From mentor at alb-net.com Wed Dec 8 16:45:19 1999 From: mentor at alb-net.com (Mentor Cana) Date: Wed, 8 Dec 1999 16:45:19 -0500 (EST) Subject: [Alb-Islam] Shqip: "KOSOVA NE MES DIPLOMACISE DHE REALITETIT", nga Dr.Ismail BARDHI Message-ID: Dr.Ismail BARDHI KOSOVA N? MES DIPLOMACIS? DHE REALITETIT ??shtja shqiptare ?sht? duke kaluar fazat e ndryshme dhe problemet e p?rs?ritura q? historia mir? i ka treguar, si t? koh?s s? lasht? ashtu edhe ato t? s? tashmes. N? diplomacin? shqiptare lexuesi e ka v?shtir? q? t? has? n? realitetin dhe t? drejt?n. Si? dihet, diplomacia e re evropiane me sjelljet e veta ka d?shmuar se mbi t? dob?tin ?sht? duke b?r? eksperimente t? ndryshme, duke filluar me shkat?rrimin komb?tar, ndarjen territoriale dhe ?rregullimin e brendsh?m kulturor e fetar t? nj? populli. Edhe pse koha nuk lejon q? t? merremi me histori ne n? m?nyr? shum? t? shkurt? do ta paraqesim problemin e ??shtjes shqiptare, gjegj?sisht segmentit t? saj kosovar, t? cilat argumentojn? trishtimin e ardhm?ris? dhe mashtrimin zyrtar t? diplomacis? evropiane. Kjo m?nyr? fillon t? v?rehet n? koh?n e fundit t? Perandoris? Osmane, kur fillon krijimi i shteteve t? reja dhe pastrimet etnike t? konfesionit islam. 1876 P?r her? t? par? kjo ??shtje nga diplomacia evropiane fillon t? trajtohet n? Konferenc?n e Ambasador?ve n? Stamboll, e organizuar me nism?n e Anglis? ku marrin pjes? 6 fuqi t? m?dha t? asaj kohe: Anglia, Austro- Hungaria, Gjermania, Italia, Rusia dhe Franca. Edhe pse kjo Konferenc? u mbajt n? Stamboll, fjala kryesore ishte ndarja territoriale e Perandoris? osmane, ashtu q? pjes?t si Bosna e Hercegovina, Shqip?ria, Kosova, Maqedonia u ndan? nd?rmjet Greqis?, Serbis?, Austro-Hungaris?, Bullgaris? dhe Malit t? Zi. Ishte ky nj? pazarll?k shum? i lir? dhe jasht?zakonisht i rreziksh?m p?r ardhm?rin?. 1878 Kongresi i Berlinit. Tezat e lartsh?nuara u verifikuan faktikisht pa i dh?n? ndonj? r?nd?si diplomacis? osmane t? asaj kohe, ku kjo diplomaci e luajti rolin m? t? dob?t sidomos kur ishte problemi i p?rkat?sis? fetare dhe ??shtjes nacionale. Natyrisht k?tu ishte insistimi i Kish?s Ortodokse q? p?rkat?sia fetare islame t? identifikohet me p?rkat?sin? nacionale turke. Kjo tez? b?ri q? hap?sira ballkanike t? pastrohet na elementi islam, duke p?rdorur shp?rnguljen masive t? shqiptar?ve, boshnjak?ve dhe turqve. Natyrisht se kjo rodhi nga ideja se meq? t? gjith? jan? turq, at?her? duhet t? shkojn? n? Turqi. 1912-1913 Konferenca e Ambasador?ve n? Lond?r.N? k?t? Konferenc? pa pjes?marrjen e faktorit shqiptar u vendos q? territori i shqiptar?ve t? ndahet n? shtetin am? Shqip?ri (gjysma e tokave shqiptare), nd?rsa pjes? t? tjera t? territorit t? mbeten n?n Mbret?rin? Jugosllave (Kosova dhe pjes? e Maqedonis?), Malin e Zi dhe Greqin?. 1912-1945 Mes dy Luft?rave Bot?rore, shqiptar?t e Kosov?s dhe t? vilajetit t? Shkupit dhe t? Manastirit nuk g?zonin kurrfar? t? drejtash shkollimi n? gjuh?n e tyre, ?do m?sim n? gjuh?n amtare d?nohej me masa drakonike. P?rpos izolimit kulturor ishte i pranish?m edhe shkat?rrimi ekonomik e etnik. N? k?t? koh? filloi praktikimi i Memorandumit t? njohur t? serbit Vasa ?ubrilloviq. N? k?t? koh? shp?rngulja e shqiptar?ve b?hej n? masa t? gjera p?r shkak t? gjenocidit ndaj musliman?ve shqiptar?. P?r k?t? historiografia ka dokumente autentike. N? Jugosllavin? e Titos si? dihet teza e "v?llaz?rim-bashkimit" dhe e "barazis?" duke paraqitur ideologjin? marksiste-komuniste filloi destabilizimin shpirt?ror dhe mashtrimin e "bukur" t? cilit iu n?nshtrua nj? mas? e madhe e popullat?s shqiptare e boshnjake. P?r k?t? faz? ?sht? folur dhe shkruar mjaft n?p?r forume t? ndryshme t? t? drejtave t? njeriut. ?sht? fakt se populli i Kosov?s n? k?t? koh? ishte m? i paarsimuari dhe m? i paorganizuari, i njohur p?r nga burgimet politike t? cilat vazhdojn? edhe sot e k?saj dite. Ajo q? duhet theksuar k?tu ?sht? se ??shtja e Kosov?s me sakrificat e m?dha t? shqiptar?ve filloi ta marr? kahjen e vet t? zyrtarizimit, me nj? fjal? t? b?het faktor p?r vetveten, ashtu q? Partia komuniste e Jugosllavis? iu detyrua t'ia jap? autonomin?. Ishin k?to vitet 1968 e k?ndej kur vet?dija komb?tare filloi gjithnj? e m? tep?r t? zgjohet. Nj? dridhje tjet?r q? shkaktoi faktori shqiptar n? Kosov? ishte periudha 1981-1991, kur k?rkesat shqiptare u b?n? maksimaliste p?r Kosov?n Republik? t? barabart? me republikat tjera jugosllave. N? k?t? periudh? kohore i t?r? arsenali i ish-Jugosllavis? u derdh n? m?nyr? t? padrejt? dhe anti-ligjore ku u shkel?n t? gjitha normat nd?rkomb?tare, natyrisht ushtria e ish-Jugosllavis? me arsenalin e vet ushtrak filloi ushtrimin e forc?s ndaj Kosov?s duke shkelur mbi trupat e njer?zve t? pambrojtur dhe duke b?r? burgosje masive. Sipas t? dh?nave t? Forumit p?r t? Drejtat e Njeriut t? Kosov?s 600.000 shqiptar? nga Kosova kaluan n?p?r duart e policis? jugosllave. Burgjet n? Slloveni, n? Kroaci, n? Bosnje e Hercegovin?, Maqedoni, Serbi e Mal t? Zi ishin p?rplot me shqiptar?. N? k?t? koh? fillon edhe shp?rngulja e t? rinjve n?p?r Evrop?, numri i t? cil?ve edhe sot ?sht? mjaft i madh. Ndodhit? n? Kosov? faktori nd?rkomb?tar i kaloi kinse fare gj? nuk ndodh, edhe pse k?rkesat e Kosov?s ishin minimalisht p?r koh?n q? k?rkonte zhvillimi ballkanik-evropian. N? k?t? koh? republikat e ish- Jugosllavis?, t? cilat sot jan? shtete t? pavarura, p?rpos disa intelektual?ve nuk i dhan? p?rkrahje politike e morale, saq? edhe disa politikan? shqiptar? t? asaj kohe iu bashkangjit?n fushat?s anti- Kosovare. Kosova ishte ajo q? gjenin serb m? s? miri e njihte, ajo u p?rpoq n? ?do m?nyr? t? tregoj? se faktori serb ?sht? shum? i rreziksh?m dhe i lig, i f?lliqt? p?r kultur?n dhe civilizimin e sot?m dhe i destabilizimit n? Ballkan dhe m? gjer?. Ai ?sht? n? gjendje t? b?j? ?mos, por fatkeq?sisht u hesht ndaj k?tyre paralajm?rimeve. T? flitet p?r sindromin serb ?sht? e tep?rt, racionalisht ?sht? ?menduri, sepse faktet, fotografit?, numrat e viktimave dhe gjaku i cili akoma rjedh n? troje si Bosnja e Kosova nuk lejojn? tjet?r p?rpos q? diplomacia evropiane t? mendoj? mir? kur bashk?punon me lugatin e shekullit XX. N? k?t? koh? n? Jugosllavi ndaj Kosov?s filluan t? krijohen metoda t? reja t? p?rndjekjes dhe presionit, si p.sh. t? ndiqet "armiku" gjithkund: n? fush?n e arsimit, kultur?s, fes?, ekonomis?, sh?ndet?sis? etj. K?sisoji duhej q? shqiptar?t kudo q? paraqiten t? konsiderohen si armiq. Nd?rgjegjja e ish-Jugosllavis? faktikisht ishte e k?till?. Paramendoni v?shtir?sin? e k?tij momenti. N? k?t? koh? vatra kryesore e arsimimit - Universiteti i Prishtin?s me mbi 30.000 student? u shpall si k?shtjell? e nacionalizmit shqiptar, fundamentalizmit islam dhe vat?r e separatizmit. Vjedhja dhe shkat?rrimi i resurseve natyrore t? Kosov?s filloi t? b?het n? m?nyr? shtet?rore; kultura filloi t? zhduket dhe t? asgj?sohet, ashtu q? ky shtet (i cili inshall-llah do t? krijohet) nes?r mos t? ket? mb?shtetje t? vet kulturore e historike. N? sh?ndet?si u b?n? helmime, eksperimentime t? ndryshme dhe pasiguri mjek?sore, faktikisht ai q? kishte nevoj? t? sh?rohet nga spitali dilte akoma m? i s?mur? dhe me frik? psiqike t? tmerrit. Temat kryesore t? cilat i p?rdorte propaganda p?r ta p?rkufizuar raportin e shqiptar?ve ndaj serb?ve t? Kosov?s ishin - sipas shkall?s s? nxehjes s? makineris? s? saj - "presioni" p?r t'i detyruar serb?t q? ta braktisin Kosov?n, pastaj "terrori" e madje edhe "gjenocidi". T? dh?nat q? p?rdoreshin p?r t'i provuar inkriminimet merreshin nga p?rditshm?ria e Kosov?s, s? pari t? gjitha trajtat e konflikteve t? r?ndomta midis shqiptar?ve dhe serb?ve transformoheshin p?rmes k?saj propagande n? konflikte nd?retnike. Pastaj mediumet e impononin n? gjykim t? formuar a priori p?r ?donj?rin prej k?tyre rasteve, para ?far?do hetimi gjyq?sor, e n? t? gjitha rastet roli i fajtorit ishte i rezervuar p?r shqiptarin, nd?rsa ai i viktim?s p?r serbin. Po t? b?hej nj? analiz? sado e sip?rfaqshme e prezentimit t? k?saj teme n? mediume gjat? nj? decenieje, ajo q? bie n? sy ?sht? n? nj?r?n an? shpesht?sia me t? cil?n p?rmendet fenomeni i dhun?s e n? an?n tjet?r mungesa e t? dh?nave q? do t? mund t? v?rtetonin inkriminimin. Shoqatat nd?rkomb?tare p?r t? drejtat e njeriut, si Komiteti i Helsinkit dhe Amnesty Internaional, sa her? q? kan? k?rkuar fakte nga faktori jugosllav rreth "terrorit shqiptar", ata mbet?n duarthat? edhe pas disa vjet pritjeje. Por, diplomacia dhe politika evropiane heshti, fare nuk tregoi interesim t? duhur. Jugosllavia ??shtjen shqiptare n? ?do m?nyr? p?rpiqet ta hesht? dhe ta paraqes? n? drit? shum? t? rrezikshme t? l?vizjeve t? ndryshme t? bot?s, duke v?n? shenj?n e barazimit me at? t? IRA-s? n? Irland?, t? kurd?ve e t? ngjashme. Me paraqitjen e luft?s n? Kroaci e Bosnje e Hercegovin? ??shtja e Kosov?s edhe m? shum? u hesht dhe u margjinalizua. Jugosllavia edhe pse kishte p?rvoj? t? madhe t? dhun?s ndaj popullit t? Kosov?s, ajo koh?ve t? fundit po e p?rsos k?t? duke krijuar metoda t? reja, t? cilat n? m?nyr? t? papar? i kreu n? Bosnje e Hercegovin?, duke vrar? qindra mij?ra njer?z dhe duke shkat?rruar kultur? fetare. Ilustrim p?r k?t? ?sht? edhe masakri n? Drenic?, ku gati dy muaj asnj? faktor humanitar e nd?rkomb?tar nuk ka mund?si t? hyj? p?r ta verifikuar masakrin e b?r?. ?sht? m? interesant se Jugosllavia luft?n ?sht? duke e fshehur nga ?dokush, madje edhe nga vet? kosovar?t. N? k?t? drejtim u v?rtetua konstatimi i strateg?ve dhe plnifikuesve t? ardhm?ris? si? jan? qendrat m? t? njohura informative t? SHBA-ve dhe t? Anglis? kur parashikuan se lufta n? Kosov? ?sht? e paevitueshme. ?sht? fakt se lufta e brendshme n? Kosov? ka ndodhur q? moti. ??shtjes s? luft?s i ka ndihmuar si ana shqiptare, po ashtu edhe ajo serbe; ana shqiptare p?r shkak t? rezistenc?s paqesore e jovendosm?ris?, e sidomos p?r shkak t? q?ndrimit t? paunj?suar e n? an?n tjet?r Serbia p?r shkaqe t? diskriminimit dhe padrejt?sis? q? t? ket? mbisundim mbi k?t? territor dhe popull t? Kosov?s. Historikisht, Kosova asnj?her? nuk i ka takuar Serbis?. K?t? e kan? d?shmuar edhe t? dh?nat historike t? etnolog?ve e sidomos momentet ekzistuese e d?shmojn? autoktonin? e k?tij populli. Si? dihet, me vet? shpartallimin e Jugosllavis? dhe krijimin e shteteve t? reja edhe populli i Kosov?s (n? vitin 1992) me referendum n? kushte t? ?uditshme dhe t? v?shtira shpalli pavar?sin? e Republik?s s? Kosov?s, t? cil?n e njohu si shtet vet?m Republika e Shqip?ris?; faktori nd?rkomb?tar heshti dhe n? m?nyr? private e p?rkrahu hapin e k?tyre dhe politik?n paq?sore t? Lidhjes Demokratike t? Kosov?s me n? krye Ibrahim Rugov?n. Lidhja Demokratike e Kosov?s e udh?hequr nga kryetari i saj Rugova b?ri keqp?rdorime t? shumta dhe at? me p?rkrahjen e faktorit nd?rkomb?tar. Ajo nuk mbrojti statusin q? vet e inicoi - pavar?sin? e Kosov?s, nuk i krijoi institucionet tjera q? k?rkohen nga vet? ajo q? p?rmban Republika e Kosov?s, si? jan? Ministria e brendshme, Ministria e jashtme dhe ajo e mbrojtjes. Edhe pse Ministria e mbrojtjes disa her? u paraqit me disa kumtesa, n? realitet ajo nuk ekzistoi. Kjo politik? e udh?hequr b?ri q? n? mesin e partive t? ndryshme t? krijohen mosmarr?veshje dhe konflikte t? shumta p?r shkak t? mosrespektimit t? Kushtetut?s s? Kosov?s (t? shpallur po t? nj?jtin vit). Faktikisht, n? mesin e tyre u krijua forc? radikale e cila n? m?nyr? kategorike k?rkon mbrojtjen e Kushtetut?s s? Kosov?s, krijimin e kushteve t? Republik?s s? Kosov?s dhe largimin definitiv nga Jugosllavia e udh?hequr nga Millosheviqi. Si? dihet, n? m?nyr? spontane erdhi deri te paraqitja edhe e forc?s ushtarake t? quajtur Ushtria ?lirimtare e Kosov?s, e cila akuzon faktorin e brendsh?m politik shqiptar me tradhti dhe mashtrim t? gjithansh?m popullor. Nd?rsa ?sht? e v?rtet? se LDK-ja duke krijuar nj? heshtje universale njollosi gjenin shqiptar me atribute shum? t? rrezikshme p?r nj? t? nes?rme m? t? mir?. Ajo metafizikisht e ?rregulloi popullin shqiptar. Ajo nuk ?sht? n? gjendje as t? koordinoj? sadopak pushtetin t? cilin mundohet ta ket?, koordinimin e brendsh?m t? qeveris? dhe t? kryetarit t? Kosov?s. Nj? fotografi e k?till? u mb?shtet n? dob?sin? momentale t? vet? shqiptar?ve dhe t? Republik?s s? Shqip?ris?. Shqiptar?t u ballafaquan me nj? shtet t? vetin nga i cili p?rpos deklaratave p?r p?rkrahje tjet?r gj? nuk pat?n. Ai u tregua si politikisht ashtu edhe ekonomikisht i dob?t dhe jo si faktor me relevanc? p?r ??shtjen shqiptare n? Kosov?. Me k?t? nuk do t? thot? se ai nuk ka mund?si t? b?j? di?, por sa her? q? ?sht? p?rpjekur t'i tregoj? p?rkrahje ??shtjes s? Kosov?s, faktori nd?rkomb?tar e ka d?nuar ashp?r. Sa p?r ilustrim p?rpos q?llimeve t? fshehura dhe t? f?lliqura q? akoma nuk jan? zbuluar n? shkat?rrimin e fundit t? Shqip?ris?, udh?heqjes berishiane i kushtoi shtrenjt? p?rkrahja Kosov?s. Momentalisht obcionet ekzistuese brenda korpusit politik shqiptar t? Kosov?s mund t? p?rmblidhen si vijon: - Politika e Rugov?s me mashtrimet e shumta, m? falni, me p?rkrahjen e faktorit nd?rkomb?tar i cili b?het p?rmes telefonave dhe disa emisar?ve t? cil?t personalisht fitojn? popullaritete t? ndryshme, prezenton rregullimin e ??shtjes s? Kosov?s n? m?nyr? paq?sore dhe e cila me vite t? t?ra ka lejuar, ose n? prezenc?n e saj dhe me p?rgjegj?sin? e vet politike e morale ka ndodhur tmerr i madh nga ana e Jugosllavis? ose Serbis?, duke filluar nga gjenocidi, zhdukja misterioze e njer?zve, vjedhja e pasuris? shtet?rore t? Kosov?s e k?shtu me radh?; - Qeveria e Republik?s s? Kosov?s n? krye me Bujar Bukoshin ka treguar se politika e udh?hequr nga kryetari i Republik?s s? Kosov?s nuk ?sht? n? pajtim me normat ligjore dhe rregullat e saj. Ajo nuk ?sht? pajtuar me sjelljet e Serbis? dhe p?r ?doher? i ka prezentuar planet q? me rezistenc? aktive dhe diplomaci t'i p?rgjigjet ?do padrejt?sie q? ndodh brenda Kosov?s p?r shkak se at? t? drejt? e ka t? garantuar n? m?nyr? ligjore dhe me p?rkrahje t? popullit. Natyrisht se qeveria e Republik?s s? Kosov?s asnj?her? nuk ka shfaqur dyshim se Kosova mund t? k?rkoj? di? tjet?r p?rve? pavar?sis?; - Disa lider?, n? krye me Adem Dema?in dhe akademikun Rexhep Qosja, haptazi nuk pajtohen me politik?n paq?sore t? Rugov?s, sepse ajo ?sht? iracionale dhe shkat?rrimtare p?r Republik?n e Kosov?s. Disa her? me pretekst q? Republika e Kosov?s pa u vonuar fare duhet t? mendoj? p?r bashkimin e natyrshm?ris? s? vet, ose shkurtimisht me shtetin am? - Shqip?rin?; - Obcioni i disa intelektual?ve dhe bijve t? ish-sistemit komunist, si Veton Surroi, Nazmi Maliqi, Mahmut Bakalli etj., t? cil?t n? m?nyr? individuale tentojn? t? dep?rtojn? n? politik? dhe me tezat se ??shtja e Kosov?s nuk mundet m? t? rregullohet me politik?n e lartsh?nuar, ajo duhet t? riaktivizohet dhe n? m?nyr? paq?sore ose, si? ?sht? e njohur me dialog shqiptar-serb, shqiptar?t ta rregullojn? at?. Faktikisht, kjo m?nyr? e zgjidhjes ka mund?si t? b?het edhe sipas maksim?s Kosova - Republik? Jugosllave, jasht? kuadrit t? Serbis?. Ky sistematizim ?sht? fakt i cili prezentohet edhe n?p?rmjet shtypit dhe shkrimeve t? ndryshme, saq? faktori nd?rkomb?tar n? m?nyr? t? holl?sishme b?n studimin e tyre, duke e p?rkrahur ?donj?r?n nga k?to, disa her? me akuza se Kosova me q?ndrimet e k?tilla t? paunj?suara e ka v?shtir? ta arrij? nj? zgjidhje t? duhur. Racionalisht ?sht? e v?rtet? se populli i Kosov?s nuk ka forc? e cila do t? mund t'i b?nte rezistenc? nj? ushtrie si? ?sht? ajo jugosllave, por gjendja faktike e Kosov?s n? k?t? m?nyr? ?sht? shum? v?shtir? t? jet? n?n kontrollin e politik?s s? lartsh?nuar t? partive politike shqiptare. Prezentimi i politik?s serbe n? Kosov? ?sht? jasht? ?do rregulli dhe norme shtet?rore e ligjore.. K?t? e them duke u bazuar n? histori dhe duke analizuar ??shtjet e nj? marr?dh?nieje politike mes politik?s serbe dhe t? asaj kosovare. Serbia n? k?t? fush? asnj? moment t? volitsh?m nuk e posedon p?r nj? zgjidhje t? nj? bashk?jetese me k?t? popull. Kjo m? s? miri v?rtetohet nga ajo se ?'ka b?r? deri m? tani dhe ?'?sht? duke b?r? Serbia me shqiptar?t: 1. Duke u nisur q? nga fillimi i k?tij shekulli, ajo e ka mohuar statusin politik p?r vetvendosje t? shqiptar?ve dhe e ka grabitur Kosov?n nga Shqip?ria, me p?rkrahjen e faktorit t? jasht?m; 2. N? m?nyr? konstante nuk ia ka lejuar shkollimin, hapjen e institucioneve kulturore k?tij populli. Sot f?mij?t shqiptar? shkollohen jasht? institucioneve shkollore, n?p?r dhoma, bodrume dhe n? natyr?. 3. Ka eksploatuar, vjedhur dhe akoma po vjedh pasurin? natyrore dhe fuqin? pun?tore t? k?tij populli p?r nd?rtimin e "Beogradit"; 4. Ka b?r? spastrimin etnik duke filluar me vrasjet e popullat?s s? fshatrave t? t?r?, saq? p?r raste t? tilla jan? xhiruar edhe filma; 5. Emigrimi duke filluar n? Turqi dhe shtete t? ndryshme, i cili ka l?n? trauma t? r?nda n? kultur?n shqiptare, ku e t?r? pasuria e ikanak?ve u ?sht? l?n? n? duar serb?ve. K?tu b?het fjal? p?r qindra mij?ra njer?z; 6. Burgosja n? m?nyr? konstante dhe jasht?ligjore, me ?'rast burgjet kan? qen? t? nd?rtuar vet?m p?r shqiptar?t dhe t? mbushur vet?m me shqiptar?; 7. ?rregullimi shpirt?ror, duke filluar me konvertim dhe shkat?rrimin e objekteve fetare, saq? edhe n? Memorandumin flet se shqiptar?t duhet prekur n? pikat m? t? ndjeshme: feja dhe nderi; 8. Izolimi i p?rhersh?m i k?tij populli, si p?rbrenda shqiptar?ve, po ashtu edhe n? hap?sir?n m? t? gjer? t? faktorit nd?rkomb?tar, dhe 9. Sh?ndet?sia dhe garancia e jet?s ?sht? definitivisht jasht? duarve t? shqiptar?ve, nd?rsa shqiptar?t plot?sisht kan? t? drejt? q? mos t'i besojn? institucionit sh?ndet?sor q? ?sht? shum? i shenjt? p?r njer?zit. Sot lindja b?het n?p?r sht?pi, operacionet e ndryshme n?p?r bodrume e kushte n?n ?do minimum t? nevojsh?m. Mbetet pyetja se si vall? Serbia me k?t? t? kaluar t? cil?n akoma po e vazhdon p?rpiqet ta rregulloj? ??shtjen shqiptare n? Kosov?? Ajo e ka ndyr? hap?sir?n psiqike dhe nuk ka lejuar e as q? lejon mund?si p?r rregullimin momental t? nj? psikologjie t? duhur p?r nj? shtet stabil. K?t? nuk e them me ndonj? q?llim e as q? m? intereson t? merrem me ??shtjen e pastrimit t? psikologjis? serbe, por merrem vet?m me momentin q? ?do politik? racionale e morale k?rkon p?r nj? dialog dhe rregullim ose stabilitet. Kushtet fare nuk tregojn? nj? klim? t? till?. Serbia dita-dit?s vet?m se e p?rforcon politik?n e vet dhe serbizmin e vet si vjedh?s, si planifikues t? gjenocidit me mb?shtetjen e Akademis? s? tyre, nd?rsa askund n? bot? intelektual?t nuk shnd?rrohen n? barbar? si? ?sht? rasti me Serbin?. ?do intelektual serb q? ka treguar pak mir?kuptim t? mb?shtetur n? bazat njer?zore dhe q? ka treguar se politika serbe nuk ?sht? n? rregull, i nj?jti intelektual ?sht? rrahur n? shesh t? Beogradit, ?sht? izoluar. Kjo d?shmon po ashtu se sot n? Serbi ?dokush q? ?sht? shqiptar, ballafaqohet me momente t? papritura. Nd?rgjegjja njer?zore nuk lejon q? t? fliten fjal? t? mira p?r momentumin e serbit; serbet e treguan fytyr?n e tmerrshme t? tyre n? m?nyr? t? papar? n? Bosnje e Hercegovin? ku dhunuan f?mij?, plaka, ku therr?n njer?z mu n? k?t? koh? kur ?do gj? regjistrohet n? m?nyr? jo vet?m t? shkruar por edhe vizuele. K?saj m?nyre t? shtypjes dhe pranis? n? Kosov? i ?sht? bashkangjitur edhe Kisha ortodokse serbe, e cila edhe e ka inkurajuar politik?n e k?till?, duke i bekuar zyrtarisht veprimet gjenocidale t? serb?ve n? Kosov?. Ajo deri m? tani nuk d?noi, e as q? mohoi se nuk ka marr? pjes? n? gjenocidin si n? Bosnje ashtu edhe n? kosv?. Politika momentale dhe diplomacia ndaj k?saj ??shtjeje shum? t? r?nd?sishme akoma ?sht? duke lejuar hap?sira t? ndryshme t? veprimit t? shqiptar?ve. ?sht? fakt se shqiptar?t t? cil?t asnj?her? nuk e kan? pasur lirin? q? t? merren me kultur?n ashtu si? duhet dhe me fen? ashtu si? duhet, e kan? t? domosdoshme t? jetojn? n? nj? vend. N?se kushtet e jet?s dhe liria e tyre u merren, at?her? ata medoemos duhet t'i kthejn? ato; ata do t? b?hen t? pam?shirsh?m ndaj ?do gj?je, sepse natyra e tyre ?sht? luftuar, e shum? mir? dihet se p?r ?doher? kur luftohet natyra, ajo kthen me nj? bumerang t? ?uditsh?m dhe t? papritur. N? k?t? m?nyr? Serbia edhe n? ushtarakisht filloi luft?n dhe masakr?n ndaj popullat?s s? Kosov?s. Sot n? Kosov? ?sht? duke u derdhur gjak, duke u therrur njeriu p?r s? gjalli, me nj? fjal? e t?r? p?rvoja nga Bosnja n? m?nyr? t? modernizuar po zbatohet n? Kosov?. Serbia po ballafaqohet edhe me rezistenc? t? armatosur e cila e ka mb?shtetjen e popullit por jo edhe t? politik?s udh?heq?se t? brendshme dhe diplomacis? nd?rkomb?tare. Fshatra t? t?ra jan? zbrazur, trupat e vrar? akoma nuk jan? varrosur, f?mij?t lindin n?n qiell t? hapur, tmerr q? v?shtir? mund t? p?rshkruhet. Natyrisht se ndihma e ?dokujt ?sht? e nevojshme, por ajo q? vjen nga musliman?t ?sht? akoma m? e nevojshme. ?do kosovar, ?do shqiptar sot pyetet se ku ?sht? njer?zia, ku ?sht? civilizimi, ku ?sht? diplomacia e bot?s moderne dhe humanizmi q? me ?do kusht mundohet t? tregohet se krimineli doemos d?nohet n? fund. ?sht? e v?rtet? se gjithmon? kur popujt e vegj?l jan? p?rpjekur t'u n?nshtrohen zgjidhjeve diplomatike, jan? ballafaquar me pasoja shum? t? rrezikshme. Kosov?s dhe popullit t? Kosov?s i mbetet q? ta riaktivizoj? zemr?n, arsyen dhe fuqin? duke u mb?shtetur n? Allahun dhe duke k?rkuar m?shir? p?r gabimet q? i ka b?r? n? em?r t? njer?zve ndaj Zotit, e ta d?shmoj? vetveten se kushtet p?r rezistenc? me forc? tashm? jan? pjekur, si duke u bazuar n? metafizik?n njer?zore ashtu edhe n? arsyen e past?r. From mentor at alb-net.com Wed Dec 8 16:47:04 1999 From: mentor at alb-net.com (Mentor Cana) Date: Wed, 8 Dec 1999 16:47:04 -0500 (EST) Subject: [Alb-Islam] Shqip: "CESHTJA: LETER RRETH TRILLIMEVE DHE OFENDIMIT TE FETARIT SHQIPTAR", nga Dr. Ismail BARDHI Message-ID: Shkup, shtator 1998 P?r: Ekselenc?n e tij Dr. Rexhep MEJDANI President i Republik?s s? Shqip?ris? Tiran? Nga: Dr. Ismail BARDHI, teolog "Topaanska" 9 - Shkup ??SHTJA: LET?R RRETH TRILLIMEVE DHE OFENDIMIT T? FETARIT SHQIPTAR "Kur traditat e humbin lidhjen me realitetin aktual, kur institucionet mbijetojn? vet?m me ndihm?n e represioneve t? verb?ta dhe kur individ?t nuk jan? m? n? gjendje t? njihen n? veprimtarit? e tyre personale, at?her? ?do etik? shnd?rrohet n? shkrumb e hi." J?rgen Habermas Ekselenca juaj, Edhe pse keni probleme m? t? m?dha se ato t? cilat i trillojn? dhe i fetishizojn? mediat, me nxitjen edhe t? qeveris?, s?rish ndjej nevoj?n se ndjenjat e fetarit dhe feja jan? nga fenomenet t? cilat z?n? vendin kryesor n? kultur?n e popujve t? civilizuar. Paramendoni se si paraqitet ky problem: "Islamik?t terrorist?", "bomba islamike", "feja aziatike" e t? ngjashme. M? lejoni q? ta paraqes nj? revolt? timen rreth k?tyre problemeve t? cilat kan? b?r? q? ?dokush t? merret me ??shtjen e fes?, p?rpos ekspert?ve dhe p?rgjegj?sve t? saj. Zot?ri President. N? perspektiv?n e p?rvoj?s mbar?njer?zore fakti i kalueshm?ris? p?r fat t? keq ?sht? i pamohuesh?m. Themi se ?do gj? kalon megjith?se presim q? ajo s?rish t? kthehet. Ritmi i nd?rrimit t? moteve ndodh pavar?sisht nga ne, n? m?nyr? t? paevitueshme. ?do gj? pra kthehet, vet?m njeriu udh?ton n? pakthim. Udh?ton madje edhe at?her? kur q?ndron n? nj? vend. Udh?ton, sepse shpirti i tij nuk njeh ankorim. Ne nuk jemi ajo q? jemi, ne b?hemi vet?m n? shqet?sim dhe k?rkim. Mir?po, ?sht? rrezik q? n? gjith? k?t? t? mbetesh i vetmuar, pa bashkudh?tar dhe shok, pa udh?zues. Padyshim se kemi nevoj? p?r dik? t? na udh?heq?, i cili do t? kujdeset p?r sigurin? dhe ngritjen ton? shpirt?rore. T? gjith? brengosemi p?r nes?r, p?r ardhm?rin?, malli mbi mall, brenga mbi breng?. Brengat na ndjekin deri nat?n von?, na marrin gjumin dhe na i thinjin flok?t. Ekzistojn? situata n? t? cilat nuk mund t? b?jm? asgj?, ku thjesht shnd?rrohemi n? objekt t? ndonj? procesi me t? cilin ne vet? nuk mund t? udh?heqim. Na udh?heq logjika e ardhm?ris?. P?rfundojm?: sot e nes?rmja do t? jet? dje. V?rtet, ne nuk jetojm? n? t? kaluar?n, por n? t? tashmen me shikim t? frik?suar drejt t? nes?rmes s? mundshme, t? pasigurt dhe t? panjohur. Frika, kjo ?sht? dita e nes?rme. Pyesim: Pse ?do tranzicion paraqitet me paradokse t? shumta? Pse n?n petkun e p?rgjegj?sis? s? kolektivitetit shkat?rrohemi? Pse fen? e politizojm?, flasim pa dije dhe pa p?rgjegj?si njer?zore p?r t?? ?do koh? e kaluar p?r Shqip?rin? ?sht? duke l?n? zbrazt?sira t? m?dha dhe d?shtime ideologjike, ekonomike e kulturore dhe moskuptim si nga vetvetja po ashtu edhe nga t? tjer?t. Ne akoma jemi t? brengosur me sundimet e m?parshme, kinse ato kan? qen? shkaktare q? Shqip?ria asnj?her? mos t? jet? e fort? dhe stabile, nd?rsa vetveten, faktumin shqiptar brenda atyre periudhave fare nuk e studiojm? e as q? e kritikojm?. Shum? leht? e themi fjal?n "rob?rim shekullor", q? mundet madje t? jet? edhe e v?rtet?, sepse ?sht? nj? fakt historik. Por, parashtrohet pyetja se vall? p?rse truri shqiptar, vullneti shqiptar, besa shqiptare ta lejojn? tragjedin? e rob?rimit? A nuk mjafton kjo t? kuptohet si e kaluar, e fakt ?sht? se ?sht? e kaluar, e sot nuk kemi njeri t? gjall? q? e ka p?rjetuar at? koh?, sepse nuk jemi vet?m ne shqiptar?t ata t? cil?t e kemi kaluar at? periudh?, kemi edhe popujt t? tjer? t? cil?t edhe me fe nuk kan? lidhshm?ri. Por, ata p?rpiqen q? t? ndalen n? interesat e tyre duke krijuar marr?dh?nie kulturore dhe diplomaci t? duhur me simpati ndaj nj?ri-tjetrit. E ne, pa nevoj? krijojm? acarim dhe ofendim. Ideologjia komuniste, sundimi enverian q? ishte "parajs?" p?r gjith? Shqip?rin?, bashk? me shkrimtar? e politikan? t? cil?t krijuan karierat e tyre akademike me mbrojtjen e sistemit t? till?, me nj? sekond? u shnd?rrua n? hi?gj?. P?rs?ri fajtore ishte ideologjia p?r shkat?rrimin ekonomik dhe shtet?ror t? Shqip?ris?. Edhe pse Shqip?ria nuk ishte vend i vet?m me at? ideologji t? sh?mtuar dhe t? f?lliqur, ajo n? mesin ton? u paraqit n? m?nyr? e cila nuk ?sht? e kuptueshme madje as p?r ata t? cil?t e kan? p?rjetuar at?, si p?r nga aspekti teorik, ashtu edhe politik e fetar. Si ?sht? e mundshme q? "?dokush spiunonte", "kishe frik? nga f?mija yt", "nuk kishte liri n? Shqip?ri" etj. K?to jan? momente q? askush nuk i beson e as q? ka mund?si racionale p?r t?u besuar. Por te shqiptar?t u b? fundamentaliz?m i gjall? ky tmerr q? shkat?rroi shpirtin, familjen, shtetin. P?rfundimisht, vetvetiu u paraqit demokracia dhe shqiptar?t at? masovikisht e pranuan, duke u b?r? m? demokrat se vet? dometh?nia e fjal?s. Besoj se askund n? bot? demokracia nuk e mori at? form? t? "liris?" si n? Shqip?ri. Si? e pam?, n? k?t? koh? t? demokracis? trazirat e vitit t? kaluar krijuan nj? fotografi para bot?s e cila fare nuk pati nevoj? t? komentohet. U shkat?rrua nj? shtet, u drodh n? t?r?si. Brenda k?tij kaosi u formua qeveria e tjet?r demokratike me shpresa se kinse do t? merret me ??shtjet jetike t? Shqip?ris?. Fatkeq?sisht, ajo deri m? tani po merret me teori utopike, me Shqip?rin? pa Shqip?ri, me burgime dhe me luftimin e "fes? aziatike", "fundamentalizmit", "terrorizmit musliman shqiptar", q? do t? thot? si Don Kishoti "mullinjt? e er?s". Zot?ri President, Kjo fotografi e jet?s s? Shqip?ris? na mundon dhe na shqet?son. Kjo gjendje vetvetiu n?nkupton zhdukjen e p?rgjegj?sis? individuale dhe paraqitjen e p?rgjegj?sis? s? kolektivitetit, i cili edhe sot e k?saj dite mbret?ron n? ?do dimension t? shqiptarit. Manipulimi kolektiv me fajin dhe me "vet?faljen" nuk ?sht? asgj? e re. Ngjashm?ri do t? mund t? gjendej edhe n? fenomenin e ksenofobis? e cila ka marr? vrull n? Evrop?. N? t? gjitha ato dukuri mund t? gjenden elemente t? ngjashme. Njeriu akoma p?rpiqet q? fajtor ta konsideroj? at? i cili ka "sjellur" deri te ajo situat?: disidentin, t? huajin, t? marrin. Mir?po, kur qart?sia e veprimeve antietike arrin p?rmasa t? atilla q? ajo mos t? mbetet e panjohur, e as q? mund t?i hidhet mbi supe atij "t? ndryshmit", n?se nuk mund t? fshihen faktet dhe pasojat, sidomos pasojat e d?shirave t? tij - at?her? faji i tij b?het i qart?. Fakti se ka bashk?punuar n? krijimin e fajit, se me vet?dije u ka ofruar mb?shtetje dorasve, fiton p?rmasa t? st?rmadhuara n? mas? t? nj?jt? me at? kur m? par? i satanizonte ata t? cil?t d?shironte publikisht t?i njollos?. Mund t? themi se t? ballafaquar me situat?n jet?sore e cila i nxit qeniet n? veprim, mbrojtjen personale mund t?ua dor?zojm? t? tjer?ve, mir?po m?nyra me t? cil?n b?het ajo mbrojtje kthehet kund?r nesh, meq? kryesi i asaj mbrojtjeje vepron n? m?nyr? joetike. Reagimi ndaj k?saj reduktohet n? mbrojtjen e njeriut nga p?rgjegj?sia me at? q? ua fal kryesve t? veprave joetike t? cilat i kan? kryer ato n? em?r t? tij, e me k?t? ia fal edhe vetvetes. Ekselenca juaj, Dit?ve t? fundit u krijua nj? kinse problem i cili as n? teori, as n? interes, as n? fjalor e kultur? shtet?rore nuk ekziston, p?rpos n? "politik?n shqiptare" dhe asaj t? medias: "terroriz?m islamik", trillim ky i cili ?sht? i bazuar n? g?njesht?r e jo n? njimtim. E v?rteta logjike ?sht? e kund?rt me njimtimin, nd?rsa e v?rteta morale ?sht? e kund?rt me g?njeshtr?n. G?njeshtra mund t? jet? logjike, nd?rsa njimtimi mund t? jet? moral. Kjo ?sht? e v?rtet? q? ?sht? d?shmuar shpeshher?. E ??t? b?sh kur t? ballafaqohesh n? historin? ton? me momente t? cilat pothuajse askund tjet?r nuk mund t?i v?resh, si? jan? prezentimi i ateizmit zyrtar, thirrja n? konvertim t? p?rgjithsh?m, ndarja e kuptimit t? fes? n? at? moderne e jomoderne, aziatike, paraqitja e "fundamentalizmit islamik", "terrorizmit islamik" e k?shtu me radh?. K?so trillime nuk mund t? jen? baz? studimi, e l?re m? t? gjenden n? fjalor?t fetar?, politik? e enciklopedik?. K?to dit? lexuesi shqiptar ?sht? i ballafaquar me trillimet e lartsh?nuara, atij fare nuk i lejohet t? mendoj? p?r jet?n e vet, shtetin dhe kushtet ekonomike dhe ato t? siguris? shtet?rore. Sidomos pjes?tar?t e konfesionit islam jan? t? prekur nga informimet e llojit t? lartsh?nuar. Prezentimi i problemeve n? k?t? m?nyr? krijon nj? konfuzion i cili me t? v?rtet? mund t? paraqitet me t? papritura t? ndryshme. Edhe un? si lexues i atyre shkrimeve p?rjetova momente t? ?uditshme. M?u paraqit i t?r? problemi i shqiptar?ve n? ish-Jugosllavi; u detyrova t? besoj se akuzat q? u jan? b?r? shiqiptar?ve n? ish-Jugosllavi kinse kan? qen? t? v?rteta: t? gjitha ato burgosje, rasti i Para?init, "fundamentalizmi" dhe "terrorizmi" i shqiptar?ve e t? ngjashme. Pothuajse e nj?jta metod? koh?ve t? fundit po shihet n? shtypin shqiptar p?r "fundamentalizmin" e "terrorizmin". Me t? v?rtet? ?sht? p?r t?u ?uditur kur dihet se ?do popull i civilizuar dhe i pacivilizuar ?sht? rritur e ngritur vet?m n?n hijen e mitit dhe t? fes?. Dashti Zoti dhe i paraqiti fet? qiellore q? t? gjitha t? jen? prezente n? etnikumin shqiptar, por p?rs?ri "shqiptari i ?uditsh?m" p?rpiqet q? ta ?rregulloj? at? natyrshm?ri t? feve. Ku fati q? jo vet?m muslimani shqiptar t? ishte besimtar i fes? me fe, por edhe i krishteri shqiptar t? ishte i till? pa e politizuar - politika nuk jep fe. K?t? e them duke pasur parasysh frik?n e Per?ndimit i cili ballafaqohet me sekte t? panum?rta, gj? q? paraqet nj?rin nga problemet e m?dha shtet?rore, e fati i Shqip?ris? ishte q? ajo t? jet? n?n hijen e feve qiellore, larg sekteve dhe deliriumit t? Per?ndimit n? aspektin destruktiv. Feja ?sht? imperativ, forc? ndaj s? cil?s fuqia njer?zore n? esenc?n e vet nuk mund t?i kund?rvihet pos me pranimin apo refuzimin e saj. Dtth., "me apo pa d?shir?, njeriu do t? takohet me Per?ndin?". (M. Heideger). Njeriu me fen? vet?m se ka t? drejt? t? b?het fetar i drejt?, i sinqert, njeri i cili nuk shkat?rron kultur? dhe shtet. Feja islame ?sht? fe q? beson n? nj? Zot, n? pun?t e mira dhe eskatologjin?. Feja edukon, mbik?qyr p?rgjegj?sin? individuale, lidhshm?rin? Zot-njeri. K?t? e d?shmojn? si Fjala e Shenjt? po ashtu edhe filozofia. At?her?, si ?sht? e mundur q? t? lidhen, t? kuptohen akuzat, ofendimet "terrorizmi islamik", "terrorizmi shqiptar"... Terrorizmi ?sht? dukuri, drejtim, destruksion n? vete q? s?ka komb e fe. K?shtu kuptohet, k?shtu ?sht? dhe nuk mund t? jet? ndryshe. Do t? thoja se problem kryesor n? hap?sir?n shqiptare ?sht? afetarizmi, afundamentalizmi n? ?do aspekt, p?rpos negativitetit. Natyrisht se k?tu v?rehet paaft?sia intelektuale, kulturore e shtet?rore q? me k?t? ??shtje t? merret vet?m p?r hir t? dikujt tjet?r. Shteti kur do ta humb vetveten lejon q? t? merret me mbrojtjen e interesave t? t? tjer?ve. Paramendoni paradoksalitetin e lidhshm?ris? s? ?rregullimeve t? lartsh?nuara me shoqatat arabe n? Shqip?ri. ?sht? e v?rtet? se disa shoqata arabe b?n? aktivitete n? Shqip?ri n?n emrin e bamir?sis? dhe t? kultur?s, por shoqatat tjera q? sot ekzistojn? n? Shqip?ri dhe numri i t? cilave ?sht? mbase mbi 100 sosh, harrohen, nd?rsa apostrofohen t? gjitha ato vet?m se si disa shoqata arabe. Natyrisht se k?tu nuk merrem me mbrojtjen e asnj?r?s nga ato; ku fati q? Shqip?ria t? ishte nj? shtet q? nuk do t? kishte nevoj? p?r shoqata bamir?se e kulturore, por ja q? ato jan? aty. Problemi i misionar?ve n? p?rgjith?si ?sht? ??shtje q? duhet analizuar. Ata m? tep?r jan? duke shfaqur dob?si sesa dobi dhe p?lqyeshm?ri ndaj shtetit dhe institucioneve. Ata p?rpos fjal?ve t? bukura po p?rcjellin edhe traditat e tyre komb?tare dhe interesat e tyre territoriale e shtet?rore. Por, p?r k?t? ekzistojn? institucionet, shteti e k?shtu me radh?. Sa u p?rket shoqatave arabe, ato mund t? akuzohen vet?m p?r joprofesionaliz?m n? pun?t e tyre, si n? aspektin fetar, ashtu edhe kulturor. Shqip?ria ?sht? duke treguar vones? n? ?do drejtim; p?rpos lajmeve t? mira dhe jet?s s? v?shtir? njeriu fare nuk p?rjeton di? tjet?r. ?do e mir?, ?do bukuri ?sht? duke u njollosur me at? q? nuk duhet. Besimtar?t k?rkojn? respektin e duhur nga ?do institucion si dhe nga vet? shteti. I nderuari z. President ?sht? e v?rtet? se ju personalisht nuk e keni identifikuar "terrorizmin" me fen? islame, por fatkeq?sisht qeveria po merret me k?t? ??shtje joekzistuese, q? do t? thot? se ?sht? duke krijuar g?njesht?r dhe duke e harxhuar forc?n ekonomike t? shtetit shqiptar mbi k?t? ??shtje. Si? e dini edhe ju vet? n? Shqip?ri nuk ka, e as q? mund t? ket? "terroriz?m islamik". Edhe n?se t?r? bota e thot? k?t?, interesi shqiptar nuk ka t? drejt? t? lejoj? nj? shpifje t? k?tij lloji ndaj shtetasve t? vet. Ju lutemi z. President mos t? lejoni q? Shqip?rin? ta izoloni nga marr?dh?niet e mira dhe diplomacia pozitive me shtetet q? gjenden brenda korpusit islamik. Ndjenjat e fetar?ve kan? r?nd?si t? madhe, ato jan? t? shenjta dhe Zoti nuk i len pa i mbrojtur, por k?rkon nga ata q? kan? p?rgjegj?si t? sillen me korrekt?si dhe drejt?si ndaj tyre. Shteti shqiptar t? ruhet nga konfuzioni dhe ?rregullimi konfesional. Le t? ruhet nga diskriminimi fetar. T? k?rkohet p?rgjegj?si p?r t? th?nat e paargumentuara, e sidomos p?r deliriumin e mediave. Shtetit shqiptar mos t?i imponohet ndarja n? at? n? Lindje e Per?ndim. Kur?ani thot?: "All-llahu nuk e nd?rron nj? popull derisa ata vetveten nuk e nd?rrojn?." Sinqerisht From mentor at alb-net.com Wed Dec 8 16:51:49 1999 From: mentor at alb-net.com (Mentor Cana) Date: Wed, 8 Dec 1999 16:51:49 -0500 (EST) Subject: [Alb-Islam] English: "ISSUE: KOSOVA WITHIN A POLITICAL AND RELIGIOUS AMBIGUITY", by Dr. Ismail Bardhi Message-ID: ISSUE: KOSOVA WITHIN A POLITICAL AND RELIGIOUS AMBIGUITY by Dr. Ismail Bardhi "Surely, Allah does not change the condition of a people until they change their own condition...." (ar-Ra?d, 11) The main error pertaining to Kosova is our great delay and the unknowingness of the issue, both before as well as after the problem, either for us as Muslims or for the others, because we have always left it forgotten. Here our religious non-strategy within the political, cultural and religious courses of the believer in the Balkan?s area is very obvious. This is what is happening to Kosova!?! Although the same political and diplomatic methodology should have been followed up in the case of Kosova, like that of the Slovenians, Croats and Bosnians, unfortunately something totally different happened in Kosova. It is a fact that Yugoslavia, and its former republics not that didn?t give any importance to the issue of Kosova, but they even ignored it, while many humiliations, both on the national as well as on the religious aspects, still remain unforgettable. Nevertheless, the main error or mistake exists among the Albanians themselves, i.e. within the Kosova?s leadership. Naturally, the proclamation of the Republic of Kosova under very difficult conditions made the situation to become even more difficult, considering its recognition, functioning and officialisation. Shortcomings of the Democratic Alliance of Kosova and its president, Rugova, are numerous, tracing back since the very beginning of the dissolution of Yugoslavia, when the creation of new states, their foreign political support and the recognition of their independence started. In Kosova this method was presented by Rugova through imposture or, if I may say, through political defraud. As it is known, except for some kind of journalist politics and private diplomatic relations, the Kosovar politics did not offer anything else, thus allowing many opportunities to slip through their hands. The least it could have done was to defend its independence through active resistance, especially at the time when Bosnia was in war, and when there was a great necessity for inclusion in the warfare. The most dangerous of all moments was the Dayton accord, in which Kosova once again was melted, as if it didn?t exist as a problem. With Dayton Kosova was no longer a federal, but only a republican problem of Serbia. This kind of politics allowed the issue of Kosova and its people to remain under the shadow of humiliation and of numerous problems of division and disagreements both within the political parties, as well as in relation with the mother country ? Albania. Naturally the cause for such a situation was, and still remains, the political leadership of Kosova with Rugova on its top, that refused any call for defense and resistance since 1991 until 1996. This leadership by all means crushed the activity of the defending force and its functional participation in the course of concretization of Kosova?s constitution. All of this resulted with the appearance on the scene of the defense apparatus of Kosova?s people under the name of Kosova?s Liberation Army (U?K). The KLA, with no military experience, no diplomacy and no economic power was forced to take the issue of Kosova under its own care and protection. This army is presently holding 43% of the territory of Kosova and has some 30.000 armed soldiers, and more than 20.000 others awaiting and training to enter its ranks actively (this figure increases each day). Its main force is based in Albanian territory. (Albanian state is silently allowing this activity). It is an undeniable fact that this army alarmed the issue of Kosova and presented it on the international scene in a way that international factors had to have this issue on their tables as a hot one. As it is well known, each day brings great changes over there. The above given data have to do with the period before the last huge Serbian military operations, in which Serbian military forces cleansed the field, by involving many cities in the warfare. So, today at least 50% of the territory of Kosova is included in it. As a result of this, the tactics of the KLA changed, I could say that certain fear appeared among its ranks. The KLA at the first stage was presented in three branches: first was the one put under Kosovar government?s umbrella, the second one was the one led by Adem Dema?i and the third one that was the independent one as presented above. It is necessary to emphasize that another force colored with Islam was also present, consisted of students and others, but after the last Serbian operations it became silent and, what is worst, its members were captured and imprisoned. It is a fact that the population of Kosova accepted these Muslims with sympathy, but they were not taken seriously by the KLA. Here must be mentioned that this Muslim army was considered with sympathy by the KLA that was under government?s umbrella, which sees it as necessary and free to exist as such. This is a genuine information. After all that happened, the international factors requested the officialization and unification of the KLA with a political representative who would be responsible for that army. So, today the KLA, although acting under very difficult conditions, has taken its official form with its representative, Adem Dema?i. Despite of the fact that the KLA today has its official representative, again a gap remains which makes us reconsider the eventual problems that may happen with this army. One of them is the disagreement between Adem Dema?i and Ibrahim Rugova. But, Adem Dema?i himself is not capable to materially and technically follow the events within the KLA. As a result of this the problems between the KLA supported by the government and the one represented by Adem Dema?i may reflect in the future even after the officialization of this army. One question arises all along: Where was the Islamic religious force of the Kosovar leadership? Unfortunately, although the institution of the Islamic Union of Kosova exists, along with its president, yet it did not utilize many favorable chances of taking the necessary role that every religion has, both on religious as well as on state-governing aspect. This leadership proved itself as irresponsible for itself as well as for the believers. In this respect it created some moments for self-defraud: at the time when the status of Kosova was not settled, this religious center opened the Faculty of Islamic Sciences and some Madrasah, all of them taking the form of a great privatization. Here I would not like to mention the preparation of the teaching stuff that is out of any academic standards. It went even further: from the collected charities at the most dangerous times for Kosova, this institution distributed the salaries only for its own theological workers. I may say that this Islamic Union lead by Rajab Boya, who has no religious organizative abilities at all, nor the vigilance for the Islamic religious issue of the Kosovars, has created many dangerous moments so as to be considered as an unnecessary institution by the Kosovar factors. This may be clearly noticed in the fact that it doesn?t figure anywhere, thus allowing some to say that there is no need for such a religious union. Its cooperation with the Kosovar political leadership is done only through telephone and private talks. To put it in one word, the functioning, as well as the position of the Islamic Union among the Albanians in Kosova remains undefined. It is an undeniable fact that the officialization of Kosova and its high officials is unaccepted by the world diplomacy. Everybody, starting from Rugova on the top down to the common people, are absolutely non-official people. The difference in between is that the world policy accepted a political leader, not a president of a political state. In Kosova, those rights that Rugova has, the KLA also has. The KLA has its spokesman within Kosova, just as Rugova has, etc. Now the problem remains with whom should we co-operate. The answer is very simple ? with Kosova. The diplomatic factor must have its diplomatic support in the East. As for the radical wing, it also must have its support, starting from governmental levels to various associations. But, the most important thing is that the religious factor must be followed in a permanent manner and enabled to have its own credibility both in the religious as well as on state aspect. Indeed, the religious factor among the Albanians needs an elementary preparation, with a reasonable strategy and full financial support, with a final objective having or creating a religious leader within the Albanian ethnicum. It would not be good if our mistakes, for which we admit that we have done in Afghanistan, Tchechnia and Bosnia, become the cause for presumptions and inaction in Kosova. It would be much adequate if those mistakes that we did unconsciously in the above-mentioned countries, we at least repeat consciously in Kosova. The people of Kosova presently are crushed, tired, without diplomatic experience and lobby organization, especially the religious one. We, as Muslim believers must establish the necessary lobby for Kosova, which would present this issue in all aspects. This issue has no time to wait; previous delays have made us, the religious factor, to be humiliated and become unimportant, insignificant and misfunctioning. This lobby must return its credibility to the religious leadership and to the role of religion in the cultural as well as the state aspect. PS Albania is taking advantage of Kosova?s problem on many aspect, especially recently when using as a pretext the Islamic "terrorism and fundamentalism" has unable the efforts and willingness of various Muslim movements for helping Kosova. In this direction, Albania is obeying orders given by the powerful world countries and towards this goal it gets material and physical aid. Although there are no material argument for backing up this attitude, lately entrances and exists of Muslims to and from Albania are thoroughly checked. As it is well known, Albanian government is drawing its main force from Greece. Presently Greece is ensuring its physical existence. The fact that Greek soldiers guard the residence of the Albanian Primeminister speaks for itself. It is expected that if an open conflict between Sali Berisha, the leader of opposition, and the Primeminister Fatos Nano takes place, than the latter will ask for a help from Greece, be officially legalizing her presence in Albania. The Islamic Union of Albania has witnessed its weakness for being unable to protect itself, the Muslim interests and especially those of the Albanian Muslims in Albania. PPS Although it is certain that there are difficulties in Albania, as well as in Kosova: Kosova in war with Serbia and Albania in war with herself, the Muslim interest is the one put under the question mark. Officially even the outside Islamic factor is not paying the necessary attention to this question. We must do it regardless of methods and ways; we must create and strengthen an institutional, professional center that would have its long-term strategy. Remember that with this we would compete with the Catholic and Orthodox Church. Indeed, we have no right to ignore the Islamic religious issue among the Albanians. PPS 2 We should think again about the humanitarian associations led by unprofessional persons without good background. As it is known, most of them were either very obeying or frightened, or irresponsible without institutional or state culture. The Prophet (SAW) has said that: "The deeds are according to their intention". From mentor at alb-net.com Wed Dec 8 16:43:44 1999 From: mentor at alb-net.com (Mentor Cana) Date: Wed, 8 Dec 1999 16:43:44 -0500 (EST) Subject: [Alb-Islam] English: "ISSUE: BRIEF SURVEY OF THE RELIGIOUS SITUATION AND GAMES WITHIN THE ALBANIAN ETHNICUM", by Dr. Ismail BARDHI Message-ID: Dr. Ismail BARDHI ISSUE: BRIEF SURVEY OF THE RELIGIOUS SITUATION AND GAMES WITHIN THE ALBANIAN ETHNICUM ALBANIANS AND ISLAM: TO BE OR NOT TO BE?!? Whatever has happen in the Balkans throughout the history has drawn the attention of others only after great scandals, traumas and genocide. As far as the early and present history of the Balkans is concerned, lately many writings are published by various strategists, psychologists, and sociologists and especially by the ?church politics? and religious politics in general. Albanians have a long history of their presence in the Balkans, starting from early times to the present days. During the time of the Ottoman Empire they embraced Islam in large number, and so contributed to the Islamic culture. But, the Ottoman Empire came to its end, and Muslims started declining due to great injustice done to them both on geographic as well as on political aspect. One of the greatest injustices was done to the Albanians at the end of 19th century, especially during the Berlin Conference, when they were considered as Turks based on their religious belonging. This Conference was a sort of preparation for purging Albanians from their territories, something that was done with other Muslim people as well. Latter, after the London Conference the territory of the Albanian State was divided in several parts and given to Greece, Macedonia, Serbia, Montenegro and one separate part, Kosova, inhabited only by Albanians, was left inside the Kingdom of first Yugoslavia. Then Versay?s (1919) and Paris Conference were held in which this division of Albanian territories became more evident. At the end, in present days we have the Dayton Conference that left aside the Albanian issue. I?m saying this regarding the fact that we are witnessing creation of a state by a nation that has no history and own language, yet, on the other side, this is denied to others - in this case to the Albanian Muslims. That part of Albanian territory and people that was given to Greece presently creates a lot of headache to the Albanian State. Through this territory Greece is imposing itself in Albania through force; it arms Albanians, supports criminal and terrorism, and makes the Christianisation of the population. The same was done in Montenegro where the Albanians are assimilated to large extent. As for other parts of Albanian territories, each of them needs a separate study, because there is much to say for each of them. Yet, it is important to note that those parts of the Albanian territory in Macedonia, Kosova as a whole and the part in Serbia have preserved their Islamic religious culture. But, this division of territories for many reasons has made Albanians a political, cultural and religious phenomenon. Each time when Albanians have tried to put themselves together through foreign support, tragedy has fallen upon them. Unfortunately, it seems that they have adopted to a large extent this way of acting. Anyway, the past has passed and we have no right to complain, but the matter is that we feel its influence in present days on the political, economic, religious and cultural aspects. Facts show that the territory of the Albanian State that is surrounded by Italy (through the Adriatic Sea), Greece, Macedonia, Kosova and Montenegro has 28.748 km2. Kosova has 10.887 km2, and if we take into account the territories in Greece, Macedonia and Montenegro inhabited by Albanians, than we get a wide Albanian territory of some 55.000 km2. Major part of the Albanian population live in the Republic of Albania, some 3.5 million, then in Kosova 2 million, in Macedonia 700.000 etc. If we add to this number the remaining of the Albanians living in Montenegro, Southern Serbia and ?am?ria in Greece, the total number exceeds 6.5 million. Another important phenomenon, beside the national assimilation of a part of Albanians, is that of emigration with main destination being Turkey, where some million Albanians beside living in major cities have their villages where Albanian language is spoken; then Western Europe, and lately Greece and Italy. Naturally we should not forget America and Australia as continents where Albanians have emigrated in large number. It must be noted that these migrations have started during this century, and are still continuing. >From religious aspects it is a fact that most of the Albanians are Muslims. 75% of the Albanians in Albania are Muslims, in Kosova more than 95%, in Macedonia over 99% of the Albanians are Muslims; in Montenegro also the number of Albanian Muslims is very high. Present religious situation in Albania The past of Albania is reflected in present days with great surprises in all aspects: religious, cultural, economic and political. Beside political games, in this country we have many maneuvers of horrifying powers, be they ideological or ?religious?. It is true that atheisation of Albanians was a specific phenomenon, because of its officialdoms during communism, which became a continuos process that left its traces to the present days. It is very easy to notice it today. It was then that any religious activity was banned officially, religious buildings and sanctuaries were destroyed, large number of theologists were imprisoned and sentenced to death. Above all this, Albania isolated itself from the outside world, especially from the Islamic countries that resulted with total absence of communication. So, today we have an Albania economically poor, culturally tired and religiously wondering. The religious phenomenon in Albania is secularized, deprived of its holiness, because the phenomenon itself was scandalized. And it is clear that religion without its source, and under its name, doesn?t accept anything else but what God says. While in Albania, one expects from religion to improve his economic welfare, if not so, then the religion is not good. This is a paradox that is difficult to be understood by many. The phenomenon of religion ?returned? for the moment because the current politics presented democracy, and due to this religion was accepted because of the democratic process. But having in mind the institutional religious activity in a situation when Albania is economically kneeling, extremely tired, we should not leave aside the foreign factor. In Albania, as we have mentioned before, also live Christians, both Catholic and Orthodox, who started their religious activity with appearance of democracy. It should be mentioned here that foreign Islamic theological factor made efforts to help Albanian Muslims only through promises, not in a systematic manner. Along with this, different groupings of Islamic provenience coming from outside to Albania poured their subjective thoughts very fast in this country. Here, beside benefits and their good intentions many other shortcomings and problems occurred within the native Albanian Islamic society, like the problem of medhahib, halal/haram, issues pertaining to aqidah, polygamy etc. It is more than true that they misused their presence, that was obvious through many conflicts, because maybe the problems were of subjective nature, but they were reflected on the surrounding. Almost none of the projects of those associations were fully implemented. Help coming from these associations and organizations came with its religious and cultural limitations, that were specific to each small ?team?; imagine three- four persons coming from Algeria, Sudan, Egypt who want to work in unknown surrounding, not being familiar with the native language, tradition and culture. Albania in the past has practiced the Hanafi medhheb and the traditional Islamic culture of the Ottoman Empire. This was clearly reflected both in the architecture of the religious buildings as well as in the daily Muslim life. The above mentioned associations started creating something totally different, not adequate to the environment, they built some small mosques that were never seen in these parts and didn?t belong to native tradition. They created the madhhab problem as well. What was even worse, those organizations and associations didn?t pay enough attention to the cultural and institutional religious space. With these people, that on the state aspect belong to Islam, they were dealing as if they were, for instance, in Greece, among Christians. Regardless of the fact that they were detached from Islam for a long period of time, religious strategy should have been followed and presented in a state manner. As for their professional preparation as missioners, they appeared as uncouth persons. Most of them were mainly interested in wasting the time instead of changing it. The number of these associations was very small. It is interesting that their appearance, work methods and manners of discussion were showing revolt towards the state leadership. Unfortunately, this is the way of attitude of most of the world theologist?s writings, who spend their all life in accusing the leadership, without their personal participation in changing the way of life, of the situation, of the politics! Most evident period of activity of these associations was during the time of Sali Berisha as Albanian president. At this time their number was around 15. Islamic religious activity in Albania since 1990, due to lack of native theologists, was mainly holding on the above-mentioned organizations, as were described earlier. Naturally, I?m not denying the fact that the fault falls upon us, Albanians, but at that time there was not any institutional Islamic religious theology. Regarding the relation Albania-Islamic World on government level, this may be seen only through membership of Albania as country observer in the Organization of the Islamic Conference and establishment of the Arab-Albanian Islamic Bank in Tirana. Other projects, like building of a (Islamic) hospital have started for some time and presently are left without supervision. Arab-Islamic cultural world didn?t play its necessary role, though it is true that Albania did not open itself for a closer cooperation, due to the great American and European influence on this country. The above mentioned may be best noticed in non- participation of Albanians in various conferences and alike. Presently Albania with its Albanian Muslim Community led by Sabri Ko?i is focusing its religious/cultural activity entirely on foreign help. He is engaged with sending students in the Arab world without any selection and by creating some madrasah that work without minimum of conditions necessary for their activity: without water, without cleanness, without necessary cloth for students, without books. Today Islam and Muslims in Albania live without any shelter. Beside the Islamic Community in Albania we have other two major religious entities: Catholic and Orthodox Churches. Their influence and role is spread all over the country, on the political stage as well as in the media. But, they act terribly with planning that guarantees them a bright future. Catholic Church for many years was strongly backed up by the West, especially Italy-Vatican. In this direction we may mention the visit of Pope to Albania and establishment of a great church center in the heart of Tirana. Officially, only 10% of Albanians belong to this Church, less then the Orthodox, but they have built modern churches in European style, religious schools and kindergartens, children villages, hospitals etc. Lately they are prepared to open Catholic Religious Faculties. This was even announced by the present Albanian president, Rexhep Mejdani, after his visit to Italy- Vatican. Catholic Church has presently become a shadow of the Albanian overall politics. Their activity is mainly religious; alongside the above-mentioned centers they have co-operation with Albanian intelligentsia and have their own religious publishing houses. As for the Orthodox Church, with the open support coming from Greece and Serbia today it is in a situation of running Albania on government level. Almost the entire state apparatus, starting from the Primeminister, Fatos Nano, Greek by origin, Foreign Minister, Paskal Milo, as well as many other ministers, politicians and (non)government officials is under the clear influence of Pan- Hellenism. It is more than obvious that they have many institutions in their hands, from pure religious to others that shouldn?t have anything religious, like church hospitals. It should be noted here that the leader of the Albanian Orthodox Church is Anastas Yanulatos, Greek by birth and citizenship. This Church, beside the religious conversion, makes the national assimilation of Albanians as well. They have great influence upon Albanian immigrants in Greece, whose number is more than 300.000. The activity of the Church in general is greatly supported by the Christian countries. Italy, Greece, Serbia as the well as the whole Christian world stands behind it. The Church does everything to annihilate the Albanians from religious as well as national point of view, with the intention to make Albanians fight among theirselfs in the future. This was best witnessed during the last events in Albania. The border between Albania and Greece is the major line of arms smuggling in the region, where great amount of weapons were sold very cheap, beside those destroyed by the Albanians. Also the espionage network is astonishing. In fact, Greece knows everything that is happening today in Albania even before it happens, because it has put its ?son? as Prime minister of Albania. Only 4 months have passed since the new socialist government came to power in Albania, and they already gave Kosovo on auction, with the consent of Greece, at the meeting of Balkan countries in Crete. Here again the influence of Church was very obvious. Damages and genocide done by the Church are more dangerous than the present economic conditions in Albania. Greek Orthodox Church, beside the fact that Albanian Archbishop is her man, makes every effort to put her priests on high positions in every city of Albania. Even the Macedonian Orthodox Church is acting similarly within Albania, especially in those parts that are near the Albanian-Macedonian border. In that direction, there are 7 Albanian Orthodox students studying at the Faculty of this Church in Skopje. Both these Churches are strengthening their influence on the religious as well as political scene. According to the facts of the previous Albanian government, Greek Orthodox Church has co-operated, and continues to co-operate with Albanian criminals. They way of acting is by indoctrinating Albanian workers in Greece through media propaganda, especially the local radio programs that openly call to Christianity, to wage war against the ?Turks? (Muslims) and to cleanse the country from them. Although it is difficult to poses arguments for the above-mentioned actions, the situation itself is best evidence for this. Albania under Sali Berisha didn?t develop any policy that took care for religion, but again it was open to all, i.e. to Muslims as well. Lifting the power to socialist?s hands not that has only narrowed Islamic religious activities, but they are openly collaborating with those powers that work towards conversion of Albanian Muslims. They consider Islam as unnecessary for Albania. As soon as they reached the power, immediately they announced Albania?s withdrawal from the Organization of Islamic Conference. If we compare the activity of the Islamic Community with that of the Churches, both Catholic and Orthodox, we may say without any hesitation that not that we don?t have any strategy for work, but even what we implement is out of time, crippled, both in institutional and cultural sense. At this moment Muslims are very weak, unprepared professionally, so without the foreign mediation, intervention, financial and institutional supervision and support dawn will never come on the horizon. So, today in Albania, beside political church support and its leadership there are many Christian centers and organizations lead by various missionaries, whose names is very difficult to trace, because they are doing everything to hide the exact number of such centers and kind of activity they are doing. Following are the names of only some of them: SJAA (St. John Ambulance Association); SSJE (Society of St. John Evangelist); SPSM (Society for the Sacred Mission); SCM (Student Christian Movement); UCCD (United Christian Council for Democracy); VAT (Voluntary Aid Detachment); YMFS (Young Men?s Friendly Society); PSCE (People?s Society for Christian Endeavor); C.O.S. (Charity Organization Society); FANY (First Aid Nursing Yeomanry); BSC - Bethany Christian Services (?Sh?rbimet Kristiane Bethany?, Head: Agim Xhumani, address: Blloku 50 vjetori str., Pall. 12, Ap. 19 ? Tirana); CF - Cross Foundation (?Fondacioni i Kryqit?, Head: Joseph Liffon, address: Ludovik Shllaku str., 14 ? Tirana); FPEC - Foundation Program for Evangelization of Children (?Fondacioni Program p?r Ungjillizimin e F?mij?ve?, Head: Madonna Maria Theresa Brody, address: Ludovik Shllaku str., 14 ? Tirana); Power of Light (?Fuqia e Drit?s?, head: R. Ridley, Rr?shen); International Professional Development (?Zhvillimi Nd?rkomb?tar Profesional?, Head: Bailey Michael Holman, address: Ludovik Shllaku Str., 14 ? Tirana); Humanitarian Foundation for Protection of Women and Children (?Fondacioni humanitar i mbrojtjes s? gruas dhe f?mij?s?, Head: Layla Pernosha, address: Mihal Grameno Str., 66 ? Tirana); Adams? Humanitarian Foundation (?Fondacioni Humanitar Adams?, Head: Kastriot Aliko, address: M. Lleshi Str., Pall. 1, Ap. 10 ? Tirana); ?Word of Life? Foundation (?Fondacioni ?Fjala e Jet?s??, Head: Bengt Arne Wedelmahn ? Tirana); God Loves Albania (?Zoti e do Shqip?rin??, Head: Jessica Bloom-Shane ? Tirana); Way of Peace (?Rruga e Paqes?, address: H. Tahsini Str., 251 ? Tirana); Albania for Social Prosperity (?Shqip?ria p?r p?rparim social?, Head: Xhavit Hyka, address: B. Curri Str., Pall. 8, Shk. 1, Ap. 3 ? Tirana); Austria for Albania Foundation (?Fondacioni Austria p?r Shqip?rin??, Head: Barbara Schofnagel, represented by Kujtim Brahimaj, address: Asim Vokshi Str., 42 ? Tirana; Church of Christ Tirana (?Kisha e Krishtit Tiran??, Head: Artan Xhaferri, address: 4 D?shmor?t Str., Pall. 193/12 ? Tirana); Siloah Fellowship International (Head: Paulus Fischer, address: Frosina Plaku Str., 36 ? Tirana); Albanian Encouragement Project (?Projekti p?r inkurajimin e Shqip?ris??, Head: David Larry Fyock ? Tirana); Norsk Nordhjelp (Head: Kastriot Faci, F. Ramadani Str., 2 ? Shkodra); Albkom (Head: Fran?ois Menebrey ? Tirana); International Christian Foundation (?Fondacioni Kristian Nd?rkomb?tar?, Head: Dino Pogo, address: H. Tahsini Str., 1 ? Torana); Federation of Albanian Women for Peace (?Federata e Grave Shqiptare p?r Paqe?, Head: Tomoko Taira, address: Shyqyri Islami Str., 52, Ap. 2 ? Tirana); Nostra Signora del Buon Consiglio (Head: Amelio Mozzeta ? Tirana); Erident (Head: Schio Valin Lucio, address: Rr. Durresit Str., Pall. 180, Shk. 3, Ap. 14 ? Tirana); Orthodox Clinic of Evangelization (?Klinika Ortodokse e Ungjillizimit?, Head: Anastasios Yannulatos, address: Rr. Kavayes Str. 151 ? Tirana); Bethany Fellowship Albania (Head: Erik Thomas Stensland, address: Ludovik Shllaku Str., 14 ? Tirana); Christian Center Victory (?Qendra Kristiane ?Fitorja??, Head: Luan Xhemali, address: Faik Trenova Str., Pall. 2, 4/15 ? Tirana); Mission Emanuel for Albania Foundation (?Fondacioni Misioni Emanuel p?r Shqip?rin??, address: Thimi Mitko Str. ? Korca); Contribute for Education Mission (?Misioni Kontribut p?r Edukimin?, address: Muhamet Gjollesha Str., Pall. Moshat, Shk. 3/16 ? Tirana); Orthodox Union ?Friends of St. Cosmo? (Lidhja Ortodokse ?Miqt? e Sh. Kozmait??); Christian Aid Service (?Sh?rbesa e Ndihmes?s Kristiane?, address: Frosina Plaku Str., 36 ? Tirana); Jehova?s Witnesses (?D?shmitar?t e Jehovait?, address: Asim Vokshi Str., P.O. Box 3 ? Tirana); Christian and Evangelist Union (?Enti i Bashkimit Kristian dhe Evangjelist?, address: Marsel Kashen Str., Pall. 6, Shk. 2, Ap. 10 ? Tirana); Adventistic Church (?Kisha Adventiste?, address: Blloku Demokracia, Pall. 2 c ? Kor?a); Christian Evangelistic Church (?Kisha Kristiane Evangjeliste?, Head: L.T. Kolaj, address: Hysaj Str., 37 ? Shkodra); Charity Mission ?Mother Theresa? (Misioni Bamir?s ?N?na Tereza??, address: Pandeli Carra Str. ? Shkodra); Selessian Association (?Shoqata Seleziane? address: Vasil Shanto Str. ? Shkodra); World Baptist Foundation (?Fondacioni Bot?ror Baptist?, address: Avni Rrustemi square, 2 ? Tirana); Y?rgen Walman Foundation (?Fondacioni ?J?rgen Walman??, address: F. Roda Str., Pall. 34/1, Shk. 1, Ap. 26 ? Tirana); Contro Informazione Terzo Mondo (Address: Konstandin Kristoforidhi Str., 5 ? Tirana); Humanitarian Foundation for Albanian Christian Culture (?Fondacioni Humanitar p?r Kultur?n Kristiane Shqiptare?, address: Qemal Stafa Str., 438, Shk. 2, Ap. 28 ? Tirana); Colping Family (?Familja Kolping?, address: Myslym Shyri Str., Pall. 6, Shk 2, Ap. 13 ? Tirana); European Baptist Federation (?Federata Baptiste Evropiane?, address: Budi Str., Pall. 62, Shk. 2, Ap. 29 ? Tirana); Youth for a Mission (?T? Rinjt? p?r nj? mision?, Head: Sandra Oestreich, address: H. Tahsini, Pall. 273, Ap. 3 ? Tirana); ?Don Bosco? Social Center (?Qendra Sociale ?Don Bosco??, address: Laprak ? Tirana); Charity Missionaries ? Sister M. Ancilla (?Misionaret e Bamir?sis? ? Motra M. Ancilla?, address: Ali Pash? Gucia Str., 35 ? Tirana); ?Jesus? Pupils? Society (?Bashk?sia ?Nx?n?sit e Jezusit??, Head: Stephen P. Lied, address: Ludovik Shllaku Str., 14 ? Tirana); Adventistic Church of the Seventh Day (?Kisha Adventiste e Dit?s s? Shtat??, address: Kongresi i Lushnjes Str., Pall. 37, Shk. 3, Ap. 31 ? Tirana); Mother Theresa Mission (?Misioni N?na Tereza?, address: Budi Str. 9 ? Tirana); Nehemiyah (?Nehemia?, address: Frosina Plaka Str., 36 ? Tirana); Free Finish Mission (?Misioni i Lir? Finlandez?, Head: Tauno Taukola, address: Sul Bega Str., 21 ? Tirana); Liahona (Head: David Haymond, address: M. Grameno Str., Pall. 78/8, Shk. 3, Ap. 22 ? Tirana); International Protestant Assembly (?Asambleja Protestante Nd?rkomb?tare?, address: Myslym Shyri Str. ? Tirana); Adra Albania ? Agency for Adventistic and Spiritual Development ? Albania (?Agjencia p?r Zhvillimin Adventist dhe Shpirt?ror n? Shqip?ri?, Head: Ron Edwards, address: Kavayes Str., P.O. Box 2937 ? Tirana); Oklahoma ? World Institute of English for Albania (?Oklahoma ? Instituti Bot?ror i Anglishtes p?r Shqip?rin??, Head: Richerd N. Ady, address: Frosina Plaku Str., 15 ? Tirana); Hope for Albania (?Shpres? p?r Shqip?rin??, Head: Alastair Barr, address: Elbasanit Str. ? Tirana); Gjerasim Qiriazi Foundation (?Fondacioni Gjerasim Qiriazi?, Head: Arthur Moore, Kavayes Str., 108 ? Tirana); Estafier (Head: Shefki Bejko, address: Dibres Str., Pall. 15, Shk. 1, Ap. 7 ? Tirana). These were only some of numerous Christian organizations working in Albania. Their names may differ, but their main objective is one and the same ? to cut off the Islamic tradition of the Albanian Muslim population. We can not say that Islamic Communities of Kosova and Macedonia didn?t make efforts to play their role in helping Albanian Muslims, but their slowness and experience of self-isolation from within, left big gap in the religious, national and political life. One small force within the Albanian Muslims Diaspora called Albanian Muslim Youth, a branch of the Young Muslims of Bosnia and Herzegovina, had always as its objective the unification of Albanian territories and filling up the religious cultural emptiness through book and writings. This group has presented various projects since the beginning of democracy in Albania, starting from the establishment of cultural centers in major cities of Albania, up to the foundation of a religious institution like the Islamic Theological Faculty in the country. But, unfortunately, nothing of this was realized. Present religious situation in Kosova It is an undeniable fact that Kosova didn?t enjoy the right to which it was entitled in comparison with the others. Presently Kosova is surrounded, occupied by the Slav cross and its own leadership that for the moment is playing a destructive role against itself. The current politics in Kosova is not at all interested about the phenomenon and the role of religion within the country. Its politicians are ready, for the sake of international factors, to play games with this phenomenon. On the other hand, the religious force is not able to deal and respond intellectually and culturally to those political forces. Serbs and Montenegrins are people that have played very destructive role in the history of Albanians. Not only their politicians, but even their Church also is characterized by genocide, imprisonment, tortures, theft, violence, political and cultural destruction. The number of Albanians that have suffered this is very large. Today the Human Right Committee of the Republic of Kosova has material evidences for the above-mentioned. Even recently we witnessed how Serb barbarian hordes showed their real face in Bosnia and Herzegovina. The same destructive people are holding under military and police occupation the Republic of Kosova, not recognized yet by Serbia. Only 9% of the Serbs that live in this territory are ruling backed up by Yugoslav supervision. Albanian people in Kosova lately are suffering from legal-police processes same as during the former-Yugoslavia, many of them as members of the Kosova?s Liberation Army. Leading Albanian politicians in Kosova, due to vain and dry politics are making to many mistakes, concessions, some times even by making great sacrifices, be they historical or strategic. Among those sacrifices the most important is the religious issue. Historically and in reality major part of Albanians are Muslims, while on the other hand the European, and especially the Balkan politics are presenting Islam as a destructive and alien phenomenon for this country, and official policy in Kosova and wider are somewhat swallowing this way of thinking. Because of this, the issue of religion is left aside and even choking. As for the theological factor inside Kosova, it should be mentioned that the Albanian population over there has not tasted the intellectual taste of religion. This is due to the fact that there were no primary, secondary and high religious educational institutions, not to mention the lack of Islamic religious literature. On the other hand, a great army of intellectuals was prepared and educated during the time of atheism, and as a result, this intellectual/atheist army rushed upon the religion with an intention to present it as an official ?opium? for the people. It is more than obvious that the Orthodox lobby, with great help of the Church, is following every step taken for the Albanian issue, and is doing its outmost to close all doors for it. It seems that the Church has taken a vow to exterminate the Albanian issue and to make it forgotten. In this direction Church is getting a large help from other institutions, like from various academies of the Balkan countries, especially the Greek and Serb. Naturally, Serbia is directly involved in this issue and has composed secret, as well as official plans that are being implemented step by step. It is a fact that this important issue was kept silent. There are only empty promises coming from renowned world personalities and Church representatives who are being presented as saviors of the Albanian cause. But the only thing they tell to Albanians by phone is that they should not hurry in taking things in their hands because they will not be forgotten. This has choked every effort and movement made by the Albanians. The role of the Orthodox Church compared with the Catholic in Kosova is weaker, but this doesn?t mean that it has no activities. This is mainly due to the extremely small number of Albanian Orthodox in Kosova. On the other side, like in Albania, the Catholic Church has realized its activity by misusing Albanian Muslims. This Church has created a Catholic lobby consisted of some well prepared and educated people supported by the Catholic Church from Croatia and Bosnia. Firstly they educate these people and give them high academic degrees, and later they send them to Kosova to do their utmost in exterminating the Islamic element within the population. This Catholic Church has presented an irrational problem: as if within the heart of the Albanian ethnicity exists the phenomenon of ?crypt-Catholics?, meaning that Albanians have Catholicism in their hearts while in their history and tradition they belong to Islam. This Church, based on non-Albanian and non-Islamic documents writes about the history as it suits to Vatican and the West. Recently they are promoting the thesis that Christianity is more modernized and only through it Albanians can enter to Europe. These theses are promoted by a certain circle of intellectuals with academic titles like Dr. Engj?ll Sedaj, Dr. Zef Mirdita, Dom Lush Gjergji, Gasp?r Gjini, Sar? Gjergji etc. Naturally, in this Kosovar/Albanian space the Islamic Community has its due place with a solid number of theologists, but not sufficient for the time being. It is more than evident that the Islamic Community is desiccated in its role and not interested to take over the role of supervisor upon the people, the educational, religious role that every modernized nation has. It?s being silent, with plenty of shortcomings; it has become a center without strategy, sometimes it shows destruction in work; takes the role of policeman and tries to make all kinds of investigations to obstruct the cultural and religious activities of some of its theologists. The Islamic Community in Kosova presently has three secondary religious schools and one Islamic Theological Faculty. Its irresponsibility is evident by the fact that people that lecture in this Faculty officially are not fulfilling the necessary conditions for such kind of work. Most of the theologists of this Islamic Community are educated in various countries of the Arab World. There is no strong working harmony of co-operation among them. Islamic Community in Kosova really needs help, be it intellectual or strategic, naturally without neglecting the economic supervision. The role of the Islamic Community is very important not only from the religious aspect, but also in the sense of watching over the people. Kosova is really a challenge of time; lately it has even given martyrs, shuhada of d?n. The miners of Kosova broke the world record while staying in their mines under ground for many days, thus showing their resistance against the Serb pan-Slavism that has no parallel. Imprisonment of hundreds of thousands of Albanians still continues; their immigration has become a serious problem for Europe. In fact, this is the reason why Europe sometimes is turning towards it. Kosova today economically is totally isolated while its resources are being stolen day by day. The process of education is being held out of the institutions and in very difficult conditions. The cultural treasure of the archives is destroyed and many historical findings and monuments are lost from the museums. The fact is that the Albanian State didn?t present itself as a factor that could take care for this issue, due to its own political and economic weakness. But, some other countries, like for instance Turkey that had some favorable opportunities for work, were not interested to be involved. The same goes for other countries of the Muslim World. The issue of Kosova has cost Sali Berisha?s system very expensive. It can not be said that that period of democracy did much, but it is true that it left great space for activity, in which politicians from Kosova articulated their issues with the support by Berisha, and had Albania as a shelter. But, this issue bothered the Greek lobby in the USA, the state of Greece as well as Serbia, so they started their interventions in the US Senate to make as much damage as possible to Albania. Thus, through major media representatives, like The New York Times, Newsweek and NBC and through Greek newspapers and radio- television, they did everything to turn the South of Albania against Berisha?s regime. Latter this was declared by some of the journalists after their arrival in Albania, when they admitted that they have informed wrongly, because today in Albania Albanian language and Greek mind are officially ruling. The political and strategic position of Kosova is of great importance, because whoever intends to take any step in dealing with this issue can experience the same fate as Sali Berisha. Recently there are some destructive moments that may be noticed within the Albanian ethnicity, especially pertaining to religious ethics. This is reflected in large number of cases of prostitution, drug addiction, thefts, killings and all other modern evils. This nation has always been sensitive concerning women?s chastity and moral. There are numerous writings dealing with the purity and bravery of women like novels, poems and alike. Unfortunately, today many prostitutes from these parts may be noticed in Italy, Greece and all around Europe, and, what is more strange, to many articles are written for them inside the Albanian corpus, but nothing has been done to eliminate this phenomenon. Present religious situation in Macedonia Muslims of these parts, after the withdrawal of the Ottoman Empire, were confronted with great disastrous problems with the arrival on power of the Orthodox Panslavism and Panhellenism of the Serbs, Bulgarians and Greeks. As it is clear from the past and present history, they always were and/or still are outrageous enemies of Muslims with an unseen arrogance against everything that is Islamic. Their rule was the beginning of a destruction and rule of non-freedom of speech and religion, prohibition of education in mother tongue for Muslims of these parts, mass deportation and extermination with imprisonment of Muslims. This form of rule made the communist system speed up its process of ruling so even legally to forbid the religion by announcing it as ?opium for people?. (Former Yugoslav) Republic of Macedonia has problems with its own name, history, and nation but, nevertheless, it is playing an interesting role in establishing itself as an independent state and a special role in the Balkans region. Macedonians, who are Orthodox Christians, were not forgotten by other Christians of the world in helping them during this process of establishing their state. It should not be forgotten that this Republic, as a unit of the former- Yugoslavia, was known especially for its ministry of internal affairs and its discriminatory administration towards Albanians, Turks, and Bosnians ? towards everything Islamic. The democratic process was undesirable phenomenon for Macedonia, and because of this it is possible to think and to say that ?democracy? and ?non-democracy? in this region are identical and are presented in their worst forms. The registration of many political parties (more than 50), while having only 10 of them active gives a good picture for the above-mentioned point. All of these parties are under the influence of nationalism and are defending it by all means. Also, Albanians were forced to participate in this ?democratic? game so they formed their own parties. Only three (of seven existing) Albanian parties are present at the Parliament with 19 deputies. All of these Albanian deputies are Muslims. But, unfortunately, these 19 confronted with those 101 Macedonian deputies can not play any role in the decision- making as well as in the law-making process. The total number of population of Macedonia, according to the 1991 Census given in official figures is 2.033.964, 1.328.817 are Macedonians, 441.987 Albanians, 77.080 Turks, 52.103 Rhomas etc. But it should be mentioned that due to disbelief to the statistics, and dissatisfaction with the official figures by the inhabitants of this Republic (24 nationalities), most of them didn?t accept these figures, especially Muslims, and this issue was internationalized. It is interesting that long before the announcement of the official figures, the leadership of this Republic knew and openly declared the number that matched with figures given some months latter. Indeed, many dirty things were done with the statistics, because Albanians and their parties claimed that their number is 700.000, while the statistics institute announced only the half of it. Turkish party was certain that some 200.000 Turks live in Macedonia, but, officially, they are only 75.000. It is possible to believe in the glorification of the number by us, but the other party (Macedonians) had no right to play on behalf of the population. As for the participation in the government, it is unbelievable but true that within the organs of internal affairs Albanians participate only by 1%; within the military ranks only 1.5%, which is only an advertising and defrauding figure. As for the participation of Albanian Muslims in higher education the number is only 2.5%. The issue of education still has not reached its legal form, something that Albanian parties (as Muslims) have requested at the Parliament. It is more than true that even in the future this will weaken us. On the educational plan, Muslims in comparison with Macedonians (Christians) feel inferiority, what makes the whole situation terrifying. According to the statistics of the Islamic Community the number of Muslims in this Republic is more than 1.000.000, though there are no written arguments to back this up. What is more than sure is that more than 45% of the population are Muslims. The role of Islam is a key factor, both for the stability as well as instability of the Republic of Macedonia. But, our weakness results from our failure ? be it in organizing our selves, or preparation for organizing and presentation. This phenomenon is a result of the past times when religion was a destructive and anti-governmental element. During the former-Yugoslavia theologists didn?t show the necessary ability to work and didn?t play the so much needed role in creating a religious community that would have been under the influence of its own control, in fact, they didn?t fought communism. Somehow they surrendered to fate and, what is even worst, to the question ?What is to be done?!?. There were cases when some of them even gave service to the state security. The Islamic Community in Macedonia, compared with other religious communities, is the most supervised and obstructed one by the power, not by the law, but the worst of all is that the resistance is not aiming to become power or the law. Islamic theology among the Muslim believers stands between fear and knowledge, so the believers have great difficulties of following it on the cultural and economic fields side by side the Muslim non- believers. I may say that the Islamic theology is more engaged with the moment of presentation of the theology and the case in its historical form, though the history is not an outcome of theology. In fact, religion deprived of its dynamics takes the shape of utopia. The religion of Islam is controlled by the State in virtue of the most severe and most strict world standards. Newly formed parties, those with members belonging to Islam, are making moves to initiate the settlement of Albanian, Turk, Bosnian people?s issue in accordance with the present standards in the Balkans. Unfortunately, their voice ends up between requests and hope. On the other side, their efforts are directed towards promise-givers, especially those with great influence in the world. For example, 3 major Albanian parties directed their requests to Bill Clinton. We believe that the silence of the Islamic East has contributed enough for such steps. As for the picture of the Muslims in the field of economic and living standard ? the State is not doing anything in this direction, because the percentage of Muslims employed in government offices is very small, even insulting. Street cleaning and physical labor is designated only for us. But, al hamdu li Allah, Muslims are doing their utmost to survive and to take care of themselves with their low living standard. Conclusion Albanian people have experienced very difficult moments for different reasons, especially as a result of the foreign influence. Every religious and ideological entity has interpreted the history as they so it fit for the given moment. Various political, strategic games as well as the economic disaster have taken place here. International factor, because of the history of this people, has caused a lot of damage by dividing this State and by offering many protectorates. This idea was promoted by all means by the foreign diplomacy. Main guilt for all of this should be looked for within the people itself, though there are many reasons not to accept this, having in mind the proverb ?Might is right?, something that we are witnessing today. But the overall economic situation is under the minimum level, which makes people hopeless. Politically, the voice of the Albanians is very silent; religiously this space has become very harmful without any knowledge what may happen in the future. The existing Islamic culture within the Albanian corpus is not intellectually able to face all these maneuvers and powers of various organizations that have government support, because those destructive forces are already realizing their goals in creating within the Albanian body a force that would fight the Islamic adherence. The entire Islamic Ummah is playing an irresponsible role towards the issue of the Albanian Muslim population. Continuation of this kind of attitude will have damaging impact on the Albanian Muslims. But, nevertheless, I?m not losing hope that with the support of our brothers, the realization of good results will be obvious. From mentor at alb-net.com Wed Dec 8 16:42:54 1999 From: mentor at alb-net.com (Mentor Cana) Date: Wed, 8 Dec 1999 16:42:54 -0500 (EST) Subject: [Alb-Islam] English: "ALBANIA UNDER THE SHADOW OF GREECE", by Dr. Ismail Bardhi Message-ID: ALBANIA UNDER THE SHADOW OF GREECE by Dr. Ismail Bardhi Albania?s main problem, as a problem in itself, is the one that it still doesn?t want to rely on its own freedom, independence and statehood, be it on state or in cultural and national aspect. It is not possible to forget last year?s turbulence and rebellion, I would say also the way in which democracy came: with destruction, irregularities and politics based on irrationality. By entering from "totalitarism" to "democracy" Albania experienced the shuddering of the time, by blemishing the national being and the state itself with non-culturism, non-religionism and alike. It is clear that some explanation on what is currently going on between the two major clans/parties are not accepted by the Albanian officials, but the existential facts prove that the Greek syndrome stands behind this scene. There is no need to say anything about the case of Fatos Nano and his socialism, knowing that he got his freedom by the rebels as a "fugitive" from prison as a criminal, by appearing afterwards on the political scene in the center of Greece. Naturally, here the origin of this person is irrelevant, but the problem remains in that that he is not representing the Albanian state as one from Albania, while his politics is well accepted and supported by non-Albanians. His main conformity with them is precisely where the Albanian interest is no longer Albanian or, better to say where the Albanian interest is at stake. The main problem these days is that this Albanian policy is preparing for an interior war, for a new destruction, for a massacre of Albania. The main threat comes from the fact that the legal jurisprudence is not functioning, nor does the state with its institutions. The government arrests leaders, common people, and especially announces war against Albanians of Islamic provenience, and through lies creates nonexistent phenomena such as the Islamic "fundamentalism", "terrorism" and alike. All this can naturally result in state disorder in which the Albanian politics will again be forced to seek for military and police help from the others, and Nano will surely ask it from Greece. I?m afraid to say, but from the theoretic aspect it could be explained that this Albanian politics of asking help from Greece could turn into Greek protectorate over Albania. Bear in mind the opening of many Greek consulates in Southern Albania, the games with refugees, changing Albanian with Greek names, religious proselytism, trade in the South with Greek currency, Greek guardians around Primeminister?s residence near Tirana, fact that speak in themselves about the great threat for the Albanian sovereignty. This Albanian government/politics is functioning almost according to the Enver Hoxha?s system, by making freedom and democracy nonexistent in Albania. At the same time it allows the fate of Albania to be determined through various phone calls. In this direction the Primeminister himself wants Albania to become a police state in which SHIK (the secret service) could play havoc in the country. It is clear that this kind of politics can become problematic for the entire region, especially for the Albanian state and the Albanians in general, because Albanians in the past, as well as today, were threatened and have suffered injustice by two of its neighboring countries: Greece and Serbia. For the moment, because of the fighting in Kosova, Serbia is not present on the Albanian political scene with its visible slyness, but the fact is that while it fights Albanians with weapons, Greece is doing it with politics. Dr. Ismail Bardhi Shkup, 08.09.1998 From mentor at alb-net.com Wed Dec 8 16:41:24 1999 From: mentor at alb-net.com (Mentor Cana) Date: Wed, 8 Dec 1999 16:41:24 -0500 (EST) Subject: [Alb-Islam] Kumtesa: "Ramazani ne Kosove," Dr. Rexhep Boja Message-ID: V?llez?r t? dashur! Nes?r, m? 9 dhjetor, ?sht? dita e par? e muajit t? Ramazanit. Ky ?sht? Ramazani yn? i par? n? Kosov?n e lir?. Deshi Allahu i madh?rish?m me fuqin? e Tij e na plot?soi nj? lutje ton? t? kahmotshme q? Kosova jon? t? jet? e lir?. Mir?po, ?mimi i k?saj lirie ishte tejet i shtrenjt?. Prandaj, me k?t? rast kemi obligim fetar dhe komb?tar t?i p?rkujtojm? mbi 15.000 viktima t? pafajshme e t? pambrojtura, t? cil?t u flijuan p?r lirin? e Kosov?s dhe mbi 7000 t? zhdukur e po aq t? burgosur t? cil?t po mbahen peng n? burgjet e Serbis?. Prandaj, kemi obligim q? t? gjith? ne t? kemi respekt p?r sakrificat e tyre dhe t? lutemi p?r ta, nd?rsa me t? af?rmit e tyre t? solidarizohemi q? s? paku t?ua leht?sojm? dhembjet q? ata kan? p?r m? t? dashurit e tyre. Por, respektimi m? i madh q? ne do t? b?nim p?r ta do t? ishte q? ne t?i realizojm? idealet e tyre p?r t? cil?n ata sakrifikuan edhe jet?n e tyre e ajo ?sht? q? n? Kosov?n ton? t? lir? t? mbret?roj? qet?sia, paqa dhe siguria. Vet?m n?se e realizojm? k?t?, at?her? ne do t? ?ojm? n? vend amanetin e tyre. Agj?rimi, si nj?ri prej pes? shtyllave t? Islamit, p?r besimtarin ?sht? simbol i sakrific?s, prehjes shpirt?rore dhe solidaritet n? kuptimin m? t? thell? t? fjal?s. Nj? solidaritet t? till? ndaj nesh m? s? miri e treguan n? praktik? v?llez?rit tan? n? Maqedoni, Shqip?ri e Mal t? Zi, duke i strehuar v?llez?rit e tyre n? kulminacionin e fushat?s m? t? eg?r t? d?bimeve nga soldateska serbe. K?tu nuk duhet t? harrojm? dhe solidaritetin dhe ndihm?n e adhe q? na ofroi edhe Bashk?sia e gjer? nd?rkomb?tare, qoft? n? strehim apo sigurimin e rikthimit ton? n? Kosov?, si dhe p?rpjekjet e saj p?r vendosjen e rendit dhe stabilizimin e gjendjes n? t?. Agj?rimi nuk do t? thot? q? besimtari t? mos haj? e t? mos pij? p?r nj? koh? t? caktuar, por para s? gjithash, ai lypset ta ndaloj? vetveten prej pun?ve t? k?qija. Vendosja e rendit, qet?sis? dhe paqes n? Kosov?, nuk ?sht? obligim vet?m i forcave t? KFORit, policis? nd?rkomb?tare t? UNMIKut ose e TMKs?, por ai ?sht? obligim i ?do qytetari t? Kosov?s. Imazhin, t? cilin populli i Kosov?s e arriti n? bot? me aq sakrifica, nuk duhet t? lejojm? q? ta prishin disa kriminel? ordinar?, hajdut? e pla?kit?s n?n ?far?do maske qofshin ata. N? Kosov?n e lir? m? nuk duhet t? ket? vend p?r hakmarrje, djegie e vrasje t? njer?zve t? pafajsh?m vet?m pse ata i p?rkasin nj? feje apo kombi tjet?r apo flasin nj? gjuh? tjet?r. Faj?sis? kolektive n? Kosov? duhet th?n? stop nj?her? e p?rgjithmon?. Njer?zit nuk duhet t? gjykohen mbi k?t? baz?, por n? baz? t? veprimeve t? tyre dhe se k?t? duhet ta b?jn? organet e ndjekjes dhe t? drejt?sis?. Apelojm? tek besimtar?t tan? q? p?r hir? t? Ramazanit, n? Kosov? t? mbret?roj? qet?sia, rendi dhe paqa, q? njer?zit t? jen? t? lir? t?i kryejn? pun?t e tyre, q? ata t? mos brengosen p?r f?mij?t e tyre. Vet?m, n?se kthehet rendi e qet?sia do t? jemi t? denj? ta quajm? veten popull i lir? dhe n? atdheun e lir?. Secili prej nesh ka p?rgjegj?si p?r (mos)veprimet e veta, andaj mos t? lejojm? q? tash t? d?shtojm? para Allahut, pastaj edhe t? mos i d?shp?rojm? miqt? tan? t? cil?t n? momentet m? t? v?shtira na ofruan ndihm?, sepse ?Allahu nuk e ndryshon gjendjen e nj? populli pa mos e ndryshuar ai vetveten?. T? nderuar v?llez?r dhe motra! Allahu i Gjith?m?shirsh?m na urdh?ron: ?Dhe kapuni q? t? gjith? p?r fen? e Allahut e mos u p?r?ani n? mes veti...? (Kur? ani) ?sht? ky nj? urdh?r i paalter nativ? p?r unitet e urt?si, prandaj ftojm? t? gjith? njer?zit e vullnetit t? mir?, e n? ve?anti prijatar?t politik?, q? t? gjejn? kuraj? e gatishm?ri, e t? jen? sa m? unik?. Vet?m me unitet, harmoni dhe respekt t? nd?rsjell?, do ta jet?sojm? idealin e shehidve tan? pavar?sin? e Kosov?s. Edhe n? k?to momente, kur e t?r? bota jeton me k?naq?sit? e muajit t? Ramazanit, me dhuntit? e pakufishme t? tij, zemrat tona jan? t? plagosura p?r Mitrovic?n p?rkoh?sisht t? ndar?, p?r Preshev?n, Bujanocin e Medvegj?n, e sidomos p?r t? burgosurit tan? q? dergjen n?p?r kazamatet e Serbis?. Duke ju uruar p?r muajin e madh?rish?m t? Ramazanit, lusim Allahun e Gjith?m?shirsh?m q? lutjet dhe ibadetin ton? t? na i pranoj?. Kryetari: Myftiu, dr. Rexhep Boja From mentor at alb-net.com Sat Dec 11 21:56:43 1999 From: mentor at alb-net.com (Mentor Cana) Date: Sat, 11 Dec 1999 21:56:43 -0500 (EST) Subject: [Alb-Islam] Shqip: "FILOZOFIA E AGJERIMIT DHE RREGULLAT E TIJ", nga DR. MUSTAFA SIBAI Message-ID: DR. MUSTAFA SIBAI FILOZOFIA E AGJ?RIMIT DHE RREGULLAT E TIJ Shkup 1414/1994 Biblioteka Mendimi Islam Titulli i origjinalit: Botuar nga: El-Mektebul-Islami Bejrut - Damask 1986 P?rktheu: Muhamed Mustafa CIP-Katalogizacija vo publikacija Narodna i univerzitetska biblioteka ?Kliment Ohridski?, Skopje 297 SIBAI, Mustafa Filozofia e agj?rimit dhe rregullat e tij / Mustafa Sibai ; [p?rktheu Muhamed Mustafa]. ? Shkup: Logos-A, 1414 [i.e.] 1994. ? 110 str. ; 20 cm (Biblioteka Mendimi Islam) Prevod na deloto: Ahkamus-sijamu ve felsefetuhu. a) Islam HYRJE I fal?nderohemi Zotit, Atij i mb?shtetemi dhe prej Tij k?rkojm? mbrojtje nga d?met e epsheve tona dhe nga veprat e k?qija. At? q? e udh?zoi Zoti nuk humb? e at? q? e humb? s'ka kush ta udh?zoj?. D?shmoj se s'ka zot tjet?r pos All-llahut xh. sh. dhe se Muhammedi ?sht? rob dhe i d?rguar i Tij! Muaji i Ramazanit ?sht? nj? nga periudhat m? t? r?nd?sishme prej periudhave t? mir?sis? sepse n? t? pastrohen shpirtrat, afrohen zemrat ndaj Krijuesit t? tyre, hapen dyert e parajs?s, shtohet mir?b?rja, i zbriti Kur'ani Fam?lart? Muhammedit a.s., pejgamber si udh?zues p?r njer?zit, dallues mes t? mir?s e t? keqes, udh?rr?fyes kah mir?sia dhe dallues i rrug?ve t? humbjes e t? keqes... Zoti e b?ri Kur'anin kushtetut? t? p?rhershme deri n? Dit?n e gjykimit dhe ai q? e p?rcjell at? shp?ton nd?rsa ai q? i refuzon udh?zimet, drit?n, lejimet dhe ndalesat e tij humb? jo vet?m n? k?t? bot? por edhe n? bot?n tjet?r. Zoti e obligoi agj?rimin e Ramazanit, ia p?rshkroi vetes s? Madh?ruar, shp?rblen agj?ruesin, realizon premtimin dhe bujaria e Tij s'krahasohet me asgj?. Q? t? pranohet vepra e mir?, njeriu duhet ta kuptoj? ?an?simin, parimet dhe rregullat, gjegj?sisht n?se d?shiron t? praktikoj? m?nyr?n e drejt? sipas rregullave q? i caktoi All-llahu xh.sh. p?r robin e Tij me d?shir? t? plot? e t? lir?. Kjo gj? kusht?zohet me njohjen e ajeteve t? shpallura dhe haditheve t? Muhammedit a.s. Dijetar?t tan? prej t? kaluar?s s? hershme e deri m? tash jan? orvatur t'i sqarojn? rregullat e agj?rimit dhe obligimet tjera duke i paraqitur an?t e shumta pazitive t? tyre, Zoti i shp?rbleft? t? gjith?. Nj?ri prej dijetar?ve t? fundit ?sht? edhe Shejh Mustafa Siba'i (Zoti e m?shiroft?) i cili shkroi nj? num?r t? madh artikujsh n? t? cil?t ka diskutuar rreth rregullave t? agj?rimit, ka komentuar disa ajete e hadithe t? agj?rimit, ka ligj?ruar rreth udh?zimeve t? Muhammedit a.s., dy festave t? bajrameve, sadakatul fitrit (kontribut i obliguesh?m), zekatit, isras?, miraxhit etj. K?ta artikuj jan? p?rmbledhur n? k?t? lib?r dhe kan? t? b?jn? me k?shillime e fikh edhe at? sipas metod?s s? tij t? njohur (Zoti e shp?rbleft? dhe e m?shiroft?). Tash na u b? e mundur (me ndihm?n e Zotit t? Madh?ruar) q? t'ua ofrojm? lexuesve tan? k?t? botim duke iu lutur All-llahut xh.sh. ta pranoj? k?t? mund e ta shp?rblej? autorin, t? na i fal? m?katet tona e t? tij dhe ky popull t? ket? dobi nga trash?gimia e t? par?ve tan? si dhe t? na rikthehet fama dhe autoriteti i humbur. Fal?nderimi i takon All-llahut, Zotit t? bot?ve! BOTUESI PJESA E PAR? 1. Ajetet e agj?rimit 2. Hadithet e agj?rimit 3. Hadithet e Bajramit 4. Udh?zimet e Muhammedit a.s. rreth agj?rimit dhe dy bajrameve 5. Rregullat e agj?rimit 6. Sadakatul-fitri (dh?nia l?mosh?) AJETET E AGJ?RIMIT "O ju q? besuat, agj?rimi u ?sht? b?r? obligim sikurse q? ishte obligim edhe i atyre q? ishin para jush, k?shtu q? t? b?heni t? devotsh?m. (Jeni t? obliguar p?r) Dit? t? caktuara, e kush ?sht? i s?mur? prej jush ose ?sht? n? udh?tim (e nuk agj?roi), at?her? ai (le t? agj?roj) m? von? aq dit?. E ata q? i r?ndon ai (nuk mund t? agj?rojn?), jan? t? obliguar p?r kompensim, ushqim (ditor) i nj? t? varf?ri e ai q? nga vullneti jep m? tep?r, ajo ?sht? aq m? mir? p?r te. Mir?po, po qe se e dini, agj?rimi ?sht? m? i mir? p?r ju. (Ato dit? t? num?ruara jan?) Muaji i Ramazanit, q? n? t? (filloi t?) shpallet Kur'ani q? ?sht? udh?rr?fyes p?r njer?z dhe sqarues i rrug?s s? drejt? dhe dallues (i t? v?rtet?s nga g?njeshtra). E kush e p?rjeton prej jush k?t? muaj, le t? agj?roj?, nd?rsa kush ?sht? i s?mur? ose n? udh?tim, le t? agj?roj? aq dit? n? dit?t e m?vonshme. All-llahu me k?t? d?shiron leht?sim e jo ngarkim p?r ju. (T'i agj?roni dit?t e l?shuara m? von?) q? t? plot?soni numrin, ta madh?roni All-llahun p?r at? se ju udh?zoi dhe q? ta fal?nderoni." (El-Bekare:183-185) "Net?ve t? agj?rimit u ?sht? lejuar afrimi te grat? tuaja, ato jan? prehje p?r ju dhe ju jeni prehje p?r ato. All-llahu e di se ju e keni mashtruar vetveten, andaj ua pranoi pendimin dhe ua fali gabimin. Tash e tutje bashkohuni me to dhe k?rkoni at? q? ua ka caktuar All-llahu dhe hani e pini derisa qart? t? dallohet peri i bardh? nga peri i zi n? agim, e pastaj agj?rimin plot?sone deri n? mbr?mje. E kur jeni t? izoluar (n? i'tikaf?) n? xhamia, mos iu afroni atyre (p?r marr?dh?nie intime). K?to jan? dispozitat e All-llahut, pra mos i kund?rshtoni. Ja k?shtu, n? k?t? m?nyr? All-llahu ua sqaron njer?zve argumentet e veta q? ata t? ruhen." (El-Bekare:187). HADITHET E AGJ?RIMIT A. Vlera e agj?rimit: Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Kush agj?ron Ramazanin me bindje dhe k?naq?si, i falen m?katet e b?ra." (Buhariu, Muslimi dhe Ebu Davudi). Transmetohet nga Ebu Se'id el-Hudrij se Muhammedi a.s. ka th?n?: "Kush e agj?ron Ramazanin, i njeh rregullat e tij dhe mbrohet nga ajo q? duhet t? mbrohet, i falen m?katet e b?ra." (Bejhekij dhe Ibn Hibban). Transmetohet nga Xhabir ibn Abdil-lah se Muhammedi a.s. ka th?n?: "Ummetit tim i jan? dhuruar pes? gj?ra n? Muajin e Ramazanit t? cilat nuk i jan? dh?n? asnj? t? d?rguari para meje. Nj?ra prej tyre ?sht? se Zoti i Madh?ruar i shikon ata n? nat?n e par? t? Ramazanit, e at? q? e shikon Ai nuk e d?non asnj?her?. E dyta ?sht? ajo se era e keqe e goj?s s? tyre n? mbr?mje ?sht? m? e mir? se aroma e miskut. E treta ?sht? se engj?jt k?rkojn? falje p?r ta ?do dit? e ?do nat?. E kat?rta, se Zoti i Madh?ruar e urdh?ron parajs?n k?shtu: "P?rgatitu dhe zbukurohu p?r rob?rit e Mi sepse ?sht? afruar dita e pushimit t? tyre n? sht?pin? dhe zem?rgjer?sin? time nga lodhjet e k?saj bote". E pesta ?sht? se Zoti i Madh?ruar i fal? t? gjith? nat?n e fundit. Nj?ri prej t? pranishm?ve e pyeti: "A ?sht? Nata e Kadrit"? Ai u p?rgjigj: "Jo, a nuk sheh se pun?tor?t kur i kryejn? pun?t i marrin shp?rblimet (rrogat)." (Bejhekij). Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Pes? namazet, prej xhumas? n? xhuma dhe prej Ramazanit n? Ramazan falen (m?katet) pos atyre q? jan? t? m?dha (kebair)". (Muslimi). Transmetohet nga Ka'b ibn Axhre se Muhammedi a.s. ka th?n?: "Zoti e largon nga m?shira e vet at? q? e kalon Ramazanin pa u falur." (El-Hakimi). Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "?do vep?r e njeriut shtohet, e mira prej dhjet? deri n? shtat?qind her?. Zoti i Madh?ruar thot?: "P?rve? agj?rimit, sepse ai ?sht? p?r Mua dhe un? e shp?rblej, sepse ai braktis k?naq?sin? dhe ushqimin p?r Mua. P?r agj?ruesin ka dy g?zime: g?zimi i par? ?sht? n? iftar kurse i dyti n? takimin me Zotin e tij. Era e keqe nga goja e agj?ruesit ?sht? m? e mir? te Zoti se aroma e miskut." (Buhariu dhe Muslimi). Transmetohet nga ibn Mes'ud el-Gaffari se Muhammedi a.s. ka th?n?: "Sikur ta din? njer?zit vler?n e Ramazanit, do t? d?shironin t? jet? i gjith? viti Ramazan." (Ibn Huzejme). Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Tre personave u pranohen lutjet: 1. Agj?ruesit deri n? iftar; 2. Udh?heq?sit (prij?sit) t? drejt?; dhe 3. Lutja e t? d?mtuarit (t? keqtrajtuarit) ngrihet lart?, i hapen dyert e qiellit dhe Zoti i thot?: Pasha fuqin? time, do t? ndihmoj, qoft? edhe pas nj? kohe." (Ahmedi dhe Tirmidhiu). B. Nata e Kadrit Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Kush ngrihet (lutet) Nat?n e Kadrit, me bindje e k?naq?si, i falen m?katet e b?ra." (Buhariu dhe Muslimi). Transmetohet nga Enes Ibn Maliku se me ardhjen e Muajit t? Ramazanit, Muhammedi a.s. ka th?n?: "U erdhi ky muaj, i cili ka vler? m? shum? se nj? mij? muaj e atij q? i ndalohet, i ?sht? ndaluar gjith? mir?sia. T? mir?n e tij e refuzon vet?m i mallkuari." (Ibn Maxhe). Transmetohet nga Ubade ibn Samit se Muhammedi a.s. p?r Nat?n e Kadrit ka th?n?: "Kjo nat? ?sht? n? Ramazan, n? dhjet? dit?t e fundit, (gjegj?sisht) n? dit?n e nj?zet e nj?, nj?zet e tret?, nj?zet e pest?, nj?zet e shtat?, nj?zet e n?nt? ose nat?n e fundit. Kush lutet n? at? nat? me k?naq?si, i falen m?katet e kaluara e t? ardhshme." (Ahmedi). C. Prishja e agj?rimit t? Ramazanit pa arsye Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Kush e prish? nj? dit? agj?rimi n? Ramazan pa arsye e pa s?murje, nuk mund ta kompensoj? as me agj?rim shekullor." (Tirmidhiu). ?. Lejimet e prishjes s? agj?rimit Transmetohet nga Xhabiri se Muhammedi a.s. ka kaluar n? Mekke n? vitin e ?lirimit edhe at? n? Ramazan derisa ka arritur n? vendin Kera'? el-Gamim. Ai aty ka agj?ruar s? bashku me njer?zit tjer? pastaj ka k?rkuar uj?, e ka ngritur lart? got?n derisa e kan? par? njer?zit dhe e ka pir? ujin. Kur ?sht? informuar se disa kan? vazhduar agj?rimin, ka th?n?: "Ata jan? m?katar?, ata jan? m?katar?..." (Muslimi dhe Tirmidhiu). Transmetohet nga Xhabiri se Muhammedi a.s. gjat? nj? udh?timi t? tij ka v?rejtur nj? njeri rreth t? cilit jan? tubuar njer?z. ?sht? afruar dhe i ka pyetur: "?'ka ai?" Ata i jan? p?rgjigjur: "Agj?ron", kurse Muhammedi a.s. at?her? u p?rgjigj: "Nuk ?sht? mir?si t? agj?roni gjat? udh?timit". (Buhariu dhe Muslimi). Transmetohet nga Aisheja se Hamza ibn Am?r el-Eslemij e ka pyetur Muhammedin a.s. p?r agj?rimin n? udh?tim (ka agj?ruar shum?), kurse Muhammedi a.s. i ?sht? p?rgjigjur: "N?se d?shiron agj?ro, e n?se jo, at?her? ha." (Buhariu dhe Muslimi). Transmetohet nga nj? njeri i Beni Abdil-las ibn Ka'?b ibn Malikut, i quajtur Enes ibn Malik, se Muhammedi a.s. ka th?n?: "Zoti i Madh?ruar ia ka shkurtuar namazin udh?tarit dhe ia ka lejuar prishjen e agj?rimit. Ai gjithashtu ia ka mund?suar gruas q? i jep gji f?mij?s dhe asaj q? ?sht? me barr? p?r shkak t? m?shir?s ndaj f?mij?ve t? saj." (P?rmbledh?sit e Suneneve). Transmetohet nga Mua'dh ibn Xhebeli se kur u shpall ajeti: "E ata q? i r?ndon ai (nuk mund t? agj?rojn?), jan? t? obliguar p?r kompensim, ushqim (ditor) i nj? t? varf?ri", ?dokush q? d?shironte ta prishte agj?rimin, e prishte dhe e kompensonte, derisa Zoti e shpalli ajetin: "E kush e p?rjeton prej jush k?t? muaj, le t? agj?roj?." N? k?t? m?nyr? e caktoi All-llahu agj?rimin e v?rtet? dhe ia mund?soi mosagj?rimin: t? s?murit, udh?tarit dhe plakut n? mosh? q? s'mund t? agj?roj?". (Ahmedi). D. Vlerat etike t? agj?ruesit Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Agj?rimi mbron nga morali i keq sepse ai q? agj?ron nuk flet gj?ra t? turpshme dhe nuk b?rtet. N?se (eventualisht) e shan? ndokush ose e sulmon, le t? thot?: 'Un? agj?roj, un? agj?roj'." (Buhariu dhe Muslimi) Transmetim nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Zoti nuk ka nevoj? p?r njeriun q? e braktis? ushqimin e pijen e nuk e braktis? fjal?n e keqe dhe vepr?n e lig?." (Buhariu). Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Agj?rimi nuk don t? thot? t? largohesh nga harja e pirja por t? largohesh nga fjala e keqe dhe vepra e sh?mtuar. N?se ndokush t? provokon apo sillet si i marr? ndaj teje, at?her? thuaj: 'Un? agj?roj, un? agj?roj'." (Ibn Huzejme dhe Ibn Hibbani). DH. Prishja me harres? Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Kush harron gjat? agj?rimit e pin dhe han, le ta vazhdoj? agj?rimin sepse Zoti e ka ushqyer dhe i ka dh?n? t? pij?." (Buhariu, Muslimi, Ebu Davudi, Tirmidhiu dhe Maliku). E. Syfyri (Sahuri) Transmetohet nga Enes ibn Maliku se Muhammedi a.s. ka th?n?: "Hani n? syfyr sepse n? t? ka begati (bereqet)." (Ibn Hibbani). Transmetohet nga Se'id el-Hudrij se Muhammedi a.s. ka th?n?: "B?ni syfyr qoft? edhe me nj? pik? uji". (Ebu Davudi dhe Tirmidhiu). ?. Iftari me hurma Transmetohet nga Selman ibn Amir ed-Dibbij se Muhammedi a.s. ka th?n?: "Kur b?n ndokush iftar, le t? filloj? me hurm? sepse ajo ?sht? begati, e n?se s'gjen? dot, at?her? me uj?, sepse uji ?sht? i past?r." (Buhariu, Muslimi dhe t? tjer?t). F. Shpejtimi i Iftarit Transmetohet nga Sehl ibn Sa'di se Muhammedi a.s. ka th?n?: "Njer?zit do t? ken? mir?si gjersa ta shpejtojn? iftarin". (Buhariu, Muslimi dhe Tirmidhiu). Transmetohet nga Ebu Hurejre se Muhammedi a.s. ka th?n?: "Zoti xh.sh. thot?: "M? i dashuri prej rob?rve t? mi ?sht? ai q? shpejton m? tep?r iftarin". (Ahmedi dhe Tirmidhiu). G. Vonimi i Syfyrit Transmetohet nga Ja'la ibn Murre se Muhammedi a.s. ka th?n?: "Zoti i do tri gj?ra: shpejtimin e iftarit, vonimin e syfyrit dhe lidhjen e duarve nj?r?n mbi tjetr?n n? namaz". (Taberani n? Ewsat). GJ. T? ushqyerit e agj?ruesit Transmetohet nga Zejd ibn Halid El-Xhuheni se Muhammedi a.s. ka th?n?: "Kush ushqen nj? agj?rues, fiton shp?rblimin sa t? tij ashtu q? nuk pak?sohet as shp?rblimi i agj?ruesit". (Tirmidhiu dhe Nesa'iu). H. Namazi i teravive Transmetohet nga Ebu Hurejre se Muhammedi a.s. d?shironte t? lutet (falet) n? Ramazan pa ndonj? urdh?r specifik dhe thoshte: "Kush lutet (ngrihet e falet) n? Ramazan me bindje e k?naq?si, i falen m?katet e b?ra". (Transmetim i t? gjith?ve). Transmetohet nga Aisheja r.a. se Muhammedi a.s. ?sht? falur n? xhami (namazin e teravive) dhe me t? jan? falur edhe disa njer?z. Kur ?sht? falur edhe nat?n e dyt? njer?zit jan? shtuar edhe m? tep?r. Ata jan? tubuar edhe nat?n e tret? e t? kat?rt mir?po Muhammedi a.s. nuk ka dalur dhe k?shtu kur ka aguar m?ngjesi ai u ka th?n?: "Pash? ate q? vepruat dhe nuk dola nga frika se mos po ju b?het obligim, edhe ate n? Ramazan" (Buhariu dhe Muslimi). Transmetohet nga Aisheja r.a. se Muhammedi a.s. nuk shtonte n? Ramazan e as jasht? tij m? shum? se nj?mb?dhjet? reqate. (Buhariu dhe t? tjer?t). Transmetohet nga Ibn Abbasi: "I ka falur n? Ramazan pa xhemat nj?zet reqate dhe namazin e vitrit". (Bejhekiu). Transmetohet nga Abdurrahman ibn Abdulkarij?: "Shkova me Umer ibn Hattabin n? xhami, edhe ate n? Ramazan dhe v?rejt?m se njer?zit ishin t? ndar? e t? shp?rndar? dhe ?dokush falej p?r vete. Umeri pastaj tha: "Sikur t'i bashkoj ata me nj? lexues (imam) do t? ishte m? mir?", dhe i bashkoi n?n udh?heqjen e Ubejj ibn Ka'bit. Kur shkuam nat?n tjet?r, i pam? njer?zit se faleshin me nj? lexues (imam), nd?rsa Umeri tha: "Sa risi e bukur ?sht? kjo!" (Buhariu dhe Maliku). Transmetohet nga Jezid ibn Rumani se njer?zit kan? falur n? Ramazan gjat? koh?s s? Umer ibn Hattabit 23 reqate. (Maliku n? El-Muvat-ta dhe n? t? ka shk?putje). HADITHET E BAJRAMIT A. Gdhimi i nat?s s? Bajramit Transmetohet nga Ebu Umame se Muhammedi a.s. ka th?n?: "Kush lutet (fal? namaz) n? dy net?t e bajrameve me k?naq?si (e sinqeritet), nuk i vdes zemra at? dit? kur do t? vdesin zemrat". (Ibn Maxhe, kurse Taberani e transmeton nga Ubade ibn Samiti). B. Zbukurimi p?r Bajram Transmetohet nga Xhabir ibn Abdull-llahu se Muhammedi a.s. e vishte g?zofin (gun?n) e kuq t? tij n? t? dy festat e Bajramit dhe n? Dit?n e xhumas?. (Ibn Huzejme). C. Ngr?nia para namazit Transmetohet nga Enesi se Muhammedi a.s. nuk dilte dit?n e Bajramit t? Ramazanit pa ngr?n? hurma edhe at? nj? nga nj?. (Buhariu dhe Ahmedi). ?. Tekbiri n? m?ngjesin e Bajramit Transmetohet nga Ibn Umeri se kur (Pejgamberi a.s.) ka dalur n? xhami, ka lexuar tekbir me z? t? lart?. Sipas nj? transmetimi tjet?r, dilte me agimin e diellit dhe lexonte tekbir derisa t? arrinte n? xhami. Aty vazhdonte t? lexoj? tekbir derisa t? ulej imami dhe pastaj ndalej. (Shafi'u; Taberani e transmeton nga Ebu Hurejre; Bejhekiu dhe Hakimi nga Ibn Umeri me sened merfu'?). D. Namazi i Bajramit Transmetohet nga Ibn Umeri se Muhammedi a.s., Ebu Bekri dhe Umeri e falnin namazin e Bajramit para hutbes. (Transmetim i t? gjith?ve p?rpos Ebu Davudit). Transmeton Sa'?d ibn Evs el-Ensari nga i ati i tij se Muhammedi a.s. ka th?n?: "N? dit?n e Bajramit, engj?jt ndalen para dyerve dhe th?rrasin: "O musliman?! Shpejtoni te Zoti Fisnik, i cili ju siguron begati dhe ju shp?rblen me t? mira. Ishit t? urdh?ruar t? faleni (luteni) nat?n, u fal?t; ishit t? urdh?ruar t? agj?roni dit?n, agj?ruat dhe iu n?nshtruat Zotit tuaj, pra merrni shp?rblimet tuaja!" Gjat? faljes nj? thirr?s th?rret: "Zoti i juaj ju fali dhe kthehuni drejt? n? vendbanimet tuaja sepse kjo ?sht? dita e shp?rblimit". (Taberaniu transmeton n? vepr?n e tij El-Kebir transmetimin e Xhabir El-Xhu'fit. K?t? e transmetojn? edhe Bejhekiu me Ibn Hibbanin). UDH?ZIMET E MUHAMMEDIT A.S. RRETH AGJ?RIMIT DHE DY BAJRAMEVE A. Adhurimi dhe bujaria e Muhammedit a.s. Muhammedi a.s. gjat? Muajit t? Ramazanit e shtonte adhurimin. Gjat? k?tij muaji Xhebraili ia m?sonte Kur'anin. Kur e takonte Xhebrailin ishte edhe m? zem?rgjer?; ai ishte m? zem?rgjer? se njer?zit tjer? mir?po edhe m? tep?r gjat? Muajit t? Ramazanit; gjat? k?tij muaji ai shtonte dh?nien e l?mosh?s, mir?sin?, leximin e Kur'anit, namazin, p?rmendjen e emrit t? All-llahut (dhikrin) dhe i'tikafin, gjegj?sisht adhurimi dhe bujaria e tij gjat? k?tij muaji ndryshonin nga muajt tjer?, nd?rsa ndonj?her? agj?ronte (edhe nat?n edhe dit?n) me q?llim q? sa m? shum? koh? t? kaloj? n? adhurim e ibadet, kurse shok?ve t? vet (as'hab?ve) nuk ua lejonte agj?rimin e vazhduesh?m (nat?n dhe dit?n). B. Iftari i tij para namazit Muhammedi a.s. hante iftar para namazit dhe zakonisht fillonte me l?ngje, n?se nuk kishte l?ngje at?her? me hurma, e n?se nuk kishte edhe hurma, at?her? me uj?. C. Lutja e tij n? Iftar Transmetohet se Muhammedi a.s. n? koh?n e iftarit thoshte: "O Zot, p?r ty agj?rova dhe me furnizimin T?nd ha iftar". Gjithashtu transmetohet se ai thoshte: "P?rfundoi etshm?ria, u ngop?n damar?t dhe u sigurua shp?rblimi, n?se d?shiron Zoti!" ?. Mosagj?rimi i tij gjat? udh?timit Muhammedi a.s. gjat? udh?timit n? Ramazan her? agj?ronte e her? jo kurse shok?t e tij (as'hab?t), zgjedhnin nj?r?n prej t? dyjave. Muhammedi a.s. i urdh?ronte shok?t e tij t? han? kur i afroheshin armikut me q?llim q? t? ken? forc? p?r ta luftuar. D. N? dy festat e Bajramit Muhammedi a.s. falte namazin e t? dy Bajrameve n? musal-la kurse vet?m nj?her? e ka falur n? xhamin? e vet edhe ate p?r shkak t? shiut. Falja e tij n? musal-la argumentohet me hadithe t? transmetuara n? Sunenet e Ebu Davudit dhe Ibn Maxhes. N? festat e Bajramit dhe Dit?n e xhumas? i vishte rrobat m? t? bukura. Zakonisht hante hurma para se t? dilte n? namazin e Bajramit t? Madh, kurse n? Bajramin e Vog?l pas kthimit nga musal-laja dhe hante nga kurbani. Sipas haditheve autentike ai n? k?to dy festa t? Bajramit, pastrohej. Muhammedi a.s. dilte n? k?mb?, shkonte n? musal-la dhe kthehej nga ndonj? rrug? tjet?r. Kur arrinte n? musal-la, fillonte namazin pa ezan, pa ikamet dhe pa thirrjen: "Namazin n? bashk?si!". As ai e as shok?t e tij nuk faleshin n? musal-la para e as pas namazit (t? Bajramit). Ai e fillonte namazin para hutbes, falte dy reqate, p?rs?riste shtat? her? tekbirin: Zoti ?sht? m? i madhi (All-llahu Ekber) me interval shum? t? shkurt? dhe pa cekur di? tjet?r. Mir?po transmetohet nga Ibn Mes'udi, i cili i fal?nderohet All-llahut xh.sh. dhe k?rkon m?shir? p?r Muhammedin a.s. se: "Muhammedi a.s. pas p?rfundimit t? tekbirit lexonte suren el-Fatiha dhe pas saj lexonte suren K?f: "K?F - pasha Kur'anin Fam?lart?" n? nj? reqat kurse n? tjetrin suren El-Kamer: "U afrua koha dhe u nda h?na...". Ndonj?her? lexonte suren El-A'la: "Madh?roje Zotin t?nd m? t? lart?" apo suren Gashije: "A t? erdhi lajmi p?r belan? q? kaplon (kijametin)". Pas p?rfundimit t? leximit merrte tekbir dhe binte n? ruku. Kur e p?rfundonte reqatin e ngrihej nga sexhdja, merrte tekbir pes? her? e pastaj fillonte t? lexoj?. N? t? dy reqatet fillonte me tekbir kurse pas leximit binte n? ruku. Pas p?rfundimit t? namazit, q?ndronte para njer?zve t? cil?t ishin ulur pran? tij, i jepte leje atij q? d?shironte t? shkoj? pa e d?gjuar hutben dhe fillonte hutben, gjegj?sisht zhvillonte ligj?rat? para tyre e pastaj u ligj?ronte grave t? cilat edhe jepnin sadaka. Gjat? hutbes shpesh merrte tekbir. K?to ishin disa t? dh?na rreth asaj se si vepronte Muhammedi a.s. gjat? Muajit t? Ramazanit dhe dy Bajrameve. Zoti i shtoft? ithtar?t e tij, na fisnik?roft? me gjurm?t e tij dhe na shp?rbleft? me t? mira! RREGULLAT E AGJ?RIMIT Obligimi i agj?rimit t? Ramazanit T? gjith? musliman?t pajtohen se agj?rimi i Ramazanit ?sht? obligim (farz), n? baz? t? ajetit: "(Ato dit? t? num?ruara jan?) Muaji i Ramazanit q? n? t? (flloi t?) shpallet Kur'ani q? ?sht? udh?rr?fyes p?r njer?zit, sqarues i rrug?s s? drejt? dhe dallues (i t? v?rtet?s nga g?njeshtra). E kush e p?rjeton prej jush k?t? muaj, le t? agj?roj?..." (El-Bekare:185) Obligim ?sht? edhe sipas hadithit t? Muhammedit a.s.: "Islami u ngrit mbi pes? (shtylla): 1. D?shmis? se s'ka zot tjet?r p?rve? All-llahut dhe se Muhammedi ?sht? i d?rguar i Tij; 2. Faljes s? namazit, 3. Dh?nies s? zekatit; 4. Agj?rimit t? Ramazanit; 5. Haxhxhit p?r at? q? ka mund?si". Kushtet e obligimit Kushtet e obligimit t? tij jan?: 1. Islami, 2. Mendja e sh?ndosh? dhe 3. Pjekuria. Agj?rimi nuk obligohet p?r jomuslimanin, as p?r t? ?mendurin e as p?r f?mij?n. Parimet e agj?rimit Parimet e agj?rimit jan? tre: 1. Hyrja e Muajit t? Ramazanit n? baz? t? pamjes s? drejtp?rdrejt? t? h?n?s ose n? baz? t? vendimit t? gjykat?sit. 2. Largimi nga ngr?nia, pirja dhe marr?dh?niet intime prej agimit t? mengjesit deri n? per?ndim t? diellit. 3. Vendosja (nijeti) Koha e vendosjes (nijetit) ?sht? para agimit t? m?ngjesit; duhet t? vendoset me bindje t? plot? p?r agj?rimin e asaj dite me q?llim q? t? fitohet shp?rblimi i Zotit. Sipas disa shkollave juridike (medhhebeve) mjafton vet?m nj? vendosje (nijet) gjat? Muajit t? Ramazanit pa p?rs?ritje. ?ka e prish? agj?rimin 1. Ushqimi i q?llimt? qoft? edhe me pakic? ose me di?ka q? nuk ?sht? ushqyese. 2. Pirja e q?llimt? qoft? edhe nj? pik?. 3. Barnat ushqyese. 4. Marr?dh?niet intime dhe ejakulimi. ?ka urrehet gjat? agj?rimit Urrehet t? nd?rmerret ?do gj? q? e dob?son agj?ruesin, si transfuzioni i gjakut apo q? mund ta nxit? e ta prish? agj?rimin, si puthja e gruas, kontrollimi i ushqimit me gjuh? dhe at? pa nevoj? apo hyrja e pluhurit n? goj? q?llimisht. Aspektet pozitive t? agj?rimit Agj?rimi ?sht? adhurim (ibadet) p?r kontrollimin e epshit, forcimin e trupit, edukimin p?r bashk?punim shoq?ror si dhe p?r t'i njohur vuajtjet e t? mjer?ve e t? varf?rve... K?shtu, preferohet q? gjat? Ramazanit t? shtohen: adhurimi, namazi, k?rkimi falje (pendimi) dhe leximi i Kur'anit. Gjithashtu ?sht? e preferueshme t? jepet m? shum? sadaka, t? ushqyerit e t? mjer?ve e t? varf?rve, vizita e fqinjve dhe an?tar?ve t? familjes, aplikimi i veprave t? vlefshme p?r shoq?rin? dhe pak?simi i veprave t? padobishme. Gjat? agj?rimit ndalohet ?do gj? q? ndalohet edhe jasht? periudh?s s? agj?rimit: gibeti (p?rgojimi), shpifja, g?njeshtra, armiq?sia dhe njollosja e nderit t? njer?zve. Pasi q? k?to vepra ndalohen jasht? periudh?s s? agj?rimit, at?her? si do t? trajtohen gjat? Muajit t? Ramazanit, i cili ?sht? muaj i adhurimit, past?rtis? dhe d?lir?sis?!... P?r k?ta njer?z, Muhammedi a.s. ka th?n? se agj?rojn? barqet e tyre kurse gjymtyr?t b?jn? m?kate: "Shum? agj?rues nuk fitojn? gj?, p?rpos uris? dhe etjes". Muhammedi a.s. gjithashtu na ndalon d?mtimin e d?mb?r?sit dhe t? shar?sit: "Agj?rimi mbron nga zjarri e ai q? agj?ron t? mos harroj? nj? gj? t? till?. N?se ndokush e nxit?, t? mos e shaj? e as ta blasfemoj? por le t? thot?: "Un? agj?roj". (Nesa'iu). Le ta dij? agj?ruesi se n?se d?shiron shp?rblim nga Zoti, do ta fitoj?; ?do l?vizje q? e b?n dhe ?do fjal? q? e flet konsiderohen adhurim... Agj?ruesi duhet t? ket? nijet t? past?r, t? b?j? m? shum? vepra t? mira e dhik?r dhe t? k?rkoj? falje (istigfar). SADAKATUL-FITRI (DH?NIA E L?MOSH?S) A. Tekstet argumentuese Transmetohet nga Ibn Umeri se Muhammedi a.s. e ka obliguar Sadakatul-Fitrin n? Muajin e Ramazanit p?r robin, t? lirin, mashkullin, femr?n, f?mij?n dhe plakun musliman?, qoft? nga sa'? hurme ose elbthi. (Buhariu, Muslimi dhe t? tjer?t). Transmetohet nga Ibn Umeri se Muhammedi a.s. ka urdh?ruar t? jepet Sadakatul-Fitri para se t? nisen p?r n? namaz. (Transmetimi i t? gjith?ve p?rve? Ibn Maxhes). Transmetohet nga Ibn Abbasi se Muhammedi a.s. e b?ri obligim Sadakatul-Fitrin p?r pastrimin e agj?ruesit nga p?rgojimi dhe fjal?t e turpshme; me agj?rimin ai (Muhammedi a.s.) e obligon t'i ushqej? t? varf?rit; ai q? e jep Sadakatul-Fitrin para namazit pranohet e kush e jep pas namazit (t? Bajramit) ?sht? sadaka (l?mosh?) e r?ndomt?. (Ebu Davudi, Ibn Maxhe dhe Hakimi). B. Rregullat e Sadakatul-Fitrit Vitrat obligohen t? jepen para agimit t? m?ngjesit n? dit?n e Bajramit t? Vitrit (Bajramit t? Madh), kurse p?r at? q? vdes n? k?t? koh? ose lindet pas k?saj kohe, nuk jan? obligim. M? mir? ?sht? t? jepen para namazit t? Bajramit si dhe mund t? jepen gjat? Muajit t? Ramazanit. N?se vonohen nga namazi i Bajramit, nuk anulohen por patjet?r t? realizohen. Sadakatul-Fitri i jepet p?r ?do person nj? t? varf?ri, bile nuk lejohet t'u ndahet dy apo tre varfanjak?ve, sepse q?llimi i k?saj sadakaje ?sht? shp?timi; ngase Muhammedi a.s. thot?: "Shp?toni ata nga hallet (barra e r?nd?) n? k?t? dit?". Preferohet Sadakatul-Fitri n? t? holla, n?se k?shtu m? tep?r u konvenon t? varf?rve. PJESA E DYT? 1. Ardhja e muajit t? dashur 2. Ramazani, muaji i t? v?rtet?s 3. Ramazani, muaji i fuqis? 4. Ramazani, muaji i liris? 5. Filozofia dhe sekretet e agj?rimit 6. Ramazani, muaji i mir?b?rjes 7. Ndikimi i adhurimit (ibadetit) n? edukimin e popullit 8. Institucioni i zekatit 9. Ramazani flet 10. Lamtumira e Ramazanit 11. Filozofia e Bajramit ARDHJA E MUAJIT T? DASHUR Jemi para nj? kohe t? re t? gjith?sis? ngase pas disa dit?ve do t? vjen Ramazani me rregullimin, format dhe atmosfer?n e vet. Njer?zit ndaj k?tij muaji kan? disa q?ndrime: 1. Ka njer?z q? nuk shohin n? t? gj? tjet?r pos ndales?s s? padobishme, tradit?s s? paarsyeshme fetare. Qytet?rimi u zhvillua dhe mendimi njer?zor p?rparoi k?shtu q?, sipas mendimit t? tyre, k?to pranga t? r?nda fetare jan? t? panevojshme. Ky grup tallet me agj?ruesit dhe shpotit mendjen dhe q?ndrimin e tyre. 2. Ka njer?z q? e kuptojn? vet?m si uri t? cil?s nuk mund t'i p?rballoj? lukthi dhe si etshm?ri t? cil?s nuk mund t'i p?rballojn? damar?t. Ky grup nuk agj?ron, paraqitet si agj?rues para atij q? e njeh kurse si joagj?rues para atij q? nuk e njeh. 3. Ky grup mendon se Ramazani ?sht? koh? e d?frimit vjetor q? p?rb?het prej llojeve t? ndryshme t? ushqimit si dhe si rast i bukur p?r d?frim deri n? agimin e m?ngjesit dhe p?r gjum? t? thell? t?r? dit?n deri n? mbr?mje. N?se ?sht? pun?tor i m?rzitet puna, n?se punon me pal? sillet keq me to, e n?se ?sht? funksionar funksioni i duket shum? i r?nd?... 4. Sipas k?tij grupi, edhe pse jan? pakic?, q?llimi i Ramazanit ?sht? di? krejt tjet?r sepse ka vler? t? madhe... Ky grup mendon se ky muaj ?sht? periudha ushtruese e rip?rt?rirjes shpirt?rore t? njer?zve si sjellja fisnike, p?rshtypja e bukur, durimi i past?r dhe edukata e p?rsosur hyjnore. P?r ata t? cil?t mendojn? se agj?rimi nuk p?rkon me zhvillimin e qytet?rimit, propozojm? t? bisedojn? me mjek?t dhe psikolog?t q? t'i shohin zbulimet e reja shkencore q? kan? t? b?jn? me dobit? e agj?rimit. Atyre t? cil?t d?shtojn? para uris?, edhe pse e pranojn? obligimin dhe hyjnin? e agj?rimit, ua rikujtojm? se jetojm? n? zem?r t? luft?s definitive n? historin? e k?tij populli, kurse agj?rimi ?sht? vet?m durim disaor?sh dhe ai q? d?shton mes agj?rimit dhe epshit t? vet n? durimin q? zgjat? gjat? or?ve t? dit?s, at?her? do t? d?shtoj? edhe para armiqve t? tij n? rast t? luft?s s? tmerrshme q? zgjat? me dit?, muaj e vite t? t?ra. T? d?shtuarit n? nj? mejdan t? vog?l nuk jan? t? aft? t? fitojn? p?r popullin e tyre n? ndonj? konflikt m? t? madh. Ai q? dor?zohet n? luft?n disaor?she me epshin e vet, e humb? karakteristik?n kryesore t? moralit t? luft?tar?ve, gjegj?sisht burr?rin?, nd?rsa ai q? jeton n? sfer?n e burr?ris? del ngadh?njimtar ose d?shmor. Ka nj? grup q? e kuptojn? Ramazanin si uri gjat? dit?s dhe k?naq?si materiale gjat? nat?s... Mas?s s? agj?ruesve musliman? ia kushtojm? k?t? ngjarje dhe d?shirojm? q? Zoti t'u jep dobi nga agj?rimi e t'i shp?rblej? me t? mira. Si popujt, ashtu edhe individ?t, gjat? jet?s s? tyre t? gjat? kan? nevoj? p?r pushim dhe rehati p?rmir?suese e rip?rt?rir?se. Koha e pushimit dhe e qet?simit ?sht? pjes? e rasteve definitive n? historin? e individ?ve dhe shoq?rive dhe n?se din? si ta shfryt?zojn?, fitojn? ?el?sin e t? mirave t? ardhshme, fitoreve n? luft?ra dhe p?rhershm?rin? historike. Shoq?rit? dhe individ?t gjejn? n? Ramazan rastin e reform?s s? historis? s? tyre ngase ai prezenton periudh?n shpirt?rore. Ramazani ?sht? epiqend?r p?r p?rforcimin e fuqive shpirt?rore, psikike e morale n? jet?n e popullit apo t? individit... Ky na rikujton t? v?rtet?n e qiejve dhe t? tok?s, na armatos? me fuqi ngadh?njyese dhe na nxit? ta duam lirin?, prej s? cil?s varet nderi i njer?zimit. Pra, Ramazani na dhuron "t? v?rtet?n", "fuqin?" dhe "lirin?" gjat? dit?ve t? uris? dhe etjes... ?dokush q? e kupton urt?sin? dhe filozofin? e agj?rimit, lufton p?r hir t? v?rtet?s me bindje t? plot?, ngadh?njen dhe p?rfiton q?llimin m? fisnik t? liris?, gjegj?sisht refuzon n?nshtrimin dhe rob?rin?. Muslimani, i cili agj?ron me vullnet t? lir? e bindje t? plot? p?r hir t? Zotit e afrimit ndaj Tij, vuan nga egoizmi, izolimi dhe indiferenca e shoq?ris? dhe k?shtu orvatet t'i zhduk? e t'i eliminoj?; ky musliman agj?rues mendon se epshi, pasioni, d?mi, armiq?sia dhe urrejtja jan? dob?si q? e shkat?rrojn? shpirtin e Ummetit dhe p?r k?t? shkak ndien n? vete p?rgjegj?si e obligim p?r t'u p?rballuar. Gjat? lutjeve dhe aplikimit t? urdh?rave t? Zotit, ai ndien liri t? plot? dhe pavar?si nga ?do gj? tjet?r pos Tij, si ushqimi, pirja, k?naq?sia, ambicia dhe g?njeshtra. Ai n? k?t? rast ?sht? p?rgjithmon? i lir?, jo n? kuptimin e transferimit prej nj? vendi n? vend tjet?r, por n? frenimin e epsheve dhe animeve t? tij, fundos ?ka don dhe liron ?ka don. Ai k?shtu q?ndron shpirtlir? mes mureve, mendjelir? n? vend t? shkret? dhe d?shir?lir? n? pranga t? hekurta... Pasha jet?n time, kjo liri i takon nderit t? njeriut, pra si mund t? krahasohet me lirin? e trupave! Historia jon? e vjet?r dhe ajo bashk?kohore kan? sh?nuar fitore t? m?dha n? baz? t? k?tij koncepti preciz t? filozofis? s? Ramazanit dhe t? modelimit t? plot? me edukat?n e agj?rimit, gjegj?sisht n? k?t? m?nyr? i kemi dhuruar bot?s njer?zore heronj dhe kreshnik? t? reformave, ?lirimeve, urt?sive, shkenc?s etj... Shikoni musliman?t, t? cil?t n? betej?n e Bedrit q? u zhvillua n? dit?n e shtat?mb?dhjet? t? Ramazanit, edhe pse ishin pakic?, korr?n fitore t? bindshme, t? cil?n e amshoi Kur'ani Fam?lart?... A mendoni se do t? korrnin sukses sikur t? mos i k