{"id":13052,"date":"2013-08-07T21:37:19","date_gmt":"2013-08-07T20:37:19","guid":{"rendered":"http:\/\/fjala.info\/?p=4260"},"modified":"2013-08-07T21:37:19","modified_gmt":"2013-08-07T20:37:19","slug":"analize-libri-renia-e-botes-islame","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/analize-libri-renia-e-botes-islame\/","title":{"rendered":"Analiz\u00eb libri: R\u00cbNIA E BOT\u00cbS ISLAME"},"content":{"rendered":"

\"\" (Hamed ABDEL-SAMAD: “DER UNTERGANG DER ISLAMISCHEN WELT”, Eine Prognose, M\u00fcnchen 2010, fq. 240.),<\/em> ISBN 978-3-426-27544-3<\/p>\n

Shkruan: Shefqet DIBRANI<\/strong><\/p>\n

Autori i librit Hamad Abdel \u2013 Samad<\/strong> \u00ebsht\u00eb nj\u00eb egjiptian, i cili n\u00eb Gjermani ka shkuar p\u00ebr t’i zgjeruar njohurit\u00eb e tij akademike. Fillimisht, Ai do t’i g\u00ebzohet faktit se n\u00eb Gjermani kishte mund\u00ebsin\u00eb p\u00ebr t\u00eb jetuar m\u00eb n\u00eb liri, se sa n\u00eb vendin e tij. Por, me kalimin e koh\u00ebs ai kalon n\u00eb nj\u00eb situat\u00eb stresi ku e ndjente vet\u00ebn si nj\u00eb luft\u00ebtar i pafuqish\u00ebm kulture, gjendje kjo q\u00eb n\u00eb mendjen e tij kishte akumuluar urrejtje p\u00ebr vendin nga ku kishte ardhur. Natyrisht, n\u00eb fillimet e tij nuk kishte fuqi p\u00ebr t’u ballafaquar me k\u00ebto probleme pasi kishte mang\u00ebsit\u00eb e njohjes s\u00eb kultur\u00ebs dhe gjuh\u00ebs gjermane p\u00ebr t’u p\u00ebrballur si duhet me konfliktet kulturore dhe m\u00eb pas edhe p\u00ebr t’i zhvilluar si duhet konceptet e reja, q\u00eb tashm\u00eb i g\u00ebrshetonte me ato t\u00eb origjin\u00ebs dhe me k\u00ebto q\u00eb ishte ndeshur n\u00eb Gjermani.<\/p>\n

Kjo situat\u00eb, studentin (e studimeve posdiplomike: Sh\u00ebnimi im) nga Egjipti Hamed Abdel \u2013 Samad do ta shtyj t\u00eb merret me nj\u00eb tem\u00eb mjaft t\u00eb ndjeshme dhe po aq t\u00eb r\u00ebnd\u00ebsishme p\u00ebr vet\u00eb at\u00eb dhe bot\u00ebn arabe. I ardhur nga qyteti i Kajros, sot Abdel-Samad njihet n\u00eb Gjermani, Austri dhe Zvic\u00ebr si nj\u00eb nga intelektual\u00ebt islam\u00eb m\u00eb t\u00eb profilizuar t\u00eb gjenerat\u00ebs s\u00eb re. Ai sot punon si docent n\u00eb Institutin e Historis\u00eb dhe Kultur\u00ebs Hebreje n\u00eb universitetin e Ludwig-Maximilian n\u00eb Munih.<\/p>\n

“R\u00cbNIA E BOT\u00cbS ISLAME \u2013 Nj\u00eb prognoz\u00eb”, ose gjermanisht “Der Untergang der islamischen Welt”, botuar n\u00eb Munih 2010, \u00ebsht\u00eb titulli i librit t\u00eb Hamed Abdel \u2013 Samad, ku jep nj\u00eb prognoz\u00eb mjaft\u00eb interesante. I z\u00ebn\u00eb \u201cpeng\u201d n\u00eb bot\u00ebkuptimin n\u00eb mes dy kulturave, autori i librit zbulon gjendjen e pak\u00ebndshme t\u00eb k\u00ebsaj situate. I nxitur nga kjo situat\u00eb fillon t\u00eb hulumtoj\u00eb e t\u00eb jap\u00eb prognoz\u00ebn e tij n\u00eb shtypin gjerman dhe m\u00eb pas edhe n\u00eb librin etij p\u00ebr disa faktor\u00eb q\u00eb, sipas autorit, do t\u00eb ndikojn\u00eb n\u00eb r\u00ebnien e bot\u00ebs islame.<\/p>\n

Ai “r\u00ebnien e bot\u00ebs islame” e shef jo vet\u00ebm n\u00eb ngurt\u00ebsin\u00eb e t\u00eb menduarit fetar, por edhe n\u00eb faktin se shumica e vendeve islamike kan\u00eb r\u00ebn\u00eb n\u00eb mentalitetin e konsumimit deri n\u00eb dehje t\u00eb islamit, p\u00ebr t\u00eb cil\u00ebn situat\u00eb ata nuk kan\u00eb nj\u00eb rrug\u00ebdalje shpirt\u00ebrore, p\u00ebrve\u00e7 radikalizmit primitiv<\/strong>. Religjioni si duket nuk \u00ebsht\u00eb n\u00eb gjendje p\u00ebr nj\u00eb kund\u00ebrpeshim p\u00ebrball\u00eb materializmit, q\u00eb po sundon p\u00ebr t\u00eb kontribuar n\u00eb nj\u00eb baraspeshim t\u00eb shoq\u00ebris\u00eb. Kjo p\u00ebr arsyen se, religjioni \u00ebsht\u00eb n\u00eb konflikt t\u00eb mpreht\u00eb me materializmin dhe at\u00eb nj\u00ebkoh\u00ebsisht edhe mallkon. P\u00ebrderisa per\u00ebndimi e ka gjetur nj\u00eb balancim p\u00ebrball\u00eb sjelljes s\u00eb konsumimit t\u00eb tepruar t\u00eb fes\u00eb n\u00eb repertuar\u00ebt kulturore t\u00eb iluminizmit dhe humanizmit, te bota islame mungon nj\u00eb mekaniz\u00ebm mbrojt\u00ebs p\u00ebrball\u00eb konsumit, pra pa e p\u00ebrjashtuar at\u00eb n\u00eb m\u00ebnyr\u00eb kategorike, dhe pa e mallkuar at\u00eb. Kjo situat\u00eb q\u00eb kaher\u00eb \u00ebsht\u00eb realitet n\u00eb bot\u00ebn islame, thjesht\u00eb \u00ebsht\u00eb identifikuar si \u201ckonflikt mes tradit\u00ebs dhe modernes<\/em>\u201d.<\/p>\n

P\u00ebr k\u00ebt\u00eb dhe situata t\u00eb tjera q\u00eb kemi n\u00eb bot\u00ebn islame autori i librit vler\u00ebson se, bota islame nuk ka n\u00eb brend\u00ebsin\u00eb e saj fuqi kreative p\u00ebr zgjidhjen e problemeve, porse asaj i ka mbetur vet\u00ebm kultura e rezistenc\u00ebs primitive dhe mjaft\u00eb radikale<\/strong>. E kjo rezistenc\u00eb nuk drejtohet kund\u00ebr arsyeve t\u00eb v\u00ebrteta p\u00ebr t\u00eb gjetur fajtorin p\u00ebrbrenda vetvetes, porse p\u00ebrpiqet t\u00eb k\u00ebrkoj\u00eb fajtor\u00eb t\u00eb jasht\u00ebm, t\u00eb huaj p\u00ebr t’i akuzuar p\u00ebr gjendjen mizerje t\u00eb tyre. Angazhimet e per\u00ebndimit n\u00eb konfliktet e ndryshe n\u00eb bot\u00ebn islame, nuk jan\u00eb pranuar kurr\u00eb si ndihm\u00eb, porse jan\u00eb p\u00ebrhapur si\u00a0teori konspirative, thot\u00eb Abdel-Samad.<\/p>\n

P\u00ebrderisa n\u00eb bot\u00ebn islame flitet p\u00ebr nj\u00eb plan master, q\u00eb ka p\u00ebr q\u00ebllim kontrollin total t\u00eb resurseve dhe t\u00eb mysliman\u00ebve, shum\u00eb per\u00ebndimor\u00eb propagandojn\u00eb islamizimin e Evrop\u00ebs. Te dy k\u00ebto perceptime kan\u00eb t\u00eb b\u00ebjn\u00eb shum\u00eb me nj\u00eb vet reflektim. P\u00ebrderisa nj\u00ebra an\u00eb ka parasysh rreziqet e s\u00eb kaluar\u00ebs si: fanatizmin fetar mesjetar, luft\u00ebrat fetare, turqit para Vjen\u00ebs etj. Ana tjet\u00ebr l\u00ebpin plag\u00ebt e shkaktuara n\u00eb t\u00eb kaluar\u00ebn dhe vajton p\u00ebrvojat traumatike me rastin e kryq\u00ebzatave dhe kolonializmin. Sa i p\u00ebrket islamit n\u00eb gjendjen e sotshme, ai mund t\u00eb jet\u00eb gjith\u00e7ka tjet\u00ebr, por jo i fuqish\u00ebm, vler\u00ebson analisti arab Abdel-Samad.<\/p>\n

Dhuna e motivuar fetarisht, islamizimi n\u00eb rritje i ambientit publik dhe insistimi luftarak p\u00ebr prezantimin, pamjen e simboleve islamike, jan\u00eb reaksione nervozizmi<\/strong>. Jan\u00eb pra shenja t\u00eb qarta q\u00eb tregojn\u00eb mang\u00ebsin\u00eb e vet\u00eb besimit dhe mund\u00ebsive t\u00eb veprimit. Ne mund t\u00eb v\u00ebrejm\u00eb se, pjesa e madhe e bot\u00ebs islame \u00ebsht\u00eb e distancuar n\u00eb m\u00ebnyr\u00eb drastike nga njohurit\u00eb e bot\u00ebs laike dhe se po merr nj\u00eb q\u00ebndrim t\u00eb pa pajtuesh\u00ebm p\u00ebrball\u00eb shpirtit modern. Dhe se kjo po p\u00ebrhapet me t\u00eb madhe n\u00eb form\u00ebn e fundamentalizmit dhe po shprehet me dhun\u00eb dhe p\u00ebrjashtime. Lufta mes kulturave tashm\u00eb \u00ebsht\u00eb b\u00ebr\u00eb realitet<\/strong>, gjykon autori.<\/p>\n

Dhe kjo, jo vet\u00ebm mes islamit dhe per\u00ebndimit, si\u00e7 supozojn\u00eb shumica, por edhe p\u00ebrbrenda vet\u00eb bot\u00ebs islame, mes individualizmit dhe shtypjes s\u00eb konformitetit, kontinuitetit dhe risive. Nj\u00eb reform\u00eb politike islame \u00ebsht\u00eb ende larg. Sistemet arsimore edhe m\u00eb tutje p\u00ebrpiqen m\u00eb shum\u00eb p\u00ebr lojalitet, se sa p\u00ebr lirin e t\u00eb menduarit<\/strong>. Shtetet e Gjirit si \u201chapje\u201d e vler\u00ebsojn\u00eb hapjen p\u00ebrball\u00eb konsumimit t\u00eb gj\u00ebsendeve moderne, mir\u00ebpo jo edhe t\u00eb rip\u00ebrtrirjes s\u00eb mendjes. V\u00ebrtet\u00eb n\u00eb shum\u00eb vende islamike grave u lejohet edukimi, mir\u00ebpo nj\u00ebkoh\u00ebsisht ato nuk lejohen t\u00eb b\u00ebjn\u00eb jet\u00eb t\u00eb pavarur. Debatet p\u00ebr reforma jan\u00eb iniciuar shpesh, porse ato ende nuk jan\u00eb \u00e7uar deri n\u00eb fund<\/strong>, shkruan n\u00eb librin e tij Hamed Abdel-Samad.<\/p>\n

T\u00eb gjitha \u00e7\u00ebshtjet e reformave fillojn\u00eb tek Kur’ani e n\u00eb fund ato thyhen n\u00eb paq\u00ebndrueshm\u00ebrin\u00eb e bllokut t\u00eb kultur\u00ebs islame. Sikur reformator\u00ebt, po ashtu edhe konservativ\u00ebt citojn\u00eb librin e shenjt\u00eb. P\u00ebrderisa nj\u00ebra an\u00eb n\u00eb at\u00eb e shohin baz\u00ebn p\u00ebr nj\u00eb shtet t\u00eb Zotit (fetar), reformator\u00ebt k\u00ebrkojn\u00eb pasazhet pozitive q\u00eb jan\u00eb t\u00eb p\u00ebrshtatshme p\u00ebr jet\u00ebn e sotshme moderne. Mir\u00ebpo askush nuk guxon ta parashtroj\u00eb pyetjen themelore se \u201cp\u00ebr \u00e7ka na nevojitet Kur’ani sot<\/strong>?\u201d. Sa her\u00eb debati p\u00ebr reforma b\u00ebhej serioz, ngrihen paragjykimet e vjetra kund\u00ebr per\u00ebndimit, duke u ndihmuar edhe me manipulimet politike, e me \u00e7’rast fuqit\u00eb reformuese klasifikohen si kolon\u00eb e pest\u00eb e per\u00ebndimit, e k\u00ebshtu k\u00ebta diskreditohen. Frika nga sanksionet, e n\u00eb rastet m\u00eb t\u00eb r\u00ebnda, edhe k\u00ebrc\u00ebnimet me vrasje, shumic\u00ebn e reformator\u00ebve i frenon n\u00eb rrug\u00ebn e tyre p\u00ebr t\u00eb vazhduar me reforma<\/strong>, vler\u00ebson n\u00eb librin e tij Hamed Abdel-Samad.<\/p>\n

Sa i p\u00ebrket asaj se, \u00e7ka ka mbetur sot nga historia e t\u00eb menduarit islam, sipas mendimit tim, thot\u00eb autori, ka mbetur vet\u00ebm shkuma intelektuale e nj\u00eb ortodoksie t\u00eb papajtueshme. E me k\u00ebt\u00eb lib\u00ebr po p\u00ebrpiqem t\u00eb kuptoj, se si erdhi te r\u00ebnia e islamit dhe \u00e7far\u00eb dometh\u00ebnie ka p\u00ebr bot\u00ebn e sotshme. Dhe kur autori flet p\u00ebr bot\u00ebn islame, ai flet p\u00ebr nj\u00eb konstrukt t\u00eb imagjinuar t\u00eb em\u00ebruar si umma<\/em>. B\u00ebhet fjal\u00eb p\u00ebr q\u00ebndrimin intelektual t\u00eb shum\u00eb mysliman\u00ebve p\u00ebrball\u00eb modernes; b\u00ebhet fjal\u00eb p\u00ebr islamin si nj\u00eb ide politike, e cila n\u00eb meskoh\u00eb ka humbur substanc\u00ebn dhe ka fare pak p\u00ebrgjigje p\u00ebr ngjarjet bot\u00ebrore, e, nd\u00ebrsa t\u00eb gatshme ka vet\u00ebm t\u00ebrbimin dhe dhun\u00ebn.<\/p>\n

Nj\u00eb nga pyetjet e shpeshta q\u00eb b\u00ebhen, shkruan autori, thuhet a kemi nj\u00eb islam? Kjo \u00ebsht\u00eb nj\u00eb pyetje q\u00eb pretendon t`i ngulfatin kritik\u00ebt e islamit. Natyrisht se islami \u00ebsht\u00eb mjaft heterogjen. Megjithat\u00eb mund t\u00eb flitet p\u00ebr nj\u00eb islam. Heterogjeniteti mund t\u00eb jet\u00eb interesant p\u00ebr etnolog\u00ebt, teolog\u00ebt mir\u00ebpo shikuar nga aspekti politik, k\u00ebto dallime jan\u00eb tejet irelevante. Dhe kur flasim p\u00ebr islamin, k\u00ebtu mendojm\u00eb si ideologji politike, shpjegon autori.<\/p>\n

Autori duke shtjelluar definicionet p\u00ebr civilizimin dhe kultur\u00ebn si teori q\u00eb njihen, i vler\u00ebson jo t\u00eb plota dhe nga ky q\u00ebndrim, ai nxjerr nj\u00eb definicion t\u00eb civilizimit dhe e formulon si \u201cnj\u00eb aft\u00ebsi t\u00eb nj\u00eb kulture p\u00ebr t\u00eb ndryshuar di\u00e7ka t\u00eb sh\u00ebmtuar n\u00eb di\u00e7ka estetike. Civilizimi \u00ebsht\u00eb aft\u00ebsi p\u00ebr transformim dhe \u00e7armatosjen e historis\u00eb vetjake<\/strong>.\u201d<\/p>\n

Shumica e intelektual\u00ebve mysliman\u00eb kolonializmin e shohin si \u201cnd\u00ebrprerje\u201d t\u00eb zhvillimit dhe si argumentin kryesor p\u00ebr prapambeturin e bot\u00ebs islame, shpjegon Abdel-Samad. P\u00ebr k\u00ebt\u00eb argument, autori i librit cek\u00eb vler\u00ebsimin e shkrimtarit egjiptian Hamdy Abu \u2013 Golayyel<\/em>, i cili, duke krahasuar, merr shembull Gjermanin\u00eb e pas LDB dhe Japonin\u00eb, vende k\u00ebto q\u00eb nuk u \u201cngulfat\u00ebn\u201d, duke vajtuar dhe mallkuar vendet q\u00eb i sulmuan k\u00ebto dy shtete, porse duke e pranuar se kan\u00eb qen\u00eb pjes\u00ebn m\u00eb t\u00eb madhe vet-shkaktar\u00eb p\u00ebr gjendjen e krijuar, kan\u00eb filluar t\u00eb bashk\u00ebpunojn\u00eb me \u201carmiqt\u00eb\u201d p\u00ebr ta nd\u00ebrtuar vendin e tyre.<\/p>\n

Autori i librit thot\u00eb, se deklarimi i till\u00eb i Abu-Golayyel \u00ebsht\u00eb gjykuar si \u201cm\u00eb i rreziksh\u00ebm se gjith\u00eb sionist\u00ebt s\u00eb bashku<\/em>\u201d. Krahasimi me Gjermanin\u00eb dhe Japonin\u00eb mund t\u00eb jet\u00eb i pap\u00ebrshtatsh\u00ebm, thot\u00eb Abdel-Samad, at\u00ebher\u00eb le t\u00eb dalim n\u00eb Tajvan, vazhdon analiz\u00ebn e tij, ai m\u00eb tutje. Gjat\u00eb invazionit japonez n\u00eb k\u00ebt\u00eb siujdhes\u00eb u b\u00ebn\u00eb p\u00ebrdhunime dhe vrasje t\u00eb shumta. Universiteti i Tajvanit, q\u00eb u ngrit nga japonez\u00ebt n\u00eb vitin 1928, pas largimit t\u00eb japonez\u00ebve, tajvanez\u00ebt kan\u00eb mundur ta shkat\u00ebrrojn\u00eb. Mir\u00ebpo ata nuk e b\u00ebn\u00eb k\u00ebt\u00eb. Ata vendos\u00ebn at\u00eb ta ngritnin, dhe n\u00eb vitin 2008 universiteti i Tajvanit hyn n\u00eb list\u00ebn e universiteteve m\u00eb t\u00eb mira n\u00eb bot\u00eb.<\/p>\n

Pas k\u00ebsaj, Hamed Abdel-Samad kalon n\u00eb librat arab\u00eb shkollor\u00eb, t\u00eb cilat si\u00e7 shkruan ai, kan\u00eb shum\u00eb mang\u00ebsi dhe n\u00eb m\u00ebnyr\u00eb nj\u00eban\u00ebsore m\u00ebsohet historia, pra p\u00ebr islamin e koh\u00ebs s\u00eb lul\u00ebzimit dhe sot paraqitja e tij n\u00eb rolin e viktim\u00ebs. Si arsyetim jepen teorit\u00eb konspirative per\u00ebndimore, pra vazhdim\u00ebsia e imperializmit per\u00ebndimor n\u00eb bot\u00ebn islame. Fillimisht, thot\u00eb autori, aty paraqitet fakti se, si evropian\u00ebt kan\u00eb p\u00ebrfituar nga njohurit\u00eb arabe, pastaj vazhdohet me paraqitjen e asaj se, \u00e7ka i ka b\u00ebr\u00eb Evropa islamit, pra shkat\u00ebrrimet. Nd\u00ebrsa kontributin dhe agresionin e islamit dhe luft\u00ebrat rob\u00ebruese ose tejkalohen ose ato paraqiten si luft\u00ebra t\u00eb drejta. Luft\u00ebrat e veta paraqiten si fath<\/em>, pra t\u00eb b\u00ebra n\u00eb em\u00ebr t\u00eb Zotit, nd\u00ebrsa luft\u00ebrat e t\u00eb tjer\u00ebve paraqiten si ghazw<\/em>, pra si invazione.<\/p>\n

K\u00ebshtu, autori, duke u bazuar n\u00eb librat shkollor\u00eb t\u00eb Egjiptit, p\u00ebrve\u00e7 shembujve t\u00eb ndrysh\u00ebm me mongol\u00ebt, p\u00ebrmend sundimin osman 400 vje\u00e7ar, sundim ky q\u00eb shum\u00eb m\u00eb shum\u00eb prapambeturi i ka sjell bot\u00ebs arabe, se sa kolonializmi evropian<\/strong>. K\u00ebtu nuk b\u00ebhet fjal\u00eb vet\u00ebm p\u00ebr aspektin historik, thot\u00eb autori, por edhe p\u00ebr aspektin fetar, ku bot\u00ebn e ndajn\u00eb n\u00eb besimtar\u00eb (mysliman\u00ebt) dhe jobesimtar\u00eb (per\u00ebndimi, p\u00ebrkat\u00ebsisht t\u00eb krishter\u00ebt). Integrimi i stilit t\u00eb jetes\u00ebs per\u00ebndimore dhe nj\u00ebkoh\u00ebsisht ndjenja e brendshme n\u00ebn\u00e7muese p\u00ebrball k\u00ebsaj jete, e b\u00ebn k\u00ebt\u00eb shizofreni t\u00eb jet\u00eb eksplozive.<\/strong><\/p>\n

Duke vazhduar me tutje me deklarat\u00ebn e ambasadorit saudit, i cili n\u00eb Uashington deklaron p\u00ebr \u201cpastrimin\u201d e librave shkollor\u00eb nga fryma e nxitjes s\u00eb urrejtjes, gazeta \u201cUashington Post\u201d n\u00eb vitin 2006, duke provuar deklarat\u00ebn e ambasadorit hulumton v\u00ebrtet\u00ebsin\u00eb, n\u00ebse \u00ebsht\u00eb e v\u00ebrtet\u00eb ky \u201ckontribut\u201d. Gazeta konstaton se librat shkollor\u00eb fetar\u00eb e paraqesin islamin si fen\u00eb e vetme t\u00eb v\u00ebrtet\u00eb. Raportimi i k\u00ebsaj gazete paraqet disa pasazhe nga librat shkollor\u00eb, e nj\u00ebrin po e paraqesim edhe k\u00ebtu. B\u00ebhet fjal\u00eb p\u00ebr librin e klas\u00ebs s\u00eb gjasht\u00eb ku thuhet: \u201cMajmun\u00eb jan\u00eb hebrenjt\u00eb, njer\u00ebzit e Sabbats, nd\u00ebrsa t\u00eb krishter\u00ebt jan\u00eb derra, jobesimtar\u00ebt simpatizant\u00eb t\u00eb Jezusit<\/strong>\u201d.<\/p>\n

Hamed Abdel-Samad thot\u00eb se librat e till\u00eb nuk po p\u00ebrdoren p\u00ebr m\u00ebsim vet\u00ebm n\u00eb Arabin\u00eb Saudite, por edhe n\u00eb 19 shtetet evropiane, ku ekzistojn\u00eb akademit\u00eb saudite. Autori duke vazhduar pos t\u00eb tjerash thot\u00eb se, ndikimin e k\u00ebtyre librave nuk duhet n\u00ebnvler\u00ebsuar, sepse n\u00eb kombinim me ndikimet e rrethanave sociale t\u00eb m\u00ebsuesit, ndikimi i xhamive dhe televizioneve jan\u00eb shum\u00eb serioze. K\u00ebto na tregojn\u00eb se, si nj\u00eb kultur\u00eb e percepton vetveten dhe se \u00e7ka u jep gjeneratave t\u00eb reja, vler\u00ebson Hamed Abdel-Samad.<\/p>\n

P\u00ebrve\u00e7 trajtimeve m\u00eb t\u00eb detajuara, q\u00eb jep autori i librit q\u00eb po e prezantojm\u00eb k\u00ebtu, ai flet edhe p\u00ebr koh\u00ebn historike osmane. Ai thot\u00eb se osman\u00ebt deklaronin se okupimet e tyre ishin n\u00eb sh\u00ebrbim t\u00eb p\u00ebrhapjes s\u00eb islamit<\/strong>. Ai si kund\u00ebr fakt cek\u00eb okupimin e Siris\u00eb n\u00eb vitin 1516 e nj\u00eb vit m\u00eb von\u00eb edhe t\u00eb Egjiptit, para se kjo perandori ta fuste n\u00ebn pushtetin e saj gjith\u00eb rajonin.<\/p>\n

Ky okupim ishte b\u00ebr\u00eb me dhun\u00eb edhe pse k\u00ebto pjes\u00eb tashm\u00eb i takonin besimit islam, thot\u00eb autori. Sundimi kat\u00ebrqindvje\u00e7ar mbi gjysm\u00ebh\u00ebn\u00ebn arabe, nga Maroku deri n\u00eb brigjet e Gjirit Persik, e mbulon k\u00ebt\u00eb pjes\u00eb nga kultura e fqinj\u00ebve evropian. Aparteidi gjinor, i cili edhe ashtu ishte prezent n\u00eb tradit\u00ebn fisnore arabe, fuqizohet edhe m\u00eb shum\u00eb me ardhjen e t\u00eb menduarit t\u00eb harem-it turk. N\u00eb koh\u00ebn kur Evropa kaplohet nga iluminizmi dhe risit\u00eb teknike, industriale, n\u00eb Lindjen e Af\u00ebrt sundonte letargjia dhe bes\u00ebtytnia<\/strong>. Nd\u00ebrsa n\u00eb ato rrethana Abd al-Wahhab (1702-1793) k\u00ebrkonte kthimin n\u00eb shkronjat e Kur’anit dhe se t\u00eb gjith\u00eb t\u00eb pafet\u00eb do duhej t\u00eb luftoheshin mbase edhe mistik\u00ebt mysliman\u00eb, thot\u00eb autori.<\/p>\n

Hamed Abdel-Samad thot\u00eb se jan\u00eb dy l\u00ebvizje q\u00eb ia dol\u00ebn t\u00eb p\u00ebrhapin ideologjit\u00eb e tyre radikale n\u00eb gjith\u00eb bot\u00ebn islame: Wahabizmi nga Arabia Saudite dhe V\u00ebllaz\u00ebria Myslimane (arab. Jama\u00eeyat al-ikhw\u00e2n al-muslim\u00een) nga Egjipti.<\/p>\n

Nj\u00eb kapitull t\u00eb t\u00ebr\u00eb autori ia kushton edhe Muhamed Ali Pash\u00ebs dhe kontributit t\u00eb tij n\u00eb nd\u00ebrtimin e Egjiptit. Lidhur me k\u00ebt\u00eb tem\u00eb, autori i p\u00ebrfshin disa ngjarje historike n\u00eb Egjipti. Ky p\u00ebrflet zgjedhjen e Muhamed Ali Pash\u00ebs nga drejtues fetar\u00eb, tregtar\u00eb dhe njer\u00ebzit tjer\u00eb me ndikim n\u00eb krye t\u00eb shtetit t\u00eb Egjiptit, sidomos pas t\u00ebrheqjes s\u00eb francez\u00ebve nga ky vend. Ai p\u00ebrshkruhet si ushtarak shqiptar intrigant, besimtar mysliman. Ardhja e Muhamed Ali Pash\u00ebs n\u00eb krye t\u00eb Egjiptit vler\u00ebsohet nga autori si ndryshimi i fundit n\u00eb m\u00ebnyr\u00eb paq\u00ebsore i pushtetit n\u00eb Egjipt.<\/p>\n

Interesante \u00ebsht\u00eb vendosja e Pash\u00ebs n\u00eb krye t\u00eb shtetit t\u00eb Egjiptit, thot\u00eb autori, sikur nuk ka mundur t\u00eb gjendet ndonj\u00eb personalitet egjiptian i denj\u00eb q\u00eb t\u00eb marr\u00eb pushtetin, u em\u00ebrua nj\u00eb ushtarak osman nga Shqip\u00ebria. Muhamed Ali Pasha ishte nj\u00eb strateg i men\u00e7ur. Ai nuk ishte njoh\u00ebs i mir\u00eb i fes\u00eb, mir\u00ebpo ai me sjelljet e tij b\u00ebhej kinse ishte fetar i mir\u00eb, e n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb kishte fituar simpati n\u00eb Egjipt. Veprimi i par\u00eb i tij n\u00eb detyr\u00eb ishte largimi i t\u00eb gjith\u00eb drejtuesve fetar\u00eb drejt shkret\u00ebtir\u00ebs si dhe ftesa e gjith\u00eb gjeneral\u00ebve ushtarak\u00eb n\u00eb nj\u00eb banket, t\u00eb cil\u00ebt pretendonin t\u00eb ndanin pushtetin me at\u00eb, dhe i vret t\u00eb gjith\u00eb.<\/p>\n

Muhamed Ali Pasha, duke marr\u00eb si shembull Franc\u00ebn, q\u00ebllimin e kishte p\u00ebr ta ngritur nj\u00eb shtet jo vet\u00ebm modern por edhe p\u00ebr ta shnd\u00ebrruar n\u00eb nj\u00eb fuqi. Ai me nj\u00eb tempo tejet t\u00eb shpejt\u00eb nd\u00ebrton fabrika moderne n\u00eb vend. Ai kishte d\u00ebrguar t\u00eb rinj n\u00eb Evrop\u00eb p\u00ebr t\u00eb studiuar. Autori i librin thot\u00eb se vler\u00ebsimi i Muhamed Ali Pash\u00ebs ishte: vet\u00ebm duke nd\u00ebrtuar nj\u00eb ushtri t\u00eb fort\u00eb, do ta modernizonte edhe vendin. Ai kishte nd\u00ebrtuar edhe flot\u00ebn egjiptiane dhe kishte p\u00ebr q\u00ebllim ndarjen nga Perandoria Osmane. Muhamed Ali Pasha e kishte gjykuar Egjiptin si nj\u00eb komb me vet\u00ebdije t\u00eb vonuar.<\/p>\n

Modernizimet e Muhamed Ali Pash\u00ebs nuk do t\u00eb japin fryte p\u00ebr koh\u00eb t\u00eb gjat\u00eb, sepse p\u00ebrparimet nuk po vinin nga vet\u00ebdija e popullit, porse ato po diktoheshin nga lart. Muhamed Ali Pasha e shfryt\u00ebzonte sistemin feudal, ndante toka familjes s\u00eb vet dhe ushtar\u00ebve besnik\u00eb, nd\u00ebrsa pushkatonte secilin q\u00eb e kund\u00ebrshtonte, thot\u00eb autori, p\u00ebr t\u00eb vazhduar me p\u00ebrfundimin e tij mbi k\u00ebt\u00eb personalitet ku thot\u00eb: \u201cMuhamed Ali Pasha shfryt\u00ebzoi instrumentet materiale t\u00eb modernes nd\u00ebrsa injoronte zhvillimin e mendimit t\u00eb njohurive mbi t\u00eb cilat ishte nd\u00ebrtuar instrumentet moderne<\/strong>)… (dhe se ky \u00ebsht\u00eb) nj\u00eb fenomen i cili p\u00ebrshkon historin\u00eb e re t\u00eb zhvillimit t\u00eb islamit e q\u00eb studiuesi i shkencave politike Bassam Tibi e quan \u201cgjysm\u00eb moderne<\/strong>\u201d.<\/p>\n

Gjithsesi libri “R\u00cbNIA E BOT\u00cbS ISLAME”, \u00ebsht\u00eb nj\u00eb uvertur\u00eb e mir\u00eb, n\u00ebse merret p\u00ebr studime, p\u00ebrkitazi me zhvillimet politike nd\u00ebr ne, k\u00ebtu n\u00eb Kosov\u00eb e Shqip\u00ebri, sepse p\u00ebrmes k\u00ebtij libri do t\u00eb dalin n\u00eb shesh t\u00eb gjitha analogjit\u00eb p\u00ebr radikalizmin e islamit, do t\u00eb kuptohet m\u00eb mir\u00eb luft\u00ebrat speciale p\u00ebr gjoja rrezikun, q\u00eb vjen nga per\u00ebndimi, pastaj do t\u00eb kuptohet m\u00eb mir\u00eb edhe tendenca p\u00ebr arabizimin sa m\u00eb t\u00eb madh t\u00eb fes\u00eb edhe k\u00ebtu te ne, ku p\u00ebrmes islamit pretendohet t\u00eb b\u00ebhet Kosova nj\u00eb aren\u00eb e p\u00ebrgjakshme, p\u00ebrkat\u00ebsisht nj\u00eb mur i madh ne mes orientit dhe oksidentit, q\u00eb do t\u00eb jet\u00eb fatale dhe e p\u00ebrgjakshme p\u00ebr t\u00eb ardhmen ton\u00eb.<\/p>\n

Analizat e tij, Hamed Abdel-Samad, i cili \u00ebsht\u00eb edhe an\u00ebtar i Bashk\u00ebsis\u00eb Islame n\u00eb Gjermani, i zgjeron edhe m\u00eb tej n\u00eb librin e radh\u00ebs “LUFT\u00cb OSE PAQE<\/strong>“, ose “Revolucioni arab dhe ardhm\u00ebria e Lindjes<\/em>“, Munih 2011, t\u00eb cil\u00ebt jan\u00eb libra “Bestseller”, p\u00ebr hap\u00ebsir\u00ebn gjerman-fol\u00ebse.<\/p>\n

St. Gallen, 2012<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

(Hamed ABDEL-SAMAD: “DER UNTERGANG DER ISLAMISCHEN WELT”, Eine Prognose, M\u00fcnchen 2010, fq. 240.), ISBN 978-3-426-27544-3 Shkruan: Shefqet DIBRANI Autori i librit Hamad Abdel \u2013 Samad \u00ebsht\u00eb nj\u00eb egjiptian, i cili n\u00eb Gjermani ka shkuar p\u00ebr t’i zgjeruar njohurit\u00eb e tij akademike. Fillimisht, Ai do t’i g\u00ebzohet faktit se n\u00eb Gjermani kishte mund\u00ebsin\u00eb p\u00ebr t\u00eb jetuar […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"yoast_head":"\nAnaliz\u00eb libri: R\u00cbNIA E BOT\u00cbS ISLAME - FjALA e LIR\u00cb - Arkivi<\/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:\/\/fjala.info\/2009-2015\/analize-libri-renia-e-botes-islame\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Analiz\u00eb libri: R\u00cbNIA E BOT\u00cbS ISLAME - FjALA e LIR\u00cb - Arkivi\" \/>\n<meta property=\"og:description\" content=\"(Hamed ABDEL-SAMAD: “DER UNTERGANG DER ISLAMISCHEN WELT”, Eine Prognose, M\u00fcnchen 2010, fq. 240.), ISBN 978-3-426-27544-3 Shkruan: Shefqet DIBRANI Autori i librit Hamad Abdel \u2013 Samad \u00ebsht\u00eb nj\u00eb egjiptian, i cili n\u00eb Gjermani ka shkuar p\u00ebr t’i zgjeruar njohurit\u00eb e tij akademike. 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