Ezani, rëndësia dhe përse të heshtim tek sa lexohet ai

Nga Mustaf Bajrami

Kur të dëgjoni ezanin, përsëriteni atë që e thotë ezani (Muhamedi a.s.).

Ezani në rrafshin kohorë është fryma e cila shtrihet prej ditëve të para të Islamit e deri më sot, ndërsa në rrafshin hapësinorë, prej një skaji në skajin tjetër të botës. Ai përfshinë të gjitha nivelet intelektuale, reflekton në fusha të besimit, nxitë veprime të caktuara dhe ndikon në sjelljet e njeriut. Ezani gjen shtrirje edhe në marrëdhëniet mes njerëzve, komuniteteve dhe popujve të ndryshëm.

Studimi i ezanit ka karakter teologjik, megjithëqë shtjellimi i tij kapë dimensione edhe matanë teologjisë. Së këndejmi, përpjekja jonë për të trajtuar Ezanin, por edhe Kiblen, të cilat në fakt janë “pronë” e miliarda myslimanëve, është një përpjekje imja për të dhënë një kontribut modest në debatin rreth Ezanit. Apo, siç thotë Kur’ani: “Edhe nëse nuk i bie shi i madh, i bie një rigë që i mjafton” (el-Bekare, 265).

Shtrojmë disa pyetja: Përse Ezani dhe Kibla të jenë tema diskutimi të vazhdueshme prej kohës së Bilall Habeshisë e deri në ditët tona? Përse është kaq i rëndësishëm për muslimanët? Përse disa e duan Ezanin me zë sa më të fuqishëm, e disave iu pengon edhe nëse zëri i tij nuk është gjithaq i lartë. Apo, a kanë të drejtë njerëzit të ankohen në zërin tepër të lartë të Ezanit?

Çka është Ezani?

Të jemi të qartë! Ezani është çështje që lidhet me besimin në Një Zot, që ka të bëjë me falënderimin ndaj Zotit dhe është thirrje për t’i rënë në sexhde Atij. Kjo çështje, pra, ndërthurë relacionet shumëdimensionale të unit mysliman. Sidomos ato shpirtërore, sociale, ekonomike e politike. Ezani i jep fesë islame ngjyrën e një sistemi unik dhe e shpallë atë si lëvizje krijuese e përbashkësisë njerëzore që kërkohet dhe promovohet gjithandej nëpër botë.

Në ditët e para kur po përhapej Islami, shoqërisë së parë myslimane filluan t’i bashkoheshin kultura e civilizime të ndryshme. Shoqëri të tëra ndikoheshin edhe nga ezani dhe nga universaliteti i Islamit që manifestohej sidomos nëpërmes ezanit. Popujt që hynin nën ombrellën e fesë islame, ndërkaq, vërenin frymën e afërsisë mes vete njashtu siç vërejnë banorët e tokës rrotullimin e tyre rreth diellit. Ezani u bë mjet unifikimi mes individëve dhe shoqërive të ndryshme. U bë thirrja më e fortë për bashkim, pa marrë përsyshë racën, gjuhën apo ngjyrën e lëkurës së njerëzve.

Në rrafshin teknik, Ezani është thirrja e cila i lajmëron njerëzit për kohët e namazit. Nuk është kusht i fesë, por është njëri prej riteve më kuptimplota të fesë islame. Edhe pse përbënë shumë pak fjalë, ai përfshinë themelet e besimit. Fillon me deklarimin e madhështisë së Zotit, thotë se Ai është Një, mohon politeizmin dhe dëshmon se Muhamendi a.s. është i dërguar i Allahut. Ezani proklamon mirëqenien e përgjithshme, fton t’i kthehemi hyjnores, dhe në fund, duke u përqendruar në Njësinë e Zotit, dëshmon se nuk ka Zot tjetër pos Allahut. “Po të dinin njerëzit se çfarë vlere ka ezani dhe rreshti i pare gjatë faljes së namazit me xhemat, ata do të garonin për të”, kishte thënë Muhamedi a.s. Thirrja e ezanit është sunnet-i muekkede në pesë kohët e namazit, për namazet kaza dhe në namazin e xhumasë. Edhe Ezani dhe ikameti këndohen në drejtim të kibles. Zyrtarizohet në vitin e parë pas hixhres.

Çka është Kibla?

Për ezanin thamë se duhet kthyer kah kibla teksa e lexojmë. Thamë se në rrafshin kohor shkrihet prej ditëve të para të Islamit, ndërsa në rrafshin hapësinor, prej një skaji në skajin tjetër të botës. Fryma dhe mesazhi i ezanit depërtojnë kudo në botë. Dhe, meqë bota lëvizë në mënyrë harkore, grimcat reflektuese të ezanit shpërndahen gjithandej në ekzistencë. Folur simbolikisht, kibla e myslimanëve ka domethënien e lëvizjes harkore dhe të orientimit ka një pikë e caktuar. Ka aty ku buron frymëzimi për të qenë bashkë dhe për tu bashkuar barabarësisht edhe me të tjerët.

Për Kiblen flasin dymbëdhjetë ajete të sures el-Bekare. Prej ajetit 142 e deri tek 154 Kur’ani vlerëson shumë lartë peshën dhe filozofinë e Kibles. Këto ajete të Kur’anit prekin edhe disa tema të tjera që kanë të bëjnë me shoqërinë myslimane.

Çdo gjë që ekziston në mikrokozmikë dhe makrokozmikë, i nënshtrohet ligjit të lëvizjes e të rrotullimit. Nga lëvizjet qarkore të entitete burojnë energjitë centrifugale dhe centripetale. Logjikisht dhe nga këndvështrimi matematikor është e vërtetuar se nga lëvizjet rrotulluese krijohet një harmoni mes pjesëzave dhe tërësisë së tyre. Ky është një ligj i Zotit i cili nuk mund të tjetërsohet. Përderisa kozmosi është manifestimi i ligjshmërisë makrokozmike, atomi është manifestimi i ligjshmërisë mikrokozmike. Pjesëzat e atomeve si, neutronet, elektronet dhe të tjerat lëvizin pandërprerë dhe në mënyrë qarkore. Njëjtë si ato, në galaktikën e hapur gjallëron po e njëjta lëvizje e trupave qiellorë. Ata trupa sillen dhe rrotullohen përreth trupave tjetër qiellorë. Ky ligj i rrotullimit vlen edhe për botën shpirtërore. E, meqë “el-Kur’anu kevnun natikun, ve’l kevnu, Kur’anun samitun”, (Kur’ani është gjuha e natyrës që flet, ndërsa natyra është gjuha e Kur’anit që heshtë), atëherë, është shumë e logjikshme pse Kur’ani e kishte përmendur këto ligjshmëri të Zotit dhe pse kishte kërkuar nga ekspertët e fushës të merreshin me to.

Lidhja reciproke mes Kibles dhe Ezanit

Kibla, pra, ka një relacion tepër të ngushtë me fenomenin e Ezanit. Kibla është epiqendra rreth së cilës rrotullohen myslimanët ku dhe i drejtohen asaj gjatë faljes së namazit. Myslimanët tek Qabja që është kibla e tyre, duhet të gjejnë frymëzimin e nevojshëm për t’i njohur ligjet e Zotit dhe për t’i vënë në praktikë. Të qartësohemi; Kibla, nuk është objekti i Qabes si Qabe, por është hapësira ku është e ndërtuar Qabja.

Pra, Kibla është ana e botës kah e cila kthehen myslimanët në namaz. Ajo është simboli i universalitetit të Islamit. Nuk është as lindje as perëndim, por është epiqendër. Është pika simbolike dhe faktike rreth së cilës drejtohen dhe rrotullohen myslimanët. Është qendra e cila gjendet në Mekë, është burimi i shpirtit islam dhe frymëzuesja më markante për myslimanët. E rëndësishmja e Kibles qëndron mbi atë se është universale dhe unikate, është vendi ku çdo mysliman e ripërtërinë shpirtin individual dhe shoqëror. Individual, teksa kthehet kah ajo në namaz, e shoqërorë, teksa e kryen haxhin. Kjo hapësirë nuk është abstraksion, por është e “prekshme” dhe flenë thellë në shpirtin e myslimanit.

Historia e nxjerrë nga tekstet kur’anore na mëson se myslimanët në fillim teksa falnin namazin ktheheshin kah Kudsi – Jerusalemi. Sipas asaj që kuptojmë nga ato tekste, kthimi i muslimanëve kah Kudsi ishte i përkohshëm. Ishte një veprim strategjik i Muhamedit a.s në raport me hebrenjtë dhe të krishterët. Nëpërmes kësaj, Kur’ani tregoi kontinuitetin e Shpalljes dhe se Muhamedi a.s. ishte vazhdimi i zinxhirit të profetëve para tij dhe i fundit në historinë e Shpalljes. Ky veprim strategjik i Kur’anit i bënte me dije se Muhamedi a.s. ishte i të njëjtës fe që ishin Musai, Ibrahimi e Isai a.s.

Kthimi kah Mesxhidul Aksaja që është në Kuds, Muhamedit a.s. dhe myslimanëve nuk i pengonte fare. Qenësore ishte falja e namazit, vënie e fytyrës në sexhde për hir të Allahut. Dhe, kjo është ajo që e bënë të shtrenjtë Kudsin. Kudsi, kibla e parë e myslimanëve nuk është moment politik siç e interpretojnë disa, dhe as mund të shpjegohet vetëm me terme politike. Kibla, pra, sikur edhe ezani, janë pronë e miliardave njerëzve që jetuan dikur e shkuan, e këtyre që jetojnë sot dhe e gjithë të tjerëve që do të vijnë deri në Ditë të Kijametit.

Në kohën kur myslimanët në namaz ktheheshin kah Kudsi, Kudsi ishte kibla edhe e të krishterëve dhe e hebrenjve. Siç mësojmë nga ajetet 145 dhe 149 të sures el-Bekare, nga frika e mosmarrëveshjeve të mundshme që mund të ndodhnin mes myslimanëve dhe të tjerëve, sepse edhe dukej se një pjesë e të krishterëve dhe hebrenjve do të mbesin në fenë e tyre, Muhamedi a.s. një ditë u kthye me fytyrë kah qielli dhe u lut për zgjidhjen e kësaj çështje. Kështu, në muajin Sha’ban të vitit të dytë pas hixhres, zbret ajeti i cili urdhëron myslimanët q[ tani e tutje të kthehen kah Qabja. Tani më definitivisht po caktohej drejtimi i Kibles së myslimanëve.

Është interesant fakti se kur Kur’ani flet për Kiblen, flet edhe për pozicionin e shoqërisë myslimane që duhet ta kenë. “Ve kedhalike xhe’alnakum ummeten vasaten” ishte përgjigjja ndaj hebrenjve të cilët rrotullimin rreth Qabes e shihnin një formalitet të thatë. Ata nuk e dinin se tubimi rreth një Kible për myslimanët kishte rëndësi më të madhe se sa vetëm një kthim teknik kah Qabja. Ata nuk mund ta kuptonin rolin e gjithë kësaj. Të krishterët gjithashtu nuk e kuptonin se kthimi i myslimanëve ka Kibla e re, ishte tolerancë në përmasa të një tërheqje strategjike nga konflikte të mundshme mes tri feve monoteiste. Ky ajet tregon për pozitën e mesme që e mban Islami. Tregon se feja islame ishte lufta e pa kompromis kundër skajshmërive. Ishte thirrja për zbutjen e teheve jo vetëm politike, por e të gjitha veprimtarive tjera shoqërore. Ç’është e vërteta, Islami u përqendrua në kompromisin mes materies e trupit nga njëra anë, dhe shpirtit e frymës nga ana tjetër. Mes dunjasë dhe ahiretit. Mes ndjeshmërisë dhe arsyes, mes vlerave morale-shpirtërore dhe të mirave materiale. Të gjitha këto Islami i shihte si anë të ndryshme të një tërësie të vetme.

Njeriu, sipas Islamit është edhe shpirti edhe materia. Ai ka nevojë për të mirat materiale dhe për vlera shpirtërore, sepse, secila nga këto ka domenin e vet dhe funksionet që duhet t’i kryejnë. Shikimi i njëanshëm në njeriun paraqet njëanshmëri të rrezikshme e cila pamundëson të shihet e vërteta si tërësi. Aty ku humbet baraspesha, aty niset rruga pa krye kah katastrofa. E sotshmja është dëshmitare e prishjes së kësaj balance. Dëshmitare e humbjes së pozitës së mesme, aty ku puqet materia me shpirtin.

Është indikative se pikërisht ajetet që flasin për Kiblen, flasin edhe për dëmin që vjen nga pasimi symbyllazi i të tjerëve. Fjala “Leintteba’te ehvaehum”, ishte vërejtje serioze ndaj Muhamedit a.s. dhe gjithë myslimanëve. Kur’ani u thotë se nuk bënë të jenë kopjues e pasues të të tjerëve vetëm pse u bie më lehtë. Duhet të jenë vetëmohues dhe të kenë elan për punë. Kjo vërejtje do të vlente edhe për dijetarët e mëvonshëm myslimanë të cilët mbyllën derën e ixhtihadit dhe filluan pasimin qorrazi të dijetarëve të mëhershëm. U përhapën keqinterpretime dhe bidate të ndryshme. Ata që përtuan të ballafaqohen me probleme, duke mos shikuar në nevojat e kohës dhe dinamikat e saj, u treguan tolerantë edhe aty ku nuk duhej.

Mos të harrojmë! Muhamedi a.s. kishte arsye të tregohej oportunist ndaj devijimeve, më shumë se sa dijetarët myslimanë që u treguan të tillë ndaj bidateve. Muhamedi a.s. nuk u tregua lojal ndaj të ligave. Ishte këmbëngulës dhe kundërshtar i paepur ndaj imitimeve. Ai ballafaqohej me problemet e kohës së vetë, dhe me ngulm punonte që t’i zgjidhte ato. Përndryshe, si do ta krijonte një shoqëri të pavarur dhe konsistente në përmasa të një civilizimi?

Rëndësia e Qabes që është në pozicionin e Kibles, i tejkalon përmasat e vetëm një ndërtese. Tek e fundit, përveç gurit të zi që ka domethënie historike-fetare, ajo nuk ka ndonjë gjë tjetër të jashtëzakonshme. Si ndërtesë, është si shumë ndërtesa të tjera. Por, ama, ajo që e bënë Qaben të jashtëzakonshme, është pikërisht fryma dhe shpirti që reflekton ajo.

Nisur nga këtu dhe duke përfunduar temën, Ezani dhe Kibla duhet të reflektojnë mirësinë dhe tolerancën mes njerëzve. Sikur që nuk guxohet të atakohen këto dy institucione kaq të rëndësishme të Islamit dhe muslimanëve, njashtu as Ezani nuk bënë të jetë mjet shqetësimi për ata që nuk i takojnë fesë islame, apo i të tjerëve që u pengon zëri tepër i lartë i Ezanit.

Shoqëritë e ndryshme duhet të biejnë ligje në bazë të të cilave rregullohen edhe normativat e jetës. E pra, edhe zëri i Ezanit dhe i këmbanave të kishave mund të rregullohet me ligj. Kjo do të kontribuonte në përfundimin e debateve dhe kritikave shumë herë të pa qëndrueshme e të panevojshme rreth asaj se zëri i Ezanit po i penguaka qytetarët më tepër se zëri i muzikës dhe zhurmave tjera.

Dhe për fund, një gjë është mase e sigurt. Njeriu sot është në kërkim të një “Kible” të përbashkët rreth së cilës do të rrotullohej njerëzimi. Një “kibël” që do ta frymëzonte njeriun modern për t’i shpëtuar tundjeve që e kanë kapluar. Këtij njeriu i cili është i tendosur, i hutuar dhe po e lufton vetveten. Shpresat nuk bënë t’i humbim. Zoti është i Madh. Ai është ndihmëtari më i mirë.

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