60. Muhammad

Revolucioni si transformim i zemrës

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Vazhdim

Në epokën tonë, kur mendojmë rreth një revolucioni, shumica nga ne imagjinojmë dhunë. Ne shpesh mendojmë në lidhje me aktet politike ku një grup i veçantë përmbys një regjimin e themeluar nëpërmjet një grusht shteti. Edhe nëse revolucioni vërehet në sensin pozitiv (revolucioni amerikan, revolucioni francez), ne kryesisht mendojmë rreth revolucionit në sensin politik, që është si një proces që fillon me transformimin e një qeverie. Por, fjala ―revolucion ka një kuptim ende më të lashtë. Përdorimi më i vjetër i këtij termi në anglisht implikonte lëvizjen e një trupi qiellor, si p.sh. dielli në një orbitë. Ky sens i kësaj orbite shpesh shoqërohej me nocionin e kthimit në një epokë. Kuptime të tjera të fjalës revolucion përfshinin nocionin e rrotullimit rreth një aksi ose një qendre, ashtu siç përshkruhet procesi intelektual i të menduarit, reflektuarit dhe konsiderimit. Vetëm në shekullin shtatëmbëdhjetë termi revolucion filloi të lidhej në mënyrë primare me transformimin politikë.

Disa nga këto tendenca për të menduar revolucionin si diçka që fillon me kthimin e gjërave në fakt reflektohet edhe në gjuhët që flasin muslimanët. Një ndër termat më të përdorur në arabisht për fjalën revolucion është Inkilab. Megjithëse, termi tashmë lidhet me revolucionin politik, etimologjikisht kjo fjalë vjen nga rrënja K-L-B, që do të thotë gjithashtu ”zemër” dhe ndryshim ose transformim. Një revolucion i vërtetë konsiderohej në të dy burimet perëndimore dhe islamike si një çështje e zemrës. Pikërisht në këtë sens ne flasim këtu në lidhje me revolucionin Muhamedan.

Është e vërtetë që zbulesa e shpallur për Muhamedin (paqja qoftë mbi të dhe familjen e tij) që filloi në shpellën që
ai e konsideronte si strehë, solli në të vërtetë një shkallë të plotë transformimi politik dhe social në shoqërinë arabe, dhe më vonë në pjesën më të madhe të botës nga Azia dhe Afrika deri në Evropë. Siç e kemi trajtuar edhe në kapitullin e fundit, këto ndryshime përfaqësonin një përpjekje ndonjëherë të suksesshme, ndonjëherë të
kompromentuar për të transformuar shoqërinë fisnore dhe patriarkale para islamike në një komunitet të barabartë të besimit- miqësisë, ku, siç e ka thënë më së miri vetë Muhamedi (s.a.a.), qeniet njerëzore duhet të jenë të barabarta si dhëmbët e krehrit.

Megjithatë, ashtu si me termin revolucion, origjina e revolucionit Muhamedan (Inkilab) filloi me një çështje më të brendshme, një transformim të zemrës (kalb). Revolucioni Muhamedan nuk mund të kuptohet ndaras çështjes së brendshme të ndryshimit të zemrave dhe shpirtrave. Nëse fjala ―revolucion fillimisht i referohej orbitës së trupit qiellore rreth një qendre dhe rikthimit të një epoke, revolucioni Muhamedan ka qenë përfundimisht një receptor për njerëzimin për tu kthyer në orbitën rreth Qendrës. Ai përfaqësonte një rikthim të njerëzimit në nënshtrimin e
plotë para Zotit dhe një korrigjim të ndërgjegjshëm të asaj që konsiderohet tendenca jonë e harresës: harresa në lidhje me mesazhin e profetëve të mëparshëm, harresa ndaj Zotit dhe harresa në lidhje me vetveten.

Një e përbashkët e çdo revolucioni, qoftë i trupave qiellorë apo i transformimeve sociale është nocioni i lëvizjes. Është e vështirë të jesh revolucionar në kuptimin origjinal të fjalës duke qëndruar në vend, dhe revolucioni Muhamedan padyshim implikonte këtë ndenjën e lëvizjes, dinamizmit dhe transformimit. Kjo pikë është e
rëndësishme veçanërisht për të kujtuar tendencën e përbashkët për të folur rreth një tradite islamike: fjala ”traditë”, dhe madje, mbiemri ”tradicional” përcjell ndjenjën e diçkaje statike dhe të ngrirë. Ashtu si fjala revolucion, koncepti ”traditë” ka humbur gjithashtu shumë nga kuptimi origjinal. Tradita në fillim i referohej nocionit të dorëzimit dhe transmetimit.

Kur ne flasim për një traditë islamike, çifute apo të krishterë për të parafytyruar këto tradita si sisteme përjetësisht të pandryshueshme që thjesht përmbajnë grupe tradicionale vlerash është thjesht për të humbur sensin e lëvizjes dinamike, transmetimit dhe transformimit të natyrshëm të gjithë atyre. Një komponent kyç i revolucionit Muhamedan i imagjinuar në këtë sensin e transformimit dinamik që fillon me zemrën dhe përfundimisht transformon shoqërinë, është nocioni i lëvizjes dhe këtu do të shohim disa nga lëvizjet e rëndësishme në jetën e Muhamedit (s.a.s). Këto lëvizje janë çelësi i të kuptuarit të karakterit të Islamit, ku secila përfaqëson jo vetëm zhvendosjen nga një pikë në një tjetër, por gjithashtu edhe zgjimin e një ndjenje qëllimi lëvizjen nga mënyra si gjërat janë, tek ajo si duhet të jenë, si dhe duke ngritur lart njerëzimin për të arritur atë idealen.

Muslimanët kanë trajtuar herë pas here këto lëvizje për të kuptuar vendin e tyre në këtë univers dhe gjithashtu për të pyetur dhe për tu përgjigjur pyetjeve të rëndësishme si nga kemi ardhur, çfarë jemi duke bërë këtu dhe si do të kthehemi në origjinën tonë. Këto lëvizje thelbësore nga jeta e Muhamedit (s.a.a.) janë çelësi i të kuptuarit të modelit Muhamedan të ekzistencës dhe rikthimit tek Zoti, si dhe revolucionin Muhamedan të rikthimit të njerëzimit në orbitën e jetës me qendër Zotin.

Ndoshta diçka duhet të shtohet këtu rreth fjalës ”Muhamedan” në lidhje me këto lëvizje. Gjatë jetës së Muhamedit (s.a.s), bashkëshortja e tij, Aishja, i drejtohej atij si ”Kur‘ani që ec”. Me fjalë të tjera, shpallja hyjnore nuk i është dërguar njerëzimit si të ishte me postë. Udhëheqja është më shumë se një libër i thjeshtë, është një libër i përvetësuar nga mësuesit e ndriçuar, sjellja, etika dhe mënyrat e të cilëve bëhen mishërim i dhënies mësim. Pikërisht për këtë arsye, unë i referohem këtij revolucioni jo si thjesht një revolucion islamik, e as një revolucion kuranor, por si revolucioni Muhamedan. Që nga periudha e Profetit Muhamed, të ishe pasues i Muhamedit (s.a.a.), të ishe fëmijë i Muhamedit (s.a.a.), ka shkaktuar në një kuptim të të qenurit apo inspirimit për t’u bërë si Muhamedi apo Muhamedan.

Pjesë e marrë nga libri: “Memories of Muhammad: Why the Prophet Matters”, autor: dr. Omid Safi.

(Revista “Vlera”, nr. 27, tetor-nëntor 2018, fq. 21-22)

Categories
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EDITORIAL – Gruaja në Kuran

EDITORIAL – Gruaja në Kuran

Aktualitete
  • 31 Mar
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Imam Aliu a.s. në hadithet e  Profetit Muhamed s.a.a (3)

Imam Aliu a.s. në hadithet e  Profetit Muhamed s.a.a (3)

Histori
  • 31 Mar
  • 0
Imam Aliu a.s. në hadithet e  Profetit Muhamed s.a.a (1)

Imam Aliu a.s. në hadithet e  Profetit Muhamed s.a.a (1)

Histori
  • 31 Mar
  • 0

Na Ndiqni

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