![](\"https:\/\/prizrenpost.com\/ba\/wp-content\/uploads\/KlajdBylyku.jpeg\")
<\/p>\n<\/p>\n
Nj\u00eb jav\u00eb m\u00eb par\u00eb Edi Rama promovoi librin e tij \u201cN\u00eb sofr\u00ebn e h\u00ebn\u00ebs,\u201d q\u00eb me sa kuptohet nga pasth\u00ebnia dhe ceremonia e promovimit, p\u00ebrb\u00ebhet nga nj\u00eb grup fjalimesh t\u00eb mbajtura n\u00ebp\u00ebr iftar\u00eb t\u00eb ndrysh\u00ebm nd\u00ebr vite. Dikujt q\u00eb e njeh mir\u00eb hap\u00ebsir\u00ebn publike shqiptare dhe marr\u00ebdh\u00ebnien her\u00eb t\u00eb acaruar e her\u00eb t\u00eb sforcuar t\u00eb Shtetit ton\u00eb me Islamin, nj\u00eb ngjarje e till\u00eb nuk mund t\u00eb mos t\u2019i b\u00ebj\u00eb p\u00ebrshtypje.<\/p>\n
Duhet pranuar q\u00eb n\u00eb krye t\u00eb her\u00ebs q\u00eb mysliman\u00ebt shqiptar\u00eb asnj\u00ebher\u00eb nuk kan\u00eb avancuar kaq shum\u00eb n\u00eb El Doradon e pranueshm\u00ebris\u00eb s\u00eb tyre nga ana e establishmentit politik. Ngjarje t\u00eb tilla, me kryeministrat e tipologjis\u00eb s\u00eb Nanos dhe Berish\u00ebs, ishin t\u00eb pap\u00ebrfytyrueshme. N\u00eb gjasht\u00ebmb\u00ebdhjet\u00eb vitet e periudh\u00ebs s\u00eb qeverisjes s\u00eb Partis\u00eb Socialiste nga viti 1997 dhe asaj Demokratike deri n\u00eb vitin 2013, me p\u00ebrjashtimet p\u00ebrkat\u00ebse, gjendja e mysliman\u00ebve shqiptar\u00eb nuk ka qen\u00eb aspak e mir\u00eb. Stigmatizimi dhe shikimi i tyre si qytetar\u00eb t\u00eb dor\u00ebs s\u00eb dyt\u00eb, \u00ebsht\u00eb konstatim i nj\u00eb gjendjeje t\u00eb pamohueshme fakti.<\/p>\n
Deri te Berisha, q\u00eb \u00ebsht\u00eb kryeministri e ndoshta edhe politikani i fundit modern, prania e mysliman\u00ebve n\u00eb shoq\u00ebri dhe aspiratat nd\u00ebrkomb\u00ebtare t\u00eb \u201cIslamit politik,\u201d ishin \u00e7\u00ebshtje q\u00eb elitat tona e dinin q\u00eb k\u00ebrkonin zgjidhje. Por m\u00eb shum\u00eb sesa nj\u00eb diskutim i hapur dhe i \u00e7ilt\u00ebr, rreth asaj se \u00e7far\u00eb mysliman\u00ebt jan\u00eb dhe \u00e7far\u00eb k\u00ebrkojn\u00eb, p\u00ebr \u00e7far\u00eb na duhen dhe p\u00ebrse p\u00ebr nj\u00eb num\u00ebr pun\u00ebsh mendojn\u00eb ndryshe nga ne, marr\u00ebdh\u00ebnia q\u00eb politika dhe media shqiptare nd\u00ebrtuan me ta ishte ajo e nj\u00eb detante t\u00eb detyrueshme, duke qen\u00eb se tek e fundit Islami \u00ebsht\u00eb pjes\u00eb e trash\u00ebgimis\u00eb historike t\u00eb k\u00ebtij populli, e p\u00ebr rrjedhoj\u00eb nuk mund t\u00eb fshihet me nj\u00eb t\u00eb r\u00ebn\u00eb kalemi. Kjo sjellje p\u00ebrjashtuese dhe izoluese u pasqyrua edhe n\u00eb sjelljen e vet\u00eb mysliman\u00ebve, t\u00eb cil\u00ebt me kalimin e viteve, n\u00eb m\u00ebnyr\u00eb shpesh t\u00eb pavet\u00ebdijshme, i dhan\u00eb p\u00ebrpar\u00ebsi nj\u00eb identiteti p\u00ebrtej komb\u00ebtar, duke qen\u00eb se ai vendas p\u00ebr ta kishte p\u00ebrher\u00eb e m\u00eb pak hap\u00ebsir\u00eb.<\/p>\n
Konfliktet n\u00eb \u00c7e\u00e7eni, Bosnje, Afganistan, Irak dhe Siri dhe lidhja shpirt\u00ebrore dhe identitare q\u00eb mysliman\u00ebt shqiptar\u00eb kishin me popullsit\u00eb e k\u00ebtyre vendeve, ve\u00e7an\u00ebrisht n\u00eb drit\u00ebn e 11 shtatorit, prodhuan nj\u00eb armiq\u00ebsi popullore ndaj tyre. Etiketimet si xhihadist, \u00e7e\u00e7en, terrorist, arab, turk, ekstremist, p\u00ebrtej kuptimit gjuh\u00ebsor origjinar, ne e dim\u00eb se \u00e7far\u00eb kan\u00eb p\u00ebr q\u00ebllim. Pyetja se \u00e7far\u00eb \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme p\u00ebr ta, Kombi apo Feja, pesh\u00ebn e saj e ka fituar fal\u00eb pik\u00ebrisht k\u00ebsaj perspektive. Por n\u00eb dekad\u00ebn e fundit, shohim se situata ka ndryshuar ndjesh\u00ebm. P\u00ebrjashtim nga ky rregull ishte p\u00ebr shembull dalja e par\u00eb n\u00eb emisionin Opinion n\u00eb cil\u00ebsin\u00eb e Kryeministrit, kur teksa po shpjegonte p\u00ebrzgjedhjen e drejtoreshave t\u00eb sapo em\u00ebruara n\u00eb krye t\u00eb drejtorive kryesore t\u00eb vendit, Rama pyetet nga Fevziu se p\u00ebrse kishte zgjedhur si Drejtoresh\u00eb t\u00eb Tatimeve Briseida Shehaj, e cila n\u00eb Facebook kishte postuar disa fotografi nga plazhi. P\u00ebrgjigjja erdhi p\u00ebrmes nj\u00eb pyetjeje: \u201cPse, mos duhet t\u00eb nxirrnim atje nj\u00eb me ferexhe ne? Mos duhej t\u00eb ishte me ferexhe?\u201d<\/p>\n
P\u00ebrdorimi i termit pexhorativ \u201cferexhe,\u201d q\u00eb n\u00eb gjuh\u00ebn shqipe njihet si pjes\u00eb thelb\u00ebsore e kodit t\u00eb veshjes s\u00eb zonjave dhe zonjushave t\u00eb nderuara myslimane t\u00eb k\u00ebtij vendi, ishte duksh\u00ebm i q\u00ebllimsh\u00ebm. Por m\u00eb tep\u00ebr se mosp\u00ebrs\u00ebritja e episodeve t\u00eb k\u00ebtilla dhe zbutja e gjuh\u00ebs n\u00eb raport me mysliman\u00ebt, ndoshta arritja m\u00eb e madhe e Edi Ram\u00ebs \u00ebsht\u00eb p\u00ebrdorimi i drejtp\u00ebrdrejt\u00eb i Emrit t\u00eb Zotit t\u00eb mysliman\u00ebve, Allahut. Feja n\u00eb p\u00ebrgjith\u00ebsi dhe emri i Zotit n\u00eb ve\u00e7anti, nuk ishin fare pjes\u00eb e gjuh\u00ebs s\u00eb kryeministrave t\u00eb dikursh\u00ebm socialist\u00eb, Nanos, Majkos dhe Met\u00ebs.<\/p>\n
M\u00eb pas, Berisha Kryeminist\u00ebr p\u00ebrs\u00ebriti at\u00eb q\u00eb kishte b\u00ebr\u00eb si president, Emrin e Krijuesit e p\u00ebrmendte n\u00eb trajt\u00ebn shqiptare t\u00eb Zotit. Ndryshimi i madh ndodhi fal\u00eb Edi Ram\u00ebs, sepse Emrin e Allahut mysliman\u00ebt shqiptar\u00eb nis\u00ebn t\u00eb mos ta d\u00ebgjonin m\u00eb vet\u00ebm n\u00eb xhami apo bisedat private me nj\u00ebri-tjetrin, por edhe n\u00eb parlament apo media, t\u00eb artikuluar nga vet\u00eb sherifi i Ekzekutivit. Prania gjithnj\u00eb e m\u00eb e madhe e mbules\u00ebs islame n\u00eb drejtorit\u00eb, k\u00ebshilltaret bashkiake dhe kandidatet p\u00ebr deputete nga ana e Partis\u00eb Socialiste, krahas citimit t\u00eb drejtp\u00ebrdrejt\u00eb t\u00eb Kur\u2019anit dhe vet\u00eb Profetit nga Rama, jo vet\u00ebm n\u00ebp\u00ebr iftare por edhe panele politike, plot\u00ebsojn\u00eb nj\u00eb panoram\u00eb krejt ndryshe nga klima refuzuese e viteve \u20182000, gj\u00eb q\u00eb reflektohet edhe n\u00eb lib\u00ebr.<\/p>\n
Lidhur me k\u00ebt\u00eb, n\u00eb pasth\u00ebnien e tij Dr. Besnik Sinani shkruan: \u201cN\u00eb to gjejm\u00eb, nga nj\u00eb fjalim n\u00eb tjetrin, prezantimin e nj\u00eb vizioni transformues mbi marr\u00ebdh\u00ebnien midis shtetit dhe fes\u00eb n\u00eb Shqip\u00ebri, e p\u00ebrkitazi Islamit.\u201d \u201cVizioni q\u00eb gjejm\u00eb n\u00eb k\u00ebto fjalime \u00ebsht\u00eb tregues i nj\u00eb momenti pjekurie politike t\u00eb shqiptar\u00ebve: prania e mysliman\u00ebve n\u00eb shoq\u00ebri nuk justifikohet, por p\u00ebrg\u00ebzohet. Nj\u00eb vajz\u00eb q\u00eb ndodh t\u00eb ec\u00eb rrug\u00ebve me shami nuk \u00ebsht\u00eb duke u trajtuar m\u00eb si \u2018armiku i popullit q\u00eb k\u00ebrkon t\u00eb kthej\u00eb Tiran\u00ebn n\u00eb Teheran,\u2019 por ftohet n\u00eb sof\u00ebr.\u201d<\/p>\n
Dallimi thelb\u00ebsor q\u00eb po b\u00ebhet gjithnj\u00eb e m\u00eb i qart\u00eb midis Ram\u00ebs dhe kryeministrave t\u00eb m\u00ebparsh\u00ebm, q\u00ebndron sidomos te konceptimi i Zotit nga ana e tyre. N\u00ebse p\u00ebrdorimi i Emrit t\u00eb Tij, ashtu n\u00eb trajt\u00ebn shqipe, binte leht\u00ebsisht n\u00eb sy si di\u00e7ka e b\u00ebr\u00eb p\u00ebr kapital apo slogan politik, si\u00e7 \u00ebsht\u00eb p\u00ebr shembull shum\u00eb i r\u00ebnd\u00ebsish\u00ebm p\u00ebr Partin\u00eb Republikane, p\u00ebrmendja e Emrit t\u00eb Allahut nga ana e Ram\u00ebs, mysliman\u00ebt shqiptar\u00eb i ka futur n\u00eb kriz\u00eb, duke eksituar nj\u00eb pjes\u00eb t\u00eb tyre, e duke i b\u00ebr\u00eb t\u00eb besojn\u00eb s\u00eb m\u00eb n\u00eb fund, gj\u00ebrat po shkojn\u00eb n\u00eb drejtimin e duhur. K\u00ebt\u00eb e p\u00ebrforcojn\u00eb edhe disa deklarata t\u00eb tjera, n\u00eb t\u00eb cilat ai \u00ebsht\u00eb shprehur se \u00ebsht\u00eb lider mysliman, apo se n\u00ebse hyrja n\u00eb Bashkimin Evropian n\u00ebnkupton p\u00ebr\u00e7mim t\u00eb mysliman\u00ebve, at\u00ebher\u00eb di\u00e7ka e till\u00eb nuk na duhet fare. Por a \u00ebsht\u00eb Allahu q\u00eb Rama p\u00ebrmend, i nj\u00ebjt\u00eb me at\u00eb q\u00eb mysliman\u00ebt njohin? P\u00ebr k\u00ebta t\u00eb fundit kjo mund t\u00eb ting\u00eblloj\u00eb si nj\u00eb pyetje qesharake, por nuk ka dyshim se nuk \u00ebsht\u00eb aspak e till\u00eb, ngase Allahu i Ram\u00ebs nuk \u00ebsht\u00eb i nj\u00ebjt\u00eb me Zotin e adhuruar nga ta.<\/p>\n
N\u00eb arab\u00ebt e p\u00ebrpara shpalljes n\u00eb p\u00ebrgjith\u00ebsi, pra ata t\u00eb shekullit t\u00eb shtat\u00eb pas Er\u00ebs son\u00eb, dhe Kurejsh\u00ebt e Mek\u00ebs n\u00eb ve\u00e7anti, Allahu ishte Zoti i Cili kishte krijuar gjith\u00e7ka dhe kishte n\u00eb dor\u00eb pun\u00ebt e gjith\u00ebsis\u00eb, fatet e njer\u00ebzve dhe mbar\u00ebvajtjen e ekzistenc\u00ebs. Dallimi n\u00eb dukje i pap\u00ebrfillsh\u00ebm por nj\u00ebherazi shkat\u00ebrrimtar, \u00ebsht\u00eb se Ai nuk ishte i Vetmi Zot. Panteoni i teologjis\u00eb idhujtare t\u00eb Kurejsh\u00ebve, i p\u00ebrb\u00ebr\u00eb nga qindra zota, nuk \u00ebsht\u00eb se u z\u00ebvend\u00ebsua nga Allahu i Kur\u2019anit, por se Allahu se si Kurejsh\u00ebt e konceptonin, n\u00eb drit\u00ebn e shpalljes Kur\u2019anore, nuk ishte m\u00eb Zoti m\u00eb i fort\u00eb dhe m\u00eb i r\u00ebnd\u00ebsish\u00ebm, t\u00eb cilit i n\u00ebnshtroheshin t\u00eb tjer\u00ebt, por i Vetmi Zot i Cili nuk kishte nevoj\u00eb p\u00ebr asnj\u00eb ndihm\u00ebs, n\u00eb krijimin e universit, mbar\u00ebvajtjen e tij dhe p\u00ebrcaktimin e fateve njer\u00ebzore.<\/p>\n
Ne e dim\u00eb shum\u00eb mir\u00eb se n\u00eb Kur\u2019an ata e d\u00ebshmojn\u00eb aft\u00ebsin\u00eb e tij krijuese, por kur pyeteshin p\u00ebr arsyet se p\u00ebrse adhuronin edhe zotat e tjer\u00eb krahas tij, p\u00ebrgjigjja ishte se kjo nuk ndodhte p\u00ebr hir t\u00eb madh\u00ebrimit t\u00eb drejtp\u00ebrdrejt\u00eb t\u00eb tyre, por n\u00eb cil\u00ebsin\u00eb e nj\u00eb p\u00ebrnderimi nd\u00ebrmjet\u00ebsues q\u00eb gjithsesi, do t\u2019i afronte ata vet\u00ebm me Allahun. Dallimi sa i pap\u00ebrfillsh\u00ebm mund t\u00eb duket, aq dhe shkat\u00ebrrimtar \u00ebsht\u00eb, sepse b\u00ebhet fjal\u00eb as m\u00eb pak e as m\u00eb shum\u00eb, por p\u00ebr fajin, krimin dhe padrejt\u00ebsin\u00eb e vetme q\u00eb Allahu i p\u00ebrshkruar n\u00eb Kur\u2019an, nuk e fal kurr\u00eb, e q\u00eb \u00ebsht\u00eb z\u00ebvend\u00ebsimi, k\u00ebmbimi apo alternimi i adhurimit t\u00eb Allahut, me at\u00eb ndaj zotave t\u00eb tjer\u00eb. N\u00eb k\u00ebt\u00eb kuptim, Hubeli, Menata, Lata, Uza, e qindra zota\/idhuj\/hyjni q\u00eb arab\u00ebt e Gadishullit njihnin e adhuronin, nga Kur\u2019ani p\u00ebrshkruhen vet\u00ebm si em\u00ebrtime gjuh\u00ebsore pa kurrfar\u00eb ekzistence ontologjike, si produkte folklorike t\u00eb nevoj\u00ebs t\u00eb njeriut p\u00ebr t\u2019u afruar me Zotin e V\u00ebrtet\u00eb, apo si nevoj\u00eb e ngutshme e fajtore e nj\u00eb marr\u00ebdh\u00ebnieje t\u00eb prekshme, imediate dhe individuale me hyjnoren e pap\u00ebrcaktuar, gj\u00eb q\u00eb realizohej p\u00ebrmes prekjes se idhullit p\u00ebrkat\u00ebs, blatimit t\u00eb kurbaneve dhe p\u00ebrkujdesjes fizike ndaj tij.<\/p>\n
N\u00eb p\u00ebrshkrimet q\u00eb Ai i b\u00ebn Vetes n\u00ebp\u00ebrmjet Fjal\u00ebs s\u00eb Tij n\u00eb Kur\u2019an, ekzistenc\u00ebn e nj\u00ebmendt\u00eb, vler\u00ebn, nevoj\u00ebn dhe r\u00ebnd\u00ebsin\u00eb e tyre Allahu e b\u00ebn hi me arsyetime, argumentime, metafora dhe silogjizma t\u00eb nj\u00ebpasnj\u00ebshme, t\u00eb cilat q\u00eb t\u00eb gjitha konvergojn\u00eb tek e v\u00ebrteta e t\u00eb gjitha shpalljeve dhe e t\u00eb gjith\u00eb profet\u00ebve, se n\u00ebse midis Allahut Krijues dhe t\u00eb gjith\u00eb krijesave ka nj\u00eb dallim thelb\u00ebsor, at\u00ebher\u00eb edhe i gjith\u00eb adhurimi duhet t\u2019i p\u00ebrkas\u00eb vet\u00ebm Atij dhe askujt e asgj\u00ebje tjet\u00ebr, p\u00ebrfshir\u00eb dhe asgj\u00ebsimin e zotave t\u00eb rrem\u00eb q\u00eb njer\u00ebzit i p\u00ebrshkruajn\u00eb pa t\u00eb drejt\u00eb si entitete t\u00eb p\u00ebrcaktuara nga vet\u00eb Ai, p\u00ebr t\u00eb sh\u00ebrbyer si nd\u00ebrmjet\u00ebsues t\u00eb marr\u00ebdh\u00ebnies s\u00eb k\u00ebrkuar q\u00eb duhet nd\u00ebrtuar midis Tij dhe njer\u00ebzve. Th\u00ebn\u00eb ndryshe, ai i cili adhuron Allahun n\u00eb p\u00ebrputhje me at\u00eb q\u00eb Kur\u2019ani dikton, nuk i bindet dhe rob\u00ebrohet asnj\u00eb zoti\/idhulli\/hyjnie tjet\u00ebr, ngase p\u00ebrndryshe do t\u00eb ushqente n\u00eb raport me Krijuesin, t\u00eb nj\u00ebjtin besim me at\u00eb t\u00eb arab\u00ebve t\u00eb p\u00ebrpara shpalljes. Ky \u00ebsht\u00eb ekzakt\u00ebsisht edhe besimi i Edi Ram\u00ebs, ndaj mysliman\u00ebt duhet ta din\u00eb se Allahu q\u00eb ai p\u00ebrmend, pa\u00e7ka se nominalisht i nj\u00ebjti, nuk \u00ebsht\u00eb Ai q\u00eb ata madh\u00ebrojn\u00eb, sepse Paraja, Pushteti, Netanjahu, Evropianizmi, q\u00eb jan\u00eb disa nga idhujt n\u00eb t\u00eb cil\u00ebt ai beson, e zhb\u00ebjn\u00eb pa asnj\u00eb m\u00ebdyshje shenjt\u00ebrin\u00eb e Allahut; k\u00ebshtu, n\u00ebse ceremonialisht ai \u00ebsht\u00eb nj\u00eb katolik, si\u00e7 vetidentifikohet, fenomenologjikisht \u00ebsht\u00eb nj\u00eb idhujtar, sepse karakteristika kryesore q\u00eb ka zhvilluar dhe p\u00ebrsosur nd\u00ebr vite, \u00ebsht\u00eb pik\u00ebrisht rritja e virtuozitetit n\u00ebp\u00ebrmjet t\u00eb cilit ai nd\u00ebrk\u00ebmben besnik\u00ebrin\u00eb ndaj idhujve n\u00eb t\u00eb cil\u00ebt beson. Kjo premis\u00eb na ndihmon q\u00eb ta kuptojm\u00eb m\u00eb qart\u00eb se \u00e7far\u00eb do t\u00eb themi n\u00eb vijim.<\/p>\n
Nj\u00eb tjet\u00ebr dallim i fort\u00eb q\u00eb ekziston midis Edi Ram\u00ebs dhe kryeministrave t\u00eb m\u00ebparsh\u00ebm, \u00ebsht\u00eb se n\u00ebse k\u00ebta t\u00eb fundit me mysliman\u00ebt n\u00eb rastin m\u00eb t\u00eb keq jan\u00eb sjell\u00eb me armiq\u00ebsi dhe n\u00eb at\u00eb m\u00eb t\u00eb mir\u00eb me mosrespekt, Edi Rama \u00ebsht\u00eb p\u00ebrher\u00eb e m\u00eb shum\u00eb ftues dhe mikprit\u00ebs. Me sa dim\u00eb dhe kuptojm\u00eb, kjo ka t\u00eb b\u00ebj\u00eb me m\u00ebnyr\u00ebn se si ai ka zgjedhur t\u00eb zbatoj\u00eb laicizmin e Shtetit Shqiptar.<\/p>\n
N\u00ebse p\u00ebr Berish\u00ebn feja kishte nj\u00eb r\u00ebnd\u00ebsi t\u00eb posa\u00e7me shpirt\u00ebrore p\u00ebr aq koh\u00eb sa praktikuesit e saj e kishin t\u00eb qart\u00eb vij\u00ebn ndar\u00ebse me laicitetin e politik\u00ebs, institucionet shtet\u00ebrore, shkoll\u00ebn dhe sfer\u00ebn publike n\u00eb p\u00ebrgjith\u00ebsi, p\u00ebr Ram\u00ebn feja \u00ebsht\u00eb nj\u00eb p\u00ebrb\u00ebr\u00ebse e r\u00ebnd\u00ebsishme e larmis\u00eb s\u00eb diversiteteve shoq\u00ebrore. N\u00ebse p\u00ebr Berish\u00ebn feja ishte nj\u00eb dukuri e huaj, e cila ka dobin\u00eb e saj n\u00eb edukimin individual t\u00eb banor\u00ebve t\u00eb shoq\u00ebris\u00eb, por q\u00eb nuk duhej t\u00eb guxonte kurr\u00eb ta kap\u00ebrcente pragun e privates e t\u00eb mpleksej me hartimin e ligjeve, form\u00ebn e institucioneve dhe pun\u00ebt e politik\u00ebs, p\u00ebr Ram\u00ebn ajo shnd\u00ebrrohet n\u00eb nj\u00eb burim t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb zgjerimit t\u00eb s\u00eb ndryshmes, n\u00eb nj\u00eb nuanc\u00eb t\u00eb nevojshme n\u00eb funksion t\u00eb manifestimit t\u00eb s\u00eb \u00e7uditshmes dhe n\u00eb nj\u00eb form\u00eb t\u00eb re t\u00eb p\u00ebrjasht\u00ebsimit t\u00eb s\u00eb brendshmes n\u00eb marr\u00ebdh\u00ebnie me t\u00eb tjer\u00ebt, n\u00eb p\u00ebrputhje me parimin se diversiteti bashkon. Por mbi t\u00eb gjitha, n\u00ebse p\u00ebr Berish\u00ebn mysliman\u00ebt ishin pjes\u00eb e shoq\u00ebris\u00eb dhe mjaftonte q\u00eb t\u2019u vije kufinin te thana, t\u00eb mos nd\u00ebrhynin ku nuk duhej dhe t\u00eb respektonin ligjet, p\u00ebr Ram\u00ebn, kjo mas\u00eb shoq\u00ebrore ekzotike q\u00eb nuk shkon n\u00eb plazh, urren Per\u00ebndimin dhe lumturin\u00eb e lidh vet\u00ebm me Sheriatin, ia vlen t\u00eb njihet e t\u00eb shihet se si mund t\u00eb hyj\u00eb n\u00eb pun\u00eb. Dhe e dim\u00eb se p\u00ebrtej shembullit n\u00eb fjal\u00eb, kjo m\u00ebnyr\u00eb t\u00eb menduari dhe vepruari \u00ebsht\u00eb nj\u00eb nd\u00ebr diferencat kryesore se si dy kryeministrat n\u00eb fjal\u00eb kan\u00eb qeverisur.<\/p>\n
Dob\u00ebsimi dhe shkat\u00ebrrimi me \u00e7do kusht i Opozit\u00ebs, posht\u00ebrimi dhe d\u00ebmtimi i vazhduesh\u00ebm i Medias, blerja dhe instrumentalizimi i nd\u00ebrkomb\u00ebtar\u00ebve, p\u00ebrdorimi i Administrat\u00ebs n\u00eb zgjedhje, goditja apo p\u00ebrkrahja selektive e biznesit, \u00ebsht\u00eb nj\u00eb modus operandi q\u00eb Edi Ram\u00ebn e ka karakterizuar q\u00eb n\u00eb fillim, por q\u00eb n\u00eb dekad\u00ebn e fundit \u00ebsht\u00eb p\u00ebrsosur n\u00eb nivele t\u00eb pamb\u00ebrritshme. N\u00eb drit\u00ebn e k\u00ebsaj, ajo q\u00eb ai b\u00ebn me mysliman\u00ebt, n\u00eb metod\u00eb \u00ebsht\u00eb orientaliz\u00ebm i past\u00ebr. Duke qen\u00eb se Shqip\u00ebria e sotme postmodernizohet gjithnj\u00eb e m\u00eb shum\u00eb, pjes\u00ebrisht p\u00ebr shkak t\u00eb frym\u00ebs s\u00eb p\u00ebrgjithshme t\u00eb koh\u00ebs, e pjes\u00ebrisht p\u00ebr shkak t\u00eb m\u00ebnyr\u00ebs se si qeveriset, Edi Rama \u00ebsht\u00eb duke dh\u00ebn\u00eb kontributin e tij t\u00eb \u00e7muar n\u00eb zbehjen e diferencave ideologjike, doktrinare dhe kulturore midis grupeve t\u00eb shoq\u00ebris\u00eb shqiptare.<\/p>\n
Alternimi q\u00eb ai u b\u00ebn idhujve t\u00eb vet n\u00eb p\u00ebrdorimin e tyre publik, \u00ebsht\u00eb n\u00eb p\u00ebrputhje t\u00eb plot\u00eb me k\u00ebt\u00eb. P\u00ebr shembull, nj\u00eb muaj m\u00eb par\u00eb, n\u00eb syt\u00eb e t\u00eb gjith\u00eb bot\u00ebs, ai ishte n\u00eb Parlamentin e Izraelit. Akrobacit\u00eb e turpshme q\u00eb b\u00ebri atje, duke shfaqur t\u00eb gjith\u00eb p\u00ebrkrahjen e mundshme morale ndaj nj\u00eb qeverie kriminale, bie plot\u00ebsisht ndesh me besimin e p\u00ebrgjithsh\u00ebm t\u00eb pjes\u00ebs d\u00ebrrmuese t\u00eb shqiptar\u00ebve, t\u00eb cil\u00ebt besojn\u00eb se ajo \u00e7far\u00eb ndodhi n\u00eb Gaza p\u00ebr dy vite me radh\u00eb, nuk ishte asgj\u00eb m\u00eb pak sesa nj\u00eb genocid. N\u00eb t\u00eb folmen e Elbasanit, nj\u00eb performanc\u00eb e till\u00eb, quhet nj\u00eb sjellje prej lafaraku. Nj\u00eb muaj m\u00eb von\u00eb ai promovon librin p\u00ebr t\u00eb cilin jemi duke diskutuar, ku n\u00eb kontekstin shqiptar, mysliman\u00ebt nuk jan\u00eb m\u00eb njer\u00ebz t\u00eb dor\u00ebs s\u00eb dyt\u00eb, por qytetar\u00eb q\u00eb g\u00ebzojn\u00eb t\u00eb drejta t\u00eb barabarta me t\u00eb tjer\u00ebt.<\/p>\n
Tani, n\u00eb dukje kjo mund t\u00eb ting\u00eblloj\u00eb nj\u00eb arritje e konsiderueshme, duke pasur parasysh trajtimin e tyre t\u00eb dikursh\u00ebm, por ky barazim vjen p\u00ebrmes nj\u00eb kushti, q\u00eb fen\u00eb e tyre, xhamit\u00eb e tyre, iftarin e tyre, ata nuk duhet t\u2019i ken\u00eb m\u00eb vet\u00ebm p\u00ebr veten, por edhe p\u00ebr t\u00eb tjer\u00ebt. N\u00ebse p\u00ebrpiqemi ta themi tjet\u00ebrsoj, me mysliman\u00ebt shqiptar\u00eb Edi Rama ka filluar t\u00eb b\u00ebj\u00eb laiciz\u00ebm brenda laicizmit, sepse nuk i del q\u00eb ata t\u00eb besojn\u00eb sipas d\u00ebshir\u00ebs s\u00eb tyre dhe k\u00ebt\u00eb t\u00eb drejt\u00eb ta g\u00ebzojn\u00eb t\u00eb njohur nga e gjith\u00eb shoq\u00ebria, por p\u00ebrpiqet me \u00e7do kusht q\u00eb besimi i tyre t\u00eb ket\u00eb at\u00eb form\u00eb dhe at\u00eb p\u00ebrmbajtje q\u00eb t\u00eb mos t\u2019i rrezikoj\u00eb, as edhe n\u00eb perspektiv\u00eb, si n\u00eb metod\u00eb ashtu dhe n\u00eb praktik\u00eb, pushtetin e padiskutuesh\u00ebm q\u00eb g\u00ebzon. N\u00eb k\u00ebt\u00eb kuptim, at\u00eb q\u00eb Dr. Sinani e quan vizioni i Ram\u00ebs p\u00ebr vendin dhe marr\u00ebdh\u00ebnien q\u00eb feja do t\u00eb ket\u00eb tani e tutje me Shtetin, n\u00ebse do ta shprehnim me nj\u00eb fjali hollivudiane, nuk do t\u00eb ishte ndonj\u00eb gj\u00eb m\u00eb e thell\u00eb sesa, \u201cThe game is over, nobody gets hurt, we are all friends.\u201d<\/p>\n
P\u00ebrpara vizionarit t\u00eb madh, Pirro Misha mund t\u00eb jet\u00eb ndjer\u00eb i tradhtuar, sepse mund t\u00eb ket\u00eb menduar se i gjith\u00eb helmi i prodhuar nd\u00ebr vite kund\u00ebr mysliman\u00ebve shqiptar\u00eb, tani i shkon d\u00ebm. Nj\u00ebsoj edhe P\u00ebllumb Xhufi, q\u00eb pas gjith\u00eb manipulimeve dhe t\u00eb pav\u00ebrtetave q\u00eb ka th\u00ebn\u00eb p\u00ebr historin\u00eb osmane, konvertimin e shqiptar\u00ebve me forc\u00eb dhe marr\u00ebdh\u00ebnien e tyre me Islamin, tani d\u00ebgjon vizionarin t\u00eb shprehet p\u00ebr nevoj\u00ebn e rikthimit t\u00eb v\u00ebmendjes s\u00eb merituar drejt artit Islam n\u00eb Shqip\u00ebri, si\u00e7 do t\u00eb kemi edhe muzeun Besa, q\u00eb do t\u2019i b\u00ebj\u00eb jehon\u00eb marr\u00ebdh\u00ebnies son\u00eb me hebrenjt\u00eb dhe q\u00eb do t\u00eb sjell\u00eb n\u00eb jet\u00ebn ton\u00eb edhe kultur\u00ebn bashk\u00ebkohore hebraike, duke qen\u00eb i kujdessh\u00ebm q\u00eb edhe brenda s\u00eb nj\u00ebjt\u00ebs fjali, t\u00eb mos l\u00ebr\u00eb pa i p\u00ebrmendur miqt\u00eb izraelit\u00eb.<\/p>\n
K\u00ebt\u00eb aft\u00ebsi p\u00ebr t\u00eb k\u00ebrcyer nga nj\u00ebra shenjt\u00ebri (e rreme) n\u00eb tjetr\u00ebn (po aq t\u00eb rreme), duke na dh\u00ebn\u00eb p\u00ebrshtypjen (e v\u00ebrtet\u00eb) se promovimi i perspektivave t\u00eb kund\u00ebrta nuk i prish asnj\u00eb pun\u00eb, Dr. Sinani kryeministrit ia njeh si vizionin shp\u00ebtimtar p\u00ebr Islamin shqiptar. Ai shprehet se Edi Rama sh\u00ebnon kalimin nga laicizmi francez drejt sekularizmit anglo-sakson, proces i mish\u00ebruar nga k\u00ebmb\u00ebngulja e tij p\u00ebr ta orientuar ligj\u00ebrimin publik drejt tejkalimit t\u00eb ng\u00ebr\u00e7it q\u00eb paraqet p\u00ebrplasja e Shtetit me Fen\u00eb, gj\u00eb q\u00eb prodhon nj\u00eb p\u00ebrfaq\u00ebsim t\u00eb normalizuar t\u00eb mysliman\u00ebve n\u00eb sfer\u00ebn publike.<\/p>\n
N\u00eb pasth\u00ebnie, lexojm\u00eb: \u201cN\u00eb disa prej p\u00ebrsh\u00ebndetjeve n\u00eb tryezat e iftarit, z. Rama duket t\u00eb insistoj\u00eb n\u00eb r\u00ebnd\u00ebsin\u00eb e pjes\u00ebmarrjes n\u00eb k\u00ebto sofra t\u00eb shqiptar\u00ebve me besime t\u00eb ndryshme apo edhe pa besim fetar, duke e projektuar tryez\u00ebn e iftarit si nj\u00eb platform\u00eb, e cila, p\u00ebrtej dometh\u00ebnies fetare, mbart nj\u00eb funksion civil q\u00eb tejkalon ritualin: nj\u00eb lloj ekumenizmi qytetar, q\u00eb thekson r\u00ebnd\u00ebsin\u00eb e simbolik\u00ebs s\u00eb ndarjes s\u00eb buk\u00ebs me nj\u00ebri-tjetrin, pa imponuar besnik\u00ebri doktrinare. Ashtu si k\u00ebto fjalime nuk hezitojn\u00eb t\u00eb shpallin \u00e7lirimin prej historis\u00eb, me t\u00eb nj\u00ebjt\u00ebn lirshm\u00ebri q\u00eb z. Rama lexon dhe citon tekste e personalitete, pa qen\u00eb i kusht\u00ebzuar nga kanone, dhe me t\u00eb nj\u00ebjt\u00ebn vendosm\u00ebri, ai duket se artikulon nj\u00eb vizion p\u00ebrtej-ideologjik t\u00eb qytetar\u00ebve shqiptar\u00eb, me besime t\u00eb ndryshme apo pa besim.\u201d<\/p>\n
Mrekullimi i Dr. Sinanit, m\u00eb tep\u00ebr sesa shum\u00eb i bukur p\u00ebr t\u00eb qen\u00eb i v\u00ebrtet\u00eb, \u00ebsht\u00eb tejet mizor p\u00ebr t\u00eb qen\u00eb i pranuesh\u00ebm, sidomos kur ofrohet nga nj\u00eb njeri si Edi Rama, t\u00eb cilit s\u2019mund t\u2019i zihet bes\u00eb p\u00ebr asgj\u00eb. Autori i pasth\u00ebnies, nj\u00eb njeri me kontribute t\u00eb shquara n\u00eb publicistik\u00ebn dhe thirrjen islame, \u00ebsht\u00eb n\u00eb t\u00eb drejt\u00ebn e tij t\u00eb plot\u00eb q\u00eb artikulimin e tez\u00ebs s\u00eb Ram\u00ebs p\u00ebr Islamin ta lexoj\u00eb si nj\u00eb sukses, n\u00eb p\u00ebrputhje me kuptimin e tij fetar. N\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, guxojm\u00eb t\u00eb themi se ky nuk \u00ebsht\u00eb aspak i vetmi lexim i mundsh\u00ebm i situat\u00ebs n\u00eb fjal\u00eb.<\/p>\n
Autori i k\u00ebtyre konsideratave, p\u00ebr shembull, beson se tryeza e iftarit nuk mund t\u00eb shkoj\u00eb kurr\u00eb p\u00ebrtej dometh\u00ebnies fetare, ose m\u00eb mir\u00eb t\u00eb thuhet, n\u00ebse ka nj\u00eb m\u00ebnyr\u00eb t\u00eb vetme q\u00eb kjo mund t\u00eb mb\u00ebrrihet, \u00ebsht\u00eb q\u00eb pragun nga nj\u00eb ritual privat n\u00eb nj\u00eb ngjarje publike, ta kap\u00ebrcej\u00eb duke mos humbur asnj\u00eb nuanc\u00eb nga ajo q\u00eb ka n\u00eb shenjt\u00ebrin\u00eb e besimtar\u00ebve q\u00eb e kryejn\u00eb at\u00eb vet\u00ebm p\u00ebr hir t\u00eb k\u00ebnaq\u00ebsis\u00eb s\u00eb Allahut. Dhe nj\u00eb nd\u00ebr nuancat e pamohueshme q\u00eb adhurimi n\u00eb fjal\u00eb ka, ashtu si gjith\u00eb adhurimet e tjer\u00eb, \u00ebsht\u00eb q\u00eb rreth sofr\u00ebs s\u00eb iftarit mund dhe duhet t\u00eb mblidhen vet\u00ebm ata q\u00eb e konsiderojn\u00eb at\u00eb t\u00eb shenjt\u00eb, pra q\u00eb agj\u00ebrojn\u00eb p\u00ebr hir t\u00eb Zotit t\u00eb tyre t\u00eb Vet\u00ebm. Vet\u00ebkuptueshm\u00ebrisht, kjo nuk do t\u00eb thot\u00eb se me agj\u00ebruesin nuk mund t\u00eb ulet edhe ai q\u00eb nuk ka agj\u00ebruar, apo se shenjt\u00ebria e agj\u00ebrimit cenohet nga prania e joagj\u00ebruesve, por se iftari nuk mund t\u00eb jet\u00eb kurrsesi nj\u00eb ndodhi pantomimike dhe e padenotueshme, si\u00e7 e shnd\u00ebrron vizioni i Edi Ram\u00ebs.<\/p>\n
N\u00ebse besimtar\u00ebt e sofr\u00ebs s\u00eb iftarit e quajn\u00eb t\u00eb natyrshme mosimponimin apo edhe mosartikulimin e besnik\u00ebrive doktrinare dhe pranin\u00eb e t\u00eb ndryshm\u00ebve t\u00eb tyre e pranojn\u00eb si pjes\u00eb t\u00eb k\u00ebtij vizioni p\u00ebrtej-ideologjik, at\u00ebher\u00eb iftari nuk \u00ebsht\u00eb m\u00eb adhurimi i p\u00ebrshkruar nga Profeti, por nj\u00eb medium i ri n\u00eb t\u00eb cilin bashkohen t\u00eb gjith\u00eb, pavar\u00ebsisht shenjt\u00ebrive, besnik\u00ebrive dhe aspiratave ekzistenciale. Por ka edhe m\u00eb, sepse nga nj\u00eb akt i vetmuar, i \u00e7uditsh\u00ebm, kok\u00ebfort\u00eb, i nj\u00eb grupi njer\u00ebzish q\u00eb rrin\u00eb pa ngr\u00ebn\u00eb e pa pir\u00eb vet\u00ebm p\u00ebr hir t\u00eb nj\u00eb Zoti V\u00ebzhgues q\u00eb u flet n\u00eb Kur\u2019an dhe nj\u00eb Profeti puritan q\u00eb i pret n\u00eb Xhennet, iftari shnd\u00ebrrohet n\u00eb nj\u00eb moment reflektimi, n\u00eb nj\u00eb mbr\u00ebmje solidariteti, n\u00eb nj\u00eb atmosfer\u00eb bashkimi, n\u00eb nj\u00eb melodi t\u00eb shpirtrave, t\u00eb cil\u00ebt fal\u00eb paqes s\u00eb krijuar vetvetiu, kuptojn\u00eb se p\u00ebr t\u00eb qen\u00eb pjes\u00eb e sofr\u00ebs s\u00eb iftarit, nuk ka nevoj\u00eb t\u00eb kesh agj\u00ebruar, pra t\u2019i bindesh Zotit t\u00eb agj\u00ebrimit, por t\u00eb mjafton q\u00eb t\u00eb ndihesh mir\u00eb me veten, n\u00eb paqe me t\u00eb tjer\u00ebt, n\u00eb harmoni me universin. Mjafton vet\u00ebm kaq dhe mysliman\u00ebt e gjor\u00eb, nga t\u00eb zot\u00ebt e pun\u00ebs shnd\u00ebrrohen n\u00eb t\u00eb ftuar nderi. Dhe Dr. Sinani k\u00ebt\u00eb e p\u00ebrsh\u00ebndet literalisht. \u201cN\u00eb k\u00ebto sofra Kryeministri shpesh \u00ebsht\u00eb mysafir i ftuar, por nj\u00ebkoh\u00ebsisht ai duket se b\u00ebhet vet\u00eb nikoqiri q\u00eb u thot\u00eb \u2018bujrum\u2019 mysliman\u00ebve shqiptar\u00eb n\u00eb sofr\u00ebn komb\u00ebtare.\u201d<\/p>\n
Sofra pra tashm\u00eb \u00ebsht\u00eb komb\u00ebtare dhe iftari jomedoemos t\u00eb afron me Allahun q\u00eb ka shpallur Kur\u2019anin, sepse Ai \u00ebsht\u00eb ca si shum\u00eb i ashp\u00ebr dhe nuk pranon pranin\u00eb e asnj\u00eb zoti tjet\u00ebr alternativ, sado t\u00eb pad\u00ebmsh\u00ebm e q\u00ebllimmir\u00eb qofshin ata q\u00eb i besojn\u00eb atij. Besimi te Zoti \u00ebsht\u00eb di\u00e7ka e mir\u00eb dhe praktikat fetare, t\u00eb cil\u00ebsdo fe qofshin, nuk sjellin asgj\u00eb t\u00eb keqe, e p\u00ebr rrjedhoj\u00eb nuk ka asgj\u00eb t\u00eb d\u00ebmshme q\u00eb t\u00eb konsiderohen normale. K\u00ebt\u00eb pohim q\u00eb besohet gjithnj\u00eb e m\u00eb shum\u00eb n\u00eb shoq\u00ebrin\u00eb shqiptare, gjat\u00eb promovimit t\u00eb librit Edi Rama e p\u00ebrmendi shprehimisht. Ai tha se kishte lexuar disa statistika sipas s\u00eb cilave rritja e njohjes dhe besimit n\u00eb Zot, \u00ebsht\u00eb di\u00e7ka e mir\u00eb dhe feja p\u00ebrb\u00ebn nj\u00eb urt\u00ebsi t\u00eb madhe kulturore. Madje nj\u00eb mjek mysliman i kishte p\u00ebrshkruar edhe efektet q\u00eb adhurimi ka te sh\u00ebndeti i njeriut. P\u00ebr k\u00ebt\u00eb arsye ai u shpreh se do t\u00eb ishte shum\u00eb i lumtur n\u00ebse do t\u2019ia arrijm\u00eb q\u00eb t\u00eb jemi rehat me nj\u00ebri-tjetrin dhe n\u00eb funksion t\u00eb k\u00ebsaj aspirate apo shprese \u00ebsht\u00eb edhe tradita e iftarit, q\u00eb p\u00ebrtej ritualit \u00ebsht\u00eb edhe edukat\u00eb, m\u00ebsim dhe ushtrim social, sepse tek e fundit ai \u00ebsht\u00eb edhe p\u00ebr ateist\u00ebt, ngase n\u00ebse ata nuk besojn\u00eb tek Allahu, ndoshta Allahu beson tek ta. Tani, a mund t\u00eb quhet vizion ky? Sepse \u00ebsht\u00eb pik\u00ebrisht ky lexim i Zotit (q\u00eb nuk \u00ebsht\u00eb aspak ai Kur\u2019anor) dhe asaj q\u00eb Ai k\u00ebrkon nga njer\u00ebzit, at\u00eb q\u00eb m\u00eb lart e quajt\u00ebm laiciz\u00ebm brenda laicizmit apo orientaliz\u00ebm, sepse p\u00ebrmes zbehjes s\u00eb diferenc\u00ebs midis adhurimit t\u00eb Zotit t\u00eb Kur\u2019anit dhe atij t\u00eb t\u00eb gjith\u00eb njer\u00ebzve, ku secili e zgjedh vet\u00eb m\u00ebnyr\u00ebn p\u00ebr t\u00eb vendosur marr\u00ebdh\u00ebnie me t\u00eb, Islami dhe ligj\u00ebrimi Kur\u2019anor \u00ebsht\u00eb di\u00e7ka krejt tjet\u00ebr nga ajo q\u00eb rreket t\u2019i caktoj\u00eb Rama.<\/p>\n
N\u00eb kushtet e laicizmit t\u00eb ndersh\u00ebm, n\u00ebse mund t\u00eb p\u00ebrdorim nj\u00eb oksimoron t\u00eb k\u00ebtill\u00eb, mysliman\u00ebt dhe feja e tyre \u00ebsht\u00eb di\u00e7ka q\u00eb maksimumi mund t\u00eb tolerohet, por asnj\u00ebher\u00eb t\u00eb merret n\u00eb konsiderat\u00eb si nj\u00eb ofert\u00eb ndikuese n\u00eb m\u00ebnyr\u00ebn e funksionimit t\u00eb institucioneve, hartimit t\u00eb ligjeve, form\u00ebsimit t\u00eb opinionit publik, rikonceptualizimit t\u00eb aspiratave komb\u00ebtare, apo ridimensionimit t\u00eb kuptimit t\u00eb lirive, t\u00eb t\u00eb drejtave dhe p\u00ebrgjegj\u00ebsive individuale dhe kolektive. Ajo \u00ebsht\u00eb nj\u00eb zgjedhje private, p\u00ebrqafuesit e s\u00eb cil\u00ebs nuk mund t\u2019ia imponojn\u00eb kurrsesi banor\u00ebve t\u00eb tjer\u00eb t\u00eb shoq\u00ebris\u00eb, sepse tek e fundit, edhe t\u00eb tjer\u00ebt besojn\u00eb, ashtu sipas m\u00ebnyr\u00ebs s\u00eb tyre, por nuk pretendojn\u00eb se ideja q\u00eb kan\u00eb p\u00ebr Zotin vlen si teologji, doktrin\u00eb dhe bot\u00ebkuptim p\u00ebr t\u00eb gjith\u00eb shoq\u00ebrin\u00eb. Por megjithat\u00eb, e pakusht\u00ebzuar nga nuanca t\u00eb jashtme, idea q\u00eb mysliman\u00ebt kan\u00eb p\u00ebr Zotin, shenjt\u00ebria q\u00eb ushqejn\u00eb, kuptimi i adhurimeve dhe serioziteti i narrativ\u00ebs n\u00eb t\u00eb cil\u00ebn besojn\u00eb, sado e fjetur qoft\u00eb, mbetet nj\u00eb e v\u00ebrtet\u00eb gjithsesi e pranishme, q\u00eb n\u00eb nj\u00eb moment t\u00eb caktuar kur shoq\u00ebria shqiptare t\u00eb kuptoj\u00eb se dalja nga kriza ku ka p\u00ebrfunduar ndoshta mund t\u00eb kaloj\u00eb edhe p\u00ebrmes Islamit, ajo t\u00eb jet\u00eb e gatshme q\u00eb t\u2019i sh\u00ebrbej\u00eb k\u00ebsaj nevoje potenciale. Por n\u00ebse monoliteti i narrativ\u00ebs islame zbehet, n\u00ebse gradualisht fiton nuanca q\u00eb nuk i takojn\u00eb, n\u00ebse i vishen interpretime q\u00eb nuk i meriton, forca e saj p\u00ebrmir\u00ebsuese, transformuese, shoq\u00ebrore dhe n\u00eb fund politike (fjal\u00eb q\u00eb nuk \u00ebsht\u00eb medoemos sinonime me at\u00eb partiake) dob\u00ebsohet deri n\u00eb pik\u00ebn sa ajo resht s\u00eb qeni nj\u00eb vizion kolektiv, por p\u00ebrfundon n\u00eb nj\u00eb zgjedhje individuale, humbet t\u00eb drejt\u00ebn p\u00ebr t\u00eb qen\u00eb nj\u00eb dukuri publike, por tkurret n\u00eb nj\u00eb prirje private, nuk ekziston m\u00eb si nj\u00eb e v\u00ebrtet\u00eb n\u00eb burimet e s\u00eb cil\u00ebs gjenden p\u00ebrgjigjet e \u00e7do pyetjeje dhe zgjidhjet e \u00e7do \u00e7\u00ebshtjeje, por mund\u00ebsia m\u00eb e mir\u00eb e sh\u00ebrimit shpirt\u00ebror, shmangies s\u00eb konflikteve familjare dhe largimit nga veset.<\/p>\n
Ky \u00ebsht\u00eb vizioni i Ram\u00ebs p\u00ebr Islamin dhe Dr. Sinani k\u00ebt\u00eb e konsideron nj\u00eb arritje. Ai ishte i kthjell\u00ebt kur n\u00eb fjal\u00ebn e mbajtur gjat\u00eb promovimit, tha se aty ishin duke ngjizur nj\u00eb narrativ\u00eb dhe ai lib\u00ebr ishte pjes\u00eb e k\u00ebsaj narrative. Sipas tij, ai kontribuon n\u00eb tejkalimin e ankthit identitar t\u00eb shqiptar\u00ebve, t\u00eb cil\u00ebt fal\u00eb Edi Ram\u00ebs mund t\u00eb jen\u00eb nj\u00ebherazi edhe mysliman\u00eb, edhe evropian\u00eb. Edi Rama \u00ebsht\u00eb kreu i par\u00eb i shtetit q\u00eb duket t\u00eb reflektoj\u00eb nj\u00eb propozim gati radikal n\u00eb normalitetin e vet, duke u shprehur nj\u00ebherazi se do t\u00eb ishte shum\u00eb i k\u00ebnaqur n\u00ebse k\u00ebt\u00eb mendim do t\u2019ia sfidonte dikush. Ne k\u00ebt\u00eb tashm\u00eb e kemi b\u00ebr\u00eb dhe jo p\u00ebr hir t\u00eb polemik\u00ebs, por sepse fjalimet e Edi Ram\u00ebs nuk i duhen as dreqit. Kjo \u00ebsht\u00eb k\u00ebshtu jo vet\u00ebm p\u00ebr arsyen se vizioni n\u00eb fjal\u00eb \u00ebsht\u00eb i lig dhe i d\u00ebmsh\u00ebm, por sepse v\u00eblla Besniku duhet ta dij\u00eb q\u00eb Edi Rama \u00ebsht\u00eb politikani m\u00eb i korruptuar n\u00eb t\u00eb gjith\u00eb historin\u00eb e Shtetit Shqiptar.<\/p>\n
\u00cbsht\u00eb e natyrshme q\u00eb kushdo g\u00ebzon t\u00eb drejt\u00ebn t\u2019i kuptoj\u00eb situatat shoq\u00ebrore dhe t\u00eb prodhoj\u00eb projeksionet e davetit sipas q\u00ebllimeve p\u00ebrkat\u00ebse, n\u00eb p\u00ebrputhje me versionin e Islamit t\u00eb cilin e konsideron si m\u00eb t\u00eb mirin. N\u00eb k\u00ebt\u00eb kuptim, edhe ai apo Instituti Konak n\u00eb t\u00ebr\u00ebsi, \u00ebsht\u00eb m\u00eb se normale q\u00eb hapjen e muzeut t\u00eb artit islam ta konsideroj\u00eb jo vet\u00ebm nj\u00eb arritje kulturore, por nj\u00eb faqe t\u00eb re p\u00ebr mysliman\u00ebt shqiptar\u00eb. Dhe kjo ngjarje madhore mund t\u00eb jet\u00eb v\u00ebrtet e till\u00eb, por p\u00ebrtej pranimit t\u00eb padyshimt\u00eb t\u00eb nevoj\u00ebs s\u00eb Shqip\u00ebris\u00eb p\u00ebr nj\u00eb muze t\u00eb artit dhe trash\u00ebgimis\u00eb islame, ne shpresojm\u00eb t\u00eb kemi t\u00eb drejt\u00ebn q\u00eb t\u00eb mos jemi dakord me dy detaje. S\u00eb pari, shnd\u00ebrrimi i davetit dhe thirrjes p\u00ebr te Zoti n\u00eb nj\u00eb veprimtari q\u00eb mund t\u00eb zhvillohet p\u00ebrmes kultur\u00ebs, estetik\u00ebs, s\u00eb kaluar\u00ebs dhe simbolikave identitare q\u00eb artefaktet islamikate bartin, automatikisht e paraqet at\u00eb si di\u00e7ka q\u00eb jo vet\u00ebm i p\u00ebrket s\u00eb shkuar\u00ebs, por \u00ebsht\u00eb gjithashtu di\u00e7ka e vdekur, si t\u00eb gjith\u00eb gj\u00ebrat q\u00eb pasi e kan\u00eb p\u00ebrmbushur funksionin e tyre, meritojn\u00eb t\u00eb prehen n\u00eb muze, me q\u00ebllim q\u00eb t\u00eb mos t\u2019i harrojm\u00eb. Sepse Edi Rama u tregua mjaftuesh\u00ebm i kujdessh\u00ebm, q\u00eb p\u00ebr muzeun e artit islam tha se \u00ebsht\u00eb nj\u00eb projekt i p\u00ebrbashk\u00ebt midis tij dhe Institutit Konak, ashtu si\u00e7 \u00ebsht\u00eb edhe muzeu Besa, q\u00eb do t\u00eb vlej\u00eb edhe si p\u00ebrcjell\u00ebs i kultur\u00ebs bashk\u00ebkohore hebraike n\u00eb shoq\u00ebrin\u00eb ton\u00eb. Ne e dim\u00eb se n\u00eb ngjarje t\u00eb tilla, ai nuk thot\u00eb asnj\u00eb fjal\u00eb tep\u00ebr. Ve\u00e7imi i detajit t\u00eb muzeut Besa, n\u00eb dallim nga ai i artit dhe trash\u00ebgimis\u00eb islame, nuk besojm\u00eb se \u00ebsht\u00eb nj\u00eb rast\u00ebsi. Ve\u00e7 k\u00ebsaj, gjithmon\u00eb n\u00eb gjykimin ton\u00eb t\u00eb karakterizuar nga nj\u00eb marzh gjithsesi i lart\u00eb gabueshm\u00ebrie, kjo iniciativ\u00eb duket si etapa fillestare e nj\u00eb \u00e7ezaro-papizmi potencial, n\u00eb t\u00eb cilin Edi Rama d\u00ebshiron q\u00eb t\u00eb stabilizoj\u00eb marr\u00ebdh\u00ebniet me mysliman\u00ebt shqiptar\u00eb, duke u dh\u00ebn\u00eb nj\u00eb her\u00eb e mir\u00eb form\u00ebn q\u00eb d\u00ebshiron, e p\u00ebr k\u00ebt\u00eb zgjedh nj\u00eb grup prej tyre, q\u00eb n\u00eb k\u00ebt\u00eb rast p\u00ebrfaq\u00ebsohet nga Dr. Sinani.<\/p>\n
Q\u00eb bashk\u00ebpunimi t\u00eb realizohet, ky afrim i Kryeministrit duhet t\u00eb jet\u00eb n\u00eb p\u00ebrputhje me kuptimin fetar t\u00eb pal\u00ebs p\u00ebrball\u00eb, q\u00eb n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb Instituti Konak, q\u00eb pa\u00e7ka se ende i ri, \u00ebsht\u00eb nj\u00eb nd\u00ebr organizimet m\u00eb t\u00eb shk\u00eblqyera dhe m\u00eb premtuese n\u00eb vend. \u00c7imentimi i nj\u00eb bashk\u00ebpunimi t\u00eb k\u00ebtill\u00eb me siguri prodhon avantazhin e rritjes s\u00eb pesh\u00ebs shoq\u00ebrore dhe kulturore t\u00eb mysliman\u00ebve shqiptar\u00eb n\u00eb mesin e grupeve t\u00eb tjera t\u00eb shoq\u00ebris\u00eb, por nga ana tjet\u00ebr druajm\u00eb se kuptimin fetar q\u00eb Instituti bart, gradualisht e shnd\u00ebrron at\u00eb n\u00eb versionin e vet\u00ebm t\u00eb pranuar dhe mir\u00ebpritur t\u00eb Islamit nga sfera publike dhe ajo institucionale. Por sikur t\u00eb ishte vet\u00ebm kaq, kjo p\u00ebrs\u00ebri nuk do t\u00eb p\u00ebrb\u00ebnte asnj\u00eb problem, sepse mund t\u00eb sh\u00ebrbente q\u00eb kuptimet e tjera alternative rreth Islamit, t\u00eb nxiteshin p\u00ebr t\u00eb prodhuar lexime dhe kuptime t\u00eb tjera t\u00eb realitetit, thirrjes islame dhe gjendjes politike, duke rritur ofertat e mundshme q\u00eb shoq\u00ebria shqiptare do t\u00eb kishte p\u00ebrpara vetes, si narrativa q\u00eb do t\u00eb sh\u00ebrbenin p\u00ebr nxjerrjen e vendit nga kriza bllokuese.<\/p>\n
Por pengesa q\u00ebndron pik\u00ebrisht k\u00ebtu, sepse s\u00eb dyti, llogarit\u00eb jan\u00eb duke u b\u00ebr\u00eb me Edi Ram\u00ebn, i cili edhe kur thot\u00eb t\u00eb v\u00ebrtet\u00ebn, na kujton ngjarjen e Ebu Hurejr\u00ebs me shejtanin. Mysliman\u00ebt shqiptar\u00eb duhet t\u00eb kuptojn\u00eb se n\u00ebse ka nj\u00eb mund\u00ebsi, qoft\u00eb edhe m\u00eb e vogla, p\u00ebr t\u00eb fituar pesh\u00ebn dhe r\u00ebnd\u00ebsin\u00eb e munguar n\u00eb syt\u00eb e t\u00eb gjith\u00eb publikut shqiptar, ajo patjet\u00ebrsueshm\u00ebrisht kalon nga detyrimi p\u00ebr t\u00eb prodhuar nj\u00eb model q\u00eb p\u00ebrpara se t\u00eb karakterizohet nga v\u00ebrtet\u00ebsia, dituria dhe moraliteti, duhet t\u00eb karakterizohet nga trim\u00ebria, guximi dhe gatishm\u00ebria p\u00ebr t\u00eb sakrifikuar gjith\u00e7ka. V\u00ebshtir\u00ebsia shtohet edhe m\u00eb n\u00ebse vet\u00ebdij\u00ebsohemi se gjendja \u00ebsht\u00eb aq e keqe, sa akademizmi, peshimi i mund\u00ebsive dhe p\u00ebrcaktimi i p\u00ebrpar\u00ebsive, jan\u00eb rrug\u00eb q\u00eb nuk kemi luksin t\u2019u kushtojm\u00eb r\u00ebnd\u00ebsin\u00eb q\u00eb mund t\u00eb g\u00ebzonin n\u00eb nj\u00eb kontekst tjet\u00ebr.<\/p>\n
Banda n\u00eb pushtet q\u00eb juridikisht njihet si Partia Socialiste e Shqip\u00ebris\u00eb, \u00ebsht\u00eb pa asnj\u00eb dyshim organizimi m\u00eb i p\u00ebrsosur i s\u00eb keqes q\u00eb Shqip\u00ebria e pluralizmit politik ka d\u00ebshmuar, e dyt\u00eb vet\u00ebm pas Partis\u00eb s\u00eb Pun\u00ebs. N\u00eb k\u00ebt\u00eb kuptim, \u00e7do bashk\u00ebpunim me Edi Ram\u00ebn, \u00e7do pranim i vizitave q\u00eb banda kryen kur vjen Bajrami, \u00e7do prani e imam\u00ebve dhe mysliman\u00ebve n\u00ebp\u00ebr iftar\u00ebt qesharak\u00eb dhe fyes t\u00eb pushtetit, \u00e7do relativizim i gjendjes s\u00eb r\u00ebnduar duke gjykuar se t\u00eb gjitha kahet politike jan\u00eb nj\u00ebsoj dhe se gjendja e vendit nuk \u00ebsht\u00eb se ka qen\u00eb ndonj\u00ebher\u00eb e mir\u00eb, madje \u00e7do mir\u00ebnjohje p\u00ebr favore apo hap\u00ebsir\u00eb q\u00eb banda n\u00eb fjal\u00eb u jep mysliman\u00ebve, n\u00eb perspektiv\u00ebn afatgjat\u00eb t\u00eb thirrjes p\u00ebr tek Allahu, ka p\u00ebr t\u00eb qen\u00eb me pasoja t\u00eb parekuperueshme.<\/p>\n
Por p\u00ebr t\u00eb qen\u00eb t\u00eb drejt\u00eb dhe korrekt\u00eb, kjo situat\u00eb e tejkalon promovimin e librit, sepse mysliman\u00ebt i implikon q\u00eb t\u00eb gjith\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb, pavar\u00ebsisht diferencave n\u00eb kuptimin e fes\u00eb. Kjo m\u00eb kujton nj\u00eb fjal\u00eb t\u00eb Gerdi Demnerit, i cili koh\u00eb m\u00eb par\u00eb m\u00eb thoshte se dy shkollat p\u00ebrkat\u00ebse, selefit\u00eb dhe sufit\u00eb, p\u00ebrtej divergjencave n\u00eb doktrin\u00eb (akide) dhe metod\u00eb (menhexh), jan\u00eb t\u00eb dyja an\u00eb t\u00eb s\u00eb nj\u00ebjt\u00ebs monedh\u00eb. Pranimi i heshtur se gjendja politike dhe shoq\u00ebrore e vendit \u00ebsht\u00eb n\u00eb mos e mir\u00eb, s\u00eb paku e pranueshme, pohimi se daveti fetar \u00ebsht\u00eb duke shkuar mir\u00eb, bindja se t\u00eb rinjt\u00eb jan\u00eb duke iu rikthyer xhamive, iluzioni se ateizmi \u00ebsht\u00eb n\u00eb r\u00ebnie dhe se boshll\u00ebku ekzistencial po i afron njer\u00ebzit me Zotin, budallall\u00ebku se me Shtetin nuk ia vlen t\u00eb merremi sepse fal\u00eb mosp\u00ebrplasjes sigurojm\u00eb t\u00eb drejt\u00ebn e m\u00ebsimeve fetare n\u00ebp\u00ebr xhami, vrojtimi i \u00e7do situate n\u00eb drit\u00ebn e d\u00ebmit dhe dobis\u00eb, q\u00eb n\u00eb thelb \u00ebsht\u00eb shnd\u00ebrruar n\u00eb nj\u00eb zgjedhje midis dobis\u00eb dhe dobis\u00eb, e sidomos p\u00ebrrallat folklorike me dijetar\u00eb anonim\u00eb q\u00eb imam\u00eb t\u00eb caktuar artikulojn\u00eb, rreth belave q\u00eb t\u00eb gjejn\u00eb n\u00ebse kund\u00ebrshtohen tiranit\u00eb dhe t\u00eb k\u00ebqijat e m\u00ebdha q\u00eb politika fal\u00eb nesh vet\u00ebm se i shum\u00ebfishon, i vendosin mysliman\u00ebt shqiptar\u00eb n\u00eb pozitat e parikthyeshme t\u00eb mbijetes\u00ebs dhe jo dinjitetit, e limitimit t\u00eb d\u00ebmeve dhe jo imponimit, e bashk\u00ebpunimit t\u00eb heshtur me t\u00eb keqen dhe jo z\u00ebrit t\u00eb rezistenc\u00ebs.<\/p>\n
Dhe ne duam t\u00eb shpresojm\u00eb se mysliman\u00ebt shqiptar\u00eb k\u00ebt\u00eb e din\u00eb; e vetmja gj\u00eb q\u00eb u mbetet t\u00eb b\u00ebjn\u00eb, \u00ebsht\u00eb q\u00eb nga Profeti i tyre t\u00eb mos m\u00ebsojn\u00eb vet\u00ebm se me \u00e7\u2019lloj hurm\u00eb e \u00e7elte iftarin, por edhe se si i luftoi Ebu Leheb\u00ebt e koh\u00ebs s\u00eb vet. Q\u00eb ata jan\u00eb n\u00eb dijeni t\u00eb k\u00ebsaj t\u00eb v\u00ebrtete, kjo u vu re edhe gjat\u00eb promovimit t\u00eb librit. Shikimet e tyre t\u00eb vdekur, zbraz\u00ebtia e t\u00eb cil\u00ebve t\u00eb jepte ta kuptoje menj\u00ebher\u00eb se kishin qen\u00eb t\u00eb detyruar t\u00eb merrnin pjes\u00eb dhe mezi prisnin t\u00eb iknin nj\u00eb or\u00eb e m\u00eb par\u00eb, jan\u00eb nj\u00eb drit\u00eb shprese. Ata ishin t\u00eb vetmit t\u00eb cil\u00ebve u vinte zor t\u00eb ishin pjes\u00eb e asaj maskarade.<\/p>\n
Pjesa tjet\u00ebr, e ndar\u00eb si me thik\u00eb, e p\u00ebrb\u00ebr\u00eb nga njer\u00ebz t\u00eb medias, publicist\u00eb dhe figura publike, n\u00eb cil\u00ebsin\u00eb e mostrave alternative t\u00eb sofr\u00ebs p\u00ebrbashk\u00ebsuese t\u00eb iftarit, at\u00eb \u00e7far\u00eb thuhej e d\u00ebgjonte pa pik\u00eb k\u00ebrsh\u00ebrie dhe me gjas\u00eb, pa kuptuar ndonj\u00eb gj\u00eb t\u00eb madhe. T\u00eb vetmit q\u00eb po silleshin n\u00eb p\u00ebrputhje me vizionet e tyre ishin Edi Rama dhe Dr. Besnik Sinani. Ky i fundit nuk p\u00ebrtoi t\u2019u p\u00ebrgjigjej as pyetjeve idiote e t\u00eb pakuptimta t\u00eb Arlinda Dudaj, q\u00eb nd\u00ebr t\u00eb tjera \u00ebsht\u00eb edhe botuesja e \u201cVargjeve Satanike,\u201d duke ngulur k\u00ebmb\u00eb se fal\u00eb Edi Ram\u00ebs, sofra e iftarit e tejkalon kuptimin e saj origjinar dhe \u00ebsht\u00eb e hapur p\u00ebr k\u00ebdo, pavar\u00ebsisht besimit t\u00eb secilit, pa e kuptuar ende se n\u00eb muzeun e artit islam, Edi Rama si artefakt t\u00eb par\u00eb ndoshta na fut pik\u00ebrisht iftarin.<\/p>\n
Ne p\u00ebrdorim cookies p\u00ebr t\u00eb p\u00ebrmir\u00ebsuar p\u00ebrvoj\u00ebn dhe p\u00ebr t\u00eb shfaqur reklama (Google AdSense).
\n Duke klikuar \u201cPrano\u201d, pajtohesh me p\u00ebrdorimin e cookies sipas
\n Politik\u00ebs s\u00eb Privat\u00ebsis\u00eb
\n dhe
\n Politik\u00ebs s\u00eb Cookies.
\n Mund t\u2019i refuzosh cookies jo-t\u00eb-domosdoshme duke klikuar \u201cRefuzo\u201d.<\/p>\n
Izvor: prizrenpost<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Nj\u00eb jav\u00eb m\u00eb par\u00eb Edi Rama promovoi librin e tij \u201cN\u00eb sofr\u00ebn e h\u00ebn\u00ebs,\u201d q\u00eb me sa kuptohet nga pasth\u00ebnia dhe ceremonia e promovimit, p\u00ebrb\u00ebhet nga nj\u00eb grup fjalimesh t\u00eb mbajtura n\u00ebp\u00ebr iftar\u00eb t\u00eb ndrysh\u00ebm nd\u00ebr vite. Dikujt q\u00eb e njeh mir\u00eb hap\u00ebsir\u00ebn publike shqiptare dhe marr\u00ebdh\u00ebnien her\u00eb t\u00eb acaruar e her\u00eb t\u00eb sforcuar t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":24921,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"class_list":["post-24920","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gledista"],"views":26,"_links":{"self":[{"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/posts\/24920","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/comments?post=24920"}],"version-history":[{"count":1,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/posts\/24920\/revisions"}],"predecessor-version":[{"id":24922,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/posts\/24920\/revisions\/24922"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/media\/24921"}],"wp:attachment":[{"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/media?parent=24920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/categories?post=24920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/prizrenpost.com\/ba\/wp-json\/wp\/v2\/tags?post=24920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}