![\"\"](\"https:\/\/knfsh.al\/wp-content\/uploads\/2020\/08\/Frendo.jpg\")
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nga Dr. Anthony George Frendo[1]<\/a><\/p>\n Ndihem shum\u00eb i nderuar se miku im Prof. Genti Kruja m\u00eb ka k\u00ebrkuar t\u00eb shkruaj k\u00ebt\u00eb parath\u00ebnie p\u00ebr k\u00ebt\u00eb lib\u00ebr shum\u00eb interesant, fryt i shum\u00eb hulumtimeve, q\u00eb pasqyron shpirtin e hapur t\u00eb mikut tim p\u00ebr dialogun nd\u00ebrfetar. N\u00eb fakt, lexuesi sigurisht do t\u00eb habitet duke shikuar sesi nj\u00eb profesor mysliman u referohet shum\u00eb dokumenteve t\u00eb Kish\u00ebs Katolike. Dhe ky fakt e b\u00ebn pun\u00ebn e autorit m\u00eb t\u00eb besuesh\u00ebm.<\/p>\n N\u00eb Hyrje, shkrimtari p\u00ebrmendi se, pas 11 shtatorit 2001 (shembja e kullave binjake n\u00eb New York), kan\u00eb qen\u00eb disa t\u00eb cil\u00ebt, fatkeq\u00ebsisht, e kan\u00eb klasifikuar Islamin, si nj\u00eb besim, q\u00eb nxit terroriz\u00ebm. Si thot\u00eb autori, \u201casnj\u00eb fe nuk \u00ebsht\u00eb bazuar kurr\u00eb n\u00eb konfliktin\u2026 N\u00eb t\u00eb kund\u00ebrt, k\u00ebto fe (Judaizmi, Krishterimi apo Islami) jan\u00eb rrept\u00ebsisht\u00eb kund\u00ebr rr\u00ebmuj\u00ebs, tradhtis\u00eb, konfliktit dhe shtypjes\u201d. M\u00eb 11 tetor 2001, n\u00eb Bazilik\u00ebn e Sh\u00ebn Gjon Lateran n\u00eb Rom\u00eb, Kardinali Ruini, Vikari i Pap\u00ebs, kryesoi nj\u00eb kremtim p\u00ebr t\u00eb p\u00ebrkujtuar at\u00eb tragjedi t\u00eb ndodhur nj\u00eb muaj m\u00eb par\u00eb. P\u00ebr k\u00ebt\u00eb kremtim ishin t\u00eb pranish\u00ebm p\u00ebrfaq\u00ebsues t\u00eb ndrysh\u00ebm mysliman\u00eb dhe t\u00eb krishter\u00eb. N\u00eb revist\u00ebn q\u00eb botohej n\u00eb at\u00eb koh\u00eb Jeta e Kushtuar, kam shkruar: \u201cTerrorist\u00ebt justifikojn\u00eb veprimet e tyre n\u00eb em\u00ebr t\u00eb Allahut, duke b\u00ebr\u00eb k\u00ebshtu nj\u00eb karikatur\u00eb t\u00eb besimit Mysliman, q\u00eb \u00ebsht\u00eb krejt tjet\u00ebr nga besimi q\u00eb nxit luft\u00ebn dhe urrejtjen\u201d.<\/p>\n P\u00ebrs\u00ebri n\u00eb Hyrje, autori tregoi bindjen e tij se \u201cDialogu nd\u00ebrfetar jo vet\u00ebm q\u00eb \u00ebsht\u00eb i d\u00ebshiruesh\u00ebm, por \u00ebsht\u00eb nj\u00eb proces i nevojsh\u00ebm\u201d. Jan\u00eb fjal\u00eb q\u00eb jehojn\u00eb, pothuaj fjal\u00eb p\u00ebr fjal\u00eb, fjal\u00ebt e Papa Benediktit XVI para dhjet\u00eb viteve. Dhe autori vazhdon t\u00eb tregoj\u00eb se nuk b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb sinkroniz\u00ebm t\u00eb besimeve. N\u00eb fakt, kur thot\u00eb (I.1.) se \u201chapi i par\u00eb n\u00eb vendosjen e [dialogut nd\u00ebrfetar] \u00ebsht\u00eb largimi prej argumenteve polemizuese\u201d (un\u00eb do t\u00eb shtoja: \u201cdhe nga \u00e7do lloj proselitizmi\u201d) dhe \u201ctheksimi i pikave t\u00eb p\u00ebrbashk\u00ebta\u201d, me fjal\u00eb t\u00eb tjera thot\u00eb se: s\u00eb pari duhet t\u00eb kuptojm\u00eb dhe t\u00eb pranojm\u00eb se jemi t\u00eb ndrysh\u00ebm, dhe le ta ruajm\u00eb identitetin ton\u00eb. S\u00eb dyti duhet t\u00eb zbulojm\u00eb, t\u00eb mbrojm\u00eb, t\u00eb shpallim dhe t\u00eb nxisim vlera t\u00eb p\u00ebrbashk\u00ebta. Autori p\u00ebrmend disa vlera t\u00eb p\u00ebrbashk\u00ebta p\u00ebr t\u00eb cilat bota e sotme ka m\u00eb shum\u00eb nevoj\u00eb sot.<\/p>\n Me t\u00eb drejt\u00eb autori pohon se \u201cfeja… \u00ebsht\u00eb forc\u00eb thelb\u00ebsore shpirt\u00ebrore, q\u00eb frym\u00ebzon miliona njer\u00ebz t\u00eb s\u00eb tashmes. Dhjet\u00ebvje\u00e7ar\u00ebt e fundit t\u00eb shekullit XX treguan nj\u00eb ringjallje fetare n\u00eb shum\u00eb vende t\u00eb bot\u00ebs, e duksh\u00ebm ve\u00e7an\u00ebrisht n\u00eb shtetet e Evrop\u00ebs Lindore, p\u00ebrfshir\u00eb k\u00ebtu edhe Ballkanin, pas r\u00ebnies s\u00eb komunizmit\u201d (I.5.1.). Shpeshher\u00eb kam pasur rast t\u00eb p\u00ebrmend rolin e ve\u00e7ant\u00eb t\u00eb besimeve: misioni yn\u00eb nuk arrin t\u2019i ndryshojm\u00eb strukturat e shoq\u00ebris\u00eb – ky \u00ebsht\u00eb roli i politik\u00ebs, roli yn\u00eb \u00ebsht\u00eb t\u2019i ndryshojm\u00eb zemrat – atje ku nuk mund t\u00eb arrij\u00eb politika. Dhe m\u00eb von\u00eb shkrimtari jep disa shembuj konkret\u00eb, q\u00eb tregojn\u00eb se vet\u00ebm besimet, sot, mund t\u00eb shpallin dhe t\u00eb mbrojn\u00eb vlerat morale n\u00eb shoq\u00ebri: \u201cFeja insiston n\u00eb integritetin e martes\u00ebs, mbi m\u00ebkatin e lidhjeve brenda s\u00eb nj\u00ebjt\u00ebs gjini, mbi papranueshm\u00ebrin\u00eb e nd\u00ebrprerjes artificiale t\u00eb jet\u00ebs humane, qoft\u00eb abortimi, eutanazia, etj.\u201d (po aty).<\/p>\n Nj\u00eb pik\u00eb q\u00eb p\u00ebr mua ka nj\u00eb r\u00ebnd\u00ebsi t\u00eb madhe p\u00ebr p\u00ebrgjegj\u00ebsit e besimeve \u00ebsht\u00eb fjala e autorit: \u201cFet\u00eb duhet t\u00eb jen\u00eb t\u00eb v\u00ebmendshme q\u00eb t\u00eb mos identifikohen me pushtetet politike, me q\u00ebllim q\u00eb t\u2019i ken\u00eb duart e lira p\u00ebr t\u00eb punuar p\u00ebr drejt\u00ebsin\u00eb dhe paqen\u201d (I.3.). Krishti ka shprehur k\u00ebt\u00eb mendim kur tha: \u201cJepni Cezarit \u00e7ka i p\u00ebrket Cezarit, dhe jepni Per\u00ebndis\u00eb \u00e7ka i p\u00ebrket Per\u00ebndis\u00eb\u201d (Mk. 12, 17). \u00cbsht\u00eb shum\u00eb e leht\u00eb, q\u00eb nj\u00eb besim t\u00eb manipulohet nga politikan\u00ebt, ose q\u00eb nj\u00eb besim t\u00eb identifikohet me politik\u00ebn. Por ja si besimi humb lirin\u00eb e vet. Por kur nj\u00eb besim mbron t\u00eb varfrit dhe pun\u00ebtor\u00ebt, kur denoncon korrupsionin dhe padrejt\u00ebsin\u00eb, kjo nuk \u00ebsht\u00eb nd\u00ebrhyrje n\u00eb politik\u00eb, por ushtrim i misionit t\u00eb tij n\u00eb favor t\u00eb drejt\u00ebsis\u00eb dhe t\u00eb paqes. Pra autori vazhdon, duke treguar t\u00eb drejtat njer\u00ebzore, q\u00eb duhet t\u00eb shpallen dhe t\u00eb mbrohen.<\/p>\n I kam gjetur shum\u00eb interesante ato pjes\u00eb, ku flitet p\u00ebr toleranc\u00ebn nd\u00ebrfetare n\u00eb Islam me shum\u00eb citime nga Kur\u2019ani (II.1.) dhe p\u00ebr t\u00eb drejt\u00ebn personale n\u00eb zgjedhjen e besimit, \u201cJu keni fen\u00eb tuaj, un\u00eb kam fen\u00eb time\u201d (II.2.). M\u00eb shum\u00eb shembuj t\u00eb k\u00ebsaj tolerance dhe bashk\u00ebjetese nd\u00ebrfetare gjenden n\u00eb pjes\u00ebt e tjera t\u00eb Kapitullit II. Jasht\u00ebzakonisht interesant \u00ebsht\u00eb Kapitulli III, q\u00eb ka si titull Marr\u00ebdh\u00ebniet Myslimano – t\u00eb Krishtera gjat\u00eb historis\u00eb. K\u00ebta dy Kapituj m\u00eb kan\u00eb ndihmuar shum\u00eb personalisht p\u00ebr t\u00eb kuptuar sesi feja Islame ndikon p\u00ebr marr\u00ebdh\u00ebnien harmonizuese nd\u00ebrfetare. Kuptoj pra, pse miku im, H. Bujar Spahiu, menj\u00ebher\u00eb pasi u zgjodh Kryetari i Komunitetit Mysliman n\u00eb Shqip\u00ebri, ka shprehur se, nd\u00ebr prioritetet e tij n\u00eb k\u00ebt\u00eb detyr\u00eb, do t\u00eb mbaj\u00eb nxitjen e marr\u00ebdh\u00ebnieve t\u00eb mira nd\u00ebrfetare. Por, si vet\u00eb katolik, m\u00eb p\u00eblqeu shum\u00eb t\u00eb lexoj ato pjes\u00eb ku autori tregon, me shum\u00eb aft\u00ebsi, se si jan\u00eb rritur dhe forcuar marr\u00ebdh\u00ebniet mes katolik\u00ebve dhe mysliman\u00ebve pas Koncilit II t\u00eb Vatikanit deri m\u00eb sot. M\u00eb p\u00eblqeu gjithashtu q\u00eb autori i \u00ebsht\u00eb referuar Thomas Michel-it, duke e quajtur \u201cnj\u00eb shembull i dialogut\u201d. Michel (prift jezuit, si Papa Fran\u00e7esku), i cili ka qen\u00eb n\u00eb Shqip\u00ebri dhe ka dh\u00ebn\u00eb nj\u00eb ligj\u00ebrat\u00eb pik\u00ebrisht mbi dialogun t\u00eb krishtero-mysliman, \u00ebsht\u00eb autor i shum\u00eb shkrimeve mbi besimin islam.<\/p>\n N\u00eb t\u00eb gjith\u00eb librin m\u00eb b\u00ebri shum\u00eb p\u00ebrshtypje sinqeriteti i autorit, ve\u00e7an\u00ebrisht atje ku flet p\u00ebr marr\u00ebdh\u00ebniet midis mysliman\u00ebve dhe t\u00eb krishter\u00ebve. Autori shkruan: \u201cN\u00eb konfirmimin e parimeve t\u00eb p\u00ebrbashk\u00ebta t\u00eb besimit, drejt\u00ebsis\u00eb dhe pajtimit, pal\u00ebt e konflikteve lokale, ndihmohen q\u00eb ta lirojn\u00eb Islamin dhe Krishterimin nga p\u00ebrgjegj\u00ebsia e interpretimeve egoiste dhe interesave lokale\u201d (III.11.). Dhe pastaj u referohet artikujve t\u00eb botuar n\u00eb vitin 1999, n\u00eb revist\u00ebn Dawn, n\u00eb Pakistan, nga Ekbal Ahmed, i cili i trajtoi ashp\u00ebr \u201cshtremb\u00ebrimet e Islamit nga absolutist\u00ebt dhe tiran\u00ebt e shteteve me shumic\u00eb myslimane, obsesioni i t\u00eb cil\u00ebve p\u00ebr t\u00eb rregulluar sjelljen personale, nxit \u201cnj\u00eb rend islam t\u00eb kthyer n\u00eb nj\u00eb kod penal, t\u00eb zhveshur nga humanizmi, estetika, k\u00ebrkimet intelektuale dhe devotshm\u00ebria e tij shpirt\u00ebrore\u201d. Pa dyshim, t\u00eb gjitha besimet kan\u00eb pasur n\u00eb historit\u00eb e tyre disa faqe t\u00eb zeza. Autori \u00ebsht\u00eb shum\u00eb realist kur pohon se n\u00eb t\u00eb kaluar\u00ebn, fet\u00eb kan\u00eb qen\u00eb \u201cfaktor\u00eb uniteti, por edhe p\u00ebr\u00e7arjeje\u201d dhe \u201cfaktor\u00eb lirie, por edhe frenimi t\u00eb lirive njer\u00ebzore\u201d (III, 12.).<\/p>\n Ve\u00e7an\u00ebrisht sot nuk duhet t\u00eb ket\u00eb vend p\u00ebr luft\u00eb mes feve, Islamit dhe Krishterimit. Lufta e p\u00ebrbashk\u00ebt e sotme \u00ebsht\u00eb me at\u00eb bot\u00eb q\u00eb, duke mohuar Zotin Krijues, po krijon zota dhe vlera t\u00eb rreme, si\u00e7 jan\u00eb racizmi, pornografia, dhuna brenda familjes, p\u00ebrdhunimi seksual, droga, etj. Me t\u00eb drejt\u00eb autori shkruan: \u201cnjohja e shenjt\u00ebris\u00eb s\u00eb qenies njer\u00ebzore dhe respektimi i dinjitetit t\u00eb saj, ndihmojn\u00eb n\u00eb bashk\u00ebpunimin e bashk\u00ebsive fetare me organizatat nd\u00ebrkomb\u00ebtare, q\u00eb merren me \u00e7\u00ebshtjet e t\u00eb drejtave njer\u00ebzore\u201d. Por s\u2019duhet t\u00eb harrohet dimensioni vertikal i besimeve, sepse \u201cnjeriu ndodhet gjithnj\u00eb n\u00eb marr\u00ebdh\u00ebnie dhe \u00ebsht\u00eb i hapur ndaj nj\u00eb dimension tjet\u00ebr t\u00eb realitetit, q\u00eb do t\u00eb mund t\u00eb quhej i p\u00ebrtejsh\u00ebm, i shenjt\u00eb, hyjnor\u201d (III.12.2.).<\/p>\n N\u00ebn titullin \u201cQytet\u00ebrimi Per\u00ebndimor dhe ai Islam\u201d (III.13.) autori na kujton kontributin e madh t\u00eb bot\u00ebs arabe, kultur\u00ebs bot\u00ebrore. M\u00eb kujtohet kur, para shum\u00eb viteve, profesori i historis\u00eb se filozofis\u00eb na tregonte se si, n\u00eb krahasim me zhvillimet e m\u00ebdha q\u00eb b\u00ebheshin n\u00eb bot\u00ebn arabe, Evropa e shekujve IX-XII ishte ende shum\u00eb mbrapa. Autori p\u00ebrmend veprat e Aristotelit, q\u00eb ishte ende krejt i panjohur n\u00eb Evrop\u00eb, derisa erdh\u00ebn dy teolog\u00ebt domenikan\u00eb Alberti i Madh dhe Thoma i Akuinit (madje, ky i fundit p\u00ebrdori gjithashtu filozofin\u00eb e mysliman\u00ebve al Farabi dhe Avicena).<\/p>\n Un\u00eb jam shum\u00eb dakord me mendimin e tij kur thot\u00eb:<\/p>\n \u201cMund t\u00eb ndodh\u00eb q\u00eb njer\u00ebzit t\u00eb shfaqin frym\u00eb tolerance n\u00eb jet\u00ebn e p\u00ebrditshme, por kjo nuk do t\u00eb thot\u00eb se k\u00ebtu mbaron misioni i tyre… Pra, duksh\u00ebm duhet t\u00eb kap\u00ebrcehet \u00e7do lloj barriere p\u00ebr bashk\u00ebpunim, qofshin ato mendore, apo psikologjike dhe t\u00eb b\u00ebhen m\u00eb shum\u00eb p\u00ebrpjekje nga njer\u00ebzit p\u00ebr t\u00eb kuptuar nj\u00ebri-tjetrin.\u201d<\/p>\n Dhe kemi nevoj\u00eb t\u00eb k\u00ebrkojm\u00eb m\u00eb shum\u00eb m\u00ebnyra t\u00eb reja p\u00ebr bashk\u00ebpunim nd\u00ebrfetar, ve\u00e7an\u00ebrisht n\u00eb fush\u00ebn e drejt\u00ebsis\u00eb e t\u00eb paqes dhe n\u00eb mbrojtjen e t\u00eb varf\u00ebrve dhe pun\u00ebtor\u00ebve.<\/p>\n [1]<\/a> Mons. George Frendo, Kreu i K\u00ebshillit Nd\u00ebrfetar t\u00eb Shqip\u00ebris\u00eb (p\u00ebr vitin 2020) dhe nj\u00ebkoh\u00ebsisht Kryetar i Konferenc\u00ebs Ipeshkvore n\u00eb Shqip\u00ebri deri n\u00eb vitin 2022.<\/p>\n nga Dr. Anthony George Frendo[1] Ndihem shum\u00eb i nderuar se miku im Prof. Genti Kruja m\u00eb ka k\u00ebrkuar t\u00eb shkruaj k\u00ebt\u00eb parath\u00ebnie p\u00ebr k\u00ebt\u00eb lib\u00ebr shum\u00eb interesant, fryt i shum\u00eb…<\/p>\n","protected":false},"author":2,"featured_media":2118,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[56,63,135],"class_list":["post-2117","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-artikuj","tag-dialogu-nderfetar","tag-genti-kruja","tag-sociologji"],"rttpg_featured_image_url":{"full":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-scaled.jpg",1440,2560,false],"landscape":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-scaled.jpg",1440,2560,false],"portraits":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-scaled.jpg",1440,2560,false],"thumbnail":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-150x150.jpg",150,150,true],"medium":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-169x300.jpg",169,300,true],"large":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-576x1024.jpg",576,1024,true],"1536x1536":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-864x1536.jpg",864,1536,true],"2048x2048":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-1152x2048.jpg",1152,2048,true],"trp-custom-language-flag":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-7x12.jpg",7,12,true],"post-thumbnail":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-360x220.jpg",360,220,true],"blog-single":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-750x390.jpg",750,390,true],"events-thumb":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-170x150.jpg",170,150,true],"events-single":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-225x240.jpg",225,240,true],"courses-single":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-770x220.jpg",770,220,true],"slider-image":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-770x400.jpg",770,400,true],"gallery-thumb":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-260x180.jpg",260,180,true],"widget-blog-thumb":["https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-65x65.jpg",65,65,true]},"rttpg_author":{"display_name":"genti","author_link":"https:\/\/knfsh.al\/en\/author\/genti\/"},"rttpg_comment":0,"rttpg_category":"Artikuj<\/a>","rttpg_excerpt":"nga Dr. Anthony George Frendo[1] Ndihem shum\u00eb i nderuar se miku im Prof. Genti Kruja m\u00eb ka k\u00ebrkuar t\u00eb shkruaj k\u00ebt\u00eb parath\u00ebnie p\u00ebr k\u00ebt\u00eb lib\u00ebr shum\u00eb interesant, fryt i shum\u00eb...","_links":{"self":[{"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/posts\/2117","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/comments?post=2117"}],"version-history":[{"count":5,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/posts\/2117\/revisions"}],"predecessor-version":[{"id":2124,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/posts\/2117\/revisions\/2124"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/media\/2118"}],"wp:attachment":[{"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/media?parent=2117"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/categories?post=2117"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/knfsh.al\/en\/wp-json\/wp\/v2\/tags?post=2117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/knfsh.al\/wp-content\/uploads\/2023\/11\/Poster-3-scaled.jpg\")
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