Duke shfaqur rezultatin -19 deri 0 prej 6
  1. #1
    madmoiselle Maska e angeldust

    Bektashinjte. Cilet jane ata?

    Nuk e di kemi ndonje bektashi ketu apo jo, por une do te desha te dija pak me shume rreth tyre. Kryegjyshata Bektashiane e gjithe botes gjendet ne Shqiperi, dhe me sa kam degjuar ata jane muslimane te karakterizuar nga nje tolerance e madhe fetare ndaj te tjereve. Jam e krishtere, dhe sigurisht qe do mbetem e tille, por kisha vetem kuriozitet per Bektashianet pasi kam respekt per tolerancen dhe mendjehapesine e tyre (me sa kam degjuar).

    Bile per mendimin tim, qe eshte vetem mendimi tim, do ishte mire qe gjithe shqiptaret muslimane te ktheheshin ne Bektashij, qe te mos varen nga vendet arabe, si dhe te krishteret shqiptare te kthehen ne ritin katolik bizantin, si ai i arberesheve, paraardhesve tane (si dhe arberesheve te Italise), dhe te formojme qendren e ketij riti ne Shqiperi.

    Megjithate, kemi ndonje Bektashian ketu?
    In the sweetness of friendship let there be laughter, for that's how heart finds its morning and is refreshed.

  2. #2
    madmoiselle Maska e angeldust

    Cool Po he mo Bektashinj, mua me lini t'ju merrem me keto pune?


    (linkun e kesaj faqeje e vura ne fund) Edhe Omar Khajami, vjershat e te cilit i ka perkthyer ne shqip Fan Noli, ishte Bektashi.


    During the 2nd century of the Christian Era, Illyria (part of which is modern Albania) was Christianised. In 732 Pope Gregory III placed the Albanian churches under the leadership of the patriarch of Constantinople. The Christians became part of the Eastern Orthodox church. In 1054, following the Schism between the Eastern and Western churches, there was a split in the Albanian church. Southern Albania remained associated with Constantinople, and northern Albania reunited with Rome.

    Then, in the 15th century, the Turks introduced Islam. The Turks viewed Roman Catholics as a threat to their rule. Catholics were required to pay a high tax. Some converted to Islam, but some chose to leave Albania - such as the Arberėsh who settled in Southern Italy. A few Catholic "crypto-Christians" pretended to be Muslims in public to escape the taxes, while continuing to practise the Catholic faith in their home. But most Albanians became Muslim.

    Before the outlawing of religion in 1967, Albania's population was 75% Muslim, 15% Orthodox Christian and 10% Roman Catholic. An Albanian-American source says that the Muslim population was further divided between the 85% who followed the Hanafi school of the Ahli-Sunnah wal Jama' and the 15% who were Bektashi. Other sources say that most Albanian Muslims were Bektashi, but by this they probably meant Naqshbandi or Haqqani, other Sufic sects with whom they were confused. Since the Bektashi are celibate, lay people with families cannot be Bektashi.

    The majority of Albanian urban dwellers were found to be Muslim, and most of central and northeast Albania was populated solely by Muslims. Catholics were found primarily among the inhabitants of the extremely mountainous northwestern region around the city of Shkodėr (adjoining Montenegro), and the Orthodox were scattered throughout the towns and villages near the present-day Greek-Albanian border.

    Before the Communist period there were 30 teqet in Albania, but most of those outside Tirana are still closed.

    Bektashism is said to have been introduced to Albania from the island of Corfu by dervish Sari Sallteku in the late fifteenth century. He founded seven tekkes, (the Albanian term is teqe) including one on the mountains above Krujė, where he was said to have slain a dragon. The sect increased steadily throughout the country, except in the Catholic areas (to the North). Mehmet II's suppression may not have been unconnected with the fact that Ali Pasha Tepelenė, war-lord of Epirus (much of which has since been swallowed up by Greece), had become a convert.

    The teqe at Gjirokastėr, Southern Albania

    Many early leaders of Albanian nationalism were Bektashi, and the Order formed the “left” end of the Islamic spectrum in the Balkans. Following the destruction of the Janissary Corps and the banning of the tariqat in 1826, many Bektashi babas and dervishes fled to the remote areas of the Balkans far from the reach of the Ottoman government. During this period (especially after the order outlawing of the Bektashis was rescinded in the 1860s), the tariqat had gained a sizeable presence in southern Albania. Their toleration and ability to absorb local custom provided the population with a 'folk' Islam that they could easily relate to - and this allowed Bektashism to spread throughout Greece and modern Macedonia - until Greece's ethno-linguistic-religious cleansing policies abolished it together with Albanian language and culture (which had once spread as far south as Athens).

    Likewise, the Kizilbas (qizilbash) now of Bulgaria (who are the progeny of extremist Shi’a Turkoman tribes who were deported from Anatolia and settled in Bulgaria by the Ottomans following their conflicts with the Safavids) quickly and easily assimilated many Bektashi saints and practices into their own religious doctrines.

    However, in other areas of the Balkans, such as Bosnia-Hercegovina and in large urban centers (in both where their functioning was limited due the strength of the orthodox Sunni establishment), the Bektashi found restricted appeal and were limited in operation to the Janissary garrisons. These tekkes were established as a result of the Ottoman military presence and disappeared as that crumbled. Several of the more renowned tekkes were found in Budapest (where the tomb of its founder, Gül Baba, still remains and is open for visitation), Eger [now Cheb in the Czech Republic), the building of which still stands), Belgrade and Banja Luka (both of which ceased to exist long ago).

    In 1922 an assembly of delegates from the tekkes (teqet in Albanian) of Albania severed connection with the Supreme Bektash (himself Albanian, as were so many luminaries and engineers in the Ottoman Empire) who had moved from Istanbul to the new capital of Ankara before the suppression of the order by Mustafa Kemal Atatürk. Tirana became the sect's seat, and in 1929 it was recognised as an autonomous Muslim order, with new statutes drawn up at Korēė. There was substantial Bektashi influence on King Zog before Albania's annexation by Mussolini in 1938.

    Under Hoxha (whose name ironically means imam or priest - as Zog's means bird) Bektashis were persecuted and most babas were forced to become agricultural labourers. There is now a large community of Albanian Bektashis in Detroit, [founded by the distinguished Gjirocastrian Baba Rexheb (1901-95) who fled Albania in 1944] which is helping to rebuild the teqet in Albania.

    For non-Muslims it is worth explaining that a hoxha or imam is the man in charge of a mosque. Next in the hierarchy is a Mufti (myfti), and finally a Khalif. A hoxha can only become a baba if he is unmarried and if he becomes a murshid through the required communal and private instruction, and is elected the head of the teqe or (like Baba Rexheb) founds his own teqe.

    Another remarkable Albanian phenomenon is the tradition of
    Sworn Virgins (Virgjinesha, Vajze e Betuar).


    from John Kingsley Birge's THE BEKTASHI ORDER OF DERVISHES, Luzac & Co., 1937


    The Bektashis themselves estimate their numbers at about seven million. Ali Turabi Baba, postnižin of the Bektashi tekke on Mount Tomori in Albania writing in his Historija e Bektashinjvet says that before the destruction of the Janissaries in 1826 and the accompanying abolition of the Bektashi Order, annual statistics were kept, and that these figures showed the number Bektashis to be 7,370,000 - seven million being in Anatolia, 100,000 in Albania, 120,000 in Stambul and the remainder scattered through Irak, Crete, Macedonia and other sections especially of the Balkans.

    Perhaps the most important justification, however, for studying the Bektashi Order is the fact, generally recognised by all students of Turkish culture to-day, that all down through Ottoman history, when the orthodox religious life of the people was under dominant Arabic influence, when the classic literature in vogue in palace circles was Persian, and when even a great mystic order such as the Mevlevis ['Whirling Dervishes'] based its belief and practice on a book written entirely in Persian, the Bektashis consistently held to the Turkish language and perpetuated in their belief and practice some at least of the pre-Islamic elements of Turkish culture. A Turkish investigator in 1926, writing in the official magazine of the national culture society, makes the claim that the Turkish national ideal never was able to find its expression in the Arab internationalism, but did find it in the tekkes or lodges of the Alevi orders of which the Bektashis and village groups related to them are chief examples. In the secret practices of those religious groups alone was “national freedom” to be found. The very aim, he says, of the founders of these groups, was to preserve the Turkish tongue and race and blood.

    That this point of view, while extreme, is not that of an isolated individual is shown by the fact that in 1930 the Department of the Turkish Republic printed 3,000 copies of a book called Bektashi Poets containing biographical sketches and selections from the religious verse of 180 Bektashi poets. In recent years every history of Turkish literature written from school use has emphasized for each century “Bektashi Literature” because in that, more than in any other type of writing, the original Turkish language and Turkish literary forms were used and Turkish national customs and points of view reflected...


    Bektashi poet-musicians are called ashiq (literally 'lovers'),
    and continue to be active in composing lyrics which are often sung to saz (lute) accompaniment. Here is one lyric:

    For fourteen-thousand years I have been in love -
    loved the poets.
    drunk the Wine, known the Rapture.
    I have been in communion with the saintly Forty -
    and found myself oppressed.
    But I am numbered amongst the blessed.

    Often I have abandoned and rejected humankind.
    I've been a singing bird in a remembered rose-bower.
    For fourteen-thousand years as a butterfly
    I flitted - and found a little Self
    in a state of ecstasy.
    At the Gathering of Forty I joined the blessčd band.

    [the town of Sarandė in SW Albania
    gets its name from Forty Saints]




    The religion bestowed by Mohamed very quickly developed in two directions. On the one hand it produced a rigid, scholastic theology with an inflexible religious law ruling the whole society - such as we see today in the Arabian peninsula. At the same time there was the opposite tendency toward a more visionary attitude, developed by individuals and groups who (influenced from the East) emphasized the ascetic life and the mystical approach to direct knowledge of God/Reality.

    Orthodox Islam is, of course, monotheistic: there is no God but God and Mohamed is His Prophet. But Shi'ites (and Bektashis especially, clashing from their beginning with official Islam) established a Trinity of Allah, Mohamed and Ali. The son-in-law of the Prophet, Ali, was of course one of the first Muslims and the one to whom Shiites attribute the revelation of mystic understanding of the Koran. Bektashis put Ali, venerated as a saint, only slightly below (or even equal with) Mohamed. This may or may not have been partly a result of Christian influence.

    Sufism is a philosophical offshoot from Shi'a, in the tradition of Diogenes and other early Greek philosophers - influenced of course from the East. Underlying the various Sufi (philsophical) groups is a recognition that orthodox Islam is essentially an authoritarian patriarchal morality for the mindless. Sufis try to square the circle and make Islam mindful, eclectic, profound and subtle - often by turning conventional Islamic teaching and thought upside down in the manner of revolutionary Zen. Thus many Sufis refer to themselves as 'dogs' (as did Diogenes of Sinope) because of the perceived 'impurity' (and horrible treatment) of dogs by most other Muslims. Other 'impure' animals to Muslims and Jews are rats and pigs. All three are creatures of hygiene: eaters of shit. So are many other animals, especially fish, which are not perceived as polluted.

    The Bektashis (the most heterodox of Shi'a sects and distinctly antinomian) ignore most conventional Islamic rules, such as abstention from alcohol and pork, the veiling of women and the requirement to face Mecca when praying. They believe that the supreme being is the Divine Spirit of goodness, the life and soul of everything, which manifests itself at different times through different individuals, so that Jesus is revered by Bektashis as a Vessel of the Divine Spirit.

    One of the central features of Bektashism, echoing the Athenian Philosophical model, is the spiritual unit of Master and Disciple. The master/teacher is known as a murshid, and the disciple or postulant as a talib (disciple.) A Baba is the man (or, conceivably, woman) who heads the tekke, like an abbot or prior. Every murshid has, of course, been a talib. The intensity of this relationship is illustrated by a story about a pre-Bektashi Sufi mystic, the celebrated poet Jalaluddin Rumi of Balkh in modern Afghanistan, who wrote rhapsodically of his love for his murshid (whose name, incidentally, means Sun and came from a previously-Zoroastrian region):-

    Rumi [the talib] went to the house of his murshid, Shams-i-Tabriz . But when he got there, he found that Shams had just left. Rumi quickly looked down the narrow streets and caught a glimpse of his master's gown as he turned into an alley. He followed. Yet whenever he got near, Shams was just turning another corner in the twisting streets. Finally Shams entered a building, and was duly followed by Rumi. Once inside, however, he coud not see his master anywhere, so he went up on the flat roof. But still he saw him nowhere. So in ecstasy of despair he jumped off the roof - to land in the arms of Shams.

    Among Bektashis much importance is also attached to muhabet: verbal communion and chanting or reading nefes, the Bektashi spiritual hymns and poems. In nefes, this 'breath of spirit', the feelings and devotion toward one's particular murshid are endlessly evoked and elaborated. The Bektashis see the power of a nefes as an actualisation of the relationship with the murshid.

    Verbal and poetic interaction is highly valued among Bektashis - and among Albanians and other peoples temporarily uncorrupted by modern fear of real communication.

    In Anatolia there was a widespread tendency towards communal life in a brotherhood of those seeking a direct knowledge of God. In general, the ideology of such groups came from Arabic and Persian (and Eastern) sources, the more learned among the dervish teachers being well able to read and to write in these languages. The most important immediate sources of ideas for all the dervish orders have been the Mesnevi, a great poem written in Persian in the thirteenth century by Mevlana Jalaluddin Rumi (the disciple of Shams-i-Tabriz mentioned above), who is the 'patron saint' of the Mevlevi dervish order - and two Arabic works Futuhatż Mekkiye and Fususul Hikām by Muhyiddini Arabi (1165-1240).

    Certain orders, of which the Mevlevis ("Whirling Dervishes)" are the outstanding example, grew up chiefly in urban centres, as aristocratic, intellectual fraternities, especially attracting members from the upper classes on grounds largely of ęsthetic appeal. Other groups, of which the Bektashis are the notable example, arose from commoner concerns.

    Bektashis, remarkably - like early Christians - considered men and women to be equal, the most chaste being closest to perfection. They accepted and initiated women as inner members since the beginning of the Order in central Anatolia. Their refusal to preach dominion over women brought them criticism from the rest of Islam over the centuries - and yet they never wavered. Women are of course talibs and murshids in the Albanian Bektashi tekke of Detroit - but the number of women in Albanian Lodges before World War II is not known.

    As mentioned above, Bektashism essentially responded to a need for a religious experience without the ultimately-catastrophic separation between the human and the divine - and indeed between man and Nature - such as exists in the orthodox Sunni (and Jewish) dogma. It responds to the universal yearning for a 'pantheistic' approach and a comforting faith: religion of the heart rather than the book; religion of collectivity; religion of miracle-working saints. In this respect it parallels Greek Orthodox christianity.

    The other central feature of Bektashism is an emphasis on progressive initiation into secret mysteries - like the Gnostic Christian sects. Bektashis have also taken over elements of animism, finding God on mountain-tops, in streams and in caves. The teachings of the babas emphasise tolerance, humility, simplicity and practical kindness.

    Being a Sufi Order, there is a direct philosophical link back to the anti-hypocritical, anti-property, anti-familial Diogenes ("The Dog") of Sinope.

    Bektashis also believe that charisma, or divine grace, touches them without the help of any intermediary, and is in no way affected by any ritual performed by mediating priests, hoxhas or imams. Insight being more important than dogma, life for a Bektashi is a personal induction into wisdom through teaching and communion, rather than a distant relationship with some supernal grace-dispensing agency. In this they resemble both the more thoughtful of the Christian Pentecostals, and the more challenging Buddhist sects.


    Turkey's "national poet", Yunus Emre (1240-1321), a contemporary of Haji Bektash, is considered Bektashi, with lines such as A Moses may lie under every stone.
    One of his poems well-describes the future Bektashi Order of Dervishes:-

    Our laws are different from other laws.
    Our religion is like no other:

    Different from the seventy-two Islamic sects.
    We are guided by different signs,
    And a Hereafter only before our deaths. We worship without ritual or cleansing,
    Without positioning our bodies or facing Mecca.

    Whether at the Ka'aba, in the mosque,
    or in domestic prayer,
    We all bear our own defects and handicaps.

    Which religious sect is true, no one in truth can say.
    Only the future can reveal 'the truth' - too late.

    Yunus, renew your soul, be remembered as a Friend of Love,
    Connect with the power of your integrity
    and listen with compassionate ears.
    In the sweetness of friendship let there be laughter, for that's how heart finds its morning and is refreshed.

  3. #3
    madmoiselle Maska e angeldust
    Link per ne rubairat e Omar Khajamit te perkthyera ne anglisht.
    In the sweetness of friendship let there be laughter, for that's how heart finds its morning and is refreshed.

  4. #4
    madmoiselle Maska e angeldust

    Baba Reshat Bardhi, jeta e tij si kryegjysh i Bektashinjve.

    Historia e panjohur e Kryegjyshit Botėror tė Bektashinjve. Si ia dogjėn partizanėt shtėpinė nė Lusme tė Kukėsit, ardhja nė Tiranė, dorėzimi si Dervish dhe vuajtjet nga komunistėt

    Baba Reshat Bardhi: "Jeta ime si Kryegjysh i bektashinjve"

    Dashnor Kaloēi

    Pas njė ftese tė bėrė nga zv / Kryegjyshi Botėror i Bektashinjve, Baba Edmond Brahimaj dhe Sekretari i Pėrgjithshėm i Kryegjyshatės, Kujtim Ahmataj, morėm rrugėn pėr nė periferi tė kryeqytetit, ku nė njė kodėr tė bukur rrėzė ish-Ndėrrmarjes Tipografike tė Ushtrisė, e cila pjesėn mė tė madhe tė vitit ndodhet e tėra nėn gjelbėrim, ndodhet godina e madhe e Kryegjyshatės, e cila ėshtė dhe qėndra e bektashinjėve tė gjithė Botės. Nė njė nga dhomat e katit tė dytė tė asaj ndėrtese tė bukur e pėrfunduari sė ndėrtuari nė vitin 1941, na pret dhe na uron mirseardhjen vetė Kryegjyshi Botėror, Haxhi Dede Reshat Bardhi, njeriu i butė qė rrezaton vetėm mirėsi, i cili sot, mė katėr mars 2003, ka dhe njė ditė tė veēantė tė jetės sė tij. Pikėrisht sot, ai feston fillimin e ditės sė parė tė vitit tė 68 tė jetės sė tij, jetė tė cilėn e ka kaluar nė mes gėzimeve tė pakta dhe vuajtjeve e peripecive tė pafund. Po kush ėshtė Baba Reshat Bardhi, cila ėshtė e kaluara e tij, si erdhi ai nė funksionin e lartė tė Kryegjyshit Botėror dhe si i kaloi njėzet vjet tė jetės sė tij si punėtor i ndėrrmarjeve bujqėsore?

    Kush ėshtė Reshat Bardhi

    Baba Reshati u lind nė vitin 1936 nė fshatin Lusme tė Kukėsit, prej nga ėshtė dhe origjina e familjes sė tij. Lidhur me kėtė dhe fėmijrinė e tij nė ato kohė tė vėshtira, Baba Reshati, me zėrin e tij tė butė dėshmon: Qė nė moshė fare tė vogėl kur nuk isha mė shumė se nėntė vjeē, u detyrova qė tė dilja pėr tė kullotur ato pak bagėti qė kishte familja jonė e varfėr, pasi nė atė kohė ne ishim tetė fėmijė dhe unė isha i gjashti nga vėllezėrit e motrat. Pėrveē varfėrisė sė madhe qė e kishte pllakosur asokohe familjen tonė, ishte dhe njė e keqe akoma edhe mė e madhe qė na kishte pllakosur tė gjithėve. Ajo ishte Lufta vėllavrasėse qė kishte filluar nė mes shqiptarėve dhe fitilin e saj e kishin ndezur jugosllavėt, me anė tė emisarėve tė saj qė kishte sjellė nė Shqipėri. Nė atė vorbull tė asaj lufte civile qė kishte nisur me furi pas vjeshtės sė vitit 1943, u gjet dhe familja jonė e varfėr aty nė fshatin Lusme tė Ēajeve tė Kukėsit. Megjithėse nė atė kohė unė nuk kam qenė mė shumė se nėntė vjeē, e mbaj mėnd si tani mėnxyrėn qė ra mbi shtėpinė tonė nė vjeshtėn e vitit 1944. Ndėrsa isha duke ruajtur bagėtinė nė mal, vura re njė shtėllungė tė madhe tymi qė po dilte nga shtėpia jonė. Menjėherė i lashė bagėtitė vetėm dhe u nisa si rrufe nė drejtim tė shtėpisė prej sė cilės vazhdonin tė dilnin fjolla tymi edhe mė tė mėdha. Kur u afrova pranė shtėpisė, vura re se ajo ishte pėrfshirė nga flakėt e mėdha tė zjarrit prej saj filluan tė dilnin jashtė vėllezėrit e motrat e mia. Deri nė atė kohė nuk kisha parė skenė mė tė tmershme dhe menjėherė zura tė qaja na frika. Ndėrkohė qė disa nga vėllezėrit dhe motrat e mija kishin dalė nė oborr dhe qanin me zė tė lartė, nana jonė, Hania, fillo tė ulurinte duke thėrritur emrat e fėmijve tė tjerė qė akoma nuk kishin dalė dot nga shtėpia. Kur dolėn edhe ata, e nana jona na numėroi shtatė fėmijė nė oborrin e shtėpisė, ajo ia dha ulurimės duke bėrtitur me tė madhe: "Rexhepi, Rexhepi", dhe u fut nė mes flakėve qė po shtoheshin akoma dhe mė shumė. Rexhepi ishte vėllai ynė i vogėl qė nė atė kohė nuk ishte mė shumė se dy-tre vjeē dhe nėna u fut pėr ta nxjerrė. Pas pak minutash ajo doli nga shtėpia me Rexhepin nė krah dhe flakėt e zjarrit e kishin pėrpirė duke iu shpėrndarė nėpėr trup. Pas shumė pėrpjekjeve ne ia arritėm qė t'ja shuanim flakėt e zjarrit qė i kishin pėrpirė trupin e nėnės me gjithė vėllanė e vogėl nė krah. Ndėrsa ne shpėtuam tė gjithė, kulla jonė u dogj e tėra dhe atė pasdite vjeshte teksa ishim duke ikur pėr t'u strehuar tek njė kushėriri ynė, rrugės unė mėsova se shtėpinė na e kishin djegur me qėllim. Dhe pėrpara se t'i vinin zjarrin asaj, ata kishin hyrė brenda duke kontrolluar dhe kthyer pėrmbys gjithshka ndodhej aty. E gjitha ajo kishte ardhur si pasojė e luftės vėllavrasėse qė kishte nisur asokohe nė Shqipėri dhe yshtjen asaj ia kishin dhėnė jugosllavėt. Ndėrsa ishim mbledhur tė gjithė nė shtėpinė e kushėririt tonė, vėllezėrit mė tė mėdhenj i thanė nėnės qė tė mos mėrzitej, pasi ata do t'ua mernin hakun atyre qė na i kishin vėnė flakėn shtėpisė. Por nėna jonė, Hania, e cila ishte njė grua fisnike qė rrezatonte vetėm mirėsi, iu drejtua duke u thėnė: "Jo bijtė e mi, nuk ia vlen qė shqiptarėt tė hakmerren me njėri tjetrin", kujton 68-vjeēari Baba Reshat Bardhi lidhur me djegien e shtėpisė sė tij nė vitin 1944. Edhe pse ai nuk ka dėshirė qė t'i pėrmėnd autorėt e asaj maskare, nuk ėshtė e vėshtirė tė kuptohet se atė gjė ia bėnė brigadat partizane, pasi shtėpia e tyre njihej si bazė e mbėshtetėse e forcave nacionaliste.

    Nga Kukėsi nė Tiranė

    Po si rrodhi fati i familjes sė Reshat Bardhit pas djegies sė shtėpisė sė tij nga forcat partizane? Lidhur me kėtė, ai kujton: "Pasi na o dogj shtėpia, babai na tha se ne do tė iknim qė andej, pasi pėr familjen tonė priteshin mynxyra tė tjera, ndoshta dhe mė tė mėdha se ajo e djegies sė shtėpisė. Jo vetėm babait, por edhe ne fėmijėve nuk na vinte mirė qė po largoheshim nga shtėpia jonė, por babai na tha se nuk kishim rrugė tjetėr. Babai na tha se do tė vendoseshim nė njė qytet shumė tė bukur, tė cilit ne nuk ia kishim dėgjuar emrin ndonjėherė. Ikja nga fshati ynė ku kishim lėnė kujtimet e fėmijėrisė, nuk ishte fort e lehtė dhe qė andej ne u nisėm me lot ndėr sy. Por prindėrit tanė na qetėsonin duke na thėnė se atje nė Tiranė do tė ishim mė mirė dhe ne do tė shkonim edhe nėpėr shkolla. Ndėrsa ishte i vendosur pėr t'u larguar nga Lusme, babai shiti bagėtinė bashkė me disa toka qė kishim dhe pasi rregulluam ato pak plaēka nė disa kuaj qė na i dhanė tė afėrmit tanė, u nisėm duke ecur nė njė rrugė tė gjatė. Pas disa ditėsh ne mbėrritėm nė Tiranė dhe u vendosėm nė njė shtėpi pėrdhese diku nė periferi tė qytetit, rrėzė njė kodre ku ndodhej Kryegjyshtata Botėrore Bektashiane", kujton Baba Reshati shpėrnguljen e familjes sė tij nga ai fshat i largėt i Kukėsit dhe vendosjen nė Tiranė, afėr atij vėndi ku ishte ajo godinė kulti, me tė cilėn ai do tė lidhte mė pas tė gjithė jetėn e tij. Ato vite tė largėta kur familja e tij u vendos nė kryeqytet, Baba Reshatit i kujtohen shumė mirė dhe ai tregon se pėrveē ruajtjes sė bagative, asokohe atij i duhej qė tė vazhdonte edhe shkollėn. Po kėshtu atij i kujtohen shumė mirė ato vite qė ai i quan "vite helmi", pasi "shqiptarėt po vrisnin dhe vritinin shqiptarėt e tjerė". Atij i kanė mbetur nė mėndje gjyqet e asaj kohe dhe turmat qė bėrtisnin "Tradhėtarėt nė litar". Baba Reshati thotė se i kujtohet si tani ajo kohė kur nuk ishte mė shumė se njėmbėdhjet-vjeēar dhe nė njė nga rrugėt ku po kalonte ai, turma tė mėdha njerzish qė ishin duke dėgjuar me artopolante njė gjyq, shpėrthyen nė duartrokitje kur u dha vendimi me vdekje pėr ata qė po gjykoheshin aty. Lidhur me kėtė ai shton: "Nuk e di sepse nė ato ēaste ndjeva njė si zbrastirė dhe m'u kujtua shtėpia jonė e djegur nė Lusme. Ajo kohė ishte njė kohė e mallkuar, si njė mallkim gjaku", kujton ai vitet e para tė pasluftės kur u vendos me familjen nė Tiranė.

    Nė 1954, Dervish nė Kryegjyshatė

    Ndėrsa Reshati i vogėl 11-vjeēar ruante bagėtitė e familjes sė tij nė kodrat pėrreth Kryegjyshatės Botėrore tė Bektashinjve, shikonte me habi njerėz tė ndryshėm qė hynin e dilnin vazhdimisht nga ajo godinė qė ai akoma nuk e kuptonte mirė se ēfarė ishte. Lidhur me kėtė dhe hyrjen e tij mė vonė si Dervish nė Kryegjyshatėn Botėrore tė Bektashinjve, Baba Reshati kujton: "Aty nga viti 1948, nė krye tė Kryegjyshatės kishte shkuar dede Ahmeti nga fshati Brataj i Vlorės. Ai ishte njė njeri shumė i dėgjuar pėr urtėsi dhe sidomos pėr forcėn e tij sugjestionuse qė kishte. Nė atė kohė qė erdhi nė Tiranė, ai mblodhi rreth vetes shumė besimtarė tė rinj, duke u pėrpjekur qė tė ngjallte tek ata jo vetėm bektashizmin, por edhe ndjenjat e thella tė mirkuptimit dhe dashurisė midis shqiptarėve. Ndėr ata djem tė rinj qė patėn rendur pėr "tė marrė dorė " tek dede Ahmeti, isha edhe unė", kujton me nostalgji Baba Reshati pėr dede Ahmetin, njeriun e mirė e ēudibėrės qė e futi atė nė botėn hyjnore tė bektashizmit. Lidhur me kėtė, ai shton: "Dede Ahmeti mė merrte shpesh dhe tė dy shkonim tek varri ku preheshin eshtrat e Naim Frashėrit, kėtu nė oborrin e Kryegjyshatės. Ai mė fliste gjatė pėr Naimin dhe dinte pėrmėndėsh pjesė tė tėra tė poezive tė tij dhe sidomos tė "Qerbelasė" tė cilat m'i recitonte herė pas here. Kur mbaronte sė recituari, pėrkėdhelte njė gurė tė bardhė dhe mė uronte: "Paē fat dhe punofshi pėr vatanė, siē kanė punuar martirėt e Qerbelasė", kujton Baba Reshati fjalėt e dede Ahmetit dhe dobėsinė e tij pėr Naim Frashėrin. Shtatė vjet mė vonė, nė gushtin e vitit 1954, Reshat Bardhi u vesh Dervish pranė Kryegjyshatės dhe bekimin atij ia bėri dede Ahmeti. Atė ditė ai e kujton si njė nga ditėt mė tė shėnuara tė gjithė jetės sė tij dhe shprehet se ishte shumė i emocionuar sepse po merrte mbi supe njė barrė tė rėndė. Lidhur me kėtė ai shprehet: "Bektashzmi si rrymė dhe si predikim, ka vullnete tepėr tė mbara, por kėto vullnete realizohen pėrmes mundimeve tė mėdha. Dy ditė mė pas ndėrsa dede Ahmeti mė shihte tepėr tė menduar, mė pati thėnė: "Edhe unė kur u dorzova Dervish, kėshtu kam qenė i menduar", kujton ai fjalėt e dede Ahmetit, i cili mė pas do tė bėhej njė nga idhujt e tij.

    Emėrimi si Kryegjysh i Bektashinjve

    Po si rrodhi mė pas jeta e Dervishit tė ri, Reshat Bardhi dhe cila ishte karriera e tij nė rradhėt e bektashinjve: "Lidhur me kėtė ai kujton: "Nė vitin 1958, dede Ahmeti u thėrrit dy herė nga Sigurimi i Shtetit dhe iu bėnė presinone tė mėdha. Pas kėsaj atij i thanė qė duhet tė shkonte nė teqenė e Drizarit nė Mallakastrėn e Egėr. Sipas fjalėve qė dėgjova nė Kryegjyshatė, dede Ahmetit i kishin thėnė qė, atje ku do tė shkonte, ai e kishte tė ndaluar qė tė takohej me njerėz dhe duhej tė lėvizte nga teqja vetėm me urdhėr tė Degės sė Brendshme tė Fierit. Sapo dėgjova kėto fjalė unė vajta menjėherė nė dhomėn e tij dhe pasi i putha duart, e shikova drejt e nė sy. Ai ishte shumė i trishtuar. Menjėherė i kėrkova qė tė shkoja edhe unė me tė nė Drizar. Pasi u mendua ca, ai mė pa drejt e nė sy dhe mė tha: "Po edhe t'i do tė vish me mua nė Drizar". Pas kėsaj ne shkuam tė dy nė fshatin Drizar, ku teqja e tij ndodhej nė majė tė njė mali. Brenda njė kohe tė shkurtėr ambienti pėrreth asaj teqeje u shėndrua nė njė bahēe me dhjetra rrėnjė pemėsh, sepse baballarėt e dervishėt qė ishin aty, me nxitjen e dede Ahmetit, punuan me njė pėrkushtim tė madh. Pas kėsaj Teqja e Drizarit nė krahasim me shtėpitė e varfėra tė atij fshati, dukej si njė gjė e bekuar dhe aty nisėn qė tė vinin me qindra besimtarė nga Kukėsi, Bulqiza, Kruja, Burreli, Vlora, Kolonja, Delvina dhe rrethe tė tjera tė vėndit. Por e gjithė ajo punė qė ne kishim nisur me aq devotshmėri, nuk ishte e thėnė qė tė vazhdonte gjatė. Sepse aty nga viti 1967 filloi ndalimi i fesė dhe prishja e objekteve tė kultit. Tamam nė atė kohė, mė 30 qershor tė vitit 1967, dede Ahmeti me dorėn e tij shkroi Dekretin e Shenjtė dhe nė mėnyrė ilegale ma bėrėi tė ditur atė. Me anė tė atij dekreti ai mė njihte mua si zėvėndėsin e tij dhe me atė rast ai u tregonte tė gjithė besimtarėve bektashian, se donte apo nuk donte Partia, donte a po nuk donte komunizmi, ky besim do tė mbetej deri sa mbi dhe tė mbetej me frymė edhe bektashiu i fundit. Dhe desh zoti e ato fjalė tė tija u vėrtetuan", kujton Baba Reshati lidhur me emėrimin e tij nė funksionin mė tė lartė tė Bektashinjve, duke na treguar dhe tekstin origjinal tė atij dekreti ku shkruhet: "Urdhėroj tė gjithė klerikėt dhe besimtarėt bektashinj, jo vetėm tė Shqipėrisė, por dhe tė gjithė globit tonė, ta njohin haxhi dede Reshat Bardhin, nė vėndin tim, sepse ky ėshtė pasqyra mė e ndritur qė do tė prijė denjėsisht. Tė diturit do ta nderojnė me diturinė e tyre, trimat do ta mbrojnė me trimėrinė e tyre, bujarėt do ta mbrojnė me bujarinė e tyre. Tė gjithė besimtaėrt pa pėrjashtim t'i pėrulen dhe tė marrin dritė prej Tij, ashtu siē yjet marrin dritė nga dielli". (Ahmet Dede, Vlorė 30 qershor 1967), kujton Baba Reshati emėrimin e tij nė funksionin mė tė lartė tė Bektashinjve.

    Punėtor nė fermėn "Gjergj Dimitrov"

    Pas vitit 1967 kur regjimi komunist i Enver Hoxhės ndaloi lirinė e ushtrimit tė besimeve fetare dhe mbylli nė mėnyrė tė dhunshme kishat, xhamiat dhe objektet e tjera tė kultit, Baba Reshat Bardhi u dėrgua tė punonte si punėtor nė Ndėrrmarjen Bujqėsore "Gjergj Dimitrov", ku atij ia dha lopata dhe gėrshėrėt e krasitjes. Lidhur me kėtė ai kujton: "Rreth 20 vjet me rradhė punova nė punėt mė tė rėnda fizike, gati gjymtuese dhe nuk pranova qė tė bashkėpunoja me Sigurimin e Shtetit, duke refuzuar kategorikisht dy herė ofertat qė mė bėnė ata. Nė ato kohė tepėr tė vėshtira, disa nga miqtė e mij tė ngushtė mė ndihmuan qė tė mbaja gjallė besimin tek zoti. Zakonisht unė punoja me orar tė zgjatur apo me akord siē thuhej atėhere, dhe natėn. nė shi e nė dėborė, i hipur nėpėr spondet e makinave, shkoja dhe takoja dede Ahmetin e kujdesesha pėr tė. Ai mė ngrohte shpirtin. Dhe pėrsėri unė largohesha prej tij, sepse detyrohesha qė tė hėnėn tė paraqitesha pėrsėri nė punė. Por unė nuk ligėshtohesha, sepse vuajtjet e fisnikėrojnė mė shumė njeriun", kujton Baba Reshati vitet e tija tė punės nė fermėn "Gjergj Dimitrov" dhe vuajtjet pėr tė cilat nuk ka dėshirė tė zgjatet mė shumė. Pas vitit 1990, kur regjimi komunist u detyrua qė tė lejonte lirinė e besimeve fetare dhe hapjen e objekteve tė kultit, Baba Reshati u rikthye pranė Kryegjyshatės tė cilėn e kishin kthyer nė Azil pleqsh. Ndonėse me njė shėndet tė drobitur nga vitet e shumta tė punės sė rėndė fizike, me devocionin dhe pėrkushtimin e tij, Kryegjyshi Botėror Baba Reshat Bardhi, arriti qė ta kthejė atė objekt kulti ashtu si nė ditėt mė tė mira tė saj. Po me atė pėrkushtim ai vazhdon tė punojė nde edhe sot, duke u shėrbyer besimtarėve tė shumtė qė frekuentojnė ēdo ditė atė vėnd tė bekuar nė veri-lindje tė Tiranės, qė rrezaton vetėm mirėsi dhe mikpritjen bujare tė atij sekti qė veē tė tjerash, njihet dhe si simbol i shqiptarizmit tė vėrtetė.
    In the sweetness of friendship let there be laughter, for that's how heart finds its morning and is refreshed.

  5. #5
    فقيـــر إلـى الله Maska e rapsod
    Mbi libra
    Ti po na fton ku???
    Ke vene nje shkrim aq te gjate saqe te gjithe pertojne ta lexojne megjithate une do te doja te permendja ftesen tende ku thuhet se me mire muslimanet te kthehen ne Bektashinj sepse ata kane nje tolerance dhe nuk varen nga vendet arabe.
    Ti keto mendime i ke nga vetja jote?
    Pyeti nje here Bektashinjte se ku eshte vendi i shenjte primar i tyre ne Tomor (te Baba Tomori) apo ne Mekke (qabeja ne A. Saudite)
    Nese ke disa mendime te tilla i ke te gabuara, sepse une qe jam musliman por nuk jam bektashi nuk do te thote asgje per mua sepse "te gjithe bektashinjte jane musliman dhe jo cdo musliman eshte bektashi" sepse Bektashizma eshte nje sekt qe bazat jane ne Kur'an dhe jane sekt qe plus obligimeve Kur'anore kane edhe Devotshmerine pra ate qe ne terminologjine Islame quhet "Zuhd" dhe kjo behet tek cdo musliman ne rruzullin tokesore sipas mundesive te tyre, por kur nje grup muslimanesh sebashku ne nje kohe te caktuar dhe ne nje vend te caktuar bejne ritualin e devotshmerise te drejtuar nga prijesi i tyre (qe domosdo eshte me i dituri i tyre dhe me i vullnetshmi) ai grup merr emrin e prijesit te grupimit ashtu sic ishte dhe Haxhi Veli Bektashi (qe nuk ishte shqipetar) ne kohen e tij. Ky ritual u trashegua brez pas brezi ne nje zinxhir i transmetuar dhe i shkruar ne ditet tona, historia ishte ajo qe beri shpernguljen e qendres se grupimit vllaznor Bektashi ne Shqiperi, por si Bektashinjte kemi edhe Rifaite, Kaderite, Khalvetite etj. sekte te cilat nuk kane kondradikta mes tyre ne Islam por kane rituale te te adhuruarit te Zotit (kjo sekondare jo e obliguar) te ndryshme, dhe te thuash te ndryshme nuk do te thote kondradiktore.
    Pra Bektashinjte jane musliman sikurse edhe une qe nuk jam bektashi por ato kane rituale qe me deshiren e tyre i kryejne dhe nuk ka asgje te keqe ne kete mes, ekzistenca e Kryegjyshates Boterore Bektashiane ne Shqiperi edhe nje nder kombetar, pse jo ne nje te ardhme edhe qendra e Konferences Boterore Islamike (ku marrin pjese edhe bektashinjte) mund te zhvendoset nga vendet arabe edhe ne Shqiperi
    Besoj se jam treguar i qarte
    me respekt Rapsod
    ps/ se mu kujtua respekti, respekti dhe toleranca fetare islame ekziston edhe tek ne qe nuk jemi bektashinj, kjo na eshte mesuar nga Kur'ani dhe kjo predikohet prej muslimaneve
    "Nuk ka dhune ne fe", "(thuaj) Ju keni fene tuaj ne kemi fene tone" Kurani
    "Allahu ka ekzistuar dhe s'kish vėnd, Ai ėshtė ashtu siē ka qėnė" Hzr. Aliu r.a.

  6. #6
    Shqiperia eshte Evrope Maska e iliria e para
    Cunami ne Indonezi zgjati per disa minuta, kurse ne trojet tona 500 vjet.
    Cka do te thote lepuri per bektashinjet?
    A jane keto cka edhe dervishet?
    Lumi ka ujin e paster ne burim

    Kombi mbi te gjitha

Ruaj Lidhjet

Regullat e Postimit

  • Ju nuk mund tė hapni tema tė reja.
  • Ju nuk mund tė postoni nė tema.
  • Ju nuk mund tė bashkėngjitni skedarė.
  • Ju nuk mund tė ndryshoni postimet tuaja.