{"id":53211,"date":"2020-04-01T08:05:23","date_gmt":"2020-04-01T07:05:23","guid":{"rendered":"https:\/\/fjala.info\/?p=53211"},"modified":"2020-04-01T13:24:59","modified_gmt":"2020-04-01T12:24:59","slug":"lutfullah-baba-ne-altarin-e-mistikes","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/lutfullah-baba-ne-altarin-e-mistikes\/","title":{"rendered":"LUTFULLAH BABA N\u00cb ALTARIN E MISTIK\u00cbS"},"content":{"rendered":"

Shejh Hasan Muzli SELIMI<\/em><\/p>\n

Es\u00e9 nga<\/em> Sheh Hasan Muzli SELIMI<\/strong><\/p>\n

\u201c\u2026 N’saher vakt e dha teslimin,
\nP\u00ebr k\u00ebt\u00eb popull bashk\u00eb komb\u00ebtar\u2026
\n\u2026 Mos t’m\u00ebrzitesh o nana jon\u00eb,
\nNe do rrim\u00eb bashk\u00eb p\u00ebrdit\u00eb,
\n\u00cbsht\u00eb e r\u00ebnd\u00eb kjo rruga jon\u00eb\u2026\u201d<\/p><\/blockquote>\n

Sa kam mbaruar nj\u00eb sh\u00ebnim n\u00eb flet\u00ebt e mia t\u00eb zakonshme. Kam vendos\u00eb t\u00eb mos pushoj s\u00eb shkruari. Ndoshta dikush thot\u00eb pse shkruan ky? Ne jemi n\u00eb fund t\u00eb rrug\u00ebs, e ndoshta k\u00ebto sh\u00ebnime nuk kan\u00eb p\u00ebr t\u2019u lexuar kurr\u00eb. Prap\u00eb un\u00eb rezistoj me k\u00ebmb\u00ebnguljen time t\u00eb nj\u00eb sufisti. M\u00eb vjen mir\u00eb q\u00eb m\u00eb kan\u00eb dh\u00ebn\u00eb k\u00ebt\u00eb k\u00ebmb\u00ebngulje, qyshse kam mund t\u00eb mbaj mend historin\u00eb time t\u00eb rritjes. Nuk jam nga ata q\u00eb din\u00eb nga kam ardhur e t\u00eb di se ku shkoj. M\u00eb mjafton t\u00eb p\u00ebrshkruaj gjendjen time t\u00eb form\u00ebs dhe t\u00eb mos form\u00ebs n\u00eb hap\u00ebsirat e diellit tim. Ndoshta ky diell m\u00eb ka mbajtur, jo vet\u00ebm tani, por ka q\u00eb n\u00eb vogli. E tash vendi ndodhet midis Zotit dhe d\u00ebshp\u00ebrimit. Duhet t\u00eb shikohet n\u00eb konceptin psikologjik.<\/p>\n

Nj\u00eb terren i minosur me nj\u00eb frym\u00eb propagande t\u00eb shfrenuar p\u00ebr nj\u00eb luft\u00eb pa armik, por q\u00eb dikund duhet t\u00eb jet\u00eb. N\u00eb harmoni me \u00e7ka flas m\u00eb lart v\u00ebrtetohet se gjith\u00e7ka q\u00eb ka qen\u00eb do t\u00eb jet\u00eb, gjith\u00e7ka q\u00eb do t\u00eb jet\u00eb \u00ebsht\u00eb, gjith\u00e7ka q\u00eb do t\u00eb jet\u00eb ka qen\u00eb. K\u00ebshtu mbesim n\u00eb \u00ebndrrat e p\u00ebrbashk\u00ebta se nj\u00eb dit\u00eb do t\u00eb dalin m\u00eb e mir\u00eb se sa ishte sot. Pra \u00ebndrrat dhe hallet na bashkojn\u00eb, kur k\u00ebto jan\u00eb t\u00eb nj\u00eb rrug\u00ebtimi dhe bashkimi me k\u00ebto \u00ebndrra, ide, projekte, lutje, besim n\u00eb lutjen dhe n\u00eb madh\u00ebshtin\u00eb e lumturimit, pas lutjes na vjen n\u00eb ndihm\u00eb individi. K\u00ebta individ\u00eb p\u00ebr\u00e7ojn\u00eb mir\u00ebsi n\u00eb tok\u00eb p\u00ebr njer\u00ebzit n\u00eb nevoj\u00eb. Si rrall\u00eb ndonj\u00ebher\u00eb flamurin e shp\u00ebtimtarit e kan\u00eb marr\u00eb \u00ebngjujt, profet\u00ebt, por edhe njer\u00ebz si Bab\u00eb Lutftullah Haxhi Za Baba.<\/p>\n

Dihet nga ne t\u00eb gjith\u00eb se Haxhi Za Baba \u00ebsht\u00eb nj\u00eb klerik me norma t\u00eb pa limitueme. Ai erdhi n\u00eb vendin e tij p\u00ebr t\u00eb dh\u00ebn\u00eb em\u00ebr e jet\u00eb klerikut vendas. U p\u00ebrgatit p\u00ebr t\u00eb sh\u00ebrbyer n\u00eb sh\u00ebrbesat fetare n\u00eb Shqip\u00ebri si i pari mistik shqiptar. Me vete mori tre djemt\u00eb e vet. Bab\u00eb Danjollin, Bab\u00eb Lutfullarin, dhe Bab\u00eb Avdylvehabin. N\u00eb Prizren q\u00ebndroi vet me djalin e vog\u00ebl Bab\u00eb Avdylvehabin. N\u00eb Gjakov\u00eb vendosi Bab\u00eb Danjollin dhe Bab\u00eb Lutfullahun.
\nVendi po kalonte situat\u00ebn m\u00eb t\u00eb r\u00ebnd\u00eb t\u00eb koleres. Bab\u00eb Lutfullari doli n\u00eb rrug\u00ebt e Gjakov\u00ebs dhe po shikon q\u00eb njer\u00ebzit po binin n\u00eb tok\u00eb t\u00eb vdekur.<\/p>\n

Ai kthehet n\u00eb Teqe dhe bisedon me nan\u00ebn e tij. Nga dialogu me nan\u00ebn dhe ajo nuk e kuptoi dhe e shtyr\u00eb nga rrezatimi njer\u00ebzor i mir\u00ebsis\u00eb ndihmoi Lutfullarin, i cili eci drejt altarit t\u00eb mir\u00ebsis\u00eb, pra amshimit. Ai ra d\u00ebshmor n\u00eb rrug\u00ebn e sakrific\u00ebs p\u00ebr t\u00eb shp\u00ebtuar me sh\u00ebrbimin e tij m\u00eb sublim njer\u00ebzis\u00eb q\u00eb i besonin. K\u00ebshtu ndodh, kur n\u00eb besimin q\u00eb ke n\u00eb \u00e7\u00ebshtjen q\u00eb e pranon dhe e merr me seriozitet e ata q\u00eb ta japin me seriozitet gjithmon\u00eb n\u00eb krah e brenda teje \u00ebsht\u00eb Zoti, i qofshim fal\u00eb. N\u00eb k\u00ebsi rastesh ai t\u00eb b\u00ebhet udh\u00ebrr\u00ebfyes e n\u00eb harmoni me shkall\u00ebn e sakrific\u00ebs t\u00eb shp\u00ebrblen.<\/p>\n

Kam qen\u00eb vizitor gjith\u00eb atoher\u00eb n\u00eb tyrben e madhe q\u00eb ndodhet n\u00eb Teqen e Madhe t\u00eb Sadive n\u00eb Gjakov\u00eb. Kam pa nj\u00eb kobur t\u00eb mbuluar me cop\u00eb t\u00eb kuqe. Nuk kam pyet arsyen pse t\u00eb gjith\u00eb kobur\u00ebt t\u00eb mbuluar me cop\u00eb jeshile e ky kobur q\u00eb i p\u00ebrket Bab\u00eb Lutfullahut me t\u00eb kuqe. Por tani q\u00eb po shkruaj pas nj\u00eb studimi dhe hulumtimi racional v\u00ebrtetohet q\u00eb ai \u00ebsht\u00eb d\u00ebshmor i t\u00eb v\u00ebrtet\u00ebs, i drit\u00ebs s\u00eb zemr\u00ebs, i shpirtit t\u00eb mir\u00ebsis\u00eb.<\/p>\n

Gjat\u00eb gjith\u00eb k\u00ebtyre dit\u00ebve n\u00eb ve\u00e7im t\u00eb detyruar mendja ime ka punuar tek studimi p\u00ebr mistik\u00ebn. Prejardhjen e saj, normat e v\u00ebrtetimit t\u00eb suksesit, radha e nxjerrjes s\u00eb v\u00ebrtet\u00ebs dhe e studimit saj, historikut dhe p\u00ebrvet\u00ebsimit n\u00eb aspektin e fsheht\u00ebsis\u00eb. Kam patur gjithnj\u00eb mendim dhe d\u00ebshir\u00eb t\u00eb jem nj\u00eb studiues i thjesht\u00eb, pasi nuk kam patur n\u00eb dispozicion t\u00ebr\u00eb koh\u00ebn e mjaftueshme, p\u00ebr ta b\u00ebr\u00eb at\u00eb pjes\u00ebn m\u00eb prioritare t\u00eb pun\u00ebs. Lindin mendime edhe mendorja vihet n\u00eb l\u00ebvizjen e materies s\u00eb trunit njer\u00ebzor, n\u00eb tregimet historike t\u00eb ngjarjeve dhe t\u00eb idealistave t\u00eb m\u00ebdhenj t\u00eb quajtur lider\u00eb t\u00eb fush\u00ebs s\u00eb mistik\u00ebs.<\/p>\n

\"\"Teqja e Madhe Autoqefale Ballkanike, Gjakove-Prizren<\/em><\/p>\n

K\u00ebta lider\u00eb jan\u00eb dhe mbet\u00ebn frym\u00ebzim i prakikave e t\u00eb ndodhive nga k\u00ebto praktika. Realisht gjithmon\u00eb historia \u00ebsht\u00eb rezultat i veprimtaris\u00eb praktike t\u00eb popujve. E nj\u00ebjta gj\u00eb vlen edhe p\u00ebr filozofin\u00eb. Mendimet plus praktikat kan\u00eb sjell\u00eb studime q\u00eb kan\u00eb marr\u00eb em\u00ebr n\u00eb t\u00eb gjitha format n\u00eb filozofin\u00eb materialiste dhe idealiste t\u00eb shoq\u00ebris\u00eb nj\u00ebrzore. Por nuk ka gj\u00eb m\u00eb t\u00eb v\u00ebshtir\u00eb se sa t\u00eb shkruash histori.<\/p>\n

Shpesh n\u00eb hartimin e tezave studimore jan\u00eb marr\u00eb edhe disa shembuj t\u00eb njer\u00ebzve q\u00eb kan\u00eb dh\u00ebn\u00eb kontribut n\u00eb aspektin e tyre jet\u00ebsor. Jo vet\u00ebm p\u00ebr vet\u00ebn e tyre, por p\u00ebr mbar\u00eb njer\u00ebzin\u00eb. Ata kan\u00eb q\u00ebn\u00eb devocioni i mendimit idealist n\u00eb prurjen e re pas nj\u00eb ngjarje. Ne e dim\u00eb edhe ju e dini q\u00eb t\u00eb gjitha festat si ato fetare e komb\u00ebtare, ato nd\u00ebrkomb\u00ebtare e fetare kan\u00eb nj\u00eb dat\u00eb historike, kan\u00eb nj\u00eb veprim njer\u00ebzor n\u00eb sh\u00ebrbim t\u00eb nj\u00eb situate psikologjiko-ekonomio-politike e fetare.<\/p>\n

N\u00eb fillesat e shoq\u00ebris\u00eb nj\u00ebr\u00ebzore njer\u00ebzit nuk b\u00ebnin shum\u00eb vizita tek nj\u00ebri-tjetri p\u00ebr arsyet q\u00eb ne i njohim n\u00eb histori. Por edhe pas e.r kemi patur ngjarje t\u00eb k\u00ebsaj natyre. E pse lind pyetja? N\u00eb shum\u00eb etapa t\u00eb historis\u00eb dhe k\u00ebto jan\u00eb t\u00eb shumta kemi patur luft\u00ebra me arm\u00eb t\u00eb llojeve t\u00eb ndryshme sipas periudhave historike. Kemi patur edhe epidem, bile edhe pandemi t\u00eb em\u00ebrtuara n\u00eb emra t\u00eb ndrysh\u00ebm. Kemi patur edhe hasmari mes nj\u00ebri-tjetrit q\u00eb kemi edhe tani n\u00eb epok\u00ebn e internetit e s\u2019kemi as moralin, as t\u00eb drejt\u00ebn ta vizitojm\u00eb fqinjin, apo tjet\u00ebr njeri. P\u00ebr k\u00ebto arsye e t\u00eb tjera njer\u00ebzit kan\u00eb q\u00ebndruar t\u00eb ndar\u00eb.<\/p>\n

Biles edhe jan\u00eb sulmuar nga fise e komunitete t\u00eb tjera e jan\u00eb pushtuar shum\u00eb leht\u00eb p\u00ebr shkaqet e lartp\u00ebrmendura e ne i kemi quajtur me t\u00eb drejt\u00eb Profet\u00eb. Vazhdojm\u00eb t\u2019u th\u00ebrrasim Hazret, prij\u00ebs, shd\u00ebrrues t\u00eb epokave, ndryshim t\u00eb kthesave historike etj. K\u00ebta me politika studimore e rregulla zakonore kan\u00eb arritur t\u00eb mbledhin njer\u00ebzit n\u00eb tubime t\u00eb ndryshme, p\u00ebr festa t\u00eb ndryshme deri aty sa jan\u00eb vendosur edhe datat fikse Pashk\u00eb e Bajram, Sh\u00ebngjergj e Sh\u00ebnkoll.<\/p>\n

M\u00eb del p\u00ebr detyr\u00eb t\u00eb flas p\u00ebr tiparet e religjionit. Ka shum\u00eb mendime lidhur me religjionin. Religjioni \u00ebsht\u00eb dukuri organizative dogmatike, q\u00eb p\u00ebr\u00e7on leht\u00eb idet\u00eb tek mendja njer\u00ebzore. Nuk e pranoj q\u00eb me religjion \u00e7do dit\u00eb e jet\u00ebs t\u00eb jet\u00eb e konsideruar burg. Parimi i religjionit \u00ebsht\u00eb dallimi i pik\u00ebpamjeve n\u00eb m\u00ebnyr\u00ebn e t\u00eb jetuarit, n\u00eb m\u00ebnyr\u00ebn e t\u00eb vepruarit, pra t\u00eb form\u00ebs dhe veprimit praktik. Nd\u00ebrsa lidhur me shpirtin, sakrific\u00ebn, sekretin, praktikimit n\u00eb misticiz\u00ebm, bashkimi i shpirtit me objektin frymor fizik, ndarja biologjike me at\u00eb shpirt\u00ebrore, dashamir\u00ebsia e nd\u00ebrsjellt\u00eb e shpirt\u00ebrores dhe material\u00ebs n\u00eb nj\u00eb objekt frymor, nd\u00ebrlidhja mes shpirtit, trupit, nga nervorja dhe mendorja, kap\u00ebrcimi i lumenjve t\u00eb furnizimit me gjak t\u00eb k\u00ebtyre bashk\u00eb materialen me hyjnoren jan\u00eb gati-gati t\u00eb nj\u00ebjta.<\/p>\n

N\u00eb fillim t\u00eb k\u00ebtij materiali thash\u00eb se gjat\u00eb gjith\u00eb k\u00ebsaj kohe kam menduar p\u00ebr mistak\u00ebn dhe kam hedhur posht\u00eb gjith\u00eb teorit\u00eb konspirative. Mundet t\u00eb jem i gabuar. Ne shqiptar\u00ebt n\u00eb ve\u00e7anti e gjith\u00eb shoq\u00ebria njer\u00ebzore n\u00eb p\u00ebrgjith\u00ebsi \u00ebsht\u00eb konspirative. \u00cbsht\u00eb konspirativ\u00eb, sepse \u00ebsht\u00eb vet\u00eb natyra e njeriut materie e paeksploruar. Pa l\u00ebre m\u00eb njer\u00ebzit q\u00eb nuk kan\u00eb lidhje n\u00eb mendime me nj\u00ebri-tjetrin. Ata, njer\u00ebzit n\u00eb t\u00ebr\u00ebsi, pra jan\u00eb t\u00eb lidhur direkt me Hyjn. Do t\u00eb m\u00eb b\u00ebrtasin disa njer\u00ebz q\u00eb nuk e kan\u00eb iden\u00eb se \u00e7\u2019\u00ebsht\u00eb njeriu, Udh\u00ebrrefyesi, Myrshydi, Shejh e t\u00eb tjera si k\u00ebta. Un\u00eb kam bindje se t\u00eb tre k\u00ebto funksione t\u00eb mistik\u00ebs e t\u00eb jet\u00ebs shoq\u00ebrore jan\u00eb n\u00eb bashk\u00ebveprim dhe n\u00eb sinkron me praktikat e Tezavufit<\/em>, q\u00eb ne i themi mistik\u00eb<\/em>. Parimi i vet nd\u00ebrlidhjes me nd\u00ebrlidhjen p\u00ebrmes funksioneve t\u00eb sufizmit \u00ebsht\u00eb e p\u00ebrbashk\u00ebt n\u00eb vij\u00ebn e drejtp\u00ebrdrejt\u00eb paralele t\u00eb p\u00ebrballta.<\/p>\n

Shoq\u00ebria \u00ebsht\u00eb konspirative, sepse ne n\u00eb p\u00ebrgjith\u00ebsi jemi rritur me l\u00ebgjenda, jemi rritur me mite. Ne ju besojm\u00eb atyre dhe gati gjithmon\u00eb sado i ditur t\u00eb jet\u00eb njeriu i pranojm\u00eb p\u00ebr t\u00eb v\u00ebrteta. E p\u00ebr k\u00ebt\u00eb konspiracioni tek ne \u00ebsht\u00eb mit dhe b\u00ebhet l\u00ebgjend\u00eb. A jan\u00eb legjenda p\u00ebrrallat e Lafontenmit. A \u00ebsht\u00eb sot l\u00ebgjend\u00eb dhe mit interneti, fb. Po t\u00eb gjitha k\u00ebto jan\u00eb fantazi e natyr\u00ebs mendore t\u00eb njeriut. Por n\u00eb apektin mistik<\/em> (Tezavufit<\/em>), kurr\u00eb jo. T\u00eb gjitha k\u00ebto jan\u00eb tani m\u00eb t\u00eb njohura edhe nga prejardhja, nd\u00ebrsa mistika ka akoma shum\u00eb, shum\u00eb p\u00ebr t’u eksploruar.<\/p>\n

Pastaj psen\u00eb e k\u00ebrkoni dikund tjet\u00ebr thoni ju. Po un\u00eb n\u00eb k\u00ebt\u00eb koh\u00eb t\u00eb lig\u00eb p\u00ebr nga gjendja shpirt\u00ebrore, mediatike dhe kriz\u00ebs q\u00eb po rritet n\u00eb bot\u00eb edhe k\u00ebtu m\u00eb doli n\u00eb mendje gjat\u00eb k\u00ebtyre dit\u00ebve baba Lutftullah. Baba Lutfullah djali i dyt\u00eb i Haxhi Za Bab\u00ebs. Ka q\u00ebndruar n\u00eb k\u00ebmb\u00eb t\u00eb bab\u00ebs tij shpirt\u00ebror e biologjik n\u00eb Teqen e Madhe n\u00eb Gjakov\u00eb. Duke z\u00ebvend\u00ebsuar Bab\u00ebn Danjoll, t\u00eb cilit i dilte detyr\u00eb t\u00eb kalonte nga nj\u00eb krahin\u00eb n\u00eb tjetr\u00ebn p\u00ebr t\u00eb ringrit\u00eb e ngriti teqet Sadi. Ai jetonte me nan\u00ebn, sepse ishte beqar akoma i pamartuar. Ka jetuar, si\u00e7 flitet n\u00eb shekullin e 15-t\u00eb. Gjat\u00eb koh\u00ebs q\u00eb ai ka qen\u00eb me detyr\u00eb post\u00ebmbajt\u00ebs n\u00eb Teqen e Madhe t\u00eb Sadive n\u00eb Gjakov\u00eb, ka patur shum\u00eb praktika sufiste, q\u00eb ka treguar t\u00eb v\u00ebrtet\u00ebn e Zotit n\u00eb ekzistenc\u00ebn e materieve. Flitet p\u00ebr shum\u00eb gj\u00ebra.<\/p>\n

Goj\u00ebdh\u00ebna ka ardh\u00eb deri n\u00eb dit\u00ebt tona. Qysh i vog\u00ebl e kam d\u00ebgjuar si tregim rreth zjarrit n\u00eb dim\u00ebr edhe nga miq q\u00eb vinin me bujt\u00eb n\u00eb dit\u00ebt e g\u00ebzuara e t\u00eb rast\u00ebsores, q\u00eb ky njeri e n\u00eb fakt njeri, krejt tok\u00ebsor, i lindur nga nana njeri, q\u00eb \u00ebsht\u00eb ushqye me buk\u00eb, e ka shuar etjen me uj\u00eb, ka b\u00ebr\u00eb veprime q\u00eb ndoshta lexuesi do t\u2019i quajn\u00eb krijes\u00eb t\u00eb fantazis\u00eb s\u00eb l\u00ebgjend\u00ebs, apo mit i krijuem p\u00ebr interesa t\u00eb koh\u00ebs. Por un\u00eb mendoj se nj\u00eb njeri me shpirt nuk \u00ebsht\u00eb si \u00e7do njeri tjet\u00ebr. Ai mbizot\u00ebron koh\u00ebn dhe hap\u00ebsir\u00ebn n\u00eb mos form\u00eb. Ai sundon me sakrific\u00ebn. Ai sundon me sekretin. Ai sundon me mallin p\u00ebr jet\u00ebn. Ai sundon dhe mbi gjith\u00e7ka vendos besimin, bindjen si shkalla m\u00eb e lart\u00eb e bukuris\u00eb, si shenj\u00eb lavdie e p\u00ebrulje. Vendos mbi gjith\u00e7ka t\u00eb ardhm\u00ebn e njer\u00ebzis\u00eb. Ai e quan veten borxh t\u00eb popullit q\u00eb me koshienc\u00eb i beson.<\/p>\n

Ne kap\u00ebrdisemi me mendjen e nj\u00eb studiuesi, t\u00eb nj\u00eb poeti, t\u00eb nj\u00eb prozatori, t\u00eb nj\u00eb piktori, t\u00eb nj\u00eb vepre arti skenike, mburremi me interpretimin aktorial, mburremi me bariun e mir\u00eb, mburremi me pun\u00ebn n\u00eb ar\u00eb, n\u00eb fabrik\u00eb e kudo ku ka pun\u00eb t\u00eb mir\u00eb e q\u00eb ka sjell\u00eb t\u00eb mira p\u00ebr shoq\u00ebrin\u00eb. Vjen fjala: A jan\u00eb k\u00ebto t\u00eb gjitha nj\u00eb aventur\u00eb e mendjes? Po dhe s\u2019ka asnj\u00eb dyshim. Vet\u00ebm me mendje kapen dhe realizohen t\u00eb gjitha k\u00ebto. Pyes. A \u00ebsht\u00eb mendja bukuria q\u00eb na ka dh\u00ebn\u00eb Hyjt dhe e ka zgjuar n\u00ebp\u00ebrmes shpirtit q\u00eb t\u00eb gjith\u00eb shpirt\u00ebrat jan\u00eb t\u00eb shenjt\u00eb?<\/p>\n

Un\u00eb mendoj se bukuria \u00ebsht\u00eb nj\u00eb gjurm\u00eb e \u00e7muar, t\u00eb cil\u00ebn p\u00ebrjet\u00ebsia e shkakton p\u00ebr t\u2019u shfaqur tek ne dhe pastaj na e merr at\u00eb prap\u00eb. Ajo \u00ebsht\u00eb nj\u00eb manifestim i p\u00ebrjet\u00ebsis\u00eb dhe gjithashtu i vdekjes. A \u00ebsht\u00eb vdekja madh\u00ebshtia e ndryshimit? A sjell\u00eb ajo n\u00eb shum\u00eb raste ndryshim dhe bukurin\u00eb e pasardh\u00ebsve? E n\u00ebse ju e pranoni e q\u00eb un\u00eb e kam pranuar se vdekja k\u00ebtu sjell\u00eb dhimbje m\u00ebrzi, lot, por sjell\u00eb g\u00ebzim n\u00eb nj\u00eb bot\u00eb tjet\u00ebr e bota \u00ebsht\u00eb materia njeri. Ky njeri me aventur\u00ebn e mendjes p\u00ebrpunon gjith\u00e7ka n\u00eb t\u00eb mir\u00eb t\u00eb njer\u00ebzis\u00eb. Mendja e njeriut q\u00eb ne i themi materie, \u00e7liron fuqi e kjo fuqi ka \u00e7aste t\u00eb paduk\u00ebshme, q\u00eb deri me veprimet praktike duken krejt abstraskt.<\/p>\n

Baba Lutfullah n\u00eb harmoni me \u00e7ka kishte m\u00ebsuar dhe praktikat e reales me jo realen e kan\u00eb p\u00ebrgatit\u00eb t\u00eb jet\u00eb misionari i t\u00eb v\u00ebrtet\u00ebs absolute n\u00eb epidemin e viteve t\u00eb shekullit 15-t\u00eb ku dha nj\u00eb shembull q\u00eb asnj\u00eb mistik nuk e p\u00ebrmbushi n\u00eb form\u00ebn e tij. Ja si\u00e7 thot\u00eb goj\u00ebdhana. N\u00eb m\u00ebngjes her\u00ebt sapo kishte lindur dielli dhe pasi kishte punuar t\u00ebr\u00eb nat\u00ebn n\u00eb sherbimet e veta si sh\u00ebrb\u00ebtor i ides\u00eb dhe koshienc\u00ebs s\u00eb tij. Ai arriti n\u00eb p\u00ebrfundimin q\u00eb duhet t\u00eb kaloj\u00eb n\u00eb jet\u00ebn tjet\u00ebr p\u00ebr t\u00eb shp\u00ebtuar gjith\u00eb Rrafshin e Dukagjinit e m\u00eb gj\u00ebr\u00eb nga epidemia e frik\u00ebshme. Thuhet se gjith\u00eb fshatrat kishin mbetur bosh. Vdekja duke fshir\u00eb nga harta demografike familje t\u00eb t\u00ebra.<\/p>\n

N\u00eb k\u00ebt\u00eb \u00e7ast sublim, i th\u00ebrret n\u00ebn\u00ebs s\u00eb tij dhe e pyet n\u00eb form\u00ebn e fsheht\u00ebsis\u00eb. K\u00ebt\u00eb e b\u00ebri, pasi nana \u00ebsht\u00eb nan\u00eb dhe nuk duron q\u00eb djali, apo f\u00ebmija i saj t\u00eb largohet kurr\u00eb p\u00ebr jet\u00ebn tjet\u00ebr. \u00cbsht\u00eb dhimbje, \u00ebsht\u00eb vlim i shpirtit q\u00eb s’ndalon kurr\u00eb s\u00eb qari. Nan\u00eb, a \u00ebsht\u00eb m\u00eb mir\u00eb nj\u00eb, apo nj\u00ebqind. K\u00ebshtu e pyeti nan\u00ebn Lutfullahu. K\u00ebt\u00eb pyetje e p\u00ebrs\u00ebriti tre her\u00eb. Edhe nana pa ditur gj\u00eb p\u00ebr mistik\u00ebn e t\u00eb birit – tani heroi i koh\u00ebs, apo q\u00eb po don t\u00eb b\u00ebhet hero – t\u00eb tri herat i kthen p\u00ebrgjigje, ma mir\u00eb nj\u00eb se sa nj\u00ebqind. Mir\u00eb pra n\u00ebn\u00eb, u pafshim n\u00eb at\u00eb dynja.<\/p>\n

K\u00ebshtu Bab\u00eb Lutfullahu kaloj n\u00eb bot\u00ebn e eksperiencave t\u00eb radh\u00ebs. N\u00eb k\u00ebt\u00eb \u00e7ast e n\u00eb vazhdim edhe epidemia mbaroi s\u00eb vepruari. Jeta tani erdhi n\u00eb normalitetin e zakonsh\u00ebm. Nana u m\u00ebrzit dhe nuk pushoi duke e mallkuar veten p\u00ebr p\u00ebrgjigjen e pamatur q\u00eb i dha djalit. N\u00eb ato dit\u00eb i paraqitet i biri Lutfullahu dhe i thot\u00eb. Mos u m\u00ebrzit nan\u00eb. Un\u00eb do vij \u00e7do nat\u00eb t\u00eb rri me ty. Do vij, por me nj\u00eb kusht. T\u00eb mos i thuash kujt q\u00eb un\u00eb vij. K\u00ebshtu ndodhi. Kaluan disa koh\u00eb. Shoqet i flasin n\u00ebn\u00ebs si bane ashtu me djal\u00eb. Ajo qeshi dhe iu thot\u00eb se un\u00eb \u00e7do nat\u00eb rri me djalin tim. Ai ka vdekur p\u00ebr ju, por p\u00ebr mua jo. Me k\u00ebt\u00eb zbulim bab\u00eb Lutfullahu nuk u duk asnj\u00ebher\u00eb tjet\u00ebr para n\u00ebn\u00ebs tij. Tani un\u00eb mendoj q\u00eb t\u00eb gjitha tregimet e legjendave dhe t\u00eb miteve kan\u00eb nj\u00eb baz\u00eb, jo vet\u00ebm llogjike, por edhe praktike dhe mendoj q\u00eb \u00e7do kush mund t\u2019i parashikojn\u00eb gj\u00ebrat vet\u00ebm, kur ato kan\u00eb ndodhur. K\u00ebto me veprime dhe mjete p\u00ebr q\u00ebllimin.<\/p>\n

Shum\u00eb ide dhe mendimtar\u00eb t\u00eb k\u00ebtyre ideve besojn\u00eb n\u00eb men\u00e7urin\u00eb. Besojn\u00eb n\u00eb energjin\u00eb e mendjes. Besojn\u00eb n\u00eb aventur\u00ebn e saj. Me men\u00e7uri e vendosm\u00ebri t\u00eb jasht\u00ebzakonshme b\u00ebhen burim i rezistenc\u00ebs p\u00ebr ruajtjen e vlerave. T\u00eb vlerave t\u00eb fituara me sakrific\u00eb e men\u00e7uri. \u00cbsht\u00eb shum\u00eb e v\u00ebshtir\u00eb p\u00ebr shumic\u00ebn e njer\u00ebzve q\u00eb t\u2019i dorzojn\u00eb mitet, idet\u00eb e progresit filozofik-shkencor. K\u00ebto t\u00eb fituara gjat\u00eb rritjes si n\u00eb form\u00ebn fizike ashtu edhe intelektuale. E kjo do t\u00eb thot\u00eb n\u00eb aspektin mistik. T\u00eb gjitha k\u00ebto gjenden n\u00eb ngadal\u00ebsin\u00eb e rritjes, kur gabimet v\u00ebrehen. N\u00eb pro\u00e7esin e edukimit duke riparuar gabimet ecet shum\u00eb avash.<\/p>\n

A pranohen gabimet tek ne? Jo. Mbasi k\u00ebto ide dhe mite t\u00eb marrin form\u00ebn e tyre t\u00eb pro\u00e7esionit p\u00ebr t\u2019u p\u00ebrvet\u00ebsuar nga shkolla e re n\u00eb k\u00ebt\u00eb \u00e7ast ato jan\u00eb n\u00eb dispozicion t\u00eb masave dhe kurr\u00eb m\u00eb nuk jan\u00eb vet\u00ebm t\u00eb nj\u00eb individi. Duke realizuar me nj\u00eb mir\u00ebnjohje t\u00eb v\u00ebrtet\u00ebn e Bab\u00eb Lutfullahut dalim n\u00eb nj\u00eb konkluzion t\u00eb v\u00ebrtetuar se n\u00eb jet\u00ebn njerzore jan\u00eb dy mistere. E para \u00ebsht\u00eb lindja dhe e dyta \u00ebsht\u00eb vdekja. Lindja si filllim dhe vdekja si fund.<\/p>\n

T\u00eb dyja k\u00ebto, sipas konceptit e mund\u00ebsis\u00eb q\u00eb na japin ne n\u00eb k\u00ebt\u00eb fush\u00eb t\u00eb fsheht\u00ebsis\u00eb. Ka shum\u00eb mendje dhe studime me mendje t\u00eb hapur, q\u00eb pyesin se \u00e7ka \u00ebsht\u00eb jeta? Jeta \u00ebsht\u00eb nj\u00eb zinxher molekular AND-je, ku shfaqet nj\u00eb mikro-fizik\u00eb shum\u00eb e nd\u00ebrlikuar. Vdekja \u00ebsht\u00eb nj\u00eb moment i trisht\u00eb, q\u00eb n\u00eb shumic\u00ebn e rasteve p\u00ebrjetohet shum\u00eb dob\u00ebt. Kjo vjen nga njer\u00ebzit q\u00eb shpirtin e din\u00eb pron\u00eb t\u00eb veten. Pra me vdekje ne kuptojm\u00eb se t\u00eb ndalon fryma, t\u00eb ndalon zemra dhe kaq. Jo vdekja \u00ebsht\u00eb rilindje, \u00ebsht\u00eb mish\u00ebrim n\u00eb bio-fizik\u00ebn e materializuar t\u00eb bio-hap\u00ebsir\u00ebs n\u00eb nj\u00eb objekt fizik t\u00eb ndrysh\u00ebm. Nga e gjith\u00eb kjo v\u00ebrehet se shpjegimi na ndan ne nga hutimi, i cili \u00ebsht\u00eb i vetmi shteg drejt s\u00eb pakuptueshmes.<\/p>\n

Q\u00eb t\u00eb zb\u00ebrthejm\u00eb t\u00eb pakuptueshmen duhet t\u00eb dim\u00eb se ku q\u00ebndron ajo n\u00eb aspektin filozofik. E pakuptueshmja \u00ebsht\u00eb mistik\u00eb dhe duhet t\u00eb pyesim. Pse? Si? Kur? T\u00eb ndalemi me psen\u00eb. Pseja hyn n\u00eb kategorin\u00eb e p\u00ebrgjigjeve t\u00eb detyruara. E n\u00ebse i p\u00ebrgjigjemi duhet t\u00eb dim\u00eb t\u2019i p\u00ebrgjigjemi, si t\u2019i p\u00ebrgjigjemi, kur t\u2019i p\u00ebrgjigjemi. P\u00ebrgjigjen p\u00ebr k\u00ebt\u00eb e ka dh\u00ebn\u00eb shkenca e filozofis\u00eb. Dhe e ka futur n\u00eb kategorin\u00eb e mistik\u00ebs. N\u00ebse misticizmin e kan\u00eb kanalizuar shkollat e ndryshme si kategori kryesore dhe para s\u00eb gjithash, nj\u00eb pik\u00ebpamje irracionale, filozofike, teologjike, fetare, nj\u00eb substanc\u00eb, fuqi mbinatyrore si baza m\u00eb e thell\u00eb e bot\u00ebs.<\/p>\n

Mistika \u00ebsht\u00eb krejt\u00ebsisht e para s\u00eb gjithash, nj\u00eb bindje mbi mund\u00ebsit\u00eb dhe rregullat e saj t\u00eb \u00e7ojn\u00eb nga bashkimi mistik i njeriut me Zotin si q\u00ebnie absolute. Kjo sjell\u00eb parimin e madh t\u00eb bindjes me koshienc\u00eb t\u00eb mbylljes s\u00eb goj\u00ebs, syve, hund\u00ebs. K\u00ebtu q\u00ebndron fakti se si e mban dhe e ruan njeriu sekretin n\u00eb rrug\u00ebn e sufizmit. Me k\u00ebto veprime ai kultivon edhe sakrific\u00ebn q\u00eb \u00ebsht\u00eb mjeti baz\u00eb i q\u00ebllimit n\u00eb k\u00ebt\u00eb rrug\u00eb. N\u00eb kalimin e koh\u00ebs me k\u00ebto dy elemente dhe zbatimin korrekt t\u00eb rregullit, si\u00e7 \u00ebsht\u00eb hyzmeti e namazi vjen edhe telepatia si njoftim i absulutit.<\/p>\n

N\u00ebse p\u00ebrpiqemi t\u00eb japim sot p\u00ebrkufizime p\u00ebr mistik\u00ebn do t\u00eb gabojm\u00eb, sepse nes\u00ebr do t\u00eb dalin nj\u00eb p\u00ebrkufizim i ri, nj\u00eb ndryshim i domosdosh\u00ebm, nj\u00eb p\u00ebrcaktim kategorik, q\u00eb i sh\u00ebrben koh\u00ebs. E kjo ka ardhur si rezultat i p\u00ebrvoj\u00ebs s\u00eb madhe t\u00eb sufive n\u00eb k\u00ebt\u00eb fush\u00eb. Mistika \u00ebsht\u00eb p\u00ebrvoja baz\u00eb e thell\u00eb dhe e thellimit t\u00eb shpirtit t\u00eb njeriut, si q\u00ebllim t\u00eb bashkimit tij me Zotin. Bashkimit t\u00eb tij me Zotin vet\u00ebm fizikisht, sepse shpirt\u00ebrisht \u00ebsht\u00eb i bashkuar. E them k\u00ebt\u00eb, sepse shpirti \u00ebsht\u00eb n\u00eb p\u00ebrb\u00ebrjen e mir\u00ebnjohjes, q\u00eb lidhet me arsyetimin mendor t\u00eb n\u00ebndijes, q\u00eb paraqet si pjes\u00eb shpirtrat t\u00eb Hyjt. E shpirti i nj\u00eb objekti material \u00ebsht\u00eb domosdo pjes\u00eb e molekulave t\u00eb substanc\u00ebs s\u00eb energjis\u00eb bio-fizike. Lidhur me k\u00ebt\u00eb mistika \u00ebsht\u00eb subjektiviz\u00ebm i skajsh\u00ebm, n\u00ebse njeriu ka synime t\u00eb mos heqjes dor\u00eb nga t\u00eb qenit njeri si n\u00eb at\u00eb fizike e trupore edhe n\u00eb ato t\u00eb tundimit psikologjiko-material.<\/p>\n

P\u00ebrvojat super realiste t\u00eb mistik\u00ebs sufiste kan\u00eb kap\u00ebrcyer vetvet\u00ebn e t\u00eb q\u00ebnit njeri. Ata si Haxhi Za Baba jan\u00eb b\u00ebr\u00eb nj\u00ebsh me Zotin dhe prej tij i kan\u00eb marr\u00eb ato q\u00eb i nevojiten njer\u00ebzis\u00eb. Kan\u00eb marr\u00eb nj\u00eb njoftim q\u00eb i p\u00ebrgjigjet koh\u00ebs tashme, apo t\u00eb s\u00eb ardhm\u00ebs. Ai bani me dije se Lutftulla Baba ka shkuar tek Zoti si Hazreti Isaj (Krishti). K\u00ebt\u00eb njoftim e mori gjat\u00eb Namaz-Hyzmetit n\u00eb dit\u00ebt m\u00eb t\u00eb v\u00ebshtira t\u00eb koh\u00ebs p\u00ebr popullin e Dardanis\u00eb e Rrafshin e Dukagjinit n\u00eb ve\u00e7anti dhe t\u00eb Rumelis\u00eb s\u00eb koh\u00ebs n\u00eb p\u00ebrgjith\u00ebsi. Sheh Sulejman Bushatllia kap\u00ebrceu veten, duke e quajtur veprimin e t\u00eb birit nj\u00eb veprim hyjnor dhe vet\u00eb si klerik me p\u00ebrmasa globale vijoi rrug\u00ebn n\u00eb hap\u00ebsirat e epidemis\u00eb, p\u00ebr t’i b\u00ebr\u00eb nderet d\u00ebshmorit, q\u00eb u flijue me koshienc\u00eben e tij t\u00eb pashpjeguar prej at\u00ebher\u00eb e sot nga ana mistike. Shpjegim i cili ka t\u00eb ngjar\u00eb q\u00eb nuk ka nj\u00eb studim shkencor, p\u00ebrve\u00e7 d\u00ebshirave t\u00eb besimtarve n\u00eb t\u00ebr\u00ebsi.<\/p>\n

N\u00eb k\u00ebso ngjarjesh nj\u00eb njeri q\u00eb ka shpirt t\u00eb nj\u00eb objekti bio-fizik, t\u00ebr\u00eb jasht\u00ebsin\u00eb e tij mendore, intelektuale, at\u00eb materiale e ndijore, shpirt\u00ebrore e fizike e identifikon me nj\u00eb q\u00ebnie t\u00eb mbinatyr\u00ebshme. K\u00ebshtu e v\u00ebrteta njeriun e nda nga frika, nga besimet e rrem\u00eb, duke nxitur vrullin e brendsh\u00ebm, me t\u00eb cil\u00ebn i zgjedh dhe i zgjidh t\u00eb t\u00ebra dallimet mbi hapin dhe t\u00eb fshehtat. N\u00eb k\u00ebt\u00eb \u00e7ast vendos paqen n\u00eb zem\u00ebr, duke ia kaluar shpirtin n\u00eb dor\u00eb absolutit. Kjo ishte dallimi i dy klerik\u00ebve me shum\u00eb t\u00eb tjer\u00eb, Baba Haxhi Za Bab\u00ebs dhe Bab\u00ebs Lutfullah. T\u00eb dy k\u00ebta klerik\u00eb, bab\u00eb e bir si biologjik\u00eb, edhe shpirt\u00ebror\u00eb, mor\u00ebn p\u00ebrsip\u00ebr t\u00eb p\u00ebrballojn\u00eb sakrific\u00ebn. T\u00eb p\u00ebrballojn\u00eb sakrific\u00ebn e ardhur nga sekreti, q\u00eb ne po i themi mistik\u00eb<\/em>, ose tezavuf<\/em>. Nj\u00ebri t\u00eb durojn\u00eb dhimbjen e ngjarjes dhe tjeri t\u00eb mposht\u00eb veten p\u00ebr njerzin\u00eb.<\/p>\n

\u00cbndrrat dhe hallet na bashkojn\u00eb. Kjo \u00ebsht\u00eb deviza e projektuesve t\u00eb shkoll\u00ebs s\u00eb madhe t\u00eb filozofis\u00eb idealiste, ose asaj mistiko-shpirt\u00ebrore. Ne e dim\u00eb q\u00eb shpirti nuk preket, ai nuk shihet, ai \u00ebsht\u00eb krejt abstrakt. Por ne e dim\u00eb q\u00eb n\u00ebse nuk ka shpirt nj\u00eb objekt bio-fizik nuk q\u00ebndron. Meq\u00ebn\u00ebse shpirti q\u00ebnka i fsheht\u00eb edhe veprimet e njeriut duhen t\u00eb jen\u00eb t\u00eb fshehta n\u00eb lidhje me bindjen dhe besimin. Ai duhet t\u00eb p\u00ebrcaktohet se \u00e7ka \u00ebsht\u00eb fsheht\u00ebsia e \u00e7ka nuk \u00ebsht\u00eb p\u00ebr tu fshehur. Gjat\u00eb koh\u00ebs q\u00eb Haxhi Za Baba dha njoftimin dervish\u00ebve, myhyb\u00ebve t\u00eb vet, se n\u00eb Gjakov\u00eb Lutfullahu ka shkuar tek haku ishte nj\u00eb njoftim tash i publikuar dhe nuk ishte m\u00eb fsheht\u00ebsi. Por t\u00eb af\u00ebrm\u00ebve t\u00eb tij shpirt\u00ebror\u00eb, Ai iu tregoi edhe pse ka shkuar tek haku Lutfullahu. P\u00ebr k\u00ebt\u00eb nd\u00ebrtoi edhe elegji, ose k\u00ebng\u00eb, ose ilahi. Baba Lutfullah k\u00ebrkon hakun, Se Sadi neve na thon\u00eb. P\u00ebr k\u00ebt\u00eb popull jet\u00ebn dha. K\u00ebtu mistiku i koh\u00ebs paraqiti sekretin e ngjarjes ndodhur nga dialogu i Lutfullahut me Nan\u00ebn e tij.<\/p>\n

Ma mir\u00eb nj\u00eb o nan\u00eb a’nj\u00ebqind? – i thot\u00eb d\u00ebshmori nan\u00ebs vet. Nj\u00eb ma mir\u00eb, o djali jem, Se juve Sadi ju thon\u00eb. K\u00ebtu kemi t\u00eb bajm\u00eb me nj\u00eb varg q\u00eb \u00ebsht\u00eb k\u00ebnduar gjat\u00eb rrug\u00ebs nga Prizreni n\u00eb Gjakov\u00eb. Rrug\u00eb q\u00eb po b\u00ebhej p\u00ebr t\u00eb nderuar d\u00ebshmorin e ngjarjes s\u00eb madhe, i cili dha jet\u00ebn e tij p\u00ebr t\u00eb nd\u00ebrprer\u00eb Zoti i tij epidemin\u00eb e madhe t\u00eb koh\u00ebs. Me k\u00ebt\u00eb Lutfullah Baba u ba kurbani i \u00e7\u00ebshtjes s\u00eb shp\u00ebtimit. Zoti i pranoi k\u00ebrkes\u00ebn duke nd\u00ebrprer\u00eb epidemin\u00eb dhe dhan\u00eb jet\u00eb heroizmit tij p\u00ebr Atme. Ishte shkaku q\u00eb ai u ba nj\u00ebsh me Zotin dhe n\u00eb mistik\u00ebn e tij me bab\u00ebn e vet, nj\u00ebri n\u00eb Gjakov\u00eb e tjetri n\u00eb Prizren, i hedhin bejte nj\u00ebri- tjetrit, duke mos pasur n\u00eb at\u00eb koh\u00eb internetin e sot\u00ebm. Nuk \u00ebsht\u00eb pa as s’\u00ebsht\u00eb d\u00ebgjue, Bab\u00eb e bir komunikojn\u00eb, Baba nj\u00eb bejte n’Prizren ia thot\u00eb, kurse djali n\u00eb Gjakov\u00eb. Ja kjo \u00ebsht\u00eb fuqia mendore e p\u00ebrbashkuar me shpirt\u00ebroren n\u00eb harmoni me shkrirjen n\u00eb fsheht\u00ebsi me absolutin.<\/p>\n

Asnj\u00eb shoq\u00ebri nuk ka qen\u00eb e zonja t\u00eb \u00e7rr\u00ebnjos\u00eb pik\u00ebllimin njer\u00ebzor, fetare e cila \u00ebsht\u00eb rrug\u00ebtare, qyshse ka lind njeriu. Asnj\u00eb material shkollor i kategorive dhe rrymave filozofike q\u00eb i kan\u00eb dh\u00ebn\u00eb jet\u00eb e hijeshi njeriut, asnj\u00eb system, apo krijes\u00eb jasht\u00eb vullnetit t\u00eb njeriut nuk mund t\u00eb na \u00e7liroj\u00eb ne nga frika e t\u00eb jetuarit si filles\u00eb, nga frika jon\u00eb e vdekjes si p\u00ebrfundim, nga etja jon\u00eb p\u00ebr absoluten. \u00cbsht\u00eb gjendja njer\u00ebzore ajo q\u00eb i p\u00ebrcakton kushtet sociale, puna, vetmohimi, besimi n\u00eb veten dhe n\u00eb Hyjn, p\u00ebrulja ndaj tij si shenj\u00eb \u00e7lirimi e lavdie. E kund\u00ebrta ka d\u00ebshtue, ka dal\u00eb n\u00eb rrug\u00eb dhe po shkelmohet.<\/p>\n

Mendoj q\u00eb n\u00eb hap\u00ebsir\u00ebn mbar\u00eb-shqiptare nuk mund t\u00eb jetonin kat\u00ebr klerik\u00eb t\u00eb p\u00ebrmasave globale. Kat\u00ebr klerik\u00eb t\u00eb nj\u00eb dege, si\u00e7 ishte ajo e Bushatllive. Haxhi Za Baba (Sulejman Bushatllia), Danjoll Baba, Lutfullah Baba dhe Avdylvehab Baba. Tre t\u00eb fundit djem biologjik\u00eb e shpirt\u00ebror\u00eb t\u00eb Hazhi Za Bab\u00ebs. Bota ka nevoj\u00eb p\u00ebr njer\u00ebz t\u00eb till\u00eb, por si e p\u00ebrcakton e fshehta\u2026<\/p>\n

Bashkalidhur me k\u00ebt\u00eb material po japim edhe Ilahin, q\u00eb \u00ebsht\u00eb thurur nga Haxhi Za Baba.<\/p>\n

ILAHI P\u00cbR BAB\u00cbN LUTFULLAH<\/strong><\/p>\n

I
\nBaba Lutfi k\u00ebrkon hakun,
\nSe sadi neve na thon\u00eb.
\nP\u00ebr k\u00ebt\u00eb popull jet\u00ebn e dha,
\nSe sadi neve na thon\u00eb<\/p>\n

II
\nNuk \u00ebsht\u00eb par\u00eb, as s’\u00ebsht\u00eb d\u00ebgjue,
\nBab\u00eb e bir komunikojn\u00eb,
\nBaba nj\u00eb bejte n’Prizren ia thot\u00eb,
\nKurse djali n\u00eb Gjakov\u00eb.<\/p>\n

III
\nHaxhi Za Baba nuri i hakut,
\nBaba Lutfi b\u00ebhet kurban
\nK’to jan\u00eb vepra t’ehlibejtit
\nSe neve sadi na thon\u00eb.<\/p>\n

IV
\nKush s’na sheh mos e paft\u00eb drit\u00ebn
\nNuk do t\u00eb shoh ai nur p\u00ebr jet\u00eb
\nE kush na k\u00ebrkon qoft\u00eb me ne
\nSe neve sadi na thon\u00eb<\/p>\n

V
\nMa mir\u00eb nj\u00eb o nan\u00eb a ‘nj\u00ebqind?
\nI thot\u00eb shehidi nan\u00ebs vet
\nNj\u00eb ma mir\u00eb, o djali jem
\nSe juve sadi ju thon\u00eb.<\/p>\n

VI
\nMos t’m\u00ebrzitesh o nana jon\u00eb
\nNe do rrim\u00eb bashk\u00eb p\u00ebrdit\u00eb
\n\u00cbsht\u00eb e r\u00ebnd\u00eb kjo rruga jon\u00eb
\nSe sadi neve na thon\u00eb<\/p>\n

VII
\nN’saher vakt e dha teslimin
\nP\u00ebr k\u00ebt\u00eb popull bashk\u00eb komb\u00ebtar
\nMori rrug\u00ebn e t’ahjretit
\nTuj na l\u00ebn\u00eb neve krenar
\nSe sadi neve na thon\u00eb<\/p>\n

VIII
\nGjersa t\u00eb ket\u00eb diell mbi k\u00ebt\u00eb bot\u00eb
\nKy vend burrash u trash\u00ebgoft\u00eb
\nJan\u00eb t\u00eb sojt Evlias
\nJan\u00eb t\u00eb barkut Haxhizas
\nSe sadi neve na thon\u00eb<\/p>\n

Neve na thon\u00eb HYJ
\nHaxhizaja ziqrit ia nis
\nLutfi haku pran\u00eb Perendis\u00eb
\nKjo \u00ebsht\u00eb dera e Harabatis
\nTeqja e madhe e Rumelis\u00eb.<\/p><\/blockquote>\n

8 Muharrem 1427<\/em>
\n(7 shkurt 2006. Marr\u00eb me sms nga Shejh Musa Shejh dhe Shejh Beqiri<\/em>).<\/p>\n","protected":false},"excerpt":{"rendered":"

Shejh Hasan Muzli SELIMI Es\u00e9 nga Sheh Hasan Muzli SELIMI \u201c\u2026 N’saher vakt e dha teslimin, P\u00ebr k\u00ebt\u00eb popull bashk\u00eb komb\u00ebtar\u2026 \u2026 Mos t’m\u00ebrzitesh o nana jon\u00eb, Ne do rrim\u00eb bashk\u00eb p\u00ebrdit\u00eb, \u00cbsht\u00eb e r\u00ebnd\u00eb kjo rruga jon\u00eb\u2026\u201d Sa kam mbaruar nj\u00eb sh\u00ebnim n\u00eb flet\u00ebt e mia t\u00eb zakonshme. Kam vendos\u00eb t\u00eb mos pushoj s\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":53212,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,13,35],"tags":[],"class_list":["post-53211","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-ese","category-kulture"],"yoast_head":"\nLUTFULLAH BABA N\u00cb ALTARIN E MISTIK\u00cbS - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/lutfullah-baba-ne-altarin-e-mistikes\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"LUTFULLAH BABA N\u00cb ALTARIN E MISTIK\u00cbS - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Shejh Hasan Muzli SELIMI Es\u00e9 nga Sheh Hasan Muzli SELIMI \u201c\u2026 N’saher vakt e dha teslimin, P\u00ebr k\u00ebt\u00eb popull bashk\u00eb komb\u00ebtar\u2026 \u2026 Mos t’m\u00ebrzitesh o nana jon\u00eb, Ne do rrim\u00eb bashk\u00eb p\u00ebrdit\u00eb, \u00cbsht\u00eb e r\u00ebnd\u00eb kjo rruga jon\u00eb\u2026\u201d Sa kam mbaruar nj\u00eb sh\u00ebnim n\u00eb flet\u00ebt e mia t\u00eb zakonshme. 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