{"id":1562,"date":"2015-08-12T10:03:59","date_gmt":"2015-08-12T09:03:59","guid":{"rendered":"http:\/\/shekulliagency.com\/?p=1562"},"modified":"2015-08-12T10:08:40","modified_gmt":"2015-08-12T09:08:40","slug":"modeli-islam-ne-emancipimin-e-gruas","status":"publish","type":"post","link":"https:\/\/alb.shekulliagency.com\/?p=1562","title":{"rendered":"Modeli islam n\u00eb emancipimin e gruas"},"content":{"rendered":"<p><a href=\"http:\/\/alb.shekulliagency.com\/wp-content\/uploads\/2015\/08\/Islamic-Civilization-Paintings-20-1024x755.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter  wp-image-1563\" src=\"http:\/\/alb.shekulliagency.com\/wp-content\/uploads\/2015\/08\/Islamic-Civilization-Paintings-20-1024x755.jpg\" alt=\"-modeli-islam\" width=\"823\" height=\"607\" srcset=\"https:\/\/alb.shekulliagency.com\/wp-content\/uploads\/2015\/08\/Islamic-Civilization-Paintings-20-1024x755.jpg 1024w, https:\/\/alb.shekulliagency.com\/wp-content\/uploads\/2015\/08\/Islamic-Civilization-Paintings-20-1024x755-300x221.jpg 300w\" sizes=\"(max-width: 823px) 100vw, 823px\" \/><\/a><\/p>\n<p>nga<strong> Dr. Muhamed Amare<\/strong><\/p>\n<p><strong>Abstrakt<\/strong><\/p>\n<p><em>N\u00ebse er\u00ebrat e injoranc\u00ebs paraislame, kan\u00eb arritur q\u00eb ti rikthejn\u00eb disa zakone dhe tradita q\u00eb dominonin bot\u00ebn para Islamit, ato nuk kan\u00eb arritur t\u00eb prevalojn\u00eb mbi arritjet e emancipimit islam t\u00eb gruas. Shpirti i k\u00ebtij emancipimi dhe frytet e tij v\u00ebrehen edhe n\u00eb koh\u00ebn e regresit t\u00eb civilizimit islam, regres i cili ka pllakosur bot\u00ebn islame. Edhe n\u00eb k\u00ebto kushte t\u00eb r\u00ebnda, jeta jon\u00eb sociale ofron modele grash t\u00eb cilat dep\u00ebrtojn\u00eb n\u00eb fusha t\u00eb ndryshme t\u00eb jet\u00ebs, si ajo e shkenc\u00ebs s\u00eb hadithit, fikhut, let\u00ebrsis\u00eb etj.<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p>Kur flitet p\u00ebr gruan dhe emancipimin e saj, t\u00eb gjith\u00eb njer\u00ebzit me arsye t\u00eb sh\u00ebndosh\u00eb pajtohen me faktin se mbi supet e gruas r\u00ebndojn\u00eb padrejt\u00ebsi q\u00eb shtrihen nga koh\u00ebt e lashta e deri sot n\u00eb dit\u00ebt tona. Gjithashtu, pajtohemi me faktin se tashm\u00eb gruaja \u00ebsht\u00eb shnd\u00ebrruar n\u00eb nj\u00eb kauz\u00eb dhe se emancipimi i saj, edhe pse lidhet me at\u00eb t\u00eb burrit, ka nevoj\u00eb p\u00ebr m\u00eb shum\u00eb v\u00ebmendje dhe p\u00ebr nj\u00eb qasje specifike. Por ajo q\u00eb ka shkaktuar mosmarr\u00ebveshje dhe debate, n\u00eb nivel nd\u00ebrkomb\u00ebtar, \u00ebsht\u00eb modeli ideal i cili i mund\u00ebson gruas emancipimin e v\u00ebrtet\u00eb. Sot na ofrohet modeli per\u00ebndimor ekstrem, modeli i l\u00ebvizjeve feministe t\u00eb cilat duan q\u00eb gruaja t\u00eb fokusohet tek vetja, duke u rebeluar kund\u00ebr natyr\u00ebs s\u00eb saj fem\u00ebrore me t\u00eb cil\u00ebn e ka krijuar Zoti, kund\u00ebr burrit dhe kund\u00ebr vlerave dhe feve. Ky \u00ebsht\u00eb nj\u00eb model i cili ka arritur kulmin e ekstremizmit. Ekziston dhe nj\u00eb model tjet\u00ebr, ai tradicional, ai i izolimit dhe kufizimit, zakonet dhe tradita e t\u00eb cilat i jan\u00eb veshur fes\u00eb.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Modeli i mes\u00ebm i emancipimit t\u00eb gruas<\/strong><strong>\u00a0<\/strong><\/p>\n<p>Por ekziston dhe nj\u00eb model i mes\u00ebm dhe i balancuar, i cili shpreh qasjen islame ndaj emancipimit t\u00eb gruas dhe q\u00eb buron nga tekstet, logjika dhe drejt\u00ebsia e Kur\u2019anit, i cili i ka dh\u00ebn\u00eb gruas t\u00eb drejtat e saj t\u00eb plota dhe e ka barazuar me burrin, pasi ajo dhe burri rrjedhin nga Ademi a.s. Kur\u2019ani i ka besuar gruas t\u00eb nj\u00ebjtin amanet q\u00eb ia ka besuar burrit, amanetin e mbar\u00ebvajtjes s\u00eb jet\u00ebs n\u00eb tok\u00eb. Ai e ka barazuar gruan me burrin n\u00eb nderimin dhe fisnik\u00ebrin\u00eb q\u00eb u ka b\u00ebr\u00eb t\u00eb dyve. Ai i ka barazuar n\u00eb obligime, mbajtjen e p\u00ebrgjegj\u00ebsive dhe shp\u00ebrblimin\u2026 E gjitha kjo, duke marr\u00eb parasysh dallimet fizike dhe psikologjike mes mashkullit dhe femr\u00ebs. Vet\u00ebm duke njohur dhe pranuar k\u00ebto dallime njeriu vler\u00ebson begatin\u00eb hyjnore dhe realizon lumturin\u00eb e vet, pasi vet\u00ebm k\u00ebshtu p\u00ebrballet secila pal\u00eb me tjetr\u00ebn. E po t\u00eb ishin t\u00eb dy nj\u00eblloj, pa asnj\u00eb dallim, nuk do t\u00eb ishte tjet\u00ebr, nuk do ndjente d\u00ebshir\u00ebn p\u00ebr ta pasur dhe mallin p\u00ebr ti q\u00ebndruar pran\u00eb. Barazia n\u00eb p\u00ebrgjegj\u00ebsin\u00eb e mbajtjes s\u00eb amanetit, dinjitetit, aft\u00ebsis\u00eb, detyrimeve, llogaris\u00eb dhe shp\u00ebrblimit, pjes\u00ebmarrjes n\u00eb detyrimet sociale\u2026 \u00ebsht\u00eb barazi e dy pal\u00ebve q\u00eb dallojn\u00eb nga nj\u00ebri-tjetri dhe jo dy pal\u00ebve krejt\u00ebsisht unike.<\/p>\n<p>Ky model i mes\u00ebm buron nga tekstet dhe logjika e Kur\u2019anit Fisnik, i cili e konsideron burrin si pjes\u00eb t\u00eb gruas dhe gruan si pjes\u00eb t\u00eb burrit. \u201c<strong>Pjes\u00eb e nj\u00ebri-tjetrit<\/strong>\u201d<a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftn1\" name=\"_ftnref1\"> <\/a>. Secil\u00ebn pal\u00eb, Kur\u2019ani e portretizon si petk p\u00ebr pal\u00ebn tjet\u00ebr. \u201c<strong>ato jan\u00eb petk p\u00ebr ju dhe ju jeni petk p\u00ebr to<\/strong>\u201d.<\/p>\n<p><strong>\u201cju i jeni dh\u00ebn\u00eb nj\u00ebri-tjetrit dhe kur ato kan\u00eb marr\u00eb nga ju bes\u00eb t\u00eb fort\u00eb?\u201d<a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftn3\" name=\"_ftnref3\"><\/a>.<\/strong><a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftn3\" name=\"_ftnref3\"><\/a><\/p>\n<p>Lidhjet e k\u00ebsaj bese mes dy bashk\u00ebshort\u00ebve, e cila \u00ebsht\u00eb bes\u00eb e natyr\u00ebs s\u00eb past\u00ebr njer\u00ebzore, i bashkojn\u00eb nenet e saj t\u00eb cilat p\u00ebrb\u00ebhen nga miq\u00ebsia, dashuria, m\u00ebshira, qet\u00ebsia\u2026 \u201c<strong>Dhe nj\u00eb prej shenjave t\u00eb Tij \u00ebsht\u00eb q\u00eb prej jush krijoi p\u00ebr ju bashk\u00ebshortet tuaja, q\u00eb t\u00eb qet\u00ebsoheni pran\u00eb tyre, duke v\u00ebn\u00eb nd\u00ebrmjet jush dashuri dhe m\u00ebshir\u00eb. Me t\u00eb v\u00ebrtet\u00eb, n\u00eb k\u00ebt\u00eb ka shenja, p\u00ebr njer\u00ebzit q\u00eb mendojn\u00eb.<\/strong>\u201d.<\/p>\n<p>Kjo qasje e mesme ndaj emancipimit t\u00eb gruas dhe ruajtjes s\u00eb feminilitetit t\u00eb saj, bazohet gjithashtu tek praktikat profetike q\u00eb rridhnin nga logjika e Kur\u2019anit. K\u00ebto praktika t\u00eb cilat e emancipuan gruan myslimane dhe e \u00e7liruan at\u00eb nga varrosja p\u00ebr s\u00eb gjalli, e shnd\u00ebrruan at\u00eb n\u00eb nj\u00eb forc\u00eb aktive n\u00eb nd\u00ebrtimin e familjes, shtetit dhe civilizimit islam, e b\u00ebn\u00eb at\u00eb pjes\u00ebmarr\u00ebse n\u00eb t\u00eb gjitha fushat e jet\u00ebs dhe t\u00eb fes\u00eb. Di\u00e7ka t\u00eb till\u00eb e gjejm\u00eb q\u00eb dit\u00ebt e para t\u00eb lindjes s\u00eb diellit islam.<\/p>\n<p>Ky model i mes\u00ebm buron edhe nga ixhtihadi islam bashk\u00ebkohor, i cili i njeh t\u00eb gjitha t\u00eb drejtat gruas, nj\u00ebkoh\u00ebsisht t\u00eb gjitha meritat si pal\u00eb e denj\u00eb n\u00eb projektin zhvillimor t\u00eb linj\u00ebs s\u00eb p\u00ebrt\u00ebritjes dhe rilindjes. E gjitha kjo, duke u mb\u00ebshtetur tek Kur\u2019ani Fisnik dhe praktikat fillestare t\u00eb emancipimit islam t\u00eb gruas, me t\u00eb cilat vlen t\u00eb krenohesh.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Modele nga dit\u00ebt e para t\u00eb Islamit<\/strong><strong>\u00a0<\/strong><\/p>\n<ul>\n<li>Hadixheja, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, \u00ebsht\u00eb model dhe fryt i emancipimit q\u00eb islami i b\u00ebri gruas. Fal\u00eb k\u00ebtij emancipimi, ajo la pas shum\u00eb burra si n\u00eb fush\u00ebn e besimit ashtu dhe at\u00eb t\u00eb thirrjes islame t\u00eb porsalindur. Fal\u00eb k\u00ebtij emancipimi ajo u shnd\u00ebrrua n\u00eb burimin mb\u00ebshtet\u00ebs m\u00eb t\u00eb madh t\u00eb thirrjes islame, si me pasuri, urt\u00ebsi dhe me ndjenja. Aq i madh ishte kontributi i saj saq\u00eb viti n\u00eb t\u00eb cilin vdiq, u quajt viti i d\u00ebshp\u00ebrimit.<\/li>\n<li>Modeli i dyt\u00eb \u00ebsht\u00eb Esmaja, e bija e Ebu Bekrit, e cila edhe ajo ishte fryti i k\u00ebtij emancipimi. Asaj iu besua sekreti i migrimit t\u00eb profetit Muhamed a.s. nga Meka n\u00eb Medine, gj\u00eb e cila ishte nj\u00eb nd\u00ebr ndryshimet m\u00eb t\u00eb rrezikshme t\u00eb thirrjes islame, shtetit dhe umetit mysliman. Ajo ishte pjes\u00ebmarr\u00ebse n\u00eb k\u00ebt\u00eb ngjarje t\u00eb r\u00ebnd\u00ebsishme. Ajo mb\u00ebshteste fuqish\u00ebm edhe t\u00eb shoqin e saj, Zubejr ibnu Avam, duke u kujdesur p\u00ebr sht\u00ebpin\u00eb e tij, i punonte tok\u00ebn, kujdesej p\u00ebr kalin dhe ndonj\u00ebher\u00eb mori pjes\u00eb edhe n\u00eb beteja bashk\u00eb me t\u00eb. Ajo e edukoi dhe e p\u00ebrgatiti djalin e saj p\u00ebr tu p\u00ebrballur me diktator\u00ebt si Haxhaxh ibn Jusuf Thekafij. Me gjith\u00eb k\u00ebto kontribute madhore, Esmaja mbeti fem\u00ebr e cila i p\u00ebrmbahej veshjes islame dhe lindore, nuk vishte rroba q\u00eb p\u00ebrshkruanin trupin e saj dhe ruante nderin e t\u00eb shoqit.<\/li>\n<li>Shifa bintu Abdullah el-Kurejshije, ishte nj\u00eb nga frytet e modelit islam t\u00eb emancipimit t\u00eb femr\u00ebs. Ajo \u00ebsht\u00eb nga grat\u00eb e para q\u00eb p\u00ebrqafoi islamin, i pati dh\u00ebn\u00eb bes\u00ebn Profetit a.s., dallohej p\u00ebr urt\u00ebsin\u00eb dhe dijet, u m\u00ebsonte grave lexim e k\u00ebndim, transmetonte th\u00ebniet profetike, debatonte me Profetin a.s., ndonj\u00ebher\u00eb e faj\u00ebsonte Profetin a.s. dhe ai i k\u00ebrkonte falje. N\u00eb koh\u00ebn e kalifatit t\u00eb Omer ibnul Hatab, iu besua kontrolli i t\u00eb gjith\u00eb tregut (hisba), ishte ajo q\u00eb kontrollonte \u00e7mimet dhe ndante mosmarr\u00ebveshjet mes bler\u00ebsve dhe shit\u00ebsve. Hisba \u00ebsht\u00eb nj\u00eb institucion i ngjash\u00ebm me ministrin\u00eb e tregtis\u00eb t\u00eb dit\u00ebve tona.<\/li>\n<\/ul>\n<ul>\n<li>Umu Hani p\u00ebrqafoi Islamin vitin e \u00e7lirimit t\u00eb Mek\u00ebs. Edhe pse i shoqi kishte qen\u00eb idhujtar dhe u largua asokohe nga Meka, ajo, si besimtare, mori n\u00eb bes\u00ebn e saj dy burra mekas t\u00eb cil\u00ebt k\u00ebrkoheshin nga mysliman\u00ebt. Ajo u p\u00ebrball me t\u00eb v\u00ebllain e saj, Ali ibnu ebi Talib dhe nuk e lejoi kur u orvat ti marr\u00eb dhe ti \u00e7oj\u00eb para drejt\u00ebsis\u00eb. Madje ajo u p\u00ebrlesh me t\u00eb, e mundi dhe e lidhi. Mandej vajti tek Profeti a.s. dhe i tregoi se kishte marr\u00eb n\u00eb bes\u00ebn dhe mbrojtjen e saj dy mekasit dhe Profeti a.s. iu p\u00ebrgjigj: \u201cBesa jote besa jon\u00eb o Umu Hani, por mos e zem\u00ebro Aliun!\u201d Umu Hani e zgjidhi t\u00eb v\u00ebllan\u00eb e lidhur dhe Profeti a.s. vajti dhe e ngacmonte me fjal\u00ebt: \u201cT\u00eb mundi dhe nj\u00eb grua..\u201d Profeti a.s. e pranoi bes\u00ebn q\u00eb kjo grua u kishte dh\u00ebn\u00eb dy idhujtar\u00ebve armiq mekas edhe pse ishte n\u00eb momente triumfi, n\u00eb ato momente kur zakonisht ushtrit\u00eb triumfuese derdhnin gjak pa hesap dhe shkelnin \u00e7do kufi njer\u00ebzor. Ai e vler\u00ebsoi aktin e k\u00ebsaj zonje dhe e pranoi bes\u00ebn q\u00eb kishte dh\u00ebn\u00eb.<\/li>\n<\/ul>\n<ul>\n<li>Aisheja, vajza e Ebu Bekrit, edhe ajo ishte fryt i modelit t\u00eb k\u00ebtij emancipimi islam t\u00eb gruas. Paralelisht me t\u00eb qen\u00ebt bashk\u00ebshorte e dashur dhe e dhembshur, ajo ka transmetuar nj\u00eb pjes\u00eb shum\u00eb t\u00eb madhe t\u00eb th\u00ebnieve profetike, njihte shum\u00eb mir\u00eb Ligjin Islam, debatonte me njer\u00ebzit m\u00eb t\u00eb ditur, kishte shije artistike, merrej me sportin e ecjes s\u00eb shpejt\u00eb bashk\u00eb me Profetin a.s.<\/li>\n<\/ul>\n<ul>\n<li>Hasa, vajza e Omer ibnul Hatabit dhe bashk\u00ebshortja e Profetit a.s. Ajo p\u00ebrqafoi Islamin n\u00eb Mek\u00eb, m\u00ebsoi Kur\u2019anin p\u00ebrmend\u00ebsh dhe unifikoi kopjet e Kur\u2019anit gjat\u00eb kalifatit t\u00eb Ebu Bekrit. U angazhua me \u00e7\u00ebshtje t\u00eb opinionit publik sidomos pas atentatit q\u00eb iu b\u00eb t\u00eb atit t\u00eb saj, ishte shum\u00eb e njohur n\u00eb krijimtarin\u00eb poetike, mbante predikime mes njer\u00ebzve rreth vlerave t\u00eb Ebu Bekrit dhe Omerit, kishte mendimet e saj n\u00eb p\u00ebrzgjedhjen e udh\u00ebheq\u00ebsit politik, bes\u00ebs q\u00eb u jepej etj.<\/li>\n<\/ul>\n<ul>\n<li>Nesibe bintu Kab el-Ensarije, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, ishte nj\u00eb fryt rrezatues i emancipimit islam t\u00eb gruas. Ajo mori pjes\u00eb n\u00eb bes\u00ebn e Akabes\u00eb, e cila hodhi themelin e Shtetit Islam. N\u00eb k\u00ebt\u00eb dimension, ajo manifestoi maksimumin e besnik\u00ebris\u00eb politike, edhe pse b\u00ebhet fjal\u00eb para kat\u00ebrmb\u00ebdhjet\u00eb shekujsh. Gjithashtu, ajo ishte pjes\u00ebtare e bes\u00ebs n\u00eb Hudejbije, duke dh\u00ebn\u00eb bes\u00ebn p\u00ebr jet\u00eb a vdekje, pas p\u00ebrhapjes s\u00eb fjal\u00ebs se kurejsh\u00ebt kishin vrar\u00eb p\u00ebrfaq\u00ebsuesin e mysliman\u00ebve q\u00eb Profeti a.s. kishte d\u00ebrguar tek ata, Othman ibn Afanin. Dit\u00ebn e betej\u00ebs s\u00eb Uhudit, ajo ishte mes dhjet\u00eb burrave t\u00eb cil\u00ebt q\u00ebndruan dhe nuk e braktis\u00ebn sheshin e betej\u00ebs, pasi mbronin profetin Muhamed a.s. Pasi i ishte thyer dh\u00ebmbi dhe ishte gjakosur n\u00eb kok\u00eb, Profeti a.s. e sheh Nesiben me krah\u00eb t\u00eb p\u00ebrveshur dhe me rrob\u00ebn e lidhur p\u00ebr mesi duke luftuar n\u00eb mbrojtje t\u00eb tij. Ajo i kishte z\u00ebn\u00eb rrug\u00ebn Ibnu Kamie i cili orvatej t\u00eb shkoj\u00eb t\u00eb vras\u00eb Profetin a.s. dhe k\u00eblthiste: \u201cKu \u00ebsht\u00eb Muhamedi? Mos dalsha i gjall\u00eb n\u00ebse shp\u00ebton ai!\u201d Ajo e priti me supin e saj nj\u00eb shpat\u00eb q\u00eb Ibnu Kamie ia drejtoi Profetit a.s. Bashk\u00eb me t\u00eb, n\u00eb k\u00ebt\u00eb betej\u00eb ishte dhe n\u00ebna e saj e cila u mjekonte plag\u00ebt, por edhe i biri i cili pasi mori nj\u00eb plag\u00eb dhe ajo vet\u00eb ia mjekoi, i tha: \u201cNgrihu tani dhe shko e lufto!\u201d Kur mori plag\u00ebn n\u00eb sup, Profeti a.s. iu afrua djalit t\u00eb saj dhe i tha: \u201cShko tek jot \u00ebm\u00eb dhe mjekoi plag\u00ebn! Zoti e bekoft\u00eb familjen tuaj!\u201d Profeti a.s. u thirri burrave t\u00eb tjer\u00eb q\u00eb po largoheshin nga sheshi dhe u k\u00ebrkoi ta ndihmojn\u00eb, mandej iu drejtua asaj me fjal\u00ebt: \u201cE kush tjet\u00ebr e p\u00ebrballon k\u00ebt\u00eb q\u00eb po p\u00ebrballon ti o Umu Amare?!\u201d M\u00eb von\u00eb, Profeti a.s. e p\u00ebrmendte shpesh her\u00eb duke th\u00ebn\u00eb: \u201cQ\u00ebndrimi i Nesibes n\u00eb Uhud, \u00ebsht\u00eb m\u00eb i mir\u00eb se q\u00ebndrimi i filanit e filanit. Sa her\u00eb q\u00eb kthehesha majtas ose djathtas do e shihja at\u00eb duke m\u00eb mbrojtur.\u201dAt\u00eb dit\u00eb, Nesibe mori tremb\u00ebdhjet\u00eb plag\u00eb n\u00eb trupin e saj dhe teksa largoheshin pas betej\u00ebs, i tha Profetit a.s.: \u201cO i d\u00ebrguar i Zotit! Lute Zotin q\u00eb t\u00eb jem n\u00eb shoq\u00ebrin\u00eb t\u00ebnde n\u00eb xhenet!\u201d Profeti a.s. u lut: \u201cO Zot b\u00ebji k\u00ebta t\u00eb gjith\u00eb shoq\u00ebruesit e mi n\u00eb xhenet!\u201d Ajo shtoi: \u201cP\u00ebr Zotin tashm\u00eb nuk dua t\u2019ia di p\u00ebr vuajtjet dhe l\u00ebndimet e k\u00ebsaj bote.\u201d<\/li>\n<\/ul>\n<ul>\n<li>Esma bint Jezid ibn Seken el-Ensarije, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, edhe ajo \u00ebsht\u00eb nj\u00eb nga myslimanet t\u00eb cilat u emancipuan nga shkolla kur\u2019anore dhe ajo profetike. Ajo bashk\u00eb me Umu Amare ishin pjes\u00ebmarr\u00ebse n\u00eb bes\u00eblidhjen e par\u00eb t\u00eb Akabes, bes\u00eblidhje e cila hodhi gur\u00ebt e par\u00eb t\u00eb themelimit t\u00eb Shtetit Islam. Gjithashtu, at\u00eb e gjejm\u00eb edhe n\u00eb marrjen e Mek\u00ebs nga mysliman\u00ebt. Ajo ishte pjes\u00eb e ushtris\u00eb n\u00eb Jermuk dhe n\u00eb marrjen e rajonit t\u00eb Shamit, ku vrau shtat\u00eb ushtar\u00eb me hekurin e \u00e7adr\u00ebs ku pushonte. Njihej p\u00ebr mendjempreht\u00ebsi, gjykim t\u00eb drejt\u00eb dhe urt\u00ebsi. Ajo ishte shum\u00eb oratore, saq\u00eb kur predikonte dukej sikur dridhej foltorja. Kishte aft\u00ebsi organizative t\u00eb grave besimtare, e gjeje gjithmon\u00eb n\u00eb krye t\u00eb l\u00ebvizjeve p\u00ebr t\u00eb drejtat q\u00eb u takonin grave, saq\u00eb n\u00eb librat e tradit\u00ebs profetike njihet si \u201cP\u00ebrfaq\u00ebsuesja e grave\u201d. Nd\u00ebrkoh\u00eb q\u00eb nj\u00eb dit\u00eb Profeti a.s. ishte mbledhur me burrat n\u00eb xhami, ajo hyn brenda dhe i thot\u00eb: \u201cUn\u00eb p\u00ebrfaq\u00ebsoj nj\u00eb num\u00ebr t\u00eb madh grash t\u00eb cilat q\u00ebndrojn\u00eb pas meje. Ato mendojn\u00eb si\u00e7 mendoj un\u00eb dhe thon\u00eb at\u00eb q\u00eb them un\u00eb. Zoti t\u00eb ka d\u00ebrguar si te burrat ashtu dhe te grat\u00eb, por mesa shohim burrat t\u00eb kan\u00eb monopolizuar. Ne duam q\u00eb t\u00eb caktosh nj\u00eb dit\u00eb p\u00ebr ne grat\u00eb q\u00eb t\u00eb na jap\u00ebsh m\u00ebsim.\u201d Dhe Profeti a.s. ua premtoi di\u00e7ka t\u00eb till\u00eb dhe caktuan dhe dit\u00ebn e m\u00ebsimit. Ajo transmeton mbi tet\u00ebdhjet\u00eb hadithe nga Profeti a.s.<\/li>\n<\/ul>\n<p>K\u00ebto ishin vet\u00ebm disa nga modelet dhe shembujt t\u00eb cil\u00ebt mish\u00ebronin emancipimin e v\u00ebrtet\u00eb islam t\u00eb gruas q\u00eb n\u00eb dit\u00ebt e para t\u00eb lindjes s\u00eb diellit t\u00eb civilizimit islam.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Gruaja n\u00eb civilizimin islam<\/strong><strong>\u00a0<\/strong><\/p>\n<p>Dit\u00ebn q\u00eb profeti Muhamed a.s. ia dor\u00ebzoi shpirtin e tij Krijuesit, numri i p\u00ebrgjithsh\u00ebm i mysliman\u00ebve ishte diku te 124.000. Studiuesit q\u00eb jan\u00eb marr\u00eb me jet\u00ebn e atyre t\u00eb cil\u00ebt ishin m\u00eb pran\u00eb Profetit a.s. dhe q\u00eb kishin kontribut t\u00eb madh n\u00eb p\u00ebrhapjen e mir\u00ebsis\u00eb hyjnore, dol\u00ebn me nj\u00eb num\u00ebr prej tet\u00eb mij\u00eb personash t\u00eb p\u00ebrzgjedhur, ku mbi nj\u00eb mij\u00eb prej tyre ishin gra. Kjo na l\u00eb t\u00eb kuptojm\u00eb se emancipimi islam i kishte shtyr\u00eb grat\u00eb drejt suksesit, saq\u00eb n\u00eb \u00e7do tet\u00eb burra nga m\u00eb t\u00eb p\u00ebrzgjedhurit dhe m\u00eb me shum\u00eb kontribut, m\u00eb shum\u00eb se nj\u00eb ishte grua. Kjo \u00ebsht\u00eb p\u00ebrqindja m\u00eb e madhe e grave q\u00eb \u00ebsht\u00eb sh\u00ebnuar pas \u00e7do revolucioni, emancipimi dhe rilindje.<\/p>\n<p>N\u00ebse er\u00ebrat e injoranc\u00ebs paraislame, kan\u00eb arritur q\u00eb ti rikthejn\u00eb disa zakone dhe tradita q\u00eb dominonin bot\u00ebn para Islamit, ato nuk kan\u00eb arritur t\u00eb prevalojn\u00eb mbi arritjet e emancipimit islam t\u00eb gruas. Shpirti i k\u00ebtij emancipimi dhe frytet e tij v\u00ebrehen edhe n\u00eb koh\u00ebn e regresit t\u00eb civilizimit islam, regres i cili ka pllakosur bot\u00ebn islame. Edhe n\u00eb k\u00ebto kushte t\u00eb r\u00ebnda, jeta jon\u00eb sociale ofron modele grash t\u00eb cilat dep\u00ebrtojn\u00eb n\u00eb fusha t\u00eb ndryshme t\u00eb jet\u00ebs, si ajo e shkenc\u00ebs s\u00eb hadithit, fikhut, let\u00ebrsis\u00eb etj.<\/p>\n<p>Kur historiani Omer Rida Kehale num\u00ebroi personalitetet femra t\u00eb cilat kishin dh\u00ebn\u00eb kontribut t\u00eb vyer n\u00eb civilizimin islam, gjeti se numri i tyre, vet\u00ebm n\u00eb rajonin e vendeve arabe, ishte mbi tre mij\u00eb, duke ditur se bota arabe p\u00ebrb\u00ebn vet\u00ebm nj\u00eb t\u00eb pest\u00ebn e asaj islame.<\/p>\n<p>\u00cbsht\u00eb e v\u00ebrtet\u00eb q\u00eb numri i personaliteteve gra n\u00eb historin\u00eb dhe civilizimin islam duhet t\u00eb ishte shum\u00eb her\u00eb m\u00eb i madh sesa \u00ebsht\u00eb, krahasuar me numrin e personaliteteve gra gjat\u00eb periudh\u00ebs profetike. Megjithat\u00eb, ky num\u00ebr mbetet nj\u00eb d\u00ebshmi e pakontestueshme e modelit q\u00eb ofron Islami n\u00eb emancipimin e gruas. Ai \u00ebsht\u00eb nj\u00eb dekorat\u00eb nderi n\u00eb kraharorin e civilizimit islam me t\u00eb cilin mburret dhe krenohet para t\u00eb gjith\u00eb civilizimeve t\u00eb tjera.<\/p>\n<p>Nj\u00eb model i till\u00eb tregoi q\u00ebndrueshm\u00ebri t\u00eb fort\u00eb p\u00ebrball\u00eb v\u00ebrshimit t\u00eb zakoneve dhe traditave aspak fetare t\u00eb cilat prevaluan n\u00eb periudh\u00ebn e regresit civilizues, duke q\u00ebndruar aktiv n\u00eb t\u00eb gjith\u00eb historin\u00eb islame. Ai ka filluar t\u00eb rikthehet fuqish\u00ebm n\u00eb koh\u00ebt moderne.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Mesazh i Islamit, mesazh rip\u00ebrt\u00ebrit\u00ebs<\/strong><strong>\u00a0<\/strong><\/p>\n<p>Civilizimi islam d\u00ebshmoi praktikisht se islami erdhi p\u00ebr t\u00eb rip\u00ebrt\u00ebrir\u00eb t\u00eb gjitha fushat e jet\u00ebs. <strong>\u201cO ju q\u00eb keni besuar, p\u00ebrgjigjuni Zotit dhe t\u00eb d\u00ebrguarit t\u00eb Tij, kur u ftojn\u00eb n\u00eb ato gj\u00ebra q\u00eb u japin jet\u00eb\u201d<\/strong>.<\/p>\n<p>Civilizimi islam prodhoi njer\u00ebz t\u00eb dijes dhe t\u00eb shkenc\u00ebs n\u00eb t\u00eb gjitha sferat e jet\u00ebs, astronomi, natyr\u00eb, matematik\u00eb, algjeb\u00ebr, inxhinieri, mjek\u00ebsi, farmaci etj\u2026 dhe kjo akoma pa kaluar nj\u00eb shekull nga lindja e diellit t\u00eb Islamit. K\u00ebto, pa p\u00ebrmendur shkencat fetare, sociale, humane, artet dhe let\u00ebrsin\u00eb. Civilizimit per\u00ebndimor iu desh\u00ebn 14 shekuj p\u00ebr t\u00eb par\u00eb shkenc\u00ebtarin e par\u00eb n\u00eb astronomi.<\/p>\n<p>Besimi dhe ftesa islame startoi me Hadixhen, e cila \u00ebsht\u00eb personi i par\u00eb q\u00eb besoi n\u00eb mesazhin e profetit Muhamed a.s. Q\u00eb at\u00ebher\u00eb, kontributi i gruas myslimane ka qen\u00eb evident n\u00eb \u00e7do periudh\u00eb t\u00eb historis\u00eb islame.<\/p>\n<p>Misioni i mesazhit t\u00eb arsyes islame \u00ebsht\u00eb q\u00eb ta mbroj\u00eb shoq\u00ebrin\u00eb nga bataku i imitimit t\u00eb verb\u00ebr t\u00eb tjetrit. Kjo, qoft\u00eb p\u00ebr imitimin e emancipimit t\u00eb ekzagjeruar per\u00ebndimor dhe q\u00eb bie ndesh me vlerat e natyr\u00ebs s\u00eb past\u00ebr, qoft\u00eb p\u00ebr imitimin e zakoneve dhe traditave sociale primitive. Modeli i mes\u00ebm q\u00eb ofron Islami p\u00ebr emancipimin e gruas, ruan natyr\u00ebn e past\u00ebr fem\u00ebrore me t\u00eb cil\u00ebn Zoti e ka krijuar femr\u00ebn.\/Zani i Nalt\u00eb<\/p>\n<p>&nbsp;<\/p>\n<p><strong>P\u00ebrktheu:<\/strong><\/p>\n<p>Elmaz Fida<\/p>\n<p>. Al Imran, 195.<\/p>\n<p><a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftnref2\" name=\"_ftn2\"><\/a>. Bekare, 187.<\/p>\n<p><a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftnref3\" name=\"_ftn3\"><\/a>. Nisa, 21.<\/p>\n<p><a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftnref4\" name=\"_ftn4\"><\/a>. Rum, 21.<\/p>\n<p><a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftnref5\" name=\"_ftn5\"><\/a>. Enfal, 24.<\/p>\n<p><a href=\"http:\/\/zaninalte.al\/2015\/06\/modeli-islam-ne-emancipimin-e-gruas\/#_ftnref6\" name=\"_ftn6\"><\/a>. Marr\u00eb nga revista El-Hira, nr. 7, viti II (prill-qershor), Egjipt, 2007:21-24.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>nga Dr. Muhamed Amare Abstrakt N\u00ebse er\u00ebrat e injoranc\u00ebs paraislame, kan\u00eb arritur q\u00eb ti rikthejn\u00eb disa zakone dhe tradita q\u00eb dominonin bot\u00ebn para Islamit, ato nuk kan\u00eb arritur t\u00eb prevalojn\u00eb&#8230;<\/p>\n","protected":false},"author":1,"featured_media":1563,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-1562","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture"],"_links":{"self":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/1562"}],"collection":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1562"}],"version-history":[{"count":3,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/1562\/revisions"}],"predecessor-version":[{"id":1566,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/1562\/revisions\/1566"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/media\/1563"}],"wp:attachment":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1562"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1562"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1562"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}