{"id":1325,"date":"2022-06-23T14:57:32","date_gmt":"2022-06-23T13:57:32","guid":{"rendered":"https:\/\/sbunker.org\/?p=1325"},"modified":"2023-12-18T15:24:20","modified_gmt":"2023-12-18T14:24:20","slug":"per-nje-dialog-kritik-rreth-islamit","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/per-nje-dialog-kritik-rreth-islamit\/","title":{"rendered":"P\u00ebr nj\u00eb dialog kritik rreth Islamit"},"content":{"rendered":"

Islami\u00a0po rikthehet n\u00eb trajt\u00eb fundamentaliste<\/a>\u00a0dhe nj\u00eb\u00a0dialog kritik shoq\u00ebror rreth Islamit n\u00eb shoq\u00ebrin\u00eb ton\u00eb<\/a>\u00a0\u00ebsht\u00eb m\u00eb se i domosdosh\u00ebm. Debati publik rreth Islamit n\u00eb hap\u00ebsir\u00ebn shqipfol\u00ebse mbizot\u00ebrohet nga dy rryma diametralisht t\u00eb kund\u00ebrta: rryma paragjykuese dhe ajo apologjike.<\/p>\n

Rryma paragjykuese stereotipizon, gjykon dhe demonizon elemente islame n\u00eb tradit\u00ebn dhe t\u00eb tanishmen ton\u00eb fetare e kulturore. Kjo rrym\u00eb ilustrohet me shprehjet e ngarkuara me gjykime e paragjykime p\u00ebr Islamin, si \u201cmbetje turke\u201d, \u201cterrorist\u00eb me mjekra\u201d, \u201cshamia arabe\u201d, e t\u00eb ngjashme.<\/p>\n

N\u00eb an\u00ebn tjet\u00ebr, rryma apologjike refuzon t\u2019i shoh\u00eb sfidat dhe problemet me teologjin\u00eb dhe predikimet mbizot\u00ebruese t\u00eb klerit mysliman. Kjo rrym\u00eb flet p\u00ebr Islamin si p\u00ebr nj\u00eb fe \u201ct\u00eb drejt\u00eb\u201d, \u201cpa t\u00eb meta\u201d, \u201cm\u00ebnyra e vetme p\u00ebr nj\u00eb jet\u00eb t\u00eb dinjitetshme\u201d, \u201cshp\u00ebtim nga gjith\u00e7ka dhe p\u00ebr gjithk\u00ebnd\u201d, mes t\u00eb tjerash.<\/p>\n

Asnj\u00ebra nga k\u00ebto dy rryma nuk i kontribuon diskursit publik. Rryma paragjykuese i v\u00eb besimtar\u00ebt n\u00eb pozit\u00eb mbrojt\u00ebse dhe i mobilizon p\u00ebr t\u00eb konservuar tradit\u00ebn dhe promovuar besimin e pakusht te dogma dhe autoriteti fetar. Nd\u00ebrsa rryma apologjike i kontribuon letargjis\u00eb dhe vet\u00ebk\u00ebnaqjes.<\/p>\n

K\u00ebto jan\u00eb dy faqet e s\u00eb nj\u00ebjt\u00ebs medalje, q\u00eb pengojn\u00eb nj\u00eb bashk\u00ebbisedim t\u00eb nevojsh\u00ebm shoq\u00ebror rreth Islamit, sepse p\u00ebr \u00e7far\u00eb mund t\u00eb bashk\u00ebbisedojn\u00eb ithtar\u00ebt e q\u00ebndrimit se Islami \u00ebsht\u00eb \u201ci huaj\u201d dhe se shfaqja e tij n\u00eb jet\u00ebn shoq\u00ebrore e kulturore \u00ebsht\u00eb \u201cantikomb\u00ebtare\u201d ose \u201cantiper\u00ebndimore\u201d me ithtar\u00ebt e q\u00ebndrimit se Islami \u00ebsht\u00eb fe \u201cpa t\u00eb meta\u201d, ndon\u00ebse mund t\u00eb pranoj\u00eb se ndonj\u00ebher\u00eb mysliman\u00ebt nuk jan\u00eb t\u00eb till\u00eb?!<\/p>\n

Ve\u00e7 k\u00ebtyre, ka edhe polemika q\u00eb parashtrohen gjoja si kritika t\u00eb Islamit, por q\u00eb assesi nuk jan\u00eb t\u00eb tilla. N\u00eb t\u00eb v\u00ebrtet\u00eb, ato jan\u00eb tep\u00ebr sip\u00ebrfaq\u00ebsore, q\u00eb u mungon guximi intelektual a veglat konceptuale p\u00ebr ta adresuar thelbin e problemeve t\u00eb teologjis\u00eb dhe mendimit islam.<\/p>\n

K\u00ebsisoj, n\u00eb vend se t\u00eb merren Islamin, ato operojn\u00eb me paragjykime dhe m\u00ebsymje q\u00eb u afrohen q\u00ebndrimeve islamofobe e raciste, duke v\u00ebn\u00eb n\u00eb sh\u00ebnjest\u00ebr pjes\u00ebtar\u00ebt e komunitetit ose klerin mysliman. Andaj, k\u00ebto lloje t\u00eb paragjykimeve nuk do t\u00eb trajtohen n\u00eb k\u00ebt\u00eb shkrim.<\/p>\n

Duke mar\u00eb p\u00ebr baz\u00eb k\u00ebto dy rryma (paragjykuese dhe apologjike), Islami ka mundur t\u00eb b\u00ebhet tem\u00eb e diskutimit publik vet\u00ebm at\u00ebher\u00eb kur \u00ebsht\u00eb par\u00eb si problem i siguris\u00eb ose kur ka trazuar bot\u00ebkuptimet apo ideologjin\u00eb mbizot\u00ebruese n\u00eb shoq\u00ebri. Me fjal\u00eb t\u00eb tjera, Islami shihet dhe trajtohet si \u00e7\u00ebshtje vet\u00ebm prej aspektit t\u00eb siguris\u00eb ose t\u00eb shmangies s\u00eb tij nga ideologjia mbizot\u00ebruese. T\u2019i analizojm\u00eb t\u00eb dyja me radh\u00eb n\u00eb vijim.<\/p>\n

Dialogu mbi Islamin kufizohet n\u00eb fush\u00ebn e siguris\u00eb dhe ideologjis<\/strong>\u00eb<\/strong><\/p>\n

S\u00eb pari, n\u00eb ligj\u00ebrimin politik, gazetaresk dhe t\u00eb organizatave joqeveritare q\u00eb merren me \u00e7\u00ebshtje t\u00eb siguris\u00eb, hasim problematizimin e Islamit vet\u00ebm nga k\u00ebndv\u00ebshtrimi i siguris\u00eb. Lajme dhe reportazhe t\u00eb panum\u00ebrta mediatike mbi Islamin jan\u00eb b\u00ebr\u00eb t\u00eb shtyra nga urgjenca e kriz\u00ebs s\u00eb supozuar t\u00eb siguris\u00eb q\u00eb e shkaktuaka Islami. \u201cUrgjenca e kriz\u00ebs\u201d ka orientuar edhe prodhimin e nj\u00eb numri raportesh t\u00eb organizatave joqeveritare q\u00eb merren vet\u00ebm me nj\u00eb aspekt t\u00eb supozuar si urgjent dhe problematik t\u00eb Islamit, si\u00e7 ishte para pak vitesh mb\u00ebshtjetja dhe pjes\u00ebmarrja e nj\u00eb numri kosovar\u00ebsh n\u00eb luft\u00ebrat e \u201cShtetit islamik n\u00eb Irak dhe Levant\u201d (ISIS).<\/p>\n

N\u00eb k\u00ebto ligj\u00ebrime mungojn\u00eb problematizimet e Islamit si sistem mendimi, bot\u00ebkuptim dhe praktik\u00eb morale, q\u00eb mund t\u00eb argumentohet se paraqesin problem. K\u00ebshtu, p\u00ebr shembull, n\u00eb\u00a0raporte t\u00eb tilla<\/a>, fundamentalizmi nuk konstatohet si problem n\u00eb vete, por vet\u00ebm n\u00ebse e shkakton \u201ckriz\u00ebn\u201d, bie fjala, rekrutimin n\u00eb ISIS apo p\u00ebrkrahjen e tij. K\u00ebshtu, p\u00ebr ilustrim, thuhet \u201c\u00ebsht\u00eb hoxh\u00eb i mir\u00eb, sepse flet kund\u00ebr pjes\u00ebmarrjes n\u00eb luft\u00ebn n\u00eb Siri ose kund\u00ebr sulmeve terroriste\u201d dhe pastaj t\u00eb gjitha i falen.<\/p>\n

S\u00eb dyti, shohim se Islami \u2013 pra t\u00eb kuptuarit dhe t\u00eb praktikuarit e tij n\u00eb shoq\u00ebrin\u00eb ton\u00eb \u2013 problematizohet vet\u00ebm at\u00ebher\u00eb kur ato shmangen nga ideologjia mbizot\u00ebruese n\u00eb shoq\u00ebrin. K\u00ebshtu, p\u00ebr ilustrim, thuhet: \u201c\u00cbsht\u00eb hoxh\u00eb i mir\u00eb, sepse flet mir\u00eb p\u00ebr simbolet a heronjt\u00eb komb\u00ebtar\u00eb, miqt\u00eb nd\u00ebrkomb\u00ebtar\u00eb, Per\u00ebndimin\u201d, etj.<\/p>\n

Pra, \u201choxh\u00eb i mir\u00eb\u201d sepse \u00ebsht\u00eb n\u00eb linj\u00ebn \u201ce duhur\u201d ideologjike dhe pastaj t\u00eb gjitha t\u00eb tjerat i falen. Kjo \u00ebsht\u00eb e konvenueshme p\u00ebr klerin fetar, por nuk mund\u00ebson dinamizimin e mendimit dhe rimendimin e besimeve e interpretimeve fetare, q\u00eb jan\u00eb parakushte p\u00ebr dialog kritik.<\/p>\n

K\u00ebto dy problematizime nuk e ndihmojn\u00eb dialogun, sepse, sipas tyre, feja \u00ebsht\u00eb ose b\u00ebhet problem vet\u00ebm kur p\u00ebrb\u00ebn k\u00ebrc\u00ebnim p\u00ebr sigurin\u00eb ose kur bie ndesh me ideologjin\u00eb mbizot\u00ebruse politike n\u00eb shoq\u00ebri.<\/p>\n

Si mund t\u00eb zhvillohet nj\u00eb dialog kritik rreth Islamit?<\/strong><\/p>\n

Nevojitet nj\u00eb trajtim i Islamit i pandikuar nga \u201curgjenca e kriz\u00ebs\u201d e cila p\u00ebrqendrohet vet\u00ebm n\u00eb aspektet e temat q\u00eb problematizohen nga k\u00ebndv\u00ebshtrimi i siguris\u00eb dhe i ideologjis\u00eb. Vet\u00ebm nj\u00eb trajtim i Islamit i \u00e7liruar nga k\u00ebto k\u00ebndv\u00ebshtrime do t\u2019i krijonte kushtet p\u00ebr nj\u00eb dialog kritik mbi Islamin, pra mbi mendimin dhe praktik\u00ebn fetare islame n\u00eb shoq\u00ebrin\u00eb ton\u00eb.<\/p>\n

Kjo nuk do t\u00eb jet\u00eb nj\u00eb rrug\u00eb e mesit, sepse kritika nuk \u00ebsht\u00eb diku n\u00eb mes paragjykimit dhe apologjis\u00eb. \u00cbsht\u00eb nj\u00eb rrug\u00eb e tret\u00eb, krejt tjet\u00ebr. P\u00ebr ilustrim, kjo rrug\u00eb do t\u00eb thot\u00eb: \u201cNuk \u00ebsht\u00eb \u00e7\u00ebshtja te ky apo ai hoxh\u00eb q\u00eb shkakton kriz\u00ebn ose sfidon ideologjin\u00eb mbizot\u00ebruese, por te teologjia islame dhe mendimi bashk\u00ebkohor islam q\u00eb priret drejt fundamentalizmit\u201d.<\/p>\n

Ky dialog shoq\u00ebror do t\u00eb jet\u00eb joparagjykues dhe i guximsh\u00ebm, q\u00eb do t\u00eb marr\u00eb n\u00eb konsiderat\u00eb shum\u00ebsin\u00eb e traditave interpretuese nga mendimi islam dhe qasjet kritike e problematizuese nga metodat bashk\u00ebkohore t\u00eb shkencave shoq\u00ebrore e humane. Dialogu i k\u00ebrkuar e problematizon mendimin fetar pavar\u00ebsisht nga problemet e pseudo-problemet q\u00eb paraqiten si t\u00eb ngutshme nga politika e p\u00ebrditshme a media dhe nga parashtrimet q\u00eb burojn\u00eb nga ligj\u00ebrimi polemik n\u00eb lidhje me fen\u00eb, si nga apologjet\u00ebt, ashtu dhe nga paragjykuesit.<\/p>\n

Dialogu do t\u00eb jet\u00eb i hapur dhe nuk mund t\u00eb parashikohen kahet e rrjedh\u00ebs s\u00eb tij, para se t\u00eb mund t\u00eb konstatohet fillimi i mir\u00ebfillt\u00eb i tij. Gjithsesi, dialogu do t\u00eb merret n\u00eb m\u00ebnyr\u00eb kritike me kureshtjen dhe dilemat e shoq\u00ebris\u00eb s\u00eb gjer\u00eb dhe komunitetit rreth Islamit, kuptimit, interpretimit dhe praktik\u00ebs s\u00eb tij n\u00eb shoq\u00ebri. Kjo do t\u00eb mund t\u00eb arrihet duke shtruar\u00a0pyetjet q\u00eb tashm\u00eb jan\u00eb b\u00ebr\u00eb dhe t\u00eb tjera q\u00eb ende nuk jan\u00eb b\u00ebr\u00eb<\/a>, ngaq\u00eb pengohen nga opinioni dominues ose bien n\u00eb fush\u00ebn e dogm\u00ebs ku nuk mendohet dhe nuk pyetet.<\/p>\n

Mir\u00ebpo, a \u00ebsht\u00eb i mundur nj\u00eb bashk\u00ebbisedim kritik me klerin tradicional dhe me ithtar\u00ebt e Islamit fundamentalist, q\u00eb gjithnj\u00eb e m\u00eb shum\u00eb jan\u00eb t\u00eb sigurt n\u00eb themelet teologjike t\u00eb fundamentalizmit dhe q\u00eb nuk do t\u00eb v\u00ebr\u00eb n\u00eb pik\u00ebpyetje gati asnj\u00eb tem\u00eb rreth fes\u00eb? Mund t\u00eb mos jet\u00eb i leht\u00eb, ngase n\u00eb mendimin islam \u00ebsht\u00eb akumuluar nj\u00eb num\u00ebr i madh tabush, dometh\u00ebn\u00eb t\u00eb v\u00ebrtetash aksiomatike e q\u00ebndrimesh t\u00eb shenjt\u00ebruara p\u00ebr t\u00eb cilat konsiderohet blasfemike t\u00eb mendohet, dhe mbi t\u00eb cilat themelohet Islami i rikthyer n\u00eb trajt\u00eb fundamentaliste sot.<\/p>\n

Sidoqoft\u00eb, dialogu nuk ka alternativ\u00eb t\u00eb mir\u00eb. Thirrja p\u00ebr bashk\u00ebbisedim duhet t\u00eb jet\u00eb e hapur n\u00eb \u00e7do rast dhe koh\u00eb. Dialogu kritik \u00ebsht\u00eb debat i hapur dhe racional rreth Islamit dhe interpretimit t\u00eb tij mes pjes\u00ebtar\u00ebve t\u00eb shoq\u00ebris\u00eb s\u00eb gjer\u00eb me klerin dhe pjes\u00ebtar\u00ebt e komunitetit, duke ua njohur aft\u00ebsin\u00eb p\u00ebr debat racional, n\u00eb vend t\u00eb paragjykimit ose p\u00ebr\u00e7mimit t\u00eb tyre, dhe duke i pranuar si subjekte n\u00eb bashk\u00ebbisedim, n\u00eb vend t\u00eb demonizimit t\u00eb tyre si k\u00ebrc\u00ebnim ose instrumentalizimit t\u00eb tyre si subjekte p\u00ebr hulumtim.<\/p>","protected":false},"excerpt":{"rendered":"

Islami\u00a0po rikthehet n\u00eb trajt\u00eb fundamentaliste\u00a0dhe nj\u00eb\u00a0dialog kritik shoq\u00ebror rreth Islamit n\u00eb shoq\u00ebrin\u00eb ton\u00eb\u00a0\u00ebsht\u00eb m\u00eb se i domosdosh\u00ebm. Debati publik rreth Islamit n\u00eb hap\u00ebsir\u00ebn shqipfol\u00ebse mbizot\u00ebrohet nga dy rryma diametralisht t\u00eb kund\u00ebrta: rryma paragjykuese dhe ajo apologjike. Rryma paragjykuese stereotipizon, gjykon dhe demonizon elemente islame n\u00eb tradit\u00ebn dhe t\u00eb tanishmen ton\u00eb fetare e kulturore. Kjo rrym\u00eb […]<\/p>","protected":false},"author":196,"featured_media":1326,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[709,708,703],"ppma_author":[700],"class_list":["post-1325","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-ideology","tag-islam","tag-religion"],"authors":[{"term_id":700,"user_id":196,"is_guest":0,"slug":"gezim-selaci","display_name":"G\u00ebzim Selaci","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/1-1-e1728652765257.jpg"},"user_url":"","last_name":"Selaci","first_name":"G\u00ebzim","description":"G\u00ebzimi Selaci \u00ebsht\u00eb ligj\u00ebrues n\u00eb Departamentin e Sociologjis\u00eb n\u00eb Universitetin e Prishtin\u00ebs. Ka studiuar Sociologji dhe Teori politike n\u00eb Prishtin\u00eb, Lond\u00ebr dhe Budapest. Specializimi i tij ka t\u00eb b\u00ebj\u00eb me legjitimimin e pushtetit dhe nd\u00ebrtimin e shtetit. Interesimi i tij p\u00ebrq\u00ebndrohet tek politika dhe pushteti n\u00eb shoq\u00ebri nga perspektiva nd\u00ebrdisiplinore dhe shtrihet tek t\u00eb kuptuarit e pranimit\/mospranimit t\u00eb autoritetit, dinamik\u00ebs s\u00eb identiteteve kolektive, si dhe aktivizmit politik."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1325","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/users\/196"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=1325"}],"version-history":[{"count":2,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1325\/revisions"}],"predecessor-version":[{"id":2366,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/1325\/revisions\/2366"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/1326"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=1325"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=1325"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=1325"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=1325"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}