Shoq\u00ebria myslimane shqiptare e dekadave t\u00eb fundit po p\u00ebrballet me transformime teologjike, t\u00eb cilat mund t\u00eb hasen q\u00eb nga ligj\u00ebrimet, organizimet fetare e deri te arkitektura e objekteve fetare. Duke u nisur nga fakti se topika kryesore e diskutimeve teologjike \u00ebsht\u00eb Zoti, at\u00ebher\u00eb si rezultat i k\u00ebtij transformimi ka ndryshuar dhe konceptimi p\u00ebr t\u00eb. Nisur nga feja islame e tradit\u00ebs, e cila qe strukturuar brenda kornizave epistemologjike persiane-turke, ku m\u00eb tep\u00ebr mbizot\u00ebronte nj\u00eb frym\u00eb mistike-filozofike, Zoti m\u00eb shum\u00eb konceptohej si m\u00ebshir\u00eb, mir\u00ebsi, dashuri, bukuri, dhe kjo padyshim se manifestohej n\u00eb let\u00ebrsi, arkitektur\u00eb, muzik\u00eb, etj. Nd\u00ebrsa teologjia e shkoll\u00ebs arabe, e cila ka koh\u00eb q\u00eb ka z\u00ebn\u00eb vend n\u00eb rajonet tona, Zotin m\u00eb shum\u00eb e koncepton me atribute si frika, fuqia, d\u00ebnimi n\u00eb bot\u00ebn tjet\u00ebr, etj. Nuk do mend se k\u00ebto perceptime p\u00ebr Zotin luajn\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb formimin e karakterit dhe sjelljeve t\u00eb besimtarit mysliman. Duhet theksuar se kjo teologji e konstruktuar me idet\u00eb dhe spekulimet e dijetar\u00ebve si Ibn Hanbeli, Ibn Tejmije, Abdulvehabi, e shum\u00eb t\u00eb tjer\u00eb si k\u00ebta, ka shtrir\u00eb influenc\u00ebn deri te teolog\u00ebt dhe hoxhallar\u00ebt q\u00eb nuk jan\u00eb shkolluar n\u00ebp\u00ebr vendet arabe dhe dita-dit\u00ebs po dep\u00ebrton dhe n\u00ebp\u00ebr institucionet arsimore islame, nga t\u00eb cil\u00ebt dalin imam\u00ebt, vaiz\u00ebt dhe teolog\u00ebt tan\u00eb.<\/p>\n
N\u00eb shoq\u00ebrin\u00eb shqiptare ekziston edhe tradita e tesavufit, e rendeve apo tarikateve mistike, nj\u00eb tradit\u00eb kjo mjaft e pasur, por e panjohur bile shpesh e paragjykuar dhe e diskredituar. Kjo tradit\u00eb kultur\u00ebs shqiptare i ka dh\u00ebn\u00eb jo pak njer\u00ebz me vlera, e nj\u00ebri nga ta \u00ebsht\u00eb dhe Naim Frash\u00ebri. Ky i fundit, i njohur dhe si poeti komb\u00ebtar i shqiptar\u00ebve, ka mendime dhe dep\u00ebrtime mjaft interesante p\u00ebr Zotin dhe fen\u00eb n\u00eb p\u00ebrgjith\u00ebsi.<\/p>\n
Qoft\u00eb n\u00eb shkrimet e tij spekulative-didaktike, qoft\u00eb n\u00eb ato poetike, Naimi paraqet q\u00eb nj\u00eb perceptim mistik p\u00ebr Zotin, i cili dallon tep\u00ebr shum\u00eb nga definimet n\u00eb teologjin\u00eb ortodokse islame. Konceptimi naimian p\u00ebr Zotin \u00ebsht\u00eb i af\u00ebrt me konceptimin e mistik\u00ebve mysliman\u00eb, si Ibn Arabi-u, Mevlana\u00a0Rumi-u dhe Junus Emre. E p\u00ebr mendimin e tyre, Zoti \u00ebsht\u00eb di\u00e7ka \u201ckrejt ndryshe\u201d nga konstruktimet dhe konceptimet e intelektit njer\u00ebzor. P\u00ebr shembull, Ibn Arabi-u\u00a0pohon se \u201ckonstruktimet p\u00ebr Zotin mund t\u00eb jen\u00eb t\u00eb pranueshme vet\u00ebm n\u00ebse besimtari \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr artificialitetin e atij konstrukti\u201d. T\u00eb till\u00ebt, k\u00ebt\u00eb pohim ndaj Zotit e mb\u00ebshtesin n\u00eb ajetin kuranor, ku thuhet:\u00a0\u201cAsgj\u00eb nuk i ngjan\/sh\u00ebmb\u00ebllen atij\u201d.\u00a0<\/em>Pra njeriu p\u00ebr t\u00eb njohur nj\u00eb gj\u00eb duhet t\u2019ia ngjasoj\u00eb\/sh\u00ebmb\u00ebllej\u00eb nj\u00eb gj\u00ebje tjet\u00ebr. Dhe meq\u00eb Zoti nuk i ngjan asnj\u00eb gj\u00ebje, nuk mund t\u00eb njihet, e sipas Ibn Arabi-ut, \u00e7do njohje e tij \u00ebsht\u00eb e mang\u00ebt, e reduktuar dhe e paplot\u00eb, prandaj askush nuk mund t\u00eb pretendoj\u00eb se e ka njohur at\u00eb ashtu si\u00e7 duhet\/mund t\u00eb jet\u00eb. Edhe Frash\u00ebri e thot\u00eb t\u00eb nj\u00ebjt\u00ebn gj\u00eb:<\/p>\n Plotfuqi pa sh\u00ebmb\u00ebllim e pa kufi<\/em><\/p>\n Men\u00e7uri q\u00eb s\u2019e rrok mendja: Per\u00ebndi<\/em>!\u201d<\/em><\/p>\n Pra edhe p\u00ebr t\u00eb, Per\u00ebndia \u00ebsht\u00eb nj\u00eb plotfuqi e pakufishme, t\u00eb cil\u00ebn mendja e njeriut nuk mund ta perceptoj\u00eb dhe ta njoh\u00eb. Naimi mendon se meq\u00eb Zoti\u00a0nuk ka kujt t\u2019i sh\u00ebmb\u00ebllehet, t\u2019i ngjasohet, at\u00ebher\u00eb nuk mund t\u00eb njihet nga mendja e njeriut. K\u00ebtu ndoshta Ferdinand De Saussur-i do t\u00eb na ndihmonte me iden\u00eb e tij se \u201csistemet gjuh\u00ebsore sh\u00ebnjuese\u201d \u201cfunksionojn\u00eb\u201d jo p\u00ebrmes elementesh pozitive por vet\u00ebm p\u00ebrmes dallimesh, k\u00ebshtu ne e dim\u00eb \u00e7far\u00eb \u00ebsht\u00eb di\u00e7ka vet\u00ebm p\u00ebrmes asaj q\u00eb ajo nuk \u00ebsht\u00eb\u201d.<\/p>\n Nisur nga ky konstatim mund t\u00eb thuhet se p\u00ebr mistik\u00ebt si Naimi, Zoti \u00ebsht\u00eb gjith\u00e7ka q\u00eb nuk \u00ebsht\u00eb, pra p\u00ebr te mund t\u00eb flitet vet\u00ebm \u00e7far\u00eb dhe si nuk \u00ebsht\u00eb, e jo se \u00e7far\u00eb e si \u00ebsht\u00eb.<\/p>\n Kjo form\u00eb e t\u00eb menduarit teologjik q\u00eb quhet\u00a0Teologji Apofatike<\/em>\u00a0ose\u00a0Negative<\/em>\u00a0m\u00ebton q\u00eb Zotit apo Hyjnis\u00eb t\u2019i afrohet duke mohuar secilin p\u00ebrshkrim e konceptim p\u00ebr t\u00eb. Dhe sipas filozof\u00ebve dhe teolog\u00ebve t\u00eb k\u00ebsaj shkolle, meq\u00eb Zoti \u00ebsht\u00eb p\u00ebrtej \u00e7do parafytyrimi dhe konceptimi human, ai nuk mund t\u00eb z\u00ebr\u00eb vend brenda sh\u00ebnjimeve semantike njer\u00ebzore, kurse gjuh\u00ebn mund ta p\u00ebrdorim vet\u00ebm p\u00ebr t\u00eb kuptuar pamund\u00ebsin\u00eb e t\u00eb folurit p\u00ebr te. Si\u00e7 pohon dhe Martin Buber, ne mund t\u00eb flasim me Zotin, por nuk mund t\u00eb flasim p\u00ebr t\u00eb.<\/p>\n Prandaj, mistik\u00ebt si Naimi arrijn\u00eb n\u00eb p\u00ebrfundimin se njohja e vet Zotit \u00ebsht\u00eb e pamundshme, por mbase mbetet nj\u00eb rrug\u00eb q\u00eb na afron tek ai. Kjo rrug\u00eb \u00ebsht\u00eb njohja e vetvetes. Ata mb\u00ebshteten n\u00eb nj\u00eb th\u00ebnie profetike\u00a0q\u00eb thot\u00eb: \u201cKush e njeh veten e ka njohur Zotin\u201d.<\/p>\n Nj\u00eb m\u00ebsim i till\u00eb haset edhe n\u00eb mendimin e Naimit, t\u00eb cilin e ka shprehur n\u00ebp\u00ebr poezit\u00eb dhe shkrimet tjera.<\/p>\n \u201cNjeriu, vet\u00ebm vethen\u2019 e tija t\u00eb njoh\u00eb mir\u00eb m\u00ebson \u00e7\u2019\u00ebsht\u00eb Zot\u2019 i math e i v\u00ebrtet\u00eb. Se Zoti\u00a0\u00ebsht\u00eb m\u2019af\u00ebr\u00eb nesh se ne vet\u00eb\u201d.<\/em><\/p>\n Pra p\u00ebr t\u00eb, njohja mir\u00eb e natyr\u00ebs s\u00eb njeriut tregon se \u00e7far\u00eb \u00ebsht\u00eb Zoti, dhe kjo rezulton nga ideja mistike se njeriu \u00ebsht\u00eb krijesa, ku m\u00eb s\u00eb miri reflektohet qen\u00ebsia hyjnore. N\u00eb nj\u00eb poezi tjet\u00ebr thot\u00eb:<\/p>\n Kush do ta shoh\u00eb t\u00eb t\u00ebr\u00eb,<\/em><\/p>\n T\u00eb shoh\u00eb mir\u00eb njerin\u00eb,<\/em><\/p>\n Vethen’ e tij re t\u00eb v\u00ebr\u00eb,<\/em><\/p>\n Atje e gjen per\u00ebndin\u00eb\u2026.<\/em><\/p>\n M\u00eb \u00e7do an\u00eb e k\u00ebrkova,<\/em><\/p>\n Thash\u00eb: ku ‘sht\u00eb per\u00ebndia,<\/em><\/p>\n Po m\u00eb pasdaj e m\u00ebsova,<\/em><\/p>\n Q\u00ebnke ndaj mej’ e s’e dija.<\/em><\/p>\n K\u00ebrkonja gjetk\u00eb ta gjeje<\/em><\/p>\n Zotn’ e math e t\u00eb v\u00ebrtet\u00eb,<\/em><\/p>\n Ajy q\u00ebn\u00ebkej ndaj meje,<\/em><\/p>\n E pask\u00ebsha un\u00eb vet\u00eb!<\/em><\/p>\n K\u00ebshtu p\u00ebr Naimin duhet par\u00eb mir\u00eb njeriun n\u00ebse duam t\u00eb shohim Zotin si t\u00ebr\u00ebsi. Ai deklaron se e ka k\u00ebrkuar gjithandej at\u00eb, por m\u00eb n\u00eb fund e ka gjetur n\u00eb veten e tij.<\/p>\n Por a mjafton vet\u00ebm njohja e Zotit p\u00ebr mistik\u00ebt dhe Naimin? Duhet th\u00ebn\u00eb se jo, sepse ai, pra Zoti duhet edhe t\u00eb dashurohet. Madje sipas tyre, njohja dhe t\u00eb kuptuarit e v\u00ebrtet\u00eb e \u00e7do gj\u00ebje mund t\u00eb arrihet vet\u00ebm duke e dashuruar at\u00eb gj\u00eb.<\/p>\n Pra duke shprehur pamund\u00ebsin\u00eb e njohjes dhe p\u00ebrkufizimit semantik t\u00eb Per\u00ebndis\u00eb, sipas k\u00ebsaj shkolle, njeriut i mjafton vet\u00ebm dashuria p\u00ebr t\u00eb, e cila mund t\u00eb nis\u00eb nga dashuria p\u00ebr krijesat e tij e deri te dashuria e shkall\u00ebs s\u00eb fundit, ajo hyjnore. Duke pasur parasysh se \u00e7do realitet n\u00eb k\u00ebt\u00eb bot\u00eb \u00ebsht\u00eb manifestim i tij at\u00ebher\u00eb duke dashuruar t\u00eb gjitha krijesat, njer\u00ebzore, bimore a shtazore, n\u00eb fakt dashurohet vet Zoti. N\u00eb shkoll\u00ebn e misticizmit, t\u00eb cil\u00ebs i takon Naimi, dashuria nuk \u00ebsht\u00eb realitet q\u00eb mund t\u00eb argumentohet apo analizohet n\u00eb teori, por s\u00eb pari duhet dashuruar pastaj, ndoshta, mund t\u00eb arrihet deri n\u00eb shkall\u00ebn e kuptimit t\u00eb saj.<\/p>\n \u201cDashurin\u2019 e Bukurin\u00eb,<\/em><\/p>\n Nuk\u2019 e them dot at\u00eb ndjenj\u00eb,<\/em><\/p>\n Nuk\u2019 e them dot Per\u00ebndin\u00eb!<\/em><\/p>\n Mos u mundo kot,<\/em><\/p>\n Nuk\u00eb thuhet dot\u201d.<\/em><\/p>\n Dhe dashuria ime<\/em><\/p>\n Je vet\u2019, o Per\u00ebndi<\/em>!<\/em><\/p>\n \u00c7do gj\u00eb je ti k\u00ebtu,<\/em><\/p>\n Edhe kudo je ti.<\/em><\/p>\n P\u00ebr Naimin, Zoti\u00a0\u00ebsht\u00eb dashuria e tij dhe ai \u00ebsht\u00eb n\u00eb \u00e7do vend ku \u00ebsht\u00eb dhe poeti. Naimi gjithashtu thot\u00eb se dashuria \u00ebsht\u00eb grada m\u00eb e lart\u00eb e urt\u00ebsis\u00eb dhe ata q\u00eb jan\u00eb ngjitur n\u00eb grad\u00ebn e urt\u00ebsis\u00eb mund ta p\u00ebrjetojn\u00eb dashurin\u00eb n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb mir\u00eb. Ai gjithashtu, thot\u00eb:<\/p>\n \u201cDashuri i Zotit \u00ebsht\u00eb krej\u2019 i urt\u00ebsis\u00eb. Ata, q\u00eb duan\u00eb Zotn\u00eb, k\u00ebrkojn\u00eb t\u00eb v\u00ebrtet\u00ebn\u00eb, e m\u00ebrgojn\u00eb t\u00eb rremen\u00eb, qasin mir\u00ebsin\u00eb e p\u00ebrz\u00ebn\u00eb djall\u00ebzit\u00eb, d\u00ebbojn\u2019 armik\u00ebrin\u2019 e mbajn\u00eb miq\u00ebsin\u2019 e v\u00ebllaz\u00ebrin\u00eb\u201d<\/em>.<\/p>\n Pra, ata t\u00eb cil\u00ebt e dashurojn\u00eb Zotin, p\u00ebrve\u00e7se k\u00ebrkojn\u00eb t\u00eb v\u00ebrtet\u00ebn, nga vetja largojn\u00eb djall\u00ebzin\u00eb e g\u00ebnjeshtr\u00ebn, dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, shuajn\u00eb ndjenjat armiq\u00ebsore ndaj t\u00eb tjer\u00ebve dhe hapin rrug\u00ebn p\u00ebr miq\u00ebsi e v\u00ebllaz\u00ebri.<\/p>\n K\u00ebshtu, duke lexuar idet\u00eb mistike p\u00ebr Zotin, njeriun, natyr\u00ebn, kafsh\u00ebt dhe \u00e7do krijes\u00eb tjet\u00ebr t\u00eb Naimit, mund t\u00eb ndihmojn\u00eb pasurimin e dimensioneve ontologjike t\u00eb njeriut t\u00eb sot\u00ebm shqiptar. Si rezultat i k\u00ebsaj, mund t\u00eb kemi nj\u00eb shoq\u00ebri q\u00eb njeh, respekton madje dhe e dashuron Tjetrin, dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, t\u00eb formohet nj\u00eb frym\u00eb paq\u00ebsore n\u00eb shoq\u00ebri. Teologjia e tij e dashuris\u00eb, gjithashtu ndihmon n\u00eb deradikalizimin fetar t\u00eb nj\u00eb pjese t\u00eb shoq\u00ebris\u00eb, sepse sipas saj, nj\u00eb besimtar duke u tretur n\u00eb dashurin\u00eb p\u00ebr Zotin, n\u00eb fakt dashuron krijesat e tij.<\/p>","protected":false},"excerpt":{"rendered":" Shoq\u00ebria myslimane shqiptare e dekadave t\u00eb fundit po p\u00ebrballet me transformime teologjike, t\u00eb cilat mund t\u00eb hasen q\u00eb nga ligj\u00ebrimet, organizimet fetare e deri te arkitektura e objekteve fetare. Duke u nisur nga fakti se topika kryesore e diskutimeve teologjike \u00ebsht\u00eb Zoti, at\u00ebher\u00eb si rezultat i k\u00ebtij transformimi ka ndryshuar dhe konceptimi p\u00ebr t\u00eb. Nisur […]<\/p>","protected":false},"author":27,"featured_media":8092,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[1245],"ppma_author":[37],"class_list":["post-2812","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-orientoxident"],"authors":[{"term_id":37,"user_id":27,"is_guest":0,"slug":"abdulla-rexhepi","display_name":"Abdulla Rexhepi","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Abdulla-Rexhepi-2.jpg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/Abdulla-Rexhepi-2.jpg"},"user_url":"","last_name":"Rexhepi","first_name":"Abdulla","description":""}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/2812","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\/27"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=2812"}],"version-history":[{"count":1,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/2812\/revisions"}],"predecessor-version":[{"id":2813,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/2812\/revisions\/2813"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/8092"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=2812"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=2812"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=2812"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=2812"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}