00eb mos kaluar kurr\u00eb n\u00eb rrug\u00ebn e tyre. Ato ishin si dy p\u00ebrrenj q\u00eb ecnin paralelisht, pa pasur lidhje me nj\u00ebri-tjetrin.<\/p>\n

    P\u00ebr k\u00ebt\u00eb arsye, Kombi musliman i Andaluzis\u00eb (titulli i Perandoris\u00eb Muslimane n\u00eb Spanj\u00eb), parakaloi vendet e tjera islamike n\u00eb shumic\u00ebn e fushave t\u00eb k\u00ebrkimit shkencor. Nj\u00eb tjet\u00ebr avantazh p\u00ebrve\u00e7 k\u00ebsaj ishte q\u00eb Spanja g\u00ebzoi nj\u00eb periudh\u00eb relativisht t\u00eb gjat\u00eb paqeje, t\u00eb sigurt nga sulmet e pushtuesve si Xhingis Hani dhe Hulagu Hani. Kjo periudh\u00eb e historis\u00eb islame n\u00eb Andaluzi mund t\u00eb konsiderohet me t\u00eb drejt\u00eb si epoka e art\u00eb e racionalizmit. Me d\u00ebbimin e musliman\u00ebve nga Andaluzia, edhe epoka madh\u00ebshtore e dominimit musliman mori fund. T\u00eb gjitha lidhjet e Islamit me popullin spanjoll u nd\u00ebrpren\u00eb. N\u00ebse ndonj\u00ebher\u00eb ka ndodhur nj\u00eb prapavajtje tragjike e p\u00ebrparimit intelektual dhe shkencor kudo n\u00eb bot\u00eb, ajo ka ndodhur n\u00eb tok\u00ebn e Andaluzis\u00eb. \u00c7\u2019kthim tragjik q\u00eb qe! Sapo u hap\u00ebn portat n\u00eb skajin jugor t\u00eb Andaluzis\u00eb p\u00ebr eksodin e Islamit, bashk\u00eb me t\u00eb dhan\u00eb lamtumir\u00eb urt\u00ebsia, dija, loja e ndershme, e v\u00ebrteta dhe drita n\u00eb t\u00eb gjitha spektrat e saj, p\u00ebr t\u00eb mos u kthyer p\u00ebr shekuj. Drita nuk v\u00ebrshoi m\u00eb as n\u00eb drejtim t\u00eb musliman\u00ebve t\u00eb m\u00ebrguar. Spanja u zhyt p\u00ebrs\u00ebri n\u00eb err\u00ebsir\u00ebn e plot\u00eb t\u00eb epok\u00ebs paraislame. Bota islame n\u00eb at\u00eb koh\u00eb nuk gjall\u00ebrohej as diku tjet\u00ebr. Atje, err\u00ebsira gufonte nga brenda. Ishte err\u00ebsira e paragjykimeve fetare, e fanatizmit, e mendjengusht\u00ebsis\u00eb, e arroganc\u00ebs, e egoizmit dhe e xhelozive t\u00eb nd\u00ebrsjella, q\u00eb filloi t\u00eb p\u00ebrhapej si zjarri i ferrit. Ajo filloi t\u00eb ngrihej si nj\u00eb kolon\u00eb tymi q\u00eb p\u00ebrhapej anek\u00ebnd duke pushtuar gjith\u00eb drit\u00ebn e qiellit. K\u00ebshtu toka posht\u00eb u mbulua nga hijet e err\u00ebsir\u00ebs q\u00eb u rrit\u00ebn dhe u trash\u00ebn me kalimin e viteve.<\/p>\n

    P\u00ebr sa u p\u00ebrket banor\u00ebve t\u00eb Evrop\u00ebs veriore, historia qe krejt tjet\u00ebr. Ajo q\u00eb humbi nga populli i Spanj\u00ebs, doli t\u00eb ishte fitimi i tyre. Dhe \u00e7far\u00eb fitimi q\u00eb qe ai! E nj\u00ebjta Mbret\u00ebresh\u00eb Isabella dhe Mbreti Ferdinand q\u00eb i d\u00ebbuan musliman\u00ebt nga vendi, nuk vonuan shum\u00eb p\u00ebr ta kthyer zem\u00ebrimin e tyre ndaj hebrenjve, n\u00ebn ndikimin gjithnj\u00eb e n\u00eb rritje t\u00eb nj\u00eb prift\u00ebrie kristiane fanatike dhe despotike. Nd\u00ebrsa portat jugore t\u00eb Andaluzis\u00eb u hap\u00ebn p\u00ebr d\u00ebbimin e musliman\u00ebve, u hap\u00ebn edhe portat veriore p\u00ebr nj\u00eb eksod n\u00eb shkall\u00eb t\u00eb gjer\u00eb t\u00eb hebrenjve. Midis tyre kishte njer\u00ebz me njohuri t\u00eb gjer\u00eb, studiues t\u00eb m\u00ebdhenj, shkenc\u00ebtar\u00eb dhe intelektual\u00eb, t\u00eb cil\u00ebt shk\u00eblqyen n\u00eb shum\u00eb profesione. Ata kishin zot\u00ebruar aft\u00ebsi t\u00eb shumta gjat\u00eb shtat\u00eb shekujve t\u00eb sundimit bujar t\u00eb musliman\u00ebve. Ata kishin arritur p\u00ebrsosm\u00ebri n\u00eb t\u00eb gjitha profesionet si industria, tregtia, k\u00ebrkimi shkencor, arkitektura, skulptura, kirurgjia dhe shum\u00eb fusha t\u00eb tjera t\u00eb tilla. Nj\u00eb skem\u00eb ngulmuese e mir\u00eborganizuar e p\u00ebrndjekjes i d\u00ebboi hebrenjt\u00eb jasht\u00eb vendit, duke i p\u00ebrjashtuar nga t\u00eb gjitha pronat e tyre. Ishin ata q\u00eb mbajt\u00ebn pishtar\u00ebt e dijes gjat\u00eb gjith\u00eb rrug\u00ebs nga Andaluzia muslimane deri n\u00eb jug t\u00eb Franc\u00ebs dhe m\u00eb gjer\u00eb. Filozofit\u00eb e Aristotelit dhe t\u00eb Platonit filluan t\u00eb p\u00ebrhapeshin n\u00eb Evrop\u00eb p\u00ebrmes filozof\u00ebve musliman\u00eb t\u00eb Spanj\u00ebs. Gjeniu sh\u00ebrues i Ibni Sinaut (Avicenna), mjeku m\u00eb i madh i njohur ndonj\u00ebher\u00eb n\u00eb bot\u00eb deri n\u00eb koh\u00ebn e tij, si dhe men\u00e7uria e Ibni Ryshdit (Averroes) q\u00eb qe nj\u00eb nd\u00ebrthurje e filozofive dhe shkencave si laike ashtu edhe fetare, zun\u00eb t\u00eb zbardhen n\u00eb horizontin evropian. Fal\u00eb kryesisht eksodit t\u00eb hebrenjve, veprat e tyre madh\u00ebshtore u transferuan anek\u00ebnd dhe u p\u00ebrkthyen n\u00eb gjuh\u00eb t\u00eb ndryshme evropiane nga studiuesit. N\u00eb fakt, ishin ata q\u00eb hodh\u00ebn themelet e nj\u00eb epoke t\u00eb re t\u00eb iluminizmit n\u00eb Evrop\u00eb, e njohur si Rilindja.<\/p>\n

    Gjendja e mjerueshme e bot\u00ebs muslimane<\/h2>\n

    Kur e kthejm\u00eb v\u00ebshtrimin drejt epok\u00ebs post-spanjolle, shohim t\u00eb nj\u00ebjt\u00ebn pamje t\u00eb zymt\u00eb dhe tragjike q\u00eb ulej k\u00ebmbkryq n\u00eb t\u00eb gjith\u00eb bot\u00ebn islame. Qysh at\u00ebher\u00eb e tutje, edhe vendet e tjera muslimane humb\u00ebn interesin p\u00ebr shkencat laike si dhe zellin p\u00ebr k\u00ebrkime dhe hulumtime, gj\u00eb q\u00eb ata vet\u00eb e kishin promovuar dikur duke e \u00e7uar n\u00eb nivele kaq t\u00eb larta t\u00eb p\u00ebrsosm\u00ebris\u00eb.<\/p>\n

    Kjo prirje fatkeqe do t\u00eb rezultonte joproduktive jo vet\u00ebm n\u00eb fush\u00ebn e shkenc\u00ebs, por edhe n\u00eb vet\u00eb fush\u00ebn e fes\u00eb. Umeti musliman (musliman\u00ebt si popull) u nda m\u00eb tej dhe u p\u00ebr\u00e7a n\u00eb fraksione t\u00eb shumta. Doktrina fisnike e unitetit t\u00eb Zotit u b\u00eb viktim\u00eb e k\u00ebsaj prirjeje vet\u00ebvras\u00ebse. \u00c7arjet filluan t\u00eb shfaqeshin n\u00eb imazhin e vet\u00eb Zotit. Filluan ta interpretonin Zotin kaq ndryshe, sikur t\u00eb flisnin p\u00ebr zota t\u00eb ndrysh\u00ebm sesa p\u00ebr Zotin e Vet\u00ebm. Me nj\u00eb fjal\u00eb, zelli i tyre p\u00ebr dijen nuk u shua, vet\u00ebm se atyre iu ndryshuan preferencat.<\/p>\n

    Ata vijuan t\u00eb debatonin p\u00ebr \u00e7\u00ebshtjet e s\u00eb drejt\u00ebs dhe t\u00eb gabuar\u00ebs me t\u00eb nj\u00ebjt\u00ebn forc\u00eb si m\u00eb par\u00eb, por tema e diskutimit kishte ndryshuar. Ata ngec\u00ebn n\u00eb disa pyetje q\u00eb do t\u2019i trazonin p\u00ebr shekuj me radh\u00eb. N\u00eb vend t\u00eb \u00e7\u00ebshtjeve serioze t\u00eb praktikave themelore, jurisprudenca e tyre mbeti e angazhuar n\u00eb vog\u00eblsira t\u00eb tilla si, a lejohet ngr\u00ebnia e mishit t\u00eb sorr\u00ebs apo jo. Raportohen trazira q\u00eb shp\u00ebrthyen p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje midis mb\u00ebshtet\u00ebsve q\u00eb kishin pik\u00ebpamje t\u00eb kund\u00ebrta. Polemikat q\u00eb vijuan, u b\u00ebn\u00eb gjithnj\u00eb e m\u00eb t\u00eb komplikuara dhe gjith\u00ebp\u00ebrfshir\u00ebse n\u00eb mas\u00eb. Lavdi intelektit t\u00eb tyre q\u00eb ata me t\u00eb v\u00ebrtet\u00eb mund t\u00eb nd\u00ebrtonin male nga kokrat e sinapit \u2013 lavdi kjo q\u00eb reflektonte munges\u00eb t\u00eb plot\u00eb t\u00eb arsyes s\u00eb sh\u00ebndosh\u00eb. Intelektualiz\u00ebm i pakuptimt\u00eb duhet t\u00eb ishte emri i duhur p\u00ebr at\u00eb q\u00eb ata b\u00ebn\u00eb!<\/p>\n

    Le t\u00eb shohim disa nga pyetjet e tjera t\u00eb ashtuquajtura \u201cshum\u00eb t\u00eb r\u00ebnd\u00ebsishme\u201d, p\u00ebr shkak t\u00eb t\u00eb cilave, atyre iu trazua mendja pa pushim dhe u flak\u00ebroi edhe gjaku deri n\u00eb maksimum. Nd\u00ebr t\u00eb tjerave, u ngrit nj\u00eb pyetje banale se \u00e7\u2019duhej b\u00ebr\u00eb n\u00eb rast se nj\u00eb qen do t\u00eb binte n\u00eb nj\u00eb pus. Sa kov\u00eb uji do t\u2019u duhej t\u00eb hiqnin, q\u00eb uji i pusit t\u00eb quhej i past\u00ebr, i denj\u00eb p\u00ebr t\u00eb marr\u00eb abdes. Qe nj\u00eb \u00e7\u00ebshtje shum\u00eb e r\u00ebnd\u00ebsishme q\u00eb t\u00ebrhoqi v\u00ebmendjen e dijetar\u00ebve t\u00eb m\u00ebdhenj t\u00eb asaj kohe. Pyetja nuk ngrihej vet\u00ebm p\u00ebr nj\u00eb qen. N\u00ebse nj\u00eb mullah<\/em> i akuzuar p\u00ebr herezi nga klerik\u00ebt e nj\u00eb shkolle tjet\u00ebr, t\u00eb binte n\u00eb pus, pyetja do t\u00eb merrte p\u00ebrmasa akoma m\u00eb t\u00eb r\u00ebnda. Sa kova uji do t\u2019u duhej t\u00eb hiqnin, kjo zgjidhej me nj\u00eb ushtrim kompleks matematikor. Shum\u00eb mund t\u00eb kishin preferuar q\u00eb ai pus t\u00eb mbushej me dhe, p\u00ebr ta kthyer at\u00eb n\u00eb grop\u00ebn e varrit t\u00eb t\u00eb nj\u00ebjtit mullah<\/em>. E till\u00eb ishte koha dhe t\u00eb tilla ishin tregimet, t\u00eb nd\u00ebrtuara mbi realitetet e intoleranc\u00ebs s\u00eb tyre t\u00eb \u00e7mendur.<\/p>\n

    Sado t\u00eb \u00e7uditshme mund t\u2019ju duken, nuk mund t\u2019i quajm\u00eb krejt t\u00eb pav\u00ebrteta. Kjo gjendje tregon se \u00e7far\u00eb marr\u00ebzie kishte p\u00ebsuar jurisprudenca e asaj periudhe! Ata u p\u00ebrfshin\u00eb n\u00eb debate t\u00eb tilla t\u00eb pakuptimta, saq\u00eb edhe praktik\u00ebn m\u00eb t\u00eb shenjt\u00eb fetare muslimane q\u00eb \u00ebsht\u00eb \u201csalat\u201d (namazi), e kthyen n\u00eb di\u00e7ka q\u00eb do t\u2019ju dukej qesharake.<\/p>\n

    Gjat\u00eb kryerjes s\u00eb namazit, n\u00eb rekatin<\/em> e dyt\u00eb kur q\u00ebndrojn\u00eb ulur, musliman\u00ebt gjithmon\u00eb pohojn\u00eb shehadetin<\/em>, q\u00eb \u00ebsht\u00eb shtylla themelore e besimit. Gjat\u00eb pohimit t\u00eb k\u00ebsaj deklarate, disa ngren\u00eb gishtin tregues, kurse disa jo. Por jurist\u00ebt e asaj periudhe ishin rrept\u00ebsisht t\u00eb ndar\u00eb p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje. Ata ishin t\u00eb vendosur t\u00eb nd\u00ebshkonin gishtin q\u00eb cenonte ndjeshm\u00ebrin\u00eb e tyre. Ai q\u00eb b\u00ebnte shkelje, si n\u00eb rastin e ngritjes s\u00eb tij, ashtu edhe n\u00eb rastin e mosngritjes, vendimi i tyre unanim ishte q\u00eb atij t\u2019i pritej gishti. Ata mund t\u00eb kishin mospajtim mbi gjith\u00e7ka tjet\u00ebr, por jo p\u00ebr k\u00ebt\u00eb. T\u00eb shkoje n\u00eb xhami t\u00eb gabuar ishte me t\u00eb v\u00ebrtet\u00eb nj\u00eb rrezik i madh. Nuk qe problem hyrja n\u00eb xhami, por ishte dalja ajo q\u00eb paraqiste rrezikshm\u00ebri t\u00eb lart\u00eb. Shkel\u00ebsit e rregullit q\u00eb mbahej n\u00eb at\u00eb xhami, mund t\u00eb dilnin me nj\u00eb gisht m\u00eb pak nga pes\u00eb gishtat q\u00eb u kishte dhuruar Allahu!<\/p>\n

    Nj\u00eb \u00e7\u00ebshtje tjet\u00ebr e vog\u00ebl kishte t\u00eb b\u00ebnte me th\u00ebnien \u201cAmin!\u201d, e cila thuhet pas leximit t\u00eb sures El-Fatihah nga imami. Pika \u201cjet\u00ebsore\u201d n\u00eb diskutim ishte n\u00ebse duhej th\u00ebn\u00eb me z\u00eb t\u00eb lart\u00eb apo n\u00eb heshtje. Ndodhte q\u00eb ata q\u00eb e thoshin me z\u00eb t\u00eb lart\u00eb, t\u00eb rriheshin n\u00ebse kishin hyr\u00eb n\u00eb nj\u00eb xhami ku kjo konsiderohej nj\u00eb krim i r\u00ebnd\u00eb. Po k\u00ebshtu, edhe ai q\u00eb thoshte \u201cAmin\u201d n\u00eb heshtje mes atyre q\u00eb e thoshin me z\u00eb t\u00eb lart\u00eb, nuk konsiderohej m\u00eb pak provokuese.<\/p>\n

    Nj\u00eb prej dallimeve m\u00eb t\u00eb spikatura midis k\u00ebtyre doktrinave, t\u00eb cilat mor\u00ebn p\u00ebrmasa vdekjeprur\u00ebse, kishte t\u00eb b\u00ebnte me pytjen n\u00ebse Kurani i Shenjt\u00eb \u00ebsht\u00eb krijim apo nuk \u00ebsht\u00eb krijim. P\u00ebr mb\u00ebshtet\u00ebsit e secil\u00ebs pik\u00ebpamje, kjo mosmarr\u00ebveshje pa asnj\u00eb dyshim ishte kaq jet\u00ebsore, saq\u00eb duhej t\u00eb d\u00ebnoheshin me vdekje ata q\u00eb kishin pik\u00ebpamjen e kund\u00ebrt. Por e gjith\u00eb kjo varej nga shansi, q\u00eb p\u00ebr ta ishte shp\u00ebrndar\u00ebsi i madh i drejt\u00ebsis\u00eb. Kur mbreti ishte n\u00eb an\u00ebn e atyre q\u00eb besonin se Kurani nuk \u00ebsht\u00eb krijim, ndjek\u00ebsit e doktrin\u00ebs s\u00eb kund\u00ebrt jo vet\u00ebm q\u00eb u vran\u00eb, por edhe u dogj\u00ebn p\u00ebr s\u00eb gjalli n\u00eb sht\u00ebpit\u00eb e tyre. Kur shansi kaloi n\u00eb an\u00ebn tjet\u00ebr, persekutuesit u b\u00ebn\u00eb t\u00eb persekutuar. Shum\u00eb her\u00eb ndodhi deri n\u00eb at\u00eb pik\u00eb se nuk shp\u00ebtuan dot nga d\u00ebnimi as ata q\u00eb kishin koh\u00eb q\u00eb kishin vdekur dhe qen\u00eb varrosur. U nxorr\u00ebn nga varret e tyre dhe u var\u00ebn publikisht, q\u00eb t\u00eb gjall\u00ebt t\u00eb merrnin m\u00ebsim prej tyre. Por \u00e7far\u00eb m\u00ebsimi mund t\u00eb nxirrte dikush nga kjo pamje?! Pyetja, cila an\u00eb e l\u00ebkund\u00ebses ishte m\u00eb e sigurt, mbeti pa p\u00ebrgjigje. Por p\u00ebr t\u00eb gjith\u00eb ata q\u00eb ziheshin me kaq seriozitet n\u00eb k\u00ebto \u00e7\u00ebshtje t\u00eb par\u00ebnd\u00ebsishme, jeta n\u00eb tok\u00eb u shnd\u00ebrrua n\u00eb xhehenem. Pra, xhehenemi q\u00eb vjen pas vdekjes dhe q\u00eb kund\u00ebrshtar\u00ebt e tyre u thoshin se ishte i sigurt p\u00ebr ta, atyre nuk iu desh ta prisnin deri n\u00eb vdekje.<\/p>\n

    Shekujt e err\u00ebsir\u00ebs s\u00eb epokave mesjetare filluan t\u00eb l\u00ebshonin gjithkund hijet e tyre vdekjeprur\u00ebse. Bota e Islamit q\u00eb ishte shfaqur nga err\u00ebsira n\u00eb drit\u00eb n\u00eb koh\u00ebn kur dielli i Islamit u ngrit nga shkret\u00ebtirat e Arabis\u00eb, u zhyt p\u00ebrs\u00ebri n\u00eb humner\u00ebn e injoranc\u00ebs. Me ndryshimin e pik\u00ebpamjes dhe t\u00eb k\u00ebndit t\u00eb vizionit, vizioni i Islamit filloi t\u00eb dridhej dhe t\u00eb ndryshonte ngjyrat, sikur yjet e larg\u00ebta kur shikohen n\u00eb net\u00eb t\u00eb err\u00ebta dhe t\u00eb zymta. Imazhi i Islamit humbi shk\u00eblqimin dhe q\u00ebndrueshm\u00ebrin\u00eb e vet.<\/p>\n

    Dy kanalet kryesore t\u00eb ndri\u00e7imit q\u00eb mund ta shnd\u00ebrronin err\u00ebsir\u00ebn e injoranc\u00ebs n\u00eb dije, dukej se ishin shuar p\u00ebrgjithmon\u00eb. Nuk mbeti as kthjellt\u00ebsi ose integritet i vizionit, dhe as nuk u mbajt ndonj\u00eb shpres\u00eb nga ata p\u00ebr ndonj\u00eb zbules\u00eb nga lart. P\u00ebr ta, t\u00eb dyja dritaret ishin t\u00eb mbyllura. Sa fund tragjik q\u00eb ishte ky!<\/p>\n

    Megjithat\u00eb, disa shekuj m\u00eb von\u00eb, dielli i dijes laike filloi t\u00eb lind\u00eb s\u00ebrish, por k\u00ebt\u00eb her\u00eb nga Per\u00ebndimi. Transmetuesit e drit\u00ebs nga Lindja shihnin drejt Per\u00ebndimit me shpres\u00ebn p\u00ebr t\u00eb par\u00eb ndonj\u00eb pamje t\u00eb asaj q\u00eb ata vet\u00eb i kishin dhuruar Per\u00ebndimit disa shekuj m\u00eb par\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Shkolla Esh\u2019arite, Shkolla Mu\u2019tezilite, Sufizmi, Kat\u00ebr sekte kryesore sufiste, Shkolla spanjolle e mendimit islam. Analiz\u00eb e thell\u00eb e shkollave t\u00eb mendimit islam<\/p>\n","protected":false},"featured_media":19105,"template":"","tags":[634,811,810],"authors":[457],"content_source":[],"class_list":["post-19104","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-revelation-rationality","tag-sufizem","tag-vehdetul-vuxhud","topics-doktrinat","topics-sheriati","topics-shtyllat-e-islamit","authors-hazret-mirza-tahir-ahmedi"],"acf":[],"yoast_head":"\nShkolla t\u00eb ndryshme t\u00eb mendimit islam | Shkolla Esh\u2019arite, Mu\u2019tezilite, Sufizmi<\/title>\n<meta name=\"description\" content=\"Shkolla Esh\u2019arite, Shkolla Mu\u2019tezilite, Sufizmi, Kat\u00ebr sekte kryesore sufiste, Shkolla spanjolle e mendimit islam. 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