Sektet dhe medhhebet në islam

Dr. Musli Vërbani

 

Dëgjojmë shpesh për sektet dhe medhhebet në islam. Ka prej atyre që sektin e barazojnë me medhhebin dhe anasjelltas. Dëgjojmë shpesh edhe për grupin e shpëtuar. Ka prej atyre të cilët dëshirojnë ta kuptojnë se cila është grupa e shpëtuar dhe duke u munduar ta kuptojnë cila është grupi e shpëtuar krijojnë urrejtje ndaj medhhebeve, duke menduar se edhe medhhebet janë grupe dhe nuk janë pjesë e xhematit të umetit, kësisoj i refuzojnë dhe nuk i pranojnë edhe medhhebet. Për të bërë dallimin në mes tyre shkurtazi do t’i sqarojmë si vijon:

Në përgjithësi çështjet ndahen në:

– çështje primare, dhe

– çështje sekondare.

Çështjet primare janë çështje të ndërlidhura me besimin (imanin).

Çështjet sekondare janë çështje të ndërlidhura me iradet (adhurim) dhe muamelat (veprimi reciprok ndër njerëzor).

Me çështjet primare merret shkenca ilmul-kelamit (besimit), ndërsa me çështjet sekondare merret shkenca e fikhut.

Pasi që feja është e përcaktuar në njohje të Krijuesit dhe dëgjueshmërinë ndaj tij, atëherë mund të vijmë në përfundim se:

– njohja e Krijuesit është primare, ndërsa

– dëgjueshmëria ndaj tij është sekondare.

Mospajtimi në çështje primare është i urryer ndërsa mospajtimi në çështje sekondare nuk është i urryer.

Grupet  dhe drejtimet ndahen në:

  1. Sektet të ndara në bazë të besimit;
  2. Drejtimet e ndara në bazë të ibadetit (adhurimit) dhe raporteve ndërnjerëzore;
  3. Sektet të cilat janë të ndara në bazë të çështjeve parësore por edhe sekondare.
  1. Sektet të ndara në bazë të besimit

Në bazë të besimit sektet ndahen në:

  1. Muëtezil;
  2. Havarixh;
  3. Ehlu sunet;
  4. Eshari dhe Maturidi.

Përpos këtyre kemi edhe  sektet tjera si: Murgjijet, Xheberijt, Kaderijt, etj.

Murgjijet ndahet në sekte tjera siç janë: Pasuesit e Junus Bin Aunit; el-Gasanijet; el-jevmijet; eth-Thevbanijet dhe el-Halidijet.

Muëtezilët janë sekt i ndarë nga ehlu suneti për shkaqe të bazës së besimit. Përndryshe muëtezilët  mund t’i quajmë si filozofi e veshur me petkun Islam.

Sektet e Muetezilëve janë: el-Gejlanijet, el-Vasilijet, el-Umerijet, el-Hudhelijet, en-Nidhamijet, eth-Thumamijet, el-Besherijet, el-Muzdarijet, el-Hishamijet, el-Xhahidhijet, el-Keabijet, el-Xhebaijet, el-Behsheijet, el-Ahshedijet, el-Hajtijet dhe el-Hasenijet.

 

Havarixhët janë sekt i ndarë nga ehli suneti. Havarixhët thonë se njeriu bëhet jobesimtar për shkak të mëkatimit të madh dhe ndahen në 21 sekte: el-Mahkemijet, el-Ezarkatu, en-Nexhdat, el-Bejheijetu, el-Axharidetu, es-Salijetu, el-Mejunetu, el-Hamzijetu, el-Halfijetu; el-Etrafijetu; esh-Sheabijetu; el-Hazimijetu; et-Thealebijetu; el-Ahisijetu; err-Rrushdijetu, el-Meabedijetu, el-Mekremijetu, el-Mealumijetu, el-Mexhhulijetu, el-Abadijetu, el-Esgarijetu dhe el–Hafsijetu.

Ehlu suneti është baza (nga e cila janë ndarë sektet tjera) i cili i përmbahet vetëm tekstit (Kur’anit dhe hadithit), përndryshe gjenerata e parë e cila ende nuk është përzier me filozofi greko-romake çështjet e fesë i bazonin në tekste duke mos kundërshtuar aspektin racional por të ndrojtur nga filozofitë e huaja në islam.

Esharijtë dhe Maturidijtë janë vazhdimësi e ehlu sunetit dhe nuk janë të ndarë prej bazës, sepse pasi që ka fillua përzierja me kultura të popujve të ndryshëm si ato persiane dhe greko- romake, këta as nuk lejonin depërtimin e filozofive të huaja në islam posaçërisht filozofinë greko-romake as nuk i kanë lënë çështjet të padebatuara por as nuk kanë rënë pre e filozofive të huaja kështu që Esharijtë dhe Maturidijtë mund t’i quajmë mes i ehlu sunetit dhe muëtezilëve sepse e bëjnë ndërlidhjen e teksteve me logjikën dhe assesi nuk janë sekt në vete i ndarë nga ehlu suneti.

  1. Drejtimet në bazë të ibadetit (adhurimit) dhe raporteve ndërnjerëzore

 

Drejtimet për çështje të adhurimit dhe raportet ndërnjerëzore ndryshe i quajmë Medhhebe (hartim programi për mënyrën e kuptimit të çështjeve të adhurimit dhe të raporteve ndërnjerëzore). Nga kjo mund të themi se nuk do të ishte e drejtë që medhhebet të quhen shkolla juridike sepse shkollat juridike merren me çështjen e raporteve ndërnjerëzore ndërsa medhhebet përpos çështjeve të raporteve ndërnjerëzore merren edhe me çështjet e adhurimit ndaj Krijuesit.

Medhhebet nuk janë drejtime të cilat e kundërshtojnë njëra tjetrën në çështje primare të adhurimit dhe të raporteve ndërnjerëzore por në çështje sekondare të çështjes së adhurimit dhe të raporteve ndërnjerëzore.

Medhhebet nuk janë të ndara nga njëra-tjera por janë drejtime të cilat brenda bazës debatojnë për të ardhur deri te Kur’ani dhe suneti. Me një fjalë drejtimet janë drejtime të cilat shpijnë te pikëbashkimi dhe assesi te ndarja apo shkëputja.

Shkaqet të cilat kanë ndikuar në këto drejtime janë të shumta por kryesore janë se: Islami thërret në logjikë, islami është për gjithë popujt, për të gjitha vendet dhe gjeneratat dhe islami është edhe për këtë botë edhe për botën tjetër.

Drejtimet e formuara në çështje të adhurimit dhe të raporteve ndërnjerëzore janë:

  1. Medhhebi(drejtimi) Hanefij;
  2. Medhhebi (drejtimi) Shafiij;
  3. Medhhebi (drejtimi) Malikij dhe
  4. Medhhebi(drejtimi) Hanbelij.

Ekzistojnë edhe medhhebet (drejtime) tjera por ato janë shumë pak të njohura.

Medhhebin Malikij dhe Hanbelij më shumë mund t’i quajmë drejtime të cilat u përmbahen teksteve (Kur’anit dhe sunetit) dhe të cilat shumë pak e përdorin Kijasin (analogjinë), me fjalë tjera shumë pak e përdorin logjikën në zbulimin  dhe shpalosjen e ligjeve të sheriatit.

Medhhebi Shafiij dhe Hanefij bazohet në tekste dhe në logjikë. Shafiijtë përdorin  Kijasin më shumë se Hanbelijtë dhe Malikijtë, ndërsa Hanefijtë edhe më shumë se Shafiijtë.

Shihet se  Hanefijtë janë mes i Hanbelijve dhe Malikijve në njërën anë dhe të Shafiijve në anën tjetër. Themelues i shkencës së usuli fikhut është Shafiiju ndërsa Hanefijtë e kanë zhvilluar edhe më shumë këtë shkencë.

Nuk mund t’i quajmë Hanefijtë racionalistë përballë tekstit (Kur’anit dhe sunetit) por racionalistë të kuptimit të tekstit (Kur’anit dhe sunetit).

  1. Sektet të cilat janë të ndara në bazë të çështjeve parësore por edhe sekondare

Sektet  të cilat janë të ndara në bazë të çështjeve parësore por edhe sekondare janë: Shiitët dhe Sunitët.

Shiitët janë grupi i vogël i cili është ndarë prej grupit të madh (sunit) kështu që nuk do të ishte e drejtë që sunitët të quhen sekt edhe pse quhen përballë shiitëve dhe sekteve tjera por vetëm se për të bërë dallimin ndaj sekteve tjera, sepse  sekti është grup i vogël fetar i ndarë prej grupit të madh (bazë) dhe se origjina e fjalës sekt rrjedh nga latinishtja “secte” që do të thotë “ndjekës” ose prej fjalës “sectare” që do të thotë “pres (prerje)” dhe shiitët janë ndarë nga sunijet.

Në mes të shiitëve dhe sunitëve qëndron dallimi primar dhe sekondar në të njëjtën kohë.

Dallimi primar është dallimi i besimit të çështjes së Imamit se a është shtyllë e fesë apo interes i përgjithshëm i muslimanëve.

– Shiitët thonë se Imamati është shtyllë e besimit.

– Sunitët thonë se Imamati nuk është pjesë thelbësore e besimit por është interes i përgjithshëm i muslimanëve.

Pas kësaj edhe sunitët por edhe te shiitët ekzistojnë drejtime të ndara sa i përket çështjes së ibadetit dhe muamelat.

Shiitët në përgjithësi ndahen në:

  1. Imamij;
  2. Zejdij dhe
  3. Ismailij.
  1. Imamijtë janë shiitët që pretendojnë në 12 Imamët dhe se imami i 12 edhe sot është gjallë dhe e presim paraqitjen e tij, përndryshe quhen pritësit e imamit.
  1. Zejdijtë janë shiitët të cilët konsiderojnë Imam Zejd bin Ali bin Husein r.a.
  1. Ismalijjtë janë shiitët të cilët e konsiderojnë imam pas Xhafer bin Sadikut djalin e tij Ismailin dhe nuk i konsiderojnë Imam bijtë e tjerë të cilët vijnë nga djali tjetër i tij Kjadhimi.

Ekzistojnë edhe të ashtuquajturat sekte por e vërteta është se nuk janë sekte siç janë: Gulatu-shia të cilët ndahen në  pesëmbëdhjetë sekte:

– El-Kejsanijet të cilët janë të ndarë në katër sekte;

– El-Mushebehunët të cilët janë të ndarë në pesë sekte;

– El-Keramijet të cilët ndahen në shtatë sekte;

– El-Xheberijet në katër sekte.

Edhe sektet siç janë: Babij, Behaij, e të ngjashëm me ta  nuk mund të quhen sekte islame se ato kundërshtojnë bazën e bazave të fesë siç është  vula e pejgamberit (Muhamedi a.s është vula e Pejgamberëve).

Sa i përket haditheve të Muhamedit a.s:  “Vërtetë ata që ishin para jush nga njerëzit e Librit u ndanë dhe u përçanë në 72 grupe, edhe ky umet do ndahet në 73 grupe. Të gjithë do të jenë në zjarr dhe vetëm njëri do të jetë në Xhenet, e ky është xhemati.”   dhe hadithi tjetër: “Do të ndahet umeti im në 73 grupe, të gjitha do jenë në zjarr pos njërit. Shokët e e pyetën: Kush është ai grup o i dërguar i Allahut. Muhamedi a.s. u përgjigj: Ata të cilët e pasojnë rrugën në të cilën jam unë dhe shokët e mi” .(Këto hadithe) Nuk kanë për qëllim numrin e sipërpërmendur por kanë për qëllim shumësinë sepse prej kohës se kaluar e deri në të sotmen nuk mund të determinohet numri shtatëdhjetë e tre, por edhe nëse determinohet atëherë ka mundësi që në të ardhmen të paraqiten edhe sekte të tjera kështu që  numri do të ishte në kundërshtim me hadithin.

Grupi i shpëtuar është grupi i selefu salih nga të cilët burojnë Esharijtë dhe Maturdijtë dhe medhhebet pa përjashtim të cilat janë ehlu suneti dhe xhemaati sepse të gjithë angazhohen që të kapen për litarin e Allahut siç ka thënë Zoti i Lartmadhëruar: “Dhe përmbahuni fort për litarin e Allahut të gjithë së bashku dhe mos u ndani. Kujtoni dhuntinë e Allahut për ju sepse kur ishit në armiqësi Ai i pajtoi zemrat tuaja e në saje të dhuntisë së Tij u bëtë vëllezër dhe ju ishit buzë greminës së zjarrit ndërsa Ai ju shpëtoi prej saj. Allahu ua shpjegon shpalljet e veta që ju të drejtoheni në rrugën e drejtë”. (Ali Imra : 103)

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