{"id":4253,"date":"2016-02-19T15:52:36","date_gmt":"2016-02-19T15:52:36","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=4253"},"modified":"2023-07-07T10:01:50","modified_gmt":"2023-07-07T10:01:50","slug":"paqja-politike","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/paqja-politike\/","title":{"rendered":"Paqja politike"},"content":{"rendered":"

(P\u00ebrgjigjja e Islamit ndaj \u00e7\u00ebshtjeve bashk\u00ebkohore)<\/em><\/p>\n

Paqja politike duhet t\u00eb ekzaminohet me kujdes n\u00eb nivel komb\u00ebtar dhe nd\u00ebrkomb\u00ebtar<\/strong><\/h2>\n

P<\/strong>\u00ebr sa i p\u00ebrket politik\u00ebs komb\u00ebtare, \u00e7\u00ebshtja kryesore \u00ebsht\u00eb se cili sistem politik \u00ebsht\u00eb i mir\u00eb apo i keq p\u00ebr njeriun? S\u00ebrish, ne duhet t\u00eb zbulojm\u00eb n\u00ebse d\u00ebshtimi i sistemeve politike dhe defektet e tyre t\u00eb qen\u00ebsishme jan\u00eb p\u00ebrgjegj\u00ebse p\u00ebr vuajtjet dhe pak\u00ebnaq\u00ebsit\u00eb e nj\u00eb populli, apo ka ndonj\u00eb arsye tjet\u00ebr? A duhet t\u00eb faj\u00ebsohet sistemi apo ata q\u00eb e drejtojn\u00eb at\u00eb? A \u00ebsht\u00eb e mundur q\u00eb udh\u00ebheqjet politike t\u00eb pamoralshme, egoiste, lakmitare apo t\u00eb korruptuara q\u00eb hipin n\u00eb pushtet me an\u00eb t\u00eb mjeteve demokratike t\u00eb jen\u00eb v\u00ebrtet t\u00eb mira dhe t\u00eb dobishme p\u00ebr shoq\u00ebrin\u00eb, p\u00ebr shembull rastet e diktaturave t\u00eb mira?<\/p>\n

P\u00ebr t\u00eb vendosur dhe garantuar paqen nd\u00ebrkomb\u00ebtare, Islami ka nj\u00eb k\u00ebshill\u00eb p\u00ebr politikan\u00ebt bashk\u00ebkohor\u00eb.<\/p>\n

Islami v\u00eb theks t\u00eb posa\u00e7\u00ebm n\u00eb futjen e parimeve morale absolute n\u00eb t\u00eb gjitha sferat e veprimtaris\u00eb njer\u00ebzore, pa p\u00ebrjashtuar politik\u00ebn.<\/p>\n

Islami nuk hedh posht\u00eb t\u00ebr\u00ebsisht ndonj\u00eb sistem politik<\/strong><\/h2>\n

N<\/strong>e fillojm\u00eb nga v\u00ebzhgimi se asnj\u00eb sistem politik nuk \u00ebsht\u00eb p\u00ebrmendur n\u00eb Islam si nj\u00eb sistem i vet\u00ebm i vlefsh\u00ebm n\u00eb raport me t\u00eb tjer\u00ebt.<\/p>\n

Nuk ka dyshim, Kurani i Shenjt\u00eb flet p\u00ebr nj\u00eb sistem demokratik, ku drejtuesit mund t\u00eb zgjidhen nga populli, por ky nuk \u00ebsht\u00eb i vetmi sistem i rekomanduar nga Islami. Dhe as q\u00eb mund t\u00eb jet\u00eb privilegj themelor i nj\u00eb feje universale p\u00ebr t\u00eb zgjedhur nj\u00eb sistem t\u00eb ve\u00e7ant\u00eb t\u00eb qeverisjes, pa v\u00ebshtrimin e duhur ndaj faktit se nuk \u00ebsht\u00eb praktikisht e mundshme p\u00ebr nj\u00eb sistem t\u00eb vet\u00ebm t\u00eb jet\u00eb i aplikuesh\u00ebm p\u00ebr t\u00eb gjitha rajonet dhe shoq\u00ebrit\u00eb e bot\u00ebs.<\/p>\n

Demokracia nuk \u00ebsht\u00eb zhvilluar aq sa duhet, madje as n\u00eb kombet m\u00eb t\u00eb p\u00ebrparuara t\u00eb bot\u00ebs sa p\u00ebr t\u00eb arritur stadin e shtetit, q\u00eb \u00ebsht\u00eb vizioni politik p\u00ebrfundimtar i demokracis\u00eb. Me lindjen e kapitalizmit dhe nd\u00ebrtimin e makineris\u00eb jasht\u00ebzakonisht t\u00eb fuqishme n\u00eb vendet kapitaliste, zgjedhje t\u00eb v\u00ebrteta demokratike nuk mund t\u00eb mbahen kudo. Duke i shtuar k\u00ebsaj problemin e rritur t\u00eb korrupsionit, daljen e mafies dhe grupeve t\u00eb tjera shtyp\u00ebse, kushdo mund t\u00eb arrij\u00eb n\u00eb p\u00ebrfundim, me siguri, se, demokracia nuk \u00ebsht\u00eb n\u00eb duar t\u00eb sigurta, madje edhe n\u00eb vendet m\u00eb demokratike t\u00eb bot\u00ebs. At\u00ebher\u00eb, si mund t\u00eb jet\u00eb e p\u00ebrshtatshme n\u00eb vendet e Bot\u00ebs s\u00eb Tret\u00eb? Pra, t\u00eb thuash se demokracia per\u00ebndimore mund t\u00eb triumfoj\u00eb n\u00eb vendet afrikane, aziatike apo vendet amerikano-jugore, apo t\u00eb ashtuquajturat vende islamike t\u00eb bot\u00ebs, do t\u00eb ishte nj\u00eb pretendim jorealist dhe i zbraz\u00ebt.<\/p>\n

Un\u00eb mendoj, m\u00ebsimet islamike nuk refuzojn\u00eb ndonj\u00eb sistem politik t\u00eb bot\u00ebs, por Islami e le k\u00ebt\u00eb n\u00eb zgjedhjen e popullit dhe traditave t\u00eb vendosura, historikisht, q\u00eb mbizot\u00ebrojn\u00eb n\u00eb \u00e7do vend. Ajo q\u00eb thekson Islami nuk \u00ebsht\u00eb forma e qeverisjes, por sesi duhet t\u00eb realizohet ajo n\u00eb praktik\u00eb.<\/p>\n

N\u00eb Islam, mund t\u00eb ekzistojn\u00eb sisteme t\u00eb ndryshme qeverisjeje, si monarkia, sundimi feudal, demokracia etj, por me kusht q\u00eb ato t\u00eb sigurojn\u00eb nj\u00eb qeverisje q\u00eb duhet t\u00eb jet\u00eb sipas idealit islamik n\u00eb kryerjen e detyr\u00ebs ndaj n\u00ebnshtetasve.<\/p>\n

Monarkia<\/strong>\u00a0<\/strong><\/h2>\n

M<\/strong>onarkia \u00ebsht\u00eb p\u00ebrmendur n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrs\u00ebritur n\u00eb Kuranin e Shenjt\u00eb, duke mos u kund\u00ebrshtuar si nj\u00eb institucion.<\/p>\n

Nj\u00eb profet i Izraelit kujton izraelit\u00ebt e Talut<\/em>-it:<\/p>\n

Dhe Profeti i tyre u tha: \u201cAllahu ju ka caktuar Talutin si mbret\u201d. Ata than\u00eb: \u201cSi mund t\u00eb ket\u00eb ai mbret\u00ebrin\u00eb mbi ne?! Jemi ne q\u00eb kemi m\u00eb shum\u00eb t\u00eb drejt\u00eb sesa ai p\u00ebr mbret\u00ebrin\u00eb; ai nuk g\u00ebzon as boll\u00ebkun e pasuris\u00eb!\u201d (Profeti) tha: \u201cAllahu pa dyshim q\u00eb e ka zgjedhur mbi ju dhe e ka shtuar n\u00eb dije e n\u00eb trup. Allahu ia jep mbret\u00ebrin\u00eb e Tij kujt t\u00eb doj\u00eb dhe Allahu \u00ebsht\u00eb Zgjerues, i Gjith\u00ebdijsh\u00ebm. (El-Bekare 2:248)<\/strong><\/p><\/blockquote>\n

N\u00eb Kuranin e Shenjt\u00eb monarkia \u00ebsht\u00eb p\u00ebrmendur gjithashtu edhe n\u00eb kuptim m\u00eb t\u00eb gjer\u00eb duke i cil\u00ebsuar vet\u00eb njer\u00ebzit si monark\u00eb:<\/p>\n

Dhe (kujtojeni) kur Musai i tha popullit t\u00eb vet: \u201cO populli im! Kujtojeni bekimin e Allahut q\u00eb keni mbi vete, kur Ai caktoi Profet\u00eb mes jush, ju b\u00ebri mbret\u00ebr dhe ju dha at\u00eb q\u00eb nuk i dha askujt n\u00ebp\u00ebr bot\u00eb.\u201d (El-Majda 5:21)<\/strong><\/p><\/blockquote>\n

S\u00ebrish, mbret\u00ebrit\u00eb e krijuara apo t\u00eb zgjeruara nga pushtimi, n\u00eb p\u00ebrgjith\u00ebsi, nuk g\u00ebzojn\u00eb nj\u00eb reputacion t\u00eb mir\u00eb, si\u00e7 i gjejm\u00eb n\u00eb vargjet p\u00ebr mbret\u00ebresh\u00ebn e Sheb\u00ebs q\u00eb k\u00ebshillon k\u00ebshillin e saj.<\/p>\n

Vendimi i mbret\u00ebresh\u00ebs Sheba \u00ebsht\u00eb ekspozuar si vijon:<\/p>\n

Ajo tha: \u201cMbret\u00ebrit kur hyjn\u00eb n\u00eb nj\u00eb vendbanim, e shkat\u00ebrrojn\u00eb, dhe banor\u00ebt e nderuar t\u00eb tij i posht\u00ebrojn\u00eb. E k\u00ebshtu veprojn\u00eb ata. (En-Neml 27:35)<\/strong><\/p><\/blockquote>\n

Mbret\u00ebrit mund t\u00eb jen\u00eb t\u00eb mir\u00eb apo t\u00eb k\u00ebqij, sigurisht, ashtu si edhe kryeministrat e zgjedhur n\u00eb m\u00ebnyr\u00eb demokratike apo president\u00ebt.<\/p>\n

Por Kurani i Shenjt\u00eb p\u00ebrmend nj\u00eb kategori mbret\u00ebrish q\u00eb ishin caktuar nga Zoti. Nj\u00eb nd\u00ebr ta \u00ebsht\u00eb edhe mbreti Sulejman (Solomon) a.s.<\/sup>, q\u00eb nuk ishte vet\u00ebm nj\u00eb mbret i besuar nga \u00e7ifut\u00ebt dhe t\u00eb krishter\u00ebt, por edhe nj\u00eb profet i Zotit sipas Kuranit t\u00eb Shenjt\u00eb.<\/p>\n

Kjo tregon se nganj\u00ebher\u00eb detyrat e profetizmit dhe t\u00eb sovranitetit kombinohen n\u00eb nj\u00eb person dhe ata jan\u00eb sovran\u00eb t\u00eb caktuar drejtp\u00ebrdrejt\u00eb nga Zoti.<\/p>\n

Nj\u00eb lloj tjet\u00ebr sovraniteti, i cili jepet p\u00ebrmes autoritetit t\u00eb nj\u00eb profeti,<\/strong> \u00ebsht\u00eb p\u00ebrmendur n\u00eb Kuranin e Shenjt\u00eb. Ajeti q\u00eb pason ilustron k\u00ebt\u00eb fakt:<\/p>\n

\u201cO ju q\u00eb besuat! Bindjuni Allahut, bindjuni t\u00eb D\u00ebrguarit si dhe atyre q\u00eb jan\u00eb autoritete midis jush. N\u00ebse bini ndesh (me autoritetet) n\u00eb ndonj\u00eb \u00e7\u00ebshtje, kthejeni at\u00eb tek Allahu dhe i D\u00ebrguari, n\u00ebse besoni Allahun dhe Dit\u00ebn e Ahiretit. N\u00eb fund, kjo do t\u00eb jet\u00eb m\u00eb e mir\u00eb dhe m\u00eb e mbar\u00eb.\u201d (En-Nisa 4:60)<\/strong><\/p><\/blockquote>\n

Kemi zgjedhur k\u00ebt\u00eb ajet jo vet\u00ebm q\u00eb t\u00eb rendisim kategorit\u00eb e sovranitetit, por p\u00ebr t\u00eb theksuar se sipas Kuranit t\u00eb Shenjt\u00eb, nganj\u00ebher\u00eb zgjedhjet demokratike nuk jan\u00eb medoemos m\u00eb t\u00eb drejtat. \u00cbsht\u00eb plot\u00ebsisht e mundshme q\u00eb shumica d\u00ebrrmuese e popullsis\u00eb t\u00eb mos arrij\u00eb t\u00eb njoh\u00eb cil\u00ebsit\u00eb thelb\u00ebsore t\u00eb udh\u00ebheq\u00ebsit t\u00eb madh te nj\u00eb person dhe t\u00eb protestoj\u00eb kund\u00ebr zgjedhjes s\u00eb tij, n\u00ebse ai \u00ebsht\u00eb imponuar mbi ta. Nga t\u00eb gjitha kriteret politike, caktimi i tij do t\u00eb ishte qortuar si diktatorial. Zgjedhja mund t\u00eb jet\u00eb kund\u00ebr vullnetit t\u00eb popullit, por \u00ebsht\u00eb sigurisht jo kund\u00ebr interesit publik.<\/p>\n

Nj\u00eb dob\u00ebsi n\u00eb form\u00ebn demokratike t\u00eb zgjedhjeve \u00ebsht\u00eb se masat e b\u00ebjn\u00eb zgjedhjen e tyre n\u00eb baz\u00eb t\u00eb p\u00ebrshtypjeve sip\u00ebrfaq\u00ebsore dhe vler\u00ebsimeve m\u00eb t\u00eb fundit, prandaj nuk jan\u00eb n\u00eb gjendje p\u00ebr t\u00eb gjykuar vet\u00eb cil\u00ebsit\u00eb e sigurta t\u00eb udh\u00ebheq\u00ebsit, t\u00eb cilat duhet t\u00eb jen\u00eb m\u00eb t\u00eb p\u00ebrshtatshmet p\u00ebr dobit\u00eb themelore t\u00eb tyre.<\/p>\n

Duket se, n\u00eb historin\u00eb e popullit t\u00eb preferuar t\u00eb Zotit, ka pasur koh\u00eb kur mbijetesa e tyre politike k\u00ebrkonte nd\u00ebrhyrje hyjnore. N\u00eb koh\u00eb t\u00eb tilla, Zoti nd\u00ebrmerr zgjedhjen e nj\u00eb mbreti, sovrani apo lideri n\u00eb duart e Tij. Nga kjo nuk mund t\u00eb gjykohet se t\u00eb gjith\u00eb monark\u00ebt, q\u00eb kan\u00eb qen\u00eb udh\u00ebheq\u00ebs, jan\u00eb t\u00eb zgjedhur n\u00eb m\u00ebnyr\u00eb hyjnore nga Zoti,<\/strong> apo t\u00eb jen\u00eb shenjt\u00ebruar si t\u00eb till\u00eb. Ky koncept i gabuar, q\u00eb ka qen\u00eb i zakonsh\u00ebm n\u00eb sistemin mesjetar t\u00eb krishter\u00eb, nuk \u00ebsht\u00eb marr\u00eb n\u00eb konsiderat\u00eb nga Kurani i Shenjt\u00eb. P\u00ebr shembull, Mbreti Ri\u00e7ard ankohet:<\/p>\n

As t\u00eb gjitha uj\u00ebrat e trazuara t\u00eb deteve nuk mund t\u00eb lajn\u00eb balsamin e nj\u00eb Mbreti t\u00eb shenjt\u00eb.<\/em> (Shekspir).<\/p><\/blockquote>\n

P\u00ebrkufizimi i demokracis\u00eb<\/strong><\/h2>\n

K<\/strong>oncepti i demokracis\u00eb, pavar\u00ebsisht origjin\u00ebs s\u00eb tij greke, \u00ebsht\u00eb bazuar n\u00eb p\u00ebrcaktimin e shkurt\u00ebr t\u00eb Abraham Linkolnit: qeverisja e popullit, nga populli, p\u00ebr popullin,<\/em> \u00ebsht\u00eb nj\u00eb klishe shum\u00eb interesante, por rrall\u00eb e aplikuar n\u00eb t\u00ebr\u00ebsin\u00eb e saj n\u00eb ndonj\u00eb vend n\u00eb bot\u00eb.<\/p>\n

Pjesa e tret\u00eb e k\u00ebtij p\u00ebrkufizimi p\u00ebr popullin<\/em> \u00ebsht\u00eb shum\u00eb e turbullt dhe plot me rreziqe. \u00c7far\u00eb mund t\u00eb deklarohet,<\/strong> se \u00ebsht\u00eb p\u00ebr popullin<\/em>,<\/strong> me besim t\u00eb plot\u00eb? N\u00eb nj\u00eb sistem t\u00eb sundimit t\u00eb shumic\u00ebs, mund t\u00eb ndodh\u00eb shum\u00eb shpesh kur ajo q\u00eb \u00ebsht\u00eb konsideruar t\u00eb jet\u00eb p\u00ebr popullin,<\/strong><\/em> \u00ebsht\u00eb thjesht p\u00ebr shumic\u00ebn dhe jo p\u00ebr pakic\u00ebn e mbetur.<\/p>\n

N\u00eb nj\u00eb sistem demokratik, \u00ebsht\u00eb e mundur gjithashtu q\u00eb vendime t\u00eb r\u00ebnd\u00ebsishme t\u00eb merren vet\u00ebm mbi baz\u00ebn e nj\u00eb shumice absolute. Megjithat\u00eb, kur ju shqyrtoni dhe analizoni m\u00eb tej faktet dhe shifrat, zbuloni se \u00ebsht\u00eb,<\/strong> n\u00eb fakt,<\/strong> vendimi i pakic\u00ebs, i kaluar n\u00eb m\u00ebnyr\u00eb demokratike dhe imponuar mbi shumic\u00ebn. Nj\u00eb nga mund\u00ebsit\u00eb e shumta \u00ebsht\u00eb q\u00eb partia drejtuese \u00ebsht\u00eb votuar n\u00eb pushtet mbi nj\u00eb shumic\u00eb t\u00eb thjesht\u00eb baz\u00eb, duke siguruar nj\u00eb shumic\u00eb pakic\u00eb n\u00eb shum\u00eb zona elektorale. S\u00ebrish, n\u00ebse pjes\u00ebmarrja n\u00eb dit\u00ebn e votimit \u00ebsht\u00eb disi e ul\u00ebt, b\u00ebhet e dyshimt\u00eb, n\u00ebse partia sunduese g\u00ebzon n\u00eb fakt mb\u00ebshtetjen e shumic\u00ebs. Edhe n\u00ebse partia lind nga nj\u00eb shumic\u00eb e p\u00ebrgjithshme e elektoratit, shum\u00eb gj\u00ebra mund t\u00eb ndodhin gjat\u00eb periudh\u00ebs s\u00eb q\u00ebndrimit t\u00eb saj. Opinioni publik mund t\u00eb ndryshoj\u00eb n\u00eb m\u00ebnyr\u00eb drastike, k\u00ebshtu q\u00eb, qeveria e mbledhur nuk \u00ebsht\u00eb m\u00eb p\u00ebrfaq\u00ebsuese e v\u00ebrtet\u00eb e shumic\u00ebs. Mbi t\u00eb gjitha, nj\u00eb proces gradual i ndryshimit t\u00eb frym\u00ebs nga elektorati shfaqet n\u00eb \u00e7do ndryshim t\u00eb qeveris\u00eb.<\/p>\n

Edhe n\u00ebse qeveria mbetet popullore me votuesit e saj, nuk \u00ebsht\u00eb e pangjashme q\u00eb, kur disa vendime t\u00eb r\u00ebnd\u00ebsishme jan\u00eb b\u00ebr\u00eb, nj\u00eb num\u00ebr i konsideruesh\u00ebm i an\u00ebtar\u00ebve t\u00eb partis\u00eb sunduese nuk jan\u00eb dakord me zem\u00ebr me shumic\u00ebn, por mund t\u00eb ken\u00eb votuar p\u00ebr partin\u00eb nga besnik\u00ebria ndaj saj. N\u00ebse k\u00ebta an\u00ebtar\u00eb b\u00ebjn\u00eb pjes\u00eb n\u00eb forc\u00ebn e partis\u00eb sunduese mbi partin\u00eb e opozit\u00ebs apo partive, at\u00ebher\u00eb, m\u00eb shpesh, i ashtuquajturi vendim i shumic\u00ebs n\u00eb realitet do t\u00eb jet\u00eb nj\u00eb vendim pakice, i imponuar mbi popullin.<\/p>\n

\u00cbsht\u00eb gjithashtu e r\u00ebnd\u00ebsishme t\u00eb p\u00ebrmendet se koncepti i asaj q\u00eb \u00ebsht\u00eb par\u00eb si e mir\u00eb p\u00ebr popullin<\/em> ndryshon her\u00eb pas here. N\u00ebse vendimet nuk jan\u00eb marr\u00eb mbi parimet absolute, por jan\u00eb hedhur nga dikush q\u00eb mendon se k\u00ebto vendime jan\u00eb t\u00eb mira p\u00ebr popullin<\/em>, apo jan\u00eb mb\u00ebshtetur si t\u00eb tilla nga partia, at\u00ebher\u00eb kjo mund t\u00eb \u00e7oj\u00eb n\u00eb nj\u00eb ndryshim konstant n\u00eb politik\u00eb her\u00eb pas here. Ajo q\u00eb duket e mir\u00eb sot, mund t\u00eb jet\u00eb e keqe nes\u00ebr dhe e mir\u00eb dit\u00ebn tjet\u00ebr.<\/p>\n

P\u00ebr nj\u00eb njeri\u00a0 t\u00eb thjesht\u00eb, kjo mund t\u00eb jet\u00eb nj\u00eb situat\u00eb e ngat\u00ebrruar. Eksperimentimi i komunizmit n\u00eb nj\u00eb shkall\u00eb t\u00eb till\u00eb t\u00eb madhe, p\u00ebr gati gjysm\u00eb shekulli, ishte mbi t\u00eb gjitha bazuar n\u00eb sloganin e nj\u00ebjt\u00eb\u00a0 p\u00ebr popullin<\/em>. Jo t\u00eb gjitha shtetet socialiste ishin diktatoriale.<\/p>\n

Gjithashtu, duhet t\u00eb p\u00ebrmendet vija q\u00eb ndan shtetet socialiste nga ato demokratike, p\u00ebr sa i p\u00ebrket qeveris\u00eb nga populli<\/em>, e cila \u00ebsht\u00eb shum\u00eb delikate dhe nganj\u00ebher\u00eb jo ekzistuese. A mundet dikush t\u00eb kund\u00ebrshtoj\u00eb qeverit\u00eb bot\u00ebrore t\u00eb zgjedhura n\u00eb vendet socialiste,<\/strong> kur ato jan\u00eb sjell\u00eb\u00a0 n\u00eb pushtet nga populli<\/em>? Sigurisht, n\u00eb nj\u00eb shtet totalitar, \u00ebsht\u00eb e mundur t\u00eb diktohet zgjedhja e kandidat\u00ebve p\u00ebr elektoratin n\u00eb m\u00ebnyr\u00eb t\u00eb atill\u00eb, duke u l\u00ebn\u00eb atij pak hap\u00ebsir\u00eb p\u00ebr t\u00eb zgjedhur ndonj\u00eb alternues. Megjithat\u00eb, taktika t\u00eb nj\u00ebjta autoritare mund t\u00eb p\u00ebrdoren, p\u00ebrve\u00e7 pak p\u00ebrjashtimeve n\u00eb bot\u00ebn Per\u00ebndimore, edhe n\u00eb vende me sistem demokratik t\u00eb qeverisjes.<\/p>\n

N\u00eb fakt, demokracis\u00eb n\u00eb shum\u00eb vende t\u00eb bot\u00ebs nuk i \u00ebsht\u00eb l\u00ebn\u00eb dor\u00eb e lir\u00eb dhe zgjedhjet jan\u00eb rrall\u00eb nga populli<\/em>. Me mjetet zgjedhore, me pazarll\u00ebqe, sundim t\u00eb frik\u00ebs, p\u00ebrmes taktikave t\u00eb policis\u00eb dhe masave t\u00eb tjera t\u00eb korruptuara t\u00eb ngjashme, shpirti dhe thelbi i demokracis\u00eb n\u00eb bot\u00eb jan\u00eb dob\u00ebsuar me falsifikim, k\u00ebshtu q\u00eb \u00ebsht\u00eb l\u00ebn\u00eb fare pak demokraci.<\/p>\n

P\u00ebrkufizimi i demokracis\u00eb sipas Islamit<\/strong><\/h2>\n

S<\/strong>ipas Kuranit t\u00eb Shenjt\u00eb, njer\u00ebzit jan\u00eb t\u00eb lir\u00eb t\u00eb zgjedhin, t\u00eb adoptojn\u00eb \u00e7do sistem t\u00eb qeverisjes q\u00eb u p\u00ebrshtatet atyre. Demokracia, sovraniteti, sistemet fisnore apo feudale jan\u00eb t\u00eb vlefshme, po qe se ato jan\u00eb t\u00eb pranuara nga populli si trash\u00ebgimi tradicionale e shoq\u00ebris\u00eb s\u00eb tyre.<\/p>\n

Megjithat\u00eb, duket se n\u00eb Kuranin e Shenjt\u00eb demokracia \u00ebsht\u00eb e preferuar dhe e l\u00ebvduar m\u00eb s\u00eb shumti. Myslimanet jan\u00eb k\u00ebshilluar t\u00eb ken\u00eb nj\u00eb sistem demokratik, ndon\u00ebse jo sakt\u00ebsisht sipas modelit t\u00eb demokracis\u00eb s\u00eb stilit Per\u00ebndimor.<\/p>\n

Islami nuk paraqet nj\u00eb p\u00ebrkufizim t\u00eb zbraz\u00ebt t\u00eb demokracis\u00eb n\u00eb Kuranin e Shenjt\u00eb. Ai trajton vet\u00ebm parimet e dometh\u00ebnies vitale dhe ia le pjes\u00ebn tjet\u00ebr popullit. Ndiq dhe p\u00ebrfito, ose largohu dhe t\u00eb jesh i shkat\u00ebrruar.<\/p>\n

Dy shtyllat e konceptit islamik t\u00eb demokracis\u00eb<\/strong><\/h2>\n

K<\/strong>a vet\u00ebm dy shtylla n\u00eb konceptin islamik t\u00eb demokracis\u00eb.<\/p>\n

K\u00ebto jan\u00eb:<\/p>\n

    \n
  1. \n

    Procesi demokratik i zgjedhjeve t\u00eb bazohet n\u00eb besim dhe integritet.<\/h3>\n<\/li>\n<\/ol>\n

    Islami m\u00ebson kurdoher\u00eb q\u00eb ju t\u00eb ushtroni t\u00eb drejt\u00ebn e vot\u00ebs, b\u00ebjeni k\u00ebt\u00eb me vet\u00ebdijen se Zoti ju mbik\u00ebqyr ju dhe do t\u2019ju llogaris\u00eb p\u00ebrgjegj\u00ebs p\u00ebr vendimin tuaj. Votoni p\u00ebr ata q\u00eb jan\u00eb m\u00eb t\u00eb aft\u00eb p\u00ebr t\u00eb kryer detyr\u00ebn e tyre komb\u00ebtare dhe jan\u00eb n\u00eb vetvete t\u00eb besuesh\u00ebm. E n\u00ebnkuptuar n\u00eb k\u00ebt\u00eb m\u00ebsim \u00ebsht\u00eb k\u00ebrkesa q\u00eb ata q\u00eb kan\u00eb t\u00eb drejt\u00eb t\u00eb votojn\u00eb, duhet t\u00eb ushtrojn\u00eb t\u00eb drejt\u00ebn e vot\u00ebs, vet\u00ebm n\u00ebse ka rrethana jasht\u00eb kontrollit t\u00eb tyre apo ekzistojn\u00eb pengesa n\u00eb ushtrimin e k\u00ebsaj t\u00eb drejte.<\/p>\n

      \n
    1. \n

      Qeverit\u00eb duhet t\u00eb funksionojn\u00eb mbi parimin e drejt\u00ebsis\u00eb absolute.<\/h3>\n<\/li>\n<\/ol>\n

      Shtylla e dyt\u00eb e demokracis\u00eb islamike \u00ebsht\u00eb q\u00eb sa her\u00eb q\u00eb ju t\u00eb merrni vendime, merrini ato mbi parimin e drejt\u00ebsis\u00eb absolute. Qoft\u00eb \u00e7\u00ebshtje drejt\u00ebsie politike, fetare, sociale apo ekonomike, nuk duhet t\u00eb komprometohet kurr\u00eb. Pas formimit t\u00eb qeveris\u00eb, votimi brenda partis\u00eb duhet gjithashtu t\u00eb mbetet i orientuar ndaj drejt\u00ebsis\u00eb. Prandaj, nuk duhet t\u00eb lejohet t\u00eb ndikoj\u00eb n\u00eb procesin e marrjes s\u00eb vendimit interesi partizan apo konsiderata politike. N\u00eb p\u00ebrfundim, \u00e7do vendim i marr\u00eb n\u00eb k\u00ebt\u00eb frym\u00eb \u00ebsht\u00eb i detyruar t\u00eb jet\u00eb v\u00ebrtet i popullit, nga populli dhe p\u00ebr popullin<\/em>.<\/p>\n

      Parap\u00eblqehen konsultime t\u00eb nd\u00ebrsjella<\/strong><\/h2>\n

      T<\/strong>helbi i demokracis\u00eb \u00ebsht\u00eb diskutuar shum\u00eb qart\u00ebsisht n\u00eb Kuranin e Shenjt\u00eb dhe, p\u00ebr sa i p\u00ebrket k\u00ebshill\u00ebs ndaj mysliman\u00ebve, ndon\u00ebse monarkia nuk \u00ebsht\u00eb p\u00ebrjashtuar kurr\u00eb si nj\u00eb institut jofetar dhe jo besimtar, demokracia \u00ebsht\u00eb sigurisht m\u00eb e preferuar ndaj t\u00eb gjitha formave t\u00eb tjera t\u00eb qeverisjes.<\/p>\n

      Duke p\u00ebrshkruar shoq\u00ebrin\u00eb ideale myslimane, Kurani i Shenjt\u00eb deklaron:<\/p>\n

      \u201c\u00c7do gj\u00eb q\u00eb ju \u00ebsht\u00eb dh\u00ebn\u00eb juve \u00ebsht\u00eb p\u00ebrfitim i p\u00ebrkohsh\u00ebm i jet\u00ebs s\u00eb k\u00ebsaj bote. Kurse ajo q\u00eb \u00ebsht\u00eb tek Allahu \u00ebsht\u00eb m\u00eb e mir\u00eb dhe m\u00eb e q\u00ebndrueshme p\u00ebr ata q\u00eb besuan dhe (q\u00eb) mb\u00ebshteten te Zoti i tyre; q\u00eb ruhen nga m\u00ebkatet e m\u00ebdha, nga imoralitetet, dhe falin kur zem\u00ebrohen; q\u00eb i p\u00ebrgjigjen me pohim thirrjes s\u00eb Zotit t\u00eb tyre, kryejn\u00eb namazin, \u00e7\u00ebshtjen e tyre e zgjidhin me k\u00ebshillim t\u00eb nd\u00ebrsjell\u00eb, japin prej asaj q\u00eb Ne u kemi dh\u00ebn\u00eb; dhe q\u00eb kur p\u00ebrballen me rebelimin padrejt\u00ebsisht, hakmerren.\u201d (Esh-Shura 42:37-40)<\/strong><\/p><\/blockquote>\n

      Fjal\u00ebt arabe AMRU HUM SHURA BAINAHUM (k\u00ebshillohen p\u00ebr pun\u00ebt e veta me njeri-tjetrin<\/strong>) lidhen me jet\u00ebn politike t\u00eb shoq\u00ebris\u00eb myslimane, duke treguar qart\u00ebsisht q\u00eb n\u00eb \u00e7\u00ebshtjet e qeverisjes, vendimet e saj jan\u00eb b\u00ebr\u00eb p\u00ebrmes konsultimeve t\u00eb nd\u00ebrsjella, t\u00eb cilat, sigurisht, sjellin n\u00eb mendje nj\u00eb nga pjes\u00ebt e para t\u00eb p\u00ebrkufizimit t\u00eb demokracis\u00eb, d.m.th, qeveri e popullit<\/em>. Vullneti i p\u00ebrbashk\u00ebt i popullit b\u00ebhet vullneti sundues i popullit p\u00ebrmes konsultimit t\u00eb nd\u00ebrsjell\u00eb.<\/p>\n

      Pjesa e dyt\u00eb e p\u00ebrkufizimit t\u00eb demokracis\u00eb lidhet me shprehjen nga populli<\/em>. Kjo i referohet qart\u00ebsisht pjes\u00ebs pasuese t\u00eb ajetit:<\/p>\n

      \u201cSigurisht, Allahu ju urdh\u00ebron t\u2019ua dor\u00ebzoni amanetet atyre q\u00eb u takojn\u00eb…\u201d (En-Nisa 4:59)<\/strong><\/p><\/blockquote>\n

      Kjo do t\u00eb thot\u00eb se sa her\u00eb q\u00eb ju t\u00eb shprehni vullnetin tuaj p\u00ebr t\u00eb zgjedhur qeveritar\u00ebt tuaj, gjithmon\u00eb jepjani amanetin<\/em> atij q\u00eb e meriton.<\/p>\n

      E drejta e popullit p\u00ebr t\u00eb zgjedhur qeveritar\u00ebt e tij sigurisht q\u00eb \u00ebsht\u00eb p\u00ebrmendur, por rast\u00ebsisht. Por theksi vihet mbi \u00e7\u00ebshtjen se si duhet ushtruar kjo e drejt\u00eb. Mysliman\u00ebve u kujtohet se kjo nuk \u00ebsht\u00eb vet\u00ebm nj\u00eb \u00e7\u00ebshtje e vullnetit t\u00eb tyre personal q\u00eb ata mund ta ushtrojn\u00eb n\u00eb \u00e7far\u00ebdo m\u00ebnyre q\u00eb ata d\u00ebshirojn\u00eb, por shum\u00eb m\u00eb tep\u00ebr se kaq, \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje p\u00ebrgjegj\u00ebsie komb\u00ebtare. N\u00eb \u00e7\u00ebshtjet e amanetit<\/em>, juve nuk ju lihen shum\u00eb zgjedhje. Ju duhet t\u00eb kryeni detyr\u00ebn me gjith\u00eb ndershm\u00ebrin\u00eb, integritetin dhe me shpirt vet\u00ebmohues. Amaneti <\/em>duhet t\u2019i jepet atij, kujt i takon v\u00ebrtet.<\/p>\n

      Shum\u00eb dijetar\u00eb mysliman\u00eb e citojn\u00eb k\u00ebt\u00eb varg thjesht p\u00ebr t\u00eb treguar se Islami parashtron sistemin dhe teorin\u00eb e demokracis\u00eb si t\u00eb kuptuar n\u00eb filozofin\u00eb politike Per\u00ebndimore, por kjo \u00ebsht\u00eb vet\u00ebm pjes\u00ebrisht e v\u00ebrtet\u00eb.<\/p>\n

      Sistemi i konsultimit i p\u00ebrmendur n\u00eb Kuranin e Shenjt\u00eb nuk ka hap\u00ebsir\u00eb p\u00ebr politik\u00ebn partiake t\u00eb demokracive Per\u00ebndimore bashk\u00ebkohore dhe as nuk i jep licenc\u00eb stilit dhe frym\u00ebs s\u00eb debateve politike n\u00eb parlamentet e zgjedhura n\u00eb m\u00ebnyr\u00eb demokratike dhe dhomave p\u00ebrfaq\u00ebsuese. Duke qen\u00eb se ne e kemi diskutuar k\u00ebt\u00eb aspekt n\u00eb holl\u00ebsi, nuk ka nevoj\u00eb p\u00ebr gj\u00eb tjet\u00ebr k\u00ebtu.<\/p>\n

      Gjithashtu duhet t\u00eb vihet re n\u00eb lidhje me pjes\u00ebn e dyt\u00eb t\u00eb p\u00ebrkufizimit t\u00eb demokracis\u00eb sipas k\u00ebtij koncepti t\u00eb konsultimit t\u00eb nd\u00ebrsjell\u00eb, e drejta p\u00ebr t\u00eb votuar i p\u00ebrket votuesve, thuajse absolutisht pa ndonj\u00eb kusht apo gjendje q\u00eb dhunon k\u00ebt\u00eb t\u00eb drejt\u00eb.<\/p>\n

      Sipas normave t\u00eb vendosura t\u00eb demokracis\u00eb, votuesi mund t\u00eb votoj\u00eb n\u00eb favor t\u00eb nj\u00eb marionete, apo edhe ta prish\u00eb apo t\u00eb hedh\u00eb flet\u00ebn e votimit n\u00eb nj\u00eb kosh, n\u00eb vend t\u00eb kutis\u00eb s\u00eb votimit. Ai do t\u00eb mbetet i paqortuesh\u00ebm dhe as q\u00eb mund t\u00eb censurohet p\u00ebr shkeljen e ndonj\u00eb parimi t\u00eb demokracis\u00eb.<\/p>\n

      Sipas p\u00ebrkufizimit Kuranor, sidoqoft\u00eb, nj\u00eb votues nuk \u00ebsht\u00eb zot plot\u00ebsisht i vot\u00ebs s\u00eb tij, por mbart\u00ebs i nj\u00eb amaneti<\/em>. Si i till\u00eb, ai duhet t\u00eb kryej\u00eb detyr\u00ebn e tij drejt\u00ebsisht dhe drejtp\u00ebrdrejt dhe ta hedh\u00eb at\u00eb ku ai ndjen se ajo p\u00ebrket v\u00ebrtet. Ai duhet t\u00eb jet\u00eb vigjilent dhe i vet\u00ebdijsh\u00ebm se do t\u00eb konsiderohet p\u00ebrgjegj\u00ebs p\u00ebr aktin e tij para Zotit.<\/p>\n

      N\u00eb k\u00ebndv\u00ebshtrimin e k\u00ebtij koncepti islamik, n\u00ebse nj\u00eb parti politike ka caktuar nj\u00eb kandidat dhe nj\u00eb an\u00ebtar i ve\u00e7ant\u00eb i partis\u00eb mendon se kandidati i tyre nuk do t\u00eb arrij\u00eb t\u00eb kryej\u00eb detyr\u00ebn e tij komb\u00ebtare, ai an\u00ebtar, m\u00eb par\u00eb duhet t\u00eb l\u00ebr\u00eb partin\u00eb sesa t\u00eb votoj\u00eb p\u00ebr dik\u00eb q\u00eb nuk e meriton besimin. Besnik\u00ebria ndaj partis\u00eb nuk lejohet t\u00eb bjer\u00eb ndesh me zgjedhjen e tij.<\/p>\n

      Serish, nj\u00eb amanet mund t\u2019i dor\u00ebzohet n\u00eb mir\u00ebbesim. Andaj, \u00e7do votues duhet t\u00eb marr\u00eb pjes\u00eb plot\u00ebsisht n\u00eb ushtrimin e t\u00eb drejt\u00ebs s\u00eb vot\u00ebs gjat\u00eb zgjedhjeve, p\u00ebrve\u00e7 rastit kur ai nuk \u00ebsht\u00eb i aft\u00eb p\u00ebr ta b\u00ebr\u00eb k\u00ebt\u00eb. P\u00ebrndryshe, ai do t\u00eb ket\u00eb d\u00ebshtuar n\u00eb kryerjen e detyr\u00ebs s\u00eb tij. Koncepti i abstenimit apo shmangia nga ushtrimi i t\u00eb drejt\u00ebs s\u00eb vot\u00ebs q\u00eb ka ndodhur n\u00eb SHBA, ku njoftohet se thuajse gjysma e elektoratit aktualisht e kan\u00eb bezdi t\u00eb votojn\u00eb, nuk ka hap\u00ebsir\u00eb n\u00eb konceptin islamik t\u00eb demokracis\u00eb.<\/p>\n

      Konfuzioni\u00a0 p\u00ebr natyr\u00ebn e v\u00ebrtet\u00eb t\u00eb qeverisjes islame<\/strong><\/h2>\n

      P<\/strong>o b\u00ebhet popullore midis mendimtar\u00ebve politik\u00eb islamik\u00eb t\u00eb epok\u00ebs aktuale t\u00eb pretendojn\u00eb se Islami mb\u00ebshtet demokracin\u00eb. Sipas filozofis\u00eb s\u00eb tyre politike, duke qen\u00eb se Zoti \u00ebsht\u00eb autoriteti p\u00ebrfundimtar, sovraniteti i p\u00ebrket Atij.<\/p>\n

      Autoriteti Hyjnor<\/strong><\/h2>\n

      S<\/strong>ovraniteti absolut i p\u00ebrket Zotit. Kurani i Shenjte p\u00ebrmbledh zot\u00ebrimin e Tij n\u00eb ajetin q\u00eb pason:<\/p>\n

      I lart\u00ebsuar \u00ebsht\u00eb Allahu, Sundimtari i V\u00ebrtet\u00eb. S\u2019ka zot tjet\u00ebr p\u00ebrve\u00e7 Atij, Zotit t\u00eb Fronit Madh\u00ebshtor.\u201d<\/strong> (El-Muminun 23:117)<\/em><\/p><\/blockquote>\n

      Parimi themelor, se p\u00ebrfundimisht t\u00eb gjitha t\u00eb drejtat p\u00ebr t\u00eb drejtuar i p\u00ebrkasin Zotit dhe Ai \u00ebsht\u00eb Zot i sovranitetit, \u00ebsht\u00eb p\u00ebrmendur n\u00eb m\u00ebnyra t\u00eb ndryshme n\u00eb Kuranin e Shenjte nga i cili ajeti i m\u00ebsip\u00ebrm \u00ebsht\u00eb ve\u00e7se nj\u00eb shembull.<\/p>\n

      N\u00eb drejtimin e \u00e7\u00ebshtjeve politike, sovraniteti i Zotit \u00ebsht\u00eb shprehur n\u00eb dy m\u00ebnyra:<\/p>\n

      Ligji (Shariah)<\/em> si i prejardhur nga Kurani i Shenjt\u00eb, transmetimi i Profetit t\u00eb shenjt\u00eb t\u00eb Islamit dhe gjithashtu nga traditat e vendosura q\u00eb i atribuohen atij nga mysliman\u00ebt e m\u00ebparsh\u00ebm,<\/strong> jan\u00eb supreme. Ato p\u00ebrmbajn\u00eb porosi thelb\u00ebsore p\u00ebr legjislacionin dhe asnj\u00eb qeveri e zgjedhur n\u00eb m\u00ebnyr\u00eb demokratike nuk mund t\u00eb p\u00ebrzihet me Vullnetin e shprehur t\u00eb Zotit.<\/p>\n

        \n
      1. b) Asnj\u00eb proces legjislativ nuk do t\u00eb jet\u00eb i vlefsh\u00ebm n\u00eb kund\u00ebrshtim t\u00eb parimit t\u00eb lartp\u00ebrmendur.<\/li>\n<\/ol>\n

        P\u00ebr fat t\u00eb keq, megjithat\u00eb, nuk ka nj\u00ebz\u00ebshm\u00ebri midis dijetar\u00ebve t\u00eb sekteve t\u00eb ndryshme t\u00eb Islamit p\u00ebr sa i p\u00ebrket ndarjes s\u00eb qart\u00eb t\u00eb ligjeve (Shariah). Mbi k\u00ebt\u00eb, gjith\u00eb dijetar\u00ebt ran\u00eb dakord se legjislacioni \u00ebsht\u00eb privilegj i Zotit dhe Ai ka shprehur Vullnetin e Tij p\u00ebrmes ajeteve t\u00eb Kuranit.<\/p>\n

        N\u00eb lidhje me m\u00ebnyr\u00ebn n\u00eb t\u00eb cil\u00ebn qeverit\u00eb myslimane duhet t\u00eb drejtojn\u00eb, ideja popullore \u00ebsht\u00eb se qeveria, si p\u00ebrfaq\u00ebsuese e popullit n\u00eb \u00e7\u00ebshtjet e p\u00ebrditshme administrative, pun\u00ebt dhe masat, duhet t\u00eb b\u00ebhet ndihmuese n\u00eb shprehjen e Vullnetit t\u00eb Zotit. Duke qen\u00eb se sovraniteti i p\u00ebrket popullit me an\u00eb t\u00eb delegimit t\u00eb pushtetit, si pasoj\u00eb, nj\u00eb sistem i till\u00eb \u00ebsht\u00eb demokratik.<\/p>\n

        Mullahizmi<\/strong><\/h2>\n

        K<\/strong>y \u00ebsht\u00eb k\u00ebndv\u00ebshtrimi i ngurt\u00eb i t\u00eb ashtuquajturit ortodoksi, q\u00eb do t\u00eb arrinte n\u00eb nj\u00eb t\u00eb kuptuar me tendencat moderne demokratike t\u00eb popullsive myslimane, me kushtin q\u00eb Mullahut\u00a0 (p\u00ebrkthimi me i af\u00ebrt \u201cklerik\u201d mysliman) t\u2019i jepet e drejta p\u00ebrfundimtare t\u00eb gjykoj\u00eb vlefshm\u00ebrin\u00eb e vendimeve demokratike mbi baz\u00ebn e Sheriatit.<\/em><\/p>\n

        N\u00ebse pranohet, kjo k\u00ebrkes\u00eb do t\u00eb jet\u00eb e barasvlershme t\u00eb vendoset autoriteti legjislativ p\u00ebrfundimtar jo n\u00eb duart e Zotit, por n\u00eb duart e ortodoks\u00ebve apo ndonj\u00eb shkolle tjet\u00ebr t\u00eb klerit. Kur ju e mendoni pushtetin e tmerrsh\u00ebm t\u00eb vendosur n\u00eb duart e tyre n\u00eb sfondin e diferencave fondamentale q\u00eb mbizot\u00ebrojn\u00eb midis klerit mysliman vet\u00eb n\u00eb lidhje me t\u00eb kuptuarit e tyre se \u00e7far\u00eb \u00ebsht\u00eb dhe \u00e7far\u00eb nuk \u00ebsht\u00eb Sheriati<\/em>, pasojat duken trondit\u00ebse. Ka aq shum\u00eb shkolla t\u00eb jurisprudenc\u00ebs midis ortodoksis\u00eb. Madje edhe brenda \u00e7do shkolle t\u00eb jurisprudenc\u00ebs, kleri nuk \u00ebsht\u00eb gjithmon\u00eb unanim mbi \u00e7do dekret. S\u00ebrish, pozicioni i tyre p\u00ebr t\u00eb gjetur se cili \u00ebsht\u00eb Vullneti aktual i Zotit i shprehur n\u00eb Sheriatin<\/em> islamik ka ndryshuar n\u00eb periudha t\u00eb ndryshme t\u00eb historis\u00eb.<\/p>\n

        Kjo paraqet nj\u00eb problem kompleks p\u00ebr bot\u00ebn bashk\u00ebkohore t\u00eb Islamit q\u00eb ende duket t\u00eb jet\u00eb n\u00eb k\u00ebrkim t\u00eb identitetit t\u00eb tij t\u00eb v\u00ebrtet\u00eb. Po b\u00ebhet p\u00ebrher\u00eb m\u00eb e qart\u00eb midis intelektual\u00ebve mysliman\u00eb se e vetmja pik\u00eb takimi midis klerit \u00ebsht\u00eb k\u00ebrkesa e tyre e pa kompromentuar p\u00ebr forcimin e Sheriatit<\/em>.<\/p>\n

        Revolucioni iranian ka nxitur m\u00eb tej oreksin e mullahut<\/em> n\u00eb vendet ku mysliman\u00ebt sunit\u00eb<\/em> jan\u00eb shumic\u00eb. Sipas tyre, n\u00ebse Komejni mundi t\u2019ia dal\u00eb mban\u00eb, p\u00ebrse ata duhet t\u00eb d\u00ebshtojn\u00eb? P\u00ebrtej k\u00ebsaj gjendet fantazia e tyre \u2013 toka e \u00ebndrrave t\u00eb tyre.<\/p>\n

        Masat jan\u00eb t\u00eb paqarta. A do t\u00eb preferonit Fjal\u00ebn e Zotit dhe at\u00eb t\u00eb Profetit t\u00eb shenjt\u00eb t\u00eb Islamit, apo do t\u00eb donit m\u00eb mir\u00eb t\u00eb kishit njer\u00ebz q\u00eb udh\u00ebheqin dhe formojn\u00eb manifestet tuaja politike n\u00eb nj\u00eb shoq\u00ebri pa per\u00ebndi dhe pa frik\u00eb? Kjo pyetje \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb p\u00ebr nj\u00eb person t\u00eb zakonsh\u00ebm, q\u00eb \u00ebsht\u00eb n\u00eb nj\u00eb gjendje t\u00eb ngat\u00ebrruar dhe hutimi. Masat n\u00eb shum\u00eb vende myslimane admirojn\u00eb Islamin dhe do t\u00eb ishin gati t\u00eb vdisnin p\u00ebr Vullnetin e Zotit dhe nderin e Profetit t\u00eb shenjt\u00eb t\u00eb Islamit, paqja dhe m\u00ebshira e Allahut qoft\u00eb mbi t\u00eb. Por ka di\u00e7ka brenda t\u00ebr\u00eb skenarit q\u00eb i l\u00eb ata t\u00eb ngat\u00ebrruar, t\u00eb shqet\u00ebsuar dhe shum\u00eb t\u00eb shqet\u00ebsuar. Pavar\u00ebsisht nga dashuria e tyre p\u00ebr Zotin dhe at\u00eb t\u00eb Profetit t\u00eb shenjt\u00eb, kjo evokon nj\u00eb memorie shum\u00eb t\u00eb p\u00ebrgjakur t\u00eb qeverisjeve n\u00eb t\u00eb shkuar\u00ebn q\u00eb ishin ose n\u00ebn ndikimin e mullah\u00ebve<\/em> apo shfryt\u00ebzimit t\u00eb Mullahizmit<\/em> n\u00eb favor t\u00eb politik\u00ebs s\u00eb tyre.<\/p>\n

        Sa p\u00ebr politikan\u00ebt mysliman\u00eb, ata duken t\u00eb jen\u00eb t\u00eb ndar\u00eb dhe t\u00eb pavendosur. Disa nuk mund t\u00eb rezistojn\u00eb t\u00eb mos e shfryt\u00ebzojn\u00eb k\u00ebt\u00eb situat\u00eb duke u rreshtuar me mullahun<\/em> dhe duke i marr\u00eb ata n\u00eb patronazh. Megjithat\u00eb, ata ushqejn\u00eb shpres\u00ebn e fsheht\u00eb, q\u00eb n\u00eb koh\u00ebn e zgjedhjeve, nuk do t\u00eb jet\u00eb mullahu,<\/em> por ata q\u00eb do t\u00eb zgjidhen si kampion\u00eb t\u00eb fuqish\u00ebm t\u00eb Sheriatit.<\/em> Masat do t\u00eb preferonin t\u2019u besonin atyre m\u00eb shum\u00eb si gardian\u00eb t\u00eb Sheriatit<\/em> sesa mullah<\/em>. Jeta do t\u00eb ishte m\u00eb e leht\u00eb dhe m\u00eb realiste n\u00eb duart e tyre, sesa n\u00ebn kontrollin e ngurt\u00eb dhe t\u00eb pa kompromentuar t\u00eb \u201ckujdestar\u00ebve t\u00eb parajs\u00ebs\u201d (d.m.th. t\u00eb mullah\u00ebve<\/em>). Por jan\u00eb edhe disa politikan\u00eb t\u00eb tjer\u00eb mysliman\u00eb, m\u00eb t\u00eb ndersh\u00ebm midis tyre q\u00eb e parashikojn\u00eb e konsiderojn\u00eb k\u00ebt\u00eb t\u00eb jet\u00eb nj\u00eb loj\u00eb e rrezikshme. Mjerisht! Ata po kthehen shpejt n\u00eb pakic\u00eb. Duket sikur politika dhe hipokrizia kan\u00eb q\u00ebndruar n\u00eb nj\u00ebr\u00ebn an\u00eb dhe e v\u00ebrteta dhe ndershm\u00ebria kan\u00eb ngelur n\u00eb an\u00ebn tjet\u00ebr. N\u00eb nj\u00eb v\u00ebshtrim t\u00eb gjer\u00eb, intelektual\u00ebt priren gjithmon\u00eb e m\u00eb shum\u00eb drejt demokracis\u00eb. Ata e duan Islamin, por kan\u00eb frik\u00eb nga sundimi i mullahut<\/em>. Ata e shikojn\u00eb demokracin\u00eb jo si nj\u00eb alternativ\u00eb ndaj Islamit, por e besojn\u00eb sinqerisht si nj\u00eb filozofi politike q\u00eb ka parashtruar vet\u00eb Kurani i Shenjt\u00eb. Si\u00e7 thot\u00eb ai:<\/p>\n

        \u201cP\u00ebr ata q\u00eb i p\u00ebrgjigjen thirrjes s\u00eb Zotit t\u00eb tyre dhe e falin namazin dhe k\u00ebshillohen p\u00ebr pun\u00ebt e veta me njeri-tjetrin; p\u00ebr ata shpenzojn\u00eb prej asaj q\u00eb u kemi dh\u00ebn\u00eb Ne…\u201d <\/strong>(Esh-Shura 42:39)
        \n<\/em>\u201cDhe k\u00ebshillohu me ata p\u00ebr \u00e7\u00ebshtje t\u00eb ndryshme. Kur t\u00eb vendos\u00ebsh di\u00e7ka, at\u00ebher\u00eb mb\u00ebshtetu tek Allahu. V\u00ebrtet\u00eb Allahu i do ata q\u00eb mb\u00ebshteten tek Ai.\u201d <\/strong>(Ale Imran 3:160)<\/em><\/p><\/blockquote>\n

        Si rezultat i past\u00ebr i k\u00ebtij refreni t\u00eb luft\u00ebs midis fraksioneve t\u00eb ndryshme, vendet e reja islamike, si Pakistani, gjenden n\u00eb nj\u00eb procedur\u00eb t\u00eb komplikuar dhe kontradiktore. Elektoratit kurr\u00eb nuk i p\u00eblqen t\u00eb shikoj\u00eb mullah\u00ebt<\/em> n\u00eb asamblet\u00eb kushtetuese n\u00eb nj\u00eb num\u00ebr t\u00eb madh. Madje, edhe n\u00eb lart\u00ebsin\u00eb e etheve p\u00ebr ta vendosur Sheriatin<\/em>, zor se pes\u00eb ose dhjet\u00eb p\u00ebr qind t\u00eb mullahve<\/em> ia dalin mban\u00eb p\u00ebr t\u00eb fituar zgjedhjet. Por, duke ia kushtuar veten Ligjit t\u00eb Zotit si shk\u00ebmbim p\u00ebr mb\u00ebshtetje shtes\u00eb nga mullah\u00ebt<\/em>, politikanet e gjejn\u00eb veten n\u00eb nj\u00eb pozit\u00eb shum\u00eb shqet\u00ebsuese. Thell\u00eb n\u00eb brend\u00ebsi, ata jan\u00eb plot\u00ebsisht t\u00eb bindur se pranimi i Sheriatit<\/em> \u00ebsht\u00eb nj\u00eb realitet paradoksal ndaj parimit t\u00eb legjislatur\u00ebs p\u00ebrmes nj\u00eb asambleje kushtetuese t\u00eb zgjedhur n\u00eb m\u00ebnyr\u00eb demokratike.<\/p>\n

        N\u00ebse autoriteti p\u00ebr organin ligjv\u00ebn\u00ebs gjendet te Zoti, q\u00eb myslimani nuk mund ta mohoj\u00eb, at\u00ebher\u00eb, si pasoj\u00eb logjike, jan\u00eb mullah\u00ebt<\/em> q\u00eb zot\u00ebrojn\u00eb privilegjet e t\u00eb kuptuarit dhe p\u00ebrcaktimit t\u00eb ligjit t\u00eb Sheriatit<\/em>. N\u00eb k\u00ebt\u00eb skenar, t\u00ebr\u00eb ushtrimi i zgjedhjes se organit legjislativ do t\u00eb b\u00ebhet i kot\u00eb dhe i pakuptimt\u00eb. Sigurisht q\u00eb an\u00ebtar\u00eb t\u00eb Parlamentit do t\u00eb ken\u00eb nj\u00eb pun\u00eb t\u00eb vetme, q\u00eb t\u00eb firmosin atje ku do t\u2019u thon\u00eb mullah\u00ebt<\/em>.<\/p>\n

        \u00cbsht\u00eb tragjike q\u00eb as politikan\u00ebt dhe as intelektual\u00ebt nuk jan\u00eb p\u00ebrpjekur ndonj\u00ebher\u00eb sakt\u00ebsisht t\u00eb kuptojn\u00eb form\u00ebn apo format e qeverisjes q\u00eb Kurani i Shenjt\u00eb parashtron v\u00ebrtet apo njeh.<\/p>\n

        Ndarja e besnik\u00ebrive nd\u00ebrmjet shtetit dhe fes\u00eb<\/strong><\/h2>\n

        N<\/strong>uk ka kontradikt\u00eb nd\u00ebrmjet Fjal\u00ebs s\u00eb Zotit dhe Veprimit t\u00eb Zotit. Nuk ka p\u00ebrplasje midis besnik\u00ebris\u00eb s\u00eb nj\u00eb shteti dhe fes\u00eb n\u00eb Islam. Por kjo \u00e7\u00ebshtje nuk ka t\u00eb b\u00ebj\u00eb vet\u00ebm me Islamin.<\/p>\n

        Ka shum\u00eb episode n\u00eb historin\u00eb njer\u00ebzore ku m\u00eb shum\u00eb se nj\u00eb shtet i stabilizuar \u00ebsht\u00eb konfrontuar p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje.<\/p>\n

        Perandoria Romake, ve\u00e7an\u00ebrisht, gjat\u00eb tre shekujve t\u00eb par\u00eb t\u00eb periudh\u00ebs s\u00eb krishtere, faj\u00ebsoi Krishterimin p\u00ebr ndarjen e besnik\u00ebris\u00eb midis Perandoris\u00eb dhe Krishterimit. Kjo shpallje nga shteti p\u00ebrfundoi n\u00eb persekutim jasht\u00ebzakonisht barbar dhe jonjer\u00ebzor t\u00eb t\u00eb krishter\u00ebve t\u00eb hersh\u00ebm n\u00eb sht\u00ebpit\u00eb e tyre p\u00ebr krimin e supozuar t\u00eb tradhtis\u00eb dhe pabesis\u00eb ndaj Perandorit.<\/p>\n

        Lufta e till\u00eb midis Kish\u00ebs dhe shtetit ka qen\u00eb gjithmon\u00eb nj\u00eb faktor i r\u00ebnd\u00ebsish\u00ebm n\u00eb dh\u00ebnien e form\u00ebs s\u00eb historis\u00eb evropiane. Napolon Bonoparti, p\u00ebr shembull, faj\u00ebsoi Katolicizmin romak p\u00ebr ndarjen e besnik\u00ebris\u00eb dhe k\u00ebrkoi q\u00eb besnik\u00ebria e par\u00eb t\u00eb ishte ndaj popullit francez dhe qeveris\u00eb s\u00eb Franc\u00ebs, nd\u00ebrsa Pap\u00ebs s\u00eb Vatikanit mos t\u2019i lejohej t\u00eb drejtonte \u00e7\u00ebshtjet e katolik\u00ebve romak\u00eb n\u00eb Franc\u00eb dhe as Katolicizmi romak mos t\u00eb lejohej t\u00eb p\u00ebrzihej n\u00eb pun\u00ebt e shtetit.<\/p>\n

        N\u00eb historin\u00eb e koh\u00ebve t\u00eb fundit, komuniteti im, Xhemati Mysliman Ahmadia, n\u00eb Pakistan hasi probleme serioze mbi baza t\u00eb ngjashme. Duke qen\u00eb se ndikimi i klerit Mesjetar filloi t\u00eb ngrihej n\u00ebn patronazhin e Gjeneralit Muhammad Zia-ul-Haq, diktator ushtarak q\u00eb sundoi gjat\u00eb n\u00eb Pakistan, ahmadian\u00ebt u b\u00ebn\u00eb p\u00ebrher\u00eb e m\u00eb shum\u00eb viktima popullore t\u00eb k\u00ebsaj akuze t\u00eb epok\u00ebs s\u00eb vjet\u00ebr t\u00eb ndarjes s\u00eb besnik\u00ebrive. Qeveria e Pakistanit, n\u00ebn Gjeneralin Zia, madje arriti t\u00eb nxjerr\u00eb nj\u00eb lloj Dekreti, q\u00eb e quajti Letra e Bardh\u00eb,<\/em> kund\u00ebr ahmadian\u00ebve, duke shpallur se ahmadian\u00ebt nuk ishin as besnik\u00eb t\u00eb Islamit, as edhe t\u00eb shtetit t\u00eb Pakistanit.<\/p>\n

        Ishte e nj\u00ebjta frym\u00eb \u00e7mendurie q\u00eb zinte n\u00ebnshtetasit e rinj. Vera mbeti e nj\u00ebjt\u00eb, ndon\u00ebse kupa ka ndryshuar.<\/p>\n

        Koh\u00ebt e fundit, gjat\u00eb \u00e7\u00ebshtjes s\u00eb njohur t\u00eb Selman Ruzhdiut, mysliman\u00ebt n\u00eb Britani dhe n\u00eb shum\u00eb pjes\u00eb t\u00eb Evrop\u00ebs, has\u00ebn t\u00eb nj\u00ebjtin problem, t\u00eb akuzoheshin se kishin ndarje t\u00eb besnik\u00ebrive. Ndon\u00ebse intensiteti i k\u00ebsaj nuk arriti nj\u00eb nivel etheje, megjithat\u00eb, d\u00ebmi i fuqish\u00ebm q\u00eb kjo shtriu n\u00eb marr\u00ebdh\u00ebniet nd\u00ebr-komunitare, nuk duhet n\u00ebnvler\u00ebsuar.<\/p>\n

        A duhet t\u00eb ket\u00eb feja autoritet legjislativ ekskluziv?<\/strong><\/h2>\n

        \u00cb<\/strong>sht\u00eb nj\u00eb dukuri universale, si pasoj\u00eb, nuk ka qen\u00eb hetuar kurr\u00eb seriozisht. As politikan\u00ebt, as udh\u00ebheq\u00ebsit fetar\u00eb nuk e kan\u00eb zgjidhur ndonj\u00ebher\u00eb vij\u00ebn ndar\u00ebse t\u00eb patrullimit nd\u00ebrmjet fes\u00eb dhe shtetit.<\/p>\n

        P\u00ebr sa i p\u00ebrket t\u00eb krishter\u00ebve, kjo \u00e7\u00ebshtje duhej t\u00eb ishte zgjidhur nj\u00ebher\u00eb e p\u00ebrgjithmon\u00eb, kur Jezusi, paqja qoft\u00eb mbi t\u00eb, u dha p\u00ebrgjigjen e tij historike Farisenjve:<\/p>\n

        \u00a0\u201cAt\u00ebher\u00eb ai u tha atyre: Jepini, Cezarit at\u00eb qe \u00ebsht\u00eb e Cezarit, por Zotit at\u00eb q\u00eb \u00ebsht\u00eb e Zotit\u201d (Mateu 22;21)<\/em><\/p><\/blockquote>\n

        K\u00ebto fjal\u00eb t\u00eb pakta jan\u00eb thell\u00ebsisht t\u00eb pasura me men\u00e7uri; gjith\u00e7ka q\u00eb duhej t\u00eb thuhej \u00ebsht\u00eb th\u00ebn\u00eb.<\/p>\n

        Feja dhe drejtimi i shtetit jan\u00eb dy nga rrotat e shumta t\u00eb vagonit t\u00eb shoq\u00ebris\u00eb. N\u00eb realitet, \u00ebsht\u00eb e pavend t\u00eb diskutohet n\u00ebse jan\u00eb dy, kat\u00ebr apo tet\u00eb rrota p\u00ebr aq sa ato mbajn\u00eb orientimin e tyre korrekt dhe v\u00ebrtiten brenda orbitave t\u00eb tyre. Nuk mund t\u00eb b\u00ebhet fjal\u00eb p\u00ebr konflikt t\u00eb nd\u00ebrsjell\u00eb apo konfrontim.<\/p>\n

        N\u00eb marr\u00ebveshje t\u00eb plot\u00eb me m\u00ebsimet e tij t\u00eb m\u00ebparshme hyjnore, Kurani i Shenjt\u00eb e p\u00ebrpunon k\u00ebt\u00eb tem\u00eb duke caktuar qart\u00ebsisht kufijt\u00eb e sfer\u00ebs s\u00eb veprimtarive t\u00eb \u00e7do komponenti t\u00eb shoq\u00ebris\u00eb, q\u00eb nuk u kund\u00ebrvihen m\u00ebsimeve t\u00eb tjera, megjith\u00ebse nuk mund t\u00eb thuhet se feja dhe shteti nuk kan\u00eb asnj\u00eb fush\u00eb t\u00eb p\u00ebrbashk\u00ebt, q\u00eb e ndajn\u00eb me nj\u00ebra tjetr\u00ebn. Sigurisht q\u00eb\u00a0 p\u00ebrkojn\u00eb n\u00eb disa fusha, por shkojn\u00eb vet\u00ebm me nj\u00eb frym\u00eb bashk\u00ebpunimi. Nuk ka q\u00ebllim p\u00ebr monopolizim.<\/p>\n

        P\u00ebr shembull, nj\u00eb pjes\u00eb e madhe e edukimit moral n\u00eb \u00e7do fe b\u00ebhet nj\u00eb pjes\u00eb integrale e legjislacionit n\u00eb \u00e7do shtet t\u00eb bot\u00ebs. N\u00eb disa shtete, kjo mund t\u00eb p\u00ebrb\u00ebj\u00eb nj\u00eb pjes\u00eb t\u00eb vog\u00ebl; n\u00eb t\u00eb tjer\u00eb nj\u00eb pjes\u00eb relativisht m\u00eb t\u00eb madhe t\u00eb ligjit. Nd\u00ebshkimet e k\u00ebshilluara mund t\u00eb jen\u00eb t\u00eb buta apo t\u00eb ashpra, por mos-aprovimet fetare kund\u00ebr shum\u00eb krimeve q\u00eb jan\u00eb penalizuar jan\u00eb gjithmon\u00eb t\u00eb gjurmueshme pa referenc\u00eb n\u00eb fe. Ndon\u00ebse ato mund t\u00eb jen\u00eb n\u00eb mosmarr\u00ebveshje me shum\u00eb ligje sekulare, pra, deri sa njer\u00ebzit u p\u00ebrkasin feve t\u00eb ndryshme, ata rrall\u00eb zgjedhin t\u00eb arrijn\u00eb n\u00eb konfrontim me qeverisjen e vendosur p\u00ebr probleme t\u00eb tilla.<\/p>\n

        Kjo aplikohet jo vet\u00ebm te mysliman\u00ebt apo te krishter\u00ebt, por po ashtu te t\u00eb gjitha fet\u00eb e bot\u00ebs nj\u00eblloj. Sigurisht, ligjet e fes\u00eb Hindu te Manusmarti<\/em> jan\u00eb n\u00eb mosp\u00ebrputhje t\u00eb plot\u00eb me sundimin sekular t\u00eb qeverive politike n\u00eb Indi. Por, n\u00eb nj\u00ebfar\u00eb m\u00ebnyre, njer\u00ebzit duket se jetojn\u00eb n\u00eb gjendje kompromisi.<\/p>\n

        N\u00ebse ligji fetar k\u00ebrkohet seriozisht kund\u00ebr sistemeve politike mbizot\u00ebruese n\u00eb vende t\u00eb ndryshme, bota, sigurisht do t\u00eb kthehet n\u00eb nj\u00eb banj\u00eb gjaku. Por fatmir\u00ebsisht p\u00ebr njeriun, nuk ndodh k\u00ebshtu.<\/p>\n

        P\u00ebr sa i p\u00ebrket Islamit, k\u00ebtu nuk ka problem t\u00eb till\u00eb, sepse parimi p\u00ebrfundimtar dhe i paepur i parashtruar nga Islami n\u00eb lidhje me k\u00ebt\u00eb \u00ebsht\u00eb parim i drejt\u00ebsis\u00eb absolute. Ky parim mbetet qendror dhe themelor ndaj t\u00eb gjitha formave t\u00eb qeverisjes q\u00eb pretendojn\u00eb t\u00eb jen\u00eb islamike n\u00eb frym\u00eb.<\/p>\n

        Mjerisht! Kjo \u00e7\u00ebshtje shum\u00eb e r\u00ebnd\u00ebsishme e t\u00eb kuptuarit t\u00eb konceptit islamik t\u00eb drejtimit t\u00eb shtetit \u00ebsht\u00eb pak e kuptuar n\u00ebse jo krejt, nga mendimtar\u00ebt politik\u00eb n\u00eb Islam. Ata nuk arrijn\u00eb t\u00eb b\u00ebjn\u00eb dallimin nd\u00ebrmjet aplikimit t\u00eb ligjit t\u00eb p\u00ebrgjithsh\u00ebm n\u00eb lidhje me krimet q\u00eb jan\u00eb universale n\u00eb natyr\u00eb dhe pa asnj\u00eb lidhje fetare dhe krime t\u00eb tilla q\u00eb jan\u00eb specifike p\u00ebr pamaturira t\u00eb caktuara t\u00eb k\u00ebsaj feje. Si pasoj\u00eb, vet\u00ebm besimtar\u00ebt e feve t\u00eb tilla jan\u00eb p\u00ebrgjegj\u00ebs p\u00ebr ndjekje.<\/p>\n

        K\u00ebto dy kategori nuk jan\u00eb t\u00eb p\u00ebrcaktuara qart\u00ebsisht. Ka nj\u00eb p\u00ebrmas\u00eb t\u00eb leht\u00eb t\u00eb nj\u00eb zone gri ku krimet e zakonshme mund t\u00eb ken\u00eb lidhje fetare apo morale si edhe seria e shkeljeve kund\u00ebr normave t\u00eb pranuara njer\u00ebzore. P\u00ebr shembull, akti i vjedhjes \u00ebsht\u00eb nj\u00eb krim q\u00eb varion n\u00eb nivele t\u00eb d\u00ebnimit dhe nd\u00ebshkimit t\u00eb parashkruar. N\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme, \u00ebsht\u00eb \u00e7\u00ebshtja e vrasjes, pija e alkoolit dhe prishja e rendit publik q\u00eb jan\u00eb pjes\u00ebrisht apo t\u00ebr\u00ebsisht t\u00eb ndaluara nga shum\u00eb fe. Disa fe kan\u00eb k\u00ebshilluar nd\u00ebshkime specifike p\u00ebr k\u00ebto shkelje.<\/p>\n

        Pastaj shtrohet \u00e7\u00ebshtja se si nj\u00eb shtet duhet t\u00eb shp\u00ebtoj\u00eb nga krime t\u00eb tilla. Kjo \u00e7\u00ebshtje \u00e7on m\u00eb tej pyetjen n\u00ebse Islami jep nj\u00eb formul\u00eb krejt t\u00eb qart\u00eb dhe t\u00eb p\u00ebrcaktuar mir\u00eb p\u00ebr t\u00eb adoptuar nj\u00eb qeverisje myslimane dhe nj\u00eb qeverisje jomyslimane. N\u00ebse nj\u00eb qeverisje myslimane \u00ebsht\u00eb p\u00ebrcaktuar si e till\u00eb n\u00eb Islam, at\u00ebher\u00eb \u00e7\u00ebshtje t\u00eb tjera shum\u00eb t\u00eb r\u00ebnd\u00ebsishme do t\u00eb dalin, dometh\u00ebn\u00eb, vlefshm\u00ebria e \u00e7do shteti q\u00eb e mendon veten n\u00ebn disa udh\u00ebzime specifike fetare dhe vendosjen e k\u00ebtyre m\u00ebsime fetare mbi t\u00eb gjith\u00eb qytetar\u00ebt e tij, pavar\u00ebsisht n\u00ebse ata i p\u00ebrkasin k\u00ebsaj feje.<\/p>\n

        Fet\u00eb kan\u00eb p\u00ebr detyr\u00eb t\u00eb t\u00ebrheqin v\u00ebmendjen e organit ligjv\u00ebn\u00ebs p\u00ebr \u00e7\u00ebshtjet morale. Nuk \u00ebsht\u00eb e nevojshme q\u00eb gjith\u00eb legjislacioni t\u00eb vendoset n\u00ebn juridiksionin e feve.<\/p>\n

        Me kaq shum\u00eb sekte t\u00eb ndryshme dhe nuanca t\u00eb besimeve t\u00eb ndryshme midis nj\u00eb sekti dhe nj\u00eb tjetri dhe nj\u00eb feje dhe nj\u00eb tjetre, rezultati do t\u00eb jet\u00eb asgj\u00eb m\u00eb shum\u00eb se nj\u00eb konfuzion total dhe nj\u00eb anarki. Marrim p\u00ebr shembull nd\u00ebshkimin p\u00ebr alkoolin. Ndon\u00ebse ai \u00ebsht\u00eb i ndaluar n\u00eb Kuranin e Shenjt\u00eb, nuk ka d\u00ebnim t\u00eb specifikuar nga vet\u00eb Kurani. Besimi \u00ebsht\u00eb vendosur n\u00eb disa tradita q\u00eb jan\u00eb sfiduar nga shkolla t\u00eb ndryshme t\u00eb jurisprudenc\u00ebs. N\u00eb nj\u00eb lokalitet apo vend,<\/strong> nd\u00ebshkimi do t\u00eb jet\u00eb nj\u00eb gj\u00eb dhe krejt tjet\u00ebr n\u00eb nj\u00eb vend gjetk\u00eb. Mosnjohja e ligjit do t\u00eb jet\u00eb e shfrenuar. Ajo q\u00eb konsiderohet e v\u00ebrtet\u00eb p\u00ebr Islamin, \u00ebsht\u00eb gjithashtu e v\u00ebrtet\u00eb p\u00ebr besimet e tjera. Ligji Talmudik<\/em> do t\u00eb ishte plot\u00ebsisht jo praktik. E nj\u00ebjta gj\u00eb mund t\u00eb thuhet p\u00ebr Krishterimin.<\/p>\n

        Nj\u00eb besimtar i \u00e7do feje mund t\u00eb ushtroj\u00eb ritet e tij madje, edhe n\u00ebn nj\u00eb ligj sekular. Ai mund t\u00eb flas\u00eb t\u00eb v\u00ebrtet\u00ebn pa ndonj\u00eb ligj shtet\u00ebror q\u00eb nd\u00ebrhyn n\u00eb aft\u00ebsin\u00eb e tij p\u00ebr t\u00eb th\u00ebn\u00eb t\u00eb v\u00ebrtet\u00ebn. Ai mund t\u00eb kryej\u00eb faljet e tij fetare adhurimit pa nevoj\u00ebn e nj\u00eb ligji specifik q\u00eb t\u00eb jet\u00eb b\u00ebr\u00eb nga shteti p\u00ebr ta ndaluar at\u00eb t\u00eb veproj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb till\u00eb.<\/p>\n

        Kjo \u00e7\u00ebshtje gjithashtu mund t\u00eb ekzaminohet nga nj\u00eb k\u00ebnd tjet\u00ebr interesant. N\u00ebse Islami bie dakord me \u00e7\u00ebshtjen e nj\u00eb qeverisje islamike, n\u00eb vendet ku mysliman\u00ebt jan\u00eb shumic\u00eb, at\u00ebher\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb t\u00eb drejt\u00ebsis\u00eb absolute, Islami duhet t\u00eb lejoj\u00eb t\u00eb drejt\u00ebn e qeverive t\u00eb tjera p\u00ebr t\u00eb drejtuar vendet sipas porosive t\u00eb fes\u00eb s\u00eb shumic\u00ebs. Si pasoj\u00eb, Pakistani duhet t\u00eb pranoj\u00eb p\u00ebr fqinjin pran\u00eb, ligjin hindu p\u00ebr gjith\u00eb qytetar\u00ebt indian\u00eb. Duke qen\u00eb k\u00ebshtu, do t\u00eb ishte v\u00ebrtet\u00eb nj\u00eb dit\u00eb tragjike p\u00ebr m\u00eb shum\u00eb se nj\u00ebqind milion\u00eb mysliman\u00eb t\u00eb Indis\u00eb q\u00eb do t\u00eb humbnin t\u00eb gjitha t\u00eb drejtat e tyre p\u00ebr nj\u00eb mbijetes\u00eb t\u00eb respektueshme n\u00eb Indi. Serish, n\u00ebse India do t\u00eb drejtohej nga Manusmarti, p\u00ebrse duhet q\u00eb shteti i Izraelit t\u00eb mohoj\u00eb t\u00eb drejtat q\u00eb t\u00eb drejtoj\u00eb \u00e7ifut\u00ebt po ashtu edhe pagan\u00ebt me an\u00eb t\u00eb ligjit t\u00eb Talmudit<\/em>? N\u00ebse ndodh kjo, jeta do t\u00eb b\u00ebhet jasht\u00ebzakonisht e mjer\u00eb jo vet\u00ebm p\u00ebr popullin e Izraelit, por edhe p\u00ebr nj\u00eb num\u00ebr t\u00eb madh \u00e7ifut\u00ebsh vet\u00eb.<\/p>\n

        Por ky koncept i shteteve t\u00eb ndryshme fetare n\u00eb vende t\u00eb ndryshme mund t\u00eb ket\u00eb vet\u00ebm nj\u00eb vend t\u00eb vlefsh\u00ebm n\u00eb Islam, n\u00ebse ai parashtron se n\u00eb vendet me shumic\u00eb myslimane, Sheriati<\/em> islamik duhet t\u00eb mbizot\u00ebroj\u00eb me forc\u00ebn e ligjit. Kjo s\u00ebrish do t\u00eb krijonte nj\u00eb situat\u00eb n\u00eb m\u00ebnyr\u00eb universale kontradiktore, sepse nga nj\u00ebra an\u00eb, n\u00eb em\u00ebr t\u00eb drejt\u00ebsis\u00eb absolute, t\u00eb gjitha shtetet do t\u00eb pajisen n\u00eb t\u00eb drejt\u00ebn p\u00ebr t\u00eb imponuar mbi popullin e tyre ligjin e shumic\u00ebs fetare. Nga ana tjet\u00ebr, \u00e7do akt i pakic\u00ebs fetare n\u00eb vendet e bot\u00ebs, do t\u00eb sillet n\u00ebn rregullin e rrept\u00eb t\u00eb nj\u00eb feje n\u00eb t\u00eb cil\u00ebn ata nuk besojn\u00eb. Kjo do t\u00eb ishte nj\u00eb fyerje ndaj vet\u00eb konceptit t\u00eb drejt\u00ebsis\u00eb absolute.<\/p>\n

        Kjo dilem\u00eb nuk \u00ebsht\u00eb drejtuar kurr\u00eb as \u00ebsht\u00eb b\u00ebr\u00eb p\u00ebrpjekje t\u00eb zgjidhet nga ithtar\u00ebt e ligjit islamik n\u00eb t\u00eb ashtuquajturat shtete myslimane. Sipas t\u00eb kuptuarit tim t\u00eb m\u00ebsimeve t\u00eb Islamit, t\u00eb gjitha shtetet duhet t\u00eb drejtohen n\u00eb t\u00eb nj\u00ebjtin parim t\u00eb drejt\u00ebsis\u00eb absolute dhe k\u00ebshtu \u00e7do shtet b\u00ebhet nj\u00eb shtet mysliman.<\/p>\n

        N\u00eb shikimin e k\u00ebtyre argumenteve dhe konceptit thelb\u00ebsor t\u00eb Islamit \u201cs\u2019ka detyrim n\u00eb \u00e7\u00ebshtjet e fes\u00eb\u201d<\/em>, feja nuk ka nevoj\u00eb t\u00eb jet\u00eb autoriteti mbizot\u00ebrues legjislativ n\u00eb pun\u00ebt politike t\u00eb nj\u00eb shteti.<\/p>\n

        Drejtimi i shtetit islamik<\/strong><\/h2>\n

        S<\/strong>tudimi im m\u00eb ka bindur n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb se Kurani i Shenjt\u00eb merret me subjektet e qeverisjes pa b\u00ebr\u00eb ndonj\u00eb dallim, \u00e7far\u00ebdo qoft\u00eb midis nj\u00eb shteti mysliman dhe nj\u00eb jomysliman.<\/p>\n

        Udh\u00ebzimet, sesi nj\u00eb shtet duhet t\u00eb drejtohet, jan\u00eb t\u00eb p\u00ebrbashk\u00ebta p\u00ebr njer\u00ebzimin, ndon\u00ebse kryesisht \u00ebsht\u00eb besimtar\u00ebve q\u00eb u adresohet kjo n\u00eb Kuranin e Shenjt\u00eb. Kurani i Shenjt\u00eb flet p\u00ebr drejtimin e shtetit nj\u00eblloj t\u00eb aplikuesh\u00ebm p\u00ebr hindut\u00eb, budist\u00ebt, konfucist\u00ebt, t\u00eb krishter\u00ebt, \u00e7ifut\u00ebt etj.<\/p>\n

        Thelbi i k\u00ebtij udh\u00ebzimi gjendet n\u00eb ajetin e cituar m\u00eb par\u00eb dhe ajete t\u00eb tjera t\u00eb ngjashme q\u00eb ne do t\u2019i citojm\u00eb tani.<\/p>\n

        \u201cJo, p\u00ebr Zotin t\u00ebnd, ata nuk do t\u00eb jen\u00eb besimtar\u00eb t\u00eb v\u00ebrtet\u00eb, derisa t\u00eb t\u00eb marrin ty p\u00ebr gjyqtar p\u00ebr kund\u00ebrshtit\u00eb mes tyre dhe pastaj, t\u00eb mos ndiejn\u00eb kurrfar\u00eb dyshimi ndaj gjykimit t\u00ebnd dhe t\u00eb t\u00eb binden ty plot\u00ebsisht.\u201d (En-Nisa 4:65)
        \n<\/strong>\u201cO besimtar\u00eb! B\u00ebhuni zbatues t\u00eb pal\u00ebkundur t\u00eb drejt\u00ebsis\u00eb, duke d\u00ebshmuar n\u00eb em\u00ebr t\u00eb Allahut, qoft\u00eb edhe kund\u00ebr jush ose kund\u00ebr prind\u00ebrve dhe t\u00eb af\u00ebrmve tuaj. N\u00ebse ai (kund\u00ebr t\u00eb cilit jepet d\u00ebshmia) \u00ebsht\u00eb i pasur ose i varf\u00ebr, Allahu kujdeset shum\u00eb m\u00eb mir\u00eb p\u00ebr t\u00eb. Mos ndiqni d\u00ebshirat tuaja t\u00eb ul\u00ebta e t\u00eb shtremb\u00ebroni drejt\u00ebsin\u00eb! N\u00ebse ju ngat\u00ebrroni d\u00ebshmin\u00eb ose i shmangeni asaj, v\u00ebrtet q\u00eb Allahu e di se \u00e7far\u00eb b\u00ebni ju.\u201d (En-Nisa 4:136)<\/strong><\/p><\/blockquote>\n

        Hadithet<\/em> (th\u00ebniet) e Profetit t\u00eb shenjt\u00eb t\u00eb Islamit jan\u00eb shum\u00eb t\u00eb qarta n\u00eb lidhje me k\u00ebt\u00eb tem\u00eb. Ai p\u00ebrfshin \u00e7do drejtues dhe k\u00ebdo q\u00eb ka autoritet mbi nj\u00eb tjet\u00ebr, n\u00eb m\u00ebnyr\u00ebn q\u00eb ai t\u00eb trajtoj\u00eb n\u00ebnshtetasit e tij apo ata n\u00ebn autoritetin e tij, si t\u00eb ishin direkt p\u00ebrgjegj\u00ebs ndaj Zotit. Por, duke qen\u00eb se k\u00ebto diskutime tashm\u00eb jan\u00eb p\u00ebrmendur m\u00eb par\u00eb, ne nuk do t\u2019i diskutojm\u00eb ato m\u00eb tej.<\/p>\n

        Thelbi i k\u00ebtij studimi \u00ebsht\u00eb se Islami parashtron nj\u00eb qeverisje plot\u00ebsisht neutrale qendrore n\u00eb t\u00eb cil\u00ebn \u00e7\u00ebshtjet e drejtimit t\u00eb shtetit jan\u00eb t\u00eb p\u00ebrbashk\u00ebta dhe nj\u00eblloj t\u00eb aplikueshme p\u00ebr t\u00eb gjith\u00eb n\u00ebnshtetasit e shtetit dhe ndryshimet fetare nuk lejohen t\u00eb luajn\u00eb rol k\u00ebtu.<\/p>\n

        Islami, sigurisht, i urdh\u00ebron mysliman\u00ebt n\u00eb m\u00ebnyr\u00eb t\u00eb theksuar q\u00eb t\u00eb ndjekin rregullin e ligjit n\u00eb t\u00eb gjitha pun\u00ebt e k\u00ebsaj bote.<\/p>\n

        \u201cO besimtar\u00eb! Binduni Allahut, binduni t\u00eb D\u00ebrguarit dhe atyre q\u00eb kan\u00eb autoritet mes jush. N\u00ebse nuk pajtoheni n\u00eb ndonj\u00eb gj\u00eb, ia drejtoni Allahut dhe t\u00eb D\u00ebrguarit t\u00eb Tij, n\u00ebse besoni Allahun dhe Dit\u00ebn e Fundit. Kjo p\u00ebr ju \u00ebsht\u00eb m\u00eb mir\u00eb dhe shpjegimi m\u00eb qart\u00eb.\u201d (En-Nisa 4:60)<\/strong><\/p><\/blockquote>\n

        Por, p\u00ebr sa u p\u00ebrket marr\u00ebdh\u00ebnieve nd\u00ebrmjet Zotit dhe njeriut, kjo \u00ebsht\u00eb nj\u00eb sfer\u00eb ekskluzive e fes\u00eb dhe shteti nuk ka t\u00eb drejt\u00eb t\u00eb p\u00ebrzihet. Ka nj\u00eb liri t\u00eb plot\u00eb t\u00eb mendjes dhe zemr\u00ebs n\u00eb \u00e7\u00ebshtjet e besimit dhe shprehjes s\u00eb besimit. \u00cbsht\u00eb e drejt\u00eb themelore e njeriut jo vet\u00ebm t\u00eb besoj\u00eb n\u00eb di\u00e7ka q\u00eb atij i p\u00eblqen, por edhe t\u00eb adhuroj\u00eb Zotin apo idhujt si t\u00eb diktuara nga feja e tij apo besimi pagan.<\/p>\n

        K\u00ebshtu q\u00eb, sipas Islamit, feja nuk ka t\u00eb drejt\u00eb t\u00eb p\u00ebrzihet n\u00eb sfera ekskluzive p\u00ebr shtetin, por as shteti nuk ka ndonj\u00eb t\u00eb drejt\u00eb t\u00eb p\u00ebrzihet n\u00eb sfera p\u00ebrgjith\u00ebsisht t\u00eb ndara prej tyre. T\u00eb drejtat dhe p\u00ebrgjegj\u00ebsit\u00eb jan\u00eb kaq qart\u00eb t\u00eb p\u00ebrcaktuara n\u00eb Islam, saq\u00eb \u00e7do \u00e7\u00ebshtje e nj\u00eb p\u00ebrplasjeje \u00ebsht\u00eb e shmangur. Shum\u00eb vargje n\u00eb lidhje me k\u00ebt\u00eb tem\u00eb jan\u00eb cituar tashm\u00eb n\u00eb pjes\u00ebn q\u00eb trajtojn\u00eb paqen fetare.<\/p>\n

        Fatkeq\u00ebsisht, ka nj\u00eb tendenc\u00eb midis shum\u00eb shteteve sekulare q\u00eb nganj\u00ebher\u00eb t\u00eb kalojn\u00eb kufijt\u00eb e tyre t\u00eb sekularizimit. E nj\u00ebjta \u00ebsht\u00eb e v\u00ebrtet\u00eb p\u00ebr shtetet teokratike apo shtetet e ndikuara padrejt\u00ebsisht nga nj\u00eb hierarki fetare.<\/p>\n

        Ndon\u00ebse dikush mund t\u00eb mos pajtohet me to, ai duhet t\u00eb kuptoj\u00eb n\u00eb nj\u00eb shkall\u00eb, pik\u00ebpamjet e nj\u00ebanshme t\u00eb shteteve t\u00eb drejtuara nga fanatik\u00eb fetar\u00eb. Por kur ai v\u00ebren nj\u00eb q\u00ebndrim t\u00eb till\u00eb t\u00eb papjekur n\u00eb t\u00eb ashtuquajturit njer\u00ebz t\u00eb p\u00ebrparuar dhe t\u00eb kulturuar t\u00eb vendeve sekulare, \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb besoj\u00eb. Kjo nuk \u00ebsht\u00eb e vetmja gj\u00eb e v\u00ebshtir\u00eb p\u00ebr t\u00eb kuptuar sjelljen politike t\u00eb njeriut.<\/p>\n

        P\u00ebr aq sa politika mbetet e lidhur ngusht\u00ebsisht ndaj interesit komb\u00ebtar dhe kontribuon n\u00eb filozofin\u00eb e tij, nuk ka gj\u00eb t\u00eb till\u00eb si moraliteti absolut. P\u00ebr aq sa q\u00ebndrimet politike drejtohen nga paragjykimet komb\u00ebtare dhe e v\u00ebrteta, ndershm\u00ebria, drejt\u00ebsia dhe loja e ndershme jan\u00eb hequr kudo q\u00eb ato p\u00ebrplasen t\u00eb kuptuara me interesin komb\u00ebtar dhe p\u00ebr aq koh\u00eb sa ky mbetet p\u00ebrcaktimi i besnik\u00ebris\u00eb p\u00ebr \u00e7do shtet, sjellja politike e njeriut do t\u00eb mbetet e dyshimt\u00eb, kontradiktore dhe ndonj\u00ebher\u00eb paradoksale.<\/p>\n

        Kurani i Shenjt\u00eb p\u00ebrmend p\u00ebrgjegj\u00ebsit\u00eb e qeverisjes dhe t\u00eb popullit. Disa nga k\u00ebto p\u00ebrgjegj\u00ebsi jan\u00eb p\u00ebrmendur n\u00eb pjes\u00ebt e m\u00ebparshme t\u00eb k\u00ebtij leksioni \u2013 furnizimi i ushqimit, veshjes, strehimit dhe nevojat baz\u00eb t\u00eb qytetar\u00ebve t\u00eb tij; parimet e ndihm\u00ebs nd\u00ebrkomb\u00ebtare; bashk\u00ebveprimi i tyre; t\u00eb ket\u00eb drejt\u00ebsi absolute; dhe ndjeshm\u00ebri ndaj problemeve t\u00eb popullit,<\/strong> n\u00eb m\u00ebnyr\u00eb q\u00eb ata mos t\u00eb ken\u00eb nevoj\u00eb q\u00eb t\u00eb ngren\u00eb z\u00ebrin n\u00eb k\u00ebrkim t\u00eb t\u00eb drejtave t\u00eb tyre.<\/p>\n

        N\u00eb nj\u00eb sistem islamik t\u00eb v\u00ebrtet\u00eb t\u00eb qeverisjes, \u00ebsht\u00eb p\u00ebrgjegj\u00ebsia e qeveris\u00eb t\u00eb jet\u00eb syhapur, q\u00eb populli mos t\u00eb doj\u00eb t\u2019u drejtohet grevave, konflikteve industriale, demonstrat\u00ebs, sabotimit apo synimit t\u00eb ankimit, p\u00ebr t\u00eb fituar t\u00eb drejtat e tij. Le t\u00eb kthehemi shkurtimisht te disa p\u00ebrgjegj\u00ebsi t\u00eb tjera.<\/p>\n

        Kurani i Shenjt\u00eb deklaron:<\/p>\n

        \u201cN\u00ebse ke frik\u00eb se ndonj\u00eb fis e thyen bes\u00ebn, edhe ti prishja marr\u00ebveshjen me t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, sepse Allahu nuk i do ata q\u00eb tradhtojn\u00eb.\u201d (El-Anfal 8:59)<\/strong><\/p><\/blockquote>\n

        Do t\u00eb thot\u00eb, ata q\u00eb drejtojn\u00eb mund t\u00eb mos drejtojn\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb atill\u00eb q\u00eb t\u00eb nxitin \u00e7rregullim, kaos, vuajte dhe dhimbje, por duhet t\u00eb punojn\u00eb me zell dhe me efektivitet n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb vendosin paqe n\u00eb \u00e7do sfer\u00eb t\u00eb shoq\u00ebris\u00eb.<\/p>\n

        \u201cA ka m\u00eb t\u00eb mir\u00eb se Ai q\u00eb i vjen n\u00eb ndihm\u00eb nevojtarit t\u00eb k\u00ebputur, kur i lutet Atij, q\u00eb jua largon t\u00eb keqen dhe ju b\u00ebn juve trash\u00ebgimtar\u00eb n\u00eb tok\u00eb?! Vall\u00eb, a ka krahas Allahut zot tjet\u00ebr?! Sa pak q\u00eb reflektoni!\u201d (En-Neml 27:63)<\/strong><\/p><\/blockquote>\n

        Marr\u00ebdh\u00ebniet nd\u00ebrkomb\u00ebtare; parimi i drejt\u00ebsis\u00eb absolute i\u00a0<\/strong>zbatuesh\u00ebm nj\u00eblloj p\u00ebr t\u00eb gjith\u00eb<\/strong><\/h2>\n

        R<\/strong>ealisht, sot politikan\u00ebt dhe udh\u00ebheq\u00ebsit lidhur me k\u00ebt\u00eb, kan\u00eb nevoj\u00eb p\u00ebr m\u00ebsimet islamike. Islami \u00ebsht\u00eb ajo fe, guri i themelit i s\u00eb cil\u00ebs n\u00eb pun\u00ebt nd\u00ebrkomb\u00ebtare \u00ebsht\u00eb drejt\u00ebsia absolute. Si\u00e7 \u00ebsht\u00eb p\u00ebrmendur n\u00eb Kuranin e Shenjt\u00eb:<\/p>\n

        \u201cO besimtar\u00eb! B\u00ebhuni t\u00eb q\u00ebndruesh\u00ebm p\u00ebr hir t\u00eb Allahut dhe b\u00ebhuni d\u00ebshmues me drejt\u00ebsi! Le t\u00eb mos ju nxis\u00eb urrejtja ndaj njer\u00ebzve p\u00ebr t\u00eb b\u00ebr\u00eb padrejt\u00ebsi. B\u00ebhuni t\u00eb drejt\u00eb, se kjo \u00ebsht\u00eb m\u00eb af\u00ebr devotshm\u00ebris\u00eb dhe frik\u00ebsojuni Allahut! Pa dyshim, Allahu \u00ebsht\u00eb i Dijsh\u00ebm p\u00ebr \u00e7do gj\u00eb q\u00eb b\u00ebni ju.\u201d (El-Majdah 5:9)<\/strong><\/p><\/blockquote>\n

        Un\u00eb nuk mund t\u00eb pretendoj t\u00eb kem lexuar gjith\u00e7ka rreth gjitha feve t\u00eb bot\u00ebs, por as nuk jam t\u00ebr\u00ebsisht i paditur p\u00ebr m\u00ebsimet e tyre. Gjat\u00eb studimeve t\u00eb mia, megjithat\u00eb, nuk kam arritur t\u00eb gjej nj\u00eb udh\u00ebzim t\u00eb ngjash\u00ebm si ajeti n\u00eb diskutim n\u00eb shkrimet e tyre. Madje, edhe p\u00ebrmendja e marr\u00ebdh\u00ebnieve nd\u00ebrkomb\u00ebtare \u00ebsht\u00eb e rrall\u00eb. N\u00ebse nj\u00eb m\u00ebsim i ngjash\u00ebm \u00ebsht\u00eb gjetur edhe n\u00eb nj\u00eb fe tjet\u00ebr, at\u00ebher\u00eb m\u00eb lejoni t\u2019ju siguroj se Islami \u00ebsht\u00eb n\u00eb marr\u00ebveshje t\u00eb plot\u00eb me k\u00ebt\u00eb m\u00ebsim, sepse k\u00ebtu gjendet \u00e7el\u00ebsi p\u00ebr paqen bot\u00ebrore.<\/p>\n

        Bota t\u00ebr\u00ebsisht \u00ebsht\u00eb e shqet\u00ebsuar sot n\u00eb perspektivat e ardhme t\u00eb paqes bot\u00ebrore. Ndryshimet e \u00e7astit dhe epokale n\u00eb bot\u00ebn socialiste dhe p\u00ebrmir\u00ebsimi i marr\u00ebdh\u00ebnieve t\u00eb superfuqive ofrojn\u00eb nj\u00eb rreze shprese. Bota \u00ebsht\u00eb n\u00eb nj\u00eb gjendje shpirt\u00ebrore t\u00eb ngaz\u00ebllyer. Konsensusi i p\u00ebrgjithsh\u00ebm i mendimit midis politikan\u00ebve udh\u00ebheq\u00ebs duket t\u00eb jet\u00eb jasht\u00ebzakonisht optimist, madje euforik, p\u00ebr p\u00ebrfundimin premtues t\u00eb ndryshimeve revolucionare t\u00eb \u00e7astit ne sot jemi d\u00ebshmitar\u00eb.<\/p>\n

        Per\u00ebndimi, n\u00eb ve\u00e7anti, duket t\u00eb ket\u00eb besim t\u00eb tepruar dhe t\u00eb jet\u00eb i ngaz\u00ebllyer. Po b\u00ebhet p\u00ebrher\u00eb e m\u00eb shum\u00eb e v\u00ebshtir\u00eb p\u00ebr amerikan\u00ebt t\u00eb ndrydhin ngaz\u00ebllimin e tyre p\u00ebr at\u00eb, q\u00eb ata mendojn\u00eb t\u00eb jet\u00eb nj\u00eb\u00a0 fitore e madhe mbi hemisfer\u00ebn komuniste, nj\u00eb fitore e par\u00eb nga disa mbi t\u00eb keqen dhe e s\u00eb drejt\u00ebs mbi t\u00eb gabuar\u00ebn.<\/p>\n

        Do t\u00eb ishte jasht\u00eb rolit t\u00eb analizoj n\u00eb holl\u00ebsi situat\u00ebn aktuale gjeo-politike dhe p\u00ebrfundimin e saj. Ndoshta un\u00eb do t\u00eb jem n\u00eb gjendje t\u2019ia kushtoj disa or\u00eb k\u00ebsaj teme n\u00eb Konferenc\u00ebn Vjetore t\u00eb Xhematit Mysliman Ahmadia t\u00eb Anglis\u00eb n\u00eb fund t\u00eb korrikut k\u00ebt\u00eb vit (1990).<\/p>\n

        Roli i Organizatave t\u00eb Kombeve t\u00eb Bashkuara<\/strong><\/h2>\n

        J<\/strong>an\u00eb b\u00ebr\u00eb shum\u00eb debate rreth perspektivave t\u00eb ardhme t\u00eb paqes bot\u00ebrore, t\u00eb cilat u ndez\u00ebn p\u00ebr shkak t\u00eb ngjarjeve t\u00eb fundit. Nj\u00ebri prej tyre, n\u00eb ve\u00e7anti, k\u00ebrkon t\u00eb p\u00ebrmendet k\u00ebtu. Ajo lidhet me rolin q\u00eb Organizata e Kombeve t\u00eb Bashkuara do t\u00eb luaj\u00eb p\u00ebr t\u00eb qen\u00eb n\u00eb gjendje p\u00ebr t\u00eb siguruar dhe p\u00ebr t\u00eb mbajtur (d.m.th b\u00ebr\u00eb dhe mbajtur) paqen bot\u00ebrore me m\u00eb shum\u00eb efektivitet se ndonj\u00ebher\u00eb m\u00eb par\u00eb.<\/p>\n

        Me luft\u00ebn e ftoht\u00eb midis dy supergjiganteve q\u00eb po mbaron, thuhet se ka nj\u00eb mund\u00ebsi t\u00eb madhe p\u00ebr t\u00eb mbyllur t\u00eb \u00e7ar\u00ebn midis pik\u00ebpamjeve t\u00eb tyre deri sot t\u00eb papajtueshme; m\u00eb pak veto n\u00eb sesionet e K\u00ebshillit t\u00eb Sigurimit dhe vendime m\u00eb t\u00eb bashkuara sesi problemet globale duhet t\u00eb zgjidhen. Kjo mund t\u00eb paraqes\u00eb nj\u00eb k\u00ebndv\u00ebshtrim krejt t\u00eb ri p\u00ebr K\u00ebshillin e Sigurimit n\u00eb t\u00eb ardhmen.<\/p>\n

        E vetmja penges\u00eb deri tani \u00ebsht\u00eb rreziku i Kin\u00ebs q\u00eb luan jasht\u00eb grupit, por n\u00eb shikimin e problemeve t\u00eb m\u00ebdha ekonomike dhe politike, nuk \u00ebsht\u00eb e pamundur p\u00ebr t\u00eb bindur Kin\u00ebn p\u00ebr avantazhet e marr\u00ebveshjes.<\/p>\n

        N\u00ebse kjo \u00ebnd\u00ebrr b\u00ebhet realitet apo jo, \u00ebsht\u00eb tjet\u00ebr gj\u00eb. T\u00eb marrim se K\u00ebshilli i Sigurimit si edhe Kombet e Bashkuara dalin si instrumenti politik m\u00eb i fuqish\u00ebm p\u00ebr t\u00eb ndikuar ngjarjet e globit dhe p\u00ebr t\u00eb detyruar kombet m\u00eb t\u00eb vogla p\u00ebr t\u2019iu n\u00ebnshtruar vullnetit suprem t\u00eb kombeve t\u00eb bot\u00ebs, nj\u00eb skenar i till\u00eb nuk ishte i mundur para r\u00ebnies s\u00eb Murit t\u00eb Berlinit. Por \u00e7\u00ebshtja mbetet, madje, ajo p\u00ebrvijohet m\u00eb gjer\u00eb n\u00eb horizontin politik m\u00eb shum\u00eb se ndonj\u00ebher\u00eb, n\u00ebse Kombet e Bashkuara n\u00eb rolin e tyre t\u00eb ri t\u00eb kombinimit t\u00eb pushteteve ekzekutive dhe gjyq\u00ebsore n\u00eb proporcione t\u00eb tilla t\u00eb m\u00ebdha, do t\u00eb jen\u00eb apo jo aktualisht n\u00eb gjendje t\u00eb arrijn\u00eb paqen bot\u00ebrore?<\/p>\n

        Un\u00eb lus t\u00eb m\u00eb falin, n\u00ebse mund t\u00eb ting\u00eblloj\u00eb m\u00eb pesimist se \u00e7\u2019 duhet, por p\u00ebrgjigja ime ndaj k\u00ebsaj pyetje \u00ebsht\u00eb shum\u00eb mbrojt\u00ebse, \u2018Jo\u2019. \u00c7\u00ebshtja e luft\u00ebs dhe paqes n\u00eb bot\u00eb nuk varet vet\u00ebm nga filli i marr\u00ebdh\u00ebnieve t\u00eb superfuqive. \u00cbsht\u00eb nj\u00eb \u00e7\u00ebshtje e thell\u00eb dhe komplekse me rr\u00ebnj\u00ebt e saj t\u00eb ngulitura n\u00eb filozofit\u00eb politike dhe q\u00ebndrimet morale t\u00eb kombeve t\u00eb bot\u00ebs.<\/p>\n

        P\u00ebr m\u00eb tep\u00ebr, pabarazia ekonomike dhe zgjerimi i hendekut midis atyre q\u00eb kan\u00eb dhe atyre q\u00eb nuk kan\u00eb, detyrimisht luajn\u00eb nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb ngjarjet e ardhshme t\u00eb bot\u00ebs. Disa efekte tashm\u00eb jan\u00eb diskutuar n\u00eb pjes\u00ebt e m\u00ebparshme t\u00eb k\u00ebtij fjalimi. Vet\u00ebm n\u00ebse parimi i drejt\u00ebsis\u00eb absolute n\u00eb marr\u00ebdh\u00ebnien ekonomike midis vendeve t\u00eb pranohet dhe t\u00eb aderohet n\u00eb m\u00ebnyr\u00eb korrekte dhe praktikat e pandershme t\u00eb tregut q\u00eb shfryt\u00ebzojn\u00eb burimet e t\u00eb varf\u00ebrve t\u00eb jen\u00eb hequr dhe p\u00ebr t\u00eb gjith\u00eb an\u00ebtar\u00ebt e Kombeve t\u00eb Bashkuara, paqja nuk mund t\u00eb garantohet apo t\u00eb projektohet p\u00ebr kombet e bot\u00ebs. P\u00ebr aq koh\u00eb sa marr\u00ebdh\u00ebniet e Organizat\u00ebs s\u00eb Kombeve t\u00eb Bashkuara me shtetet e saj individuale nuk jan\u00eb t\u00eb p\u00ebrcaktuara m\u00eb qart\u00eb se sa tani, perspektivat e paqes bot\u00ebrore do t\u00eb mbeten t\u00eb ftohta.<\/p>\n

        \u00cbsht\u00eb e nevojshme t\u00eb sajohen disa masa p\u00ebr t\u00eb ndaluar qeverit\u00eb p\u00ebr t\u00eb qen\u00eb t\u00eb ashpra ndaj shtetasve t\u00eb tyre. Ndonj\u00eb instrument duhet t\u00eb b\u00ebhet i vlefsh\u00ebm p\u00ebr Kombet e Bashkuara p\u00ebr t\u00eb luftuar drejt\u00ebsisht padrejt\u00ebsin\u00eb sa her\u00eb q\u00eb ajo triumfon. Deri at\u00ebher\u00eb, askush nuk mund t\u00eb \u00ebnd\u00ebrroj\u00eb paqe p\u00ebr bot\u00ebn.<\/p>\n

        Deri ku Kombet e Bashkuara mund t\u00eb nd\u00ebrhyjn\u00eb n\u00eb t\u00eb ashtuquajturat \u00e7\u00ebshtje t\u00eb brendshme t\u00eb nj\u00eb vendi? \u00cbsht\u00eb nj\u00eb pyetje shum\u00eb sensitive dhe akoma vitale p\u00ebr arritjen e paqes bot\u00ebrore. Por, n\u00ebse gjat\u00eb analiz\u00ebs s\u00eb fundit, politika e Kombeve t\u00eb Bashkuara nuk drejtohet nga parimi i drejt\u00ebsis\u00eb absolute dhe aplikohen standarde t\u00eb ndryshme ndaj kombeve t\u00eb ve\u00e7anta, at\u00ebher\u00eb sigurimi i sistemit t\u00eb levave ndaj Organizatave t\u00eb Kombeve t\u00eb Bashkuara, p\u00ebr t\u00eb nd\u00ebrhyr\u00eb n\u00eb \u00e7\u00ebshtjet e brendshme t\u00eb nj\u00eb shteti, mund t\u00eb krijoj\u00eb m\u00eb shum\u00eb probleme se sa mund t\u00eb zgjidh\u00eb. Si pasoj\u00eb, kjo \u00e7\u00ebshtje k\u00ebrkon nj\u00eb studim t\u00eb plot\u00eb, t\u00eb qet\u00eb dhe t\u00ebr\u00ebsor.<\/p>\n

        \u00c7far\u00eb ka ndodhur deri tani \u00ebsht\u00eb thjesht se Bashkimi Sovjetik dhe vendet e bllokut Lindor kan\u00eb qen\u00eb t\u00eb detyruara t\u00eb pranojn\u00eb d\u00ebshtimin e filozofive shkencore socialiste n\u00eb p\u00ebrmir\u00ebsimin e cil\u00ebsis\u00eb s\u00eb jet\u00ebs n\u00eb Bashkimin Sovjetik dhe n\u00eb vendet fqinje t\u00eb Evrop\u00ebs Lindore. Kjo ka krijuar nj\u00eb konfuzion t\u00eb madh.<\/p>\n

        Mjegulla duhet t\u00eb pastrohet akoma para se ne t\u00eb mund t\u00eb shikojm\u00eb form\u00ebn e gj\u00ebrave. Do t\u00eb jet\u00eb nj\u00eb disfat\u00eb totale p\u00ebr socializmin shkencor i pasuar nga nj\u00eb kthim i \u00e7mendur n\u00eb kapitaliz\u00ebm n\u00eb t\u00ebr\u00ebsin\u00eb e tij, apo do t\u00eb ket\u00eb nj\u00eb eksperimentim t\u00eb ri me ekonomi t\u00eb p\u00ebrziera? Do t\u00eb jet\u00eb nj\u00eb dob\u00ebsim komplet i kontrollit t\u00eb plot\u00eb qendror nga qeverisje totalitare apo kontrolli totalitar vet\u00eb do t\u00eb thyhet n\u00eb copa duke p\u00ebrfunduar n\u00eb nj\u00eb shtet af\u00ebr anarkis\u00eb? Apo, do t\u00eb ket\u00eb nj\u00eb tranzicion gradual n\u00eb nj\u00eb kontroll shtet\u00ebror totalitar n\u00eb nj\u00eb sistem t\u00eb ri t\u00eb kompromentuar t\u00eb dh\u00ebnies dhe marrjes midis shtetit dhe individit k\u00ebshtu q\u00eb, me kalimin e koh\u00ebs, lirit\u00eb civile jan\u00eb aplikuar n\u00eb m\u00ebnyr\u00eb progresive dhe t\u00eb drejtat themelore t\u00eb njeriut jan\u00eb restauruar?<\/p>\n

        \u00cbsht\u00eb e r\u00ebnd\u00ebsishme t\u00eb presim p\u00ebrfundimin e nj\u00eb beteje t\u00eb re nd\u00ebrmjet ideve t\u00eb Z. Gorba\u00e7ov t\u00eb perestrojka<\/em> dhe glasnost<\/em> nga nj\u00ebra an\u00eb dhe q\u00ebndrimit t\u00eb rrept\u00eb ortodoks n\u00eb hierarkin\u00eb komuniste. P\u00ebr njohurit\u00eb e mia m\u00eb t\u00eb mira, shum\u00eb prej p\u00ebrfitimeve n\u00eb shoq\u00ebrin\u00eb pa klasa t\u00eb BRSS-s\u00eb jan\u00eb ndar\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb nd\u00ebrsjell\u00eb nga hierarkia partiake, sh\u00ebrbimi civil dhe forcat mbrojt\u00ebse. \u00c7\u00ebshtja vitale \u00ebsht\u00eb, \u00e7far\u00eb roli do t\u00eb luajn\u00eb ato n\u00eb k\u00ebt\u00eb faz\u00eb kritike t\u00eb lindjes t\u00eb kund\u00ebrrevolucionit pa gjak q\u00eb tashti po merr form\u00eb?<\/p>\n

        Kjo dhe pyetje t\u00eb ngjashme duhet t\u00eb marrin p\u00ebrgjigje para se dikush t\u00eb mund t\u00eb parashikoj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb arsyeshme impaktin e k\u00ebtyre ndryshimeve n\u00eb perspektiven e paqes s\u00eb bot\u00ebs.<\/p>\n

        Thjesht nj\u00eb ulje tensioni midis dy superfuqive n\u00eb vetvete, nuk sjell ndonj\u00eb shpres\u00eb p\u00ebr paqe. P\u00ebrkundrazi, kjo evokon shum\u00eb fantazma t\u00eb rreziqeve n\u00eb prit\u00eb p\u00ebr vendet e Bot\u00ebs se Tret\u00eb n\u00eb ve\u00e7anti. Ishte mosbesimi q\u00eb mbizot\u00ebronte midis dy superfuqive dhe xhelozia e tyre q\u00eb, n\u00eb fakt, siguroi nj\u00eb lloj \u00e7adre p\u00ebr kombet m\u00eb t\u00eb dob\u00ebta. Gjithashtu, ishte aft\u00ebsia e kombeve m\u00eb t\u00eb dob\u00ebta p\u00ebr t\u00eb ndryshuar krah dhe aleanca nga Per\u00ebndimi n\u00eb Lindje apo n\u00eb t\u00eb kund\u00ebrt q\u00eb iu dha atyre nj\u00eb p\u00ebrmas\u00eb t\u00eb vog\u00ebl t\u00eb manovrueshm\u00ebris\u00eb dhe pazarll\u00ebkut t\u00eb pushtetit. Por nuk \u00ebsht\u00eb m\u00eb k\u00ebshtu. \u00c7far\u00eb shprese mund t\u00eb presin tani k\u00ebto vende m\u00eb t\u00eb dob\u00ebta p\u00ebr t\u00eb mbijetuar n\u00eb m\u00ebnyr\u00eb t\u00eb respektueshme si kombe t\u00eb pavarura n\u00eb t\u00eb ardhmen?<\/p>\n

        Mendimi n\u00eb k\u00ebt\u00eb faz\u00eb devijon te OKB \u2013 nj\u00eb bastion i paqes, i vetmi pishtar i shpres\u00ebs i vendosjes t\u00eb rendit t\u00eb ri bot\u00ebror. T\u00eb pakt\u00ebn, dikush uron t\u00eb jet\u00eb k\u00ebshtu. Megjithat\u00eb, n\u00eb nj\u00eb ekzaminim m\u00eb t\u00eb af\u00ebrt kritik, shfaqet nj\u00eb tablo plot\u00ebsisht e err\u00ebt, e mundimshme dhe madje k\u00ebrc\u00ebnuese.<\/p>\n

        N\u00eb ekuilibrin e ri t\u00eb dal\u00eb t\u00eb pushtetit, Kombet e Bashkuara nuk do t\u00eb jen\u00eb praktikisht t\u00eb drejtuara nga vet\u00ebm nj\u00eb superfuqi? Kjo nuk paraqet mund\u00ebsi q\u00eb kombet m\u00eb t\u00eb vogla dhe m\u00eb t\u00eb dob\u00ebta t\u2019i shp\u00ebtojn\u00eb fatit t\u00eb pashmangsh\u00ebm t\u00eb kafsh\u00ebve t\u00eb gjahut.<\/p>\n

        Kombet e Bashkuara aktuale kan\u00eb provuar s\u00ebrish dhe s\u00ebrish jan\u00eb nj\u00eb organizat\u00eb e fuqishme q\u00eb nuk punon p\u00ebr drejt\u00ebsin\u00eb, por p\u00ebr q\u00ebllimet politike t\u00eb atij kombi q\u00eb ka fuqin\u00eb m\u00eb t\u00eb madhe t\u00eb lobimit. Koncepti i s\u00eb drejt\u00ebs dhe t\u00eb padrejt\u00ebs nuk ka luajtur ndonj\u00ebher\u00eb ndonj\u00eb rol n\u00eb procesin e marrjes s\u00eb vendimeve t\u00eb Kombeve t\u00eb Bashkuara n\u00eb memorien ton\u00eb t\u00eb koh\u00ebve t\u00eb fundit, as edhe n\u00eb t\u00eb ardhmen e projektuar s\u2019do t\u00eb luaj\u00eb nj\u00eb rol kuptimplot\u00eb. Politika dhe diplomacia jan\u00eb t\u00eb rr\u00ebnjosura shum\u00eb thell\u00eb dhe t\u00eb pazgjidhshme n\u00eb tok\u00ebn e politikave moderne p\u00ebr t\u00eb l\u00ebn\u00eb ndonj\u00eb hap\u00ebsir\u00eb p\u00ebr drejt\u00ebsi absolute, p\u00ebr t\u00eb hedhur rr\u00ebnj\u00eb dhe p\u00ebr t\u00eb dh\u00ebn\u00eb nj\u00eb mund\u00ebsi t\u00eb mir\u00eb t\u00eb mbijetes\u00ebs. \u00cbsht\u00eb fakt i fort\u00eb dhe i hidhur, q\u00eb asnj\u00eb njeri q\u00eb ka respekt p\u00ebr t\u00eb v\u00ebrtet\u00ebn nuk mund\u00a0 t\u00eb mohoj\u00eb se ky institucion i madh dhe i tmerrsh\u00ebm \u00ebsht\u00eb katandisur n\u00eb nj\u00eb aren\u00eb veprimtarish diplomatike t\u00eb nd\u00ebrlikuara, lobimi, marr\u00ebdh\u00ebniesh sekrete dhe luft\u00ebra pushtetesh, gjith\u00e7ka e b\u00ebr\u00eb n\u00eb em\u00ebr t\u00eb paqes bot\u00ebrore.<\/p>\n

        Sipas Kuranit t\u00eb Shenjt\u00eb, si pasoj\u00eb, ajo q\u00eb bota ka nevoj\u00eb \u00ebsht\u00eb nj\u00eb institut q\u00eb i v\u00eb vetes detyr\u00ebn e vendosjes s\u00eb drejt\u00ebsis\u00eb. Pa drejt\u00ebsi absolute, paqja nuk \u00ebsht\u00eb e bindshme. Dikush mund t\u00eb zhvilloj\u00eb luft\u00ebra n\u00eb deklarat\u00eb solemne n\u00eb em\u00ebr t\u00eb paqes, t\u00eb ndrydh\u00eb vet\u00ebdijen dhe t\u00eb mos pajtohet p\u00ebr q\u00ebllimin dometh\u00ebn\u00ebs t\u00eb vendosjes s\u00eb paqes, por gjith\u00e7ka q\u00eb ai mund t\u00eb arrij\u00eb \u00ebsht\u00eb vdekje dhe jo paqe.<\/p>\n

        Mjerisht! Pak midis politikan\u00ebve t\u00eb m\u00ebdhenj t\u00eb bot\u00ebs e kuptojn\u00eb ndryshimin midis vdekjes dhe paqes.<\/p>\n

        Vdekja ka lindur nga padrejt\u00ebsia, tirania dhe persekutimi nga t\u00eb fuqishmit. Paqja \u00ebsht\u00eb f\u00ebmija e drejt\u00ebsis\u00eb.<\/em><\/p>\n

        Kurani i Shenjt\u00eb flet shpesh p\u00ebr paqen, por gjithmon\u00eb n\u00eb lidhje me drejt\u00ebsin\u00eb. Paqja \u00ebsht\u00eb e p\u00ebrmendur shpesh si kusht p\u00ebr sundimin e drejt\u00ebsis\u00eb.<\/p>\n

        N\u00eb nj\u00eb situat\u00eb shp\u00ebrthyese n\u00eb agresivitet dhe urrejtje aktive midis dy mysliman\u00ebve individ\u00eb apo kombe, Kurani i Shenjt\u00eb ka k\u00ebt\u00eb p\u00ebr t\u00eb propozuar:<\/p>\n

        \u201cN\u00ebse dy pal\u00eb besimtar\u00ebsh b\u00ebjn\u00eb luft\u00eb midis tyre, pajtojini ata. Por, n\u00ebse nj\u00ebra pal\u00eb sulmon tjetr\u00ebn, at\u00ebher\u00eb luftoni kund\u00ebr sulmuesit, derisa t\u00eb kthehet n\u00eb urdhrat e Allahut. E, n\u00ebse kthehet, at\u00ebher\u00eb pajtojini ata midis tyre, me drejt\u00ebsi dhe paan\u00ebsi, sepse Allahu i do ata q\u00eb veprojn\u00eb me drejt\u00ebsi.\u00a0 N\u00eb t\u00eb v\u00ebrtet\u00eb, besimtar\u00ebt jan\u00eb v\u00ebllez\u00ebr, andaj pajtojini v\u00ebllez\u00ebrit tuaj midis tyre dhe kijeni frik\u00eb Allahun, n\u00eb m\u00ebnyr\u00eb q\u00eb ju t\u00eb m\u00ebshiroheni.\u201d (El-Huxhurat 49:10-11)<\/strong><\/p><\/blockquote>\n

        N\u00eb ajetin e m\u00ebsip\u00ebrm, jomysliman\u00ebt nuk jan\u00eb p\u00ebrmendur p\u00ebr arsyen e dukshme se ata nuk priten t\u2019i n\u00ebnshtrohen m\u00ebsimeve t\u00eb Kuranit. Por, ajeti sh\u00ebrben si nj\u00eb model i shk\u00eblqyer p\u00ebr gjith\u00eb bot\u00ebn p\u00ebr ta ndjekur;<\/p>\n

        Kur syt\u00eb e bot\u00ebs jan\u00eb kthyer te Kombet e Bashkuara dhe K\u00ebshilli Sigurimit me shpres\u00ebn se kjo do t\u00eb siguroj\u00eb nj\u00eb rol m\u00eb t\u00eb madh, m\u00eb aktiv, m\u00eb kuptimplot\u00eb, n\u00eb zgjidhjen e konflikteve nd\u00ebrkomb\u00ebtare dhe k\u00ebshtu t\u00eb transformoj\u00eb bot\u00ebn n\u00eb nj\u00eb streh\u00eb m\u00eb t\u00eb sigurt dhe m\u00eb t\u00eb qet\u00eb, ka shum\u00eb pak fakte n\u00eb kujtes\u00ebn e kaluar t\u00eb kryera nga Kombet e Bashkuara p\u00ebr t\u2019iu dh\u00ebn\u00eb besim k\u00ebtyre mendimeve t\u00eb d\u00ebshiruara. Nj\u00eb aren\u00eb bot\u00ebrore e lobimit, intrig\u00ebs, veprimtaris\u00eb s\u00eb dendur diplomatike synon n\u00eb formimin e grupeve t\u00eb presionit dhe p\u00ebrpjekjeve p\u00ebr t\u00eb arritur nj\u00eb avantazh mbi kund\u00ebrshtar\u00ebt aspak t\u00eb vlefsh\u00ebm, ku skrupujt nuk kan\u00eb rol p\u00ebr t\u00eb luajtur dhe vet\u00ebdija njer\u00ebzore \u00ebsht\u00eb hyrje e mbyllur, natyrisht mund t\u00eb quhet nj\u00eb sht\u00ebpi e kombeve edhe pse n\u00eb konflikt dhe rr\u00ebmuj\u00eb. Por do t\u00eb ishte nj\u00eb ironi ta quaj\u00eb nj\u00eb sht\u00ebpi t\u00eb till\u00eb, nj\u00eb sht\u00ebpi t\u00eb Kombeve t\u00eb Bashkuara. N\u00ebse ky \u00ebsht\u00eb koncepti i bashkimit, un\u00eb p\u00ebr vete nuk do t\u00eb zgjidhja m\u00eb shum\u00eb rrezikun p\u00ebr t\u00eb mbijetuar n\u00eb nj\u00eb komunitet t\u00eb Kombeve q\u00eb jan\u00eb t\u00eb ndara, por t\u00eb bashkuara n\u00eb ndershm\u00ebri dhe drejt\u00ebsi.<\/p>\n

        D\u00ebshira p\u00ebr t\u00eb grumbulluar pushtet p\u00ebr t\u00eb shkat\u00ebrruar kund\u00ebrshtar\u00ebt dhe ende z\u00ebri i mospajtimit \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje m\u00eb vitale q\u00eb \u00e7do komb duhet ta adresoj\u00eb dhe zgjidh\u00eb. Dikush habitet me ndjenj\u00ebn e thell\u00eb t\u00eb keqardhjes se si kombet an\u00ebtare t\u00eb k\u00ebsaj sht\u00ebpie augustiane do t\u00eb vazhdojn\u00eb t\u00eb mbyllin syt\u00eb dhe t\u00eb mos pranojn\u00eb t\u00eb hapin mendjet e tyre ndaj rreziqeve t\u00eb qen\u00ebsishme n\u00eb m\u00ebnyr\u00ebn n\u00eb t\u00eb cilin \u00e7\u00ebshtjet e kombeve po drejtohen.<\/p>\n

        Paqja bot\u00ebrore varet n\u00eb m\u00ebnyr\u00eb t\u00eb dyshimt\u00eb n\u00eb nj\u00eb fije t\u00eb nj\u00eb shprese t\u00eb dob\u00ebt se drejt\u00ebsia do t\u00eb mbizot\u00ebroj\u00eb dhe se drejt\u00ebsia do t\u00eb b\u00ebhet.<\/p>\n

        P\u00ebrktheu n\u00eb gjuh\u00ebn shqipe: \u00c7apajev Zera<\/em><\/p>\n

        Image Courtesy:\u00a0European External Action Service<\/a>; Image Cropped. Under Creative Commons<\/a>.<\/p>\n

        \u00a0<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

        (P\u00ebrgjigjja e Islamit ndaj \u00e7\u00ebshtjeve bashk\u00ebkohore) Paqja politike duhet t\u00eb ekzaminohet me kujdes n\u00eb nivel komb\u00ebtar dhe nd\u00ebrkomb\u00ebtar P\u00ebr sa i p\u00ebrket politik\u00ebs komb\u00ebtare, \u00e7\u00ebshtja kryesore \u00ebsht\u00eb se cili sistem politik \u00ebsht\u00eb i mir\u00eb apo i keq p\u00ebr njeriun? S\u00ebrish, ne duhet t\u00eb zbulojm\u00eb n\u00ebse d\u00ebshtimi i sistemeve politike dhe defektet e tyre t\u00eb qen\u00ebsishme<\/p>\n","protected":false},"featured_media":4255,"template":"","tags":[],"authors":[457],"content_source":[],"class_list":["post-4253","articles","type-articles","status-publish","has-post-thumbnail","hentry","topics-ceshtjet-shoqerore","topics-islami","topics-politika","article-cat-artikuj","authors-hazret-mirza-tahir-ahmedi"],"acf":[],"yoast_head":"\nPaqja politike<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/paqja-politike\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Paqja politike\" \/>\n<meta property=\"og:description\" content=\"(P\u00ebrgjigjja e Islamit ndaj \u00e7\u00ebshtjeve bashk\u00ebkohore) Paqja politike duhet t\u00eb ekzaminohet me kujdes n\u00eb nivel komb\u00ebtar dhe nd\u00ebrkomb\u00ebtar P\u00ebr sa i p\u00ebrket politik\u00ebs komb\u00ebtare, \u00e7\u00ebshtja kryesore \u00ebsht\u00eb se cili sistem politik \u00ebsht\u00eb i mir\u00eb apo i keq p\u00ebr njeriun? 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