{"id":181,"date":"2015-04-09T12:33:50","date_gmt":"2015-04-09T12:33:50","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?page_id=181"},"modified":"2022-08-17T15:24:55","modified_gmt":"2022-08-17T15:24:55","slug":"kalifati-ne-islam-shkelqimi-renia-dhe-rivendosja-e-tij","status":"publish","type":"page","link":"https:\/\/www.ahmadiyya-islam.org\/al\/islami\/kalifati-ne-islam-shkelqimi-renia-dhe-rivendosja-e-tij\/","title":{"rendered":"Kalifati n\u00eb Islam – shk\u00eblqimi, r\u00ebnia dhe rivendosja e tij"},"content":{"rendered":"

N\u00eb k\u00ebt\u00eb shkrim, do t\u00eb analizojm\u00eb konceptin e Kalifatit, shk\u00eblqimin, r\u00ebnien dhe rivendosjen e tij, po k\u00ebshtu do t\u00eb shqyrtojm\u00eb p\u00ebrshtatshm\u00ebrin\u00eb e tij n\u00eb koh\u00ebn moderne.<\/p>\n

Fjala arabe \u201cKhalifa\u201d <\/i>ose kalif<\/i> do t\u00eb thot\u00eb pasardh\u00ebs. Termi kalif \u00ebsht\u00eb huazim n\u00eb shqip i fjal\u00ebs khalifa. <\/i>Termi kalifat ka dy konotacione t\u00eb ndryshme.\u00a0 N\u00ebse n\u00eb nj\u00eb an\u00eb, ai i referohet institucionit t\u00eb kalifatit si nj\u00eb udh\u00ebheqje shpirt\u00ebrore, nga ana tjet\u00ebr ai n\u00ebnkupton nj\u00eb shtet musliman q\u00eb sundohet nga nj\u00eb kalif n\u00eb \u00e7\u00ebshtjet politike dhe fetare. [1][2]<\/p>\n

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Bazat fetare t\u00eb Kalifatit<\/h2>\n<\/div>\n

Kurani Fam\u00eblart\u00eb i b\u00ebn disa referime termit kalif, por ai nuk shkoqit m\u00eb tej t\u00eb drejtat prerogative, kufijt\u00eb, autoritetin apo m\u00ebnyr\u00ebn e vendosjes s\u00eb kalifatit. Bot\u00ebkuptimi yn\u00eb rreth kalifatit dhe si ai parashtron legjitimitetin e tij bazohet kryesisht n\u00eb k\u00ebt\u00eb ajet kuranor:<\/p>\n

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Allahu u ka premtuar atyre prej jush, q\u00eb besuan dhe b\u00ebn\u00eb vepra t\u00eb mira, se sigurisht do t\u2019i b\u00ebj\u00eb ata pasardh\u00ebs n\u00eb tok\u00eb ashtu si i ka b\u00ebr\u00eb ata q\u00eb ishin para tyre dhe Ai do t\u2019ua forcoj\u00eb fen\u00eb e tyre, t\u00eb cil\u00ebn ka p\u00eblqyer p\u00ebr ju, dhe do t\u2019ua shnd\u00ebrroj\u00eb gjendjen e tyre t\u00eb frik\u00ebs n\u00eb gjendje sigurie. Ata do t\u00eb m\u00eb adhurojn\u00eb Mua dhe nuk do t\u00eb M\u00eb shoq\u00ebrojn\u00eb asgj\u00eb (n\u00eb adhurim). Sa p\u00ebr ata q\u00eb tregohen mosmir\u00ebnjoh\u00ebs edhe pas k\u00ebsaj, pik\u00ebrisht ata jan\u00eb t\u00eb pabindur. [En-Nur 24:56]<\/p><\/blockquote>\n

N\u00eb k\u00ebt\u00eb ajet, Kurani Fam\u00eblart\u00eb parashtron institucionin e Kalifatit si shp\u00ebrblim p\u00ebr mir\u00ebb\u00ebr\u00ebsin\u00eb dhe devotshm\u00ebrin\u00eb kolektive. Shpeshher\u00eb ai interpretohet si nj\u00eb baz\u00eb p\u00ebr nd\u00ebrtimin e nj\u00eb qeverie islamike mbi bazat demokratike, udh\u00ebhequr nga nj\u00eb kalif, statusi i t\u00eb cilit \u00ebsht\u00eb zgjedhor dhe i kufizuar nga Kurani dhe suneti.<\/p>\n

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\u064a\u064e\u0631\u0652\u0641\u064e\u0639\u064e\u0647\u064e\u0627 \u062b\u064f\u0645\u064e\u0651 \u062a\u064e\u0643\u064f\u0648\u0646\u064f \u062e\u0650\u0644\u064e\u0627\u0641\u064e\u0629\u064b \u0639\u064e\u0644\u064e\u0649 \u0645\u0650\u0646\u0652\u0647\u064e\u0627\u062c\u0650 \u0627\u0644\u0646\u064f\u0651\u0628\u064f\u0648\u064e\u0651\u0629\u0650 \u062b\u064f\u0645\u064e\u0651 \u0633\u064e\u0643\u064e\u062a\u064e\u00a0 .<\/span><\/p>\n

N\u00eb nj\u00eb hadith t\u00eb njohur rr\u00ebfyer nga Hudhjefa r.a, \u00a0i D\u00ebrguari i Allahtu s.a.v.s. ka th\u00ebn\u00eb se profetizmi do t\u00eb mbetet n\u00eb mesin tuaj aq sa ka dashur Allahu q\u00eb t\u00eb mbetet, e pastaj Allahu i Lart\u00ebsuar do ta ngrej\u00eb at\u00eb. Pastaj do t\u00eb vendoset kalifati q\u00eb vjen pas profetizmit, dhe do t\u00eb mbetet aq sa do t\u00eb d\u00ebshiroj\u00eb Zoti dhe pastaj Zoti do ta nd\u00ebrpres\u00eb at\u00eb. Pastaj ajo do t\u00eb ndiqet nga nj\u00eb mbret\u00ebri tiranike. Ajo do t\u00eb q\u00ebndroj\u00eb aq sa ka vendosur Allahut e pastaj Allahu i Lart\u00ebsuar do t\u2019i jap\u00eb fund asaj. Mandej do t\u00eb vendoset nj\u00eb tjet\u00ebr mbret\u00ebri despotike, edhe kjo do t\u00eb mbetet p\u00ebr aq koh\u00eb sa ka dashur Allahu e pastaj Allahu i Lart\u00ebsuar do t\u2019i jap\u00eb fund asaj dhe pastaj do t\u00eb vendoset Kalifati q\u00eb vjen p\u00ebrmes profetizmit dhe pastaj ai heshti. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 [Musned Ahmedi, nr. hadithit 17939]<\/p><\/blockquote>\n

Ky hadith jo vet\u00ebm q\u00eb na premton bindsh\u00ebm rivendosjen e kalifatit t\u00eb drejt\u00eb, por ai gjithashtu na kumton nj\u00eb gjykim historik rreth asaj q\u00eb do t\u00eb pasonte kalifatin e par\u00eb.<\/p>\n

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Kalifati dhe shteti<\/h2>\n<\/div>\n

Sipas pik\u00ebpamjes islame, sundimi i gjith\u00ebsis\u00eb i p\u00ebrket Zotit t\u00eb Lart\u00ebsuar, nd\u00ebrsa njeriut, si p\u00ebrfaq\u00ebsues t\u00eb Zotit, i \u00ebsht\u00eb besuar autoriteti n\u00eb disa sfera, si amanet, p\u00ebr t\u00eb cilin ai duhet t\u2019i jap\u00eb p\u00ebrgjegj\u00ebsi Zotit. \u00c7odri Zafrullah Khan shkruan:<\/p>\n

\u201cMeq\u00eb sundimi i Zotit shtrihet p\u00ebrtej universit, ideali m\u00eb i lart\u00eb \u00a0i shtetit n\u00eb Islam p\u00ebrb\u00ebn nj\u00eb bashk\u00ebsi universale apo nj\u00eb lidhje t\u00eb shteteve autonome, q\u00eb bashkohen p\u00ebr t\u00eb mb\u00ebshtetur lirin\u00eb e vet\u00ebdijes, p\u00ebr t\u00eb mbrojtur paqen dhe p\u00ebr t\u00eb bashk\u00ebpunuar n\u00eb promovimin e vlerave njer\u00ebzore an\u00eb e mban\u00eb bot\u00ebs\u2026\u201d. [3]<\/p>\n

Detyra q\u00eb i p\u00ebrmbahet nj\u00eb kalif \u00ebsht\u00eb sa shpirt\u00ebrore aq edhe laike. Sipas Hazret Mirza Tahir Ahmedit r.a.<\/sup>Kalifatul Mesih IV, p\u00ebrkufizimi i kalifit si udh\u00ebheq\u00ebs shpirt\u00ebror i nj\u00eb bashk\u00ebsi shtetesh, n\u00ebnkupton q\u00eb kalifi, n\u00ebse shikon t\u00eb arsyesh\u00ebm, mund t\u2019u besoj\u00eb shumic\u00ebn apo t\u00eb gjitha t\u00eb drejtat e tij laike, p\u00ebrfaq\u00ebsuesve t\u00eb zgjedhur t\u00eb shteteve an\u00ebtare t\u00eb asaj bashk\u00ebsie. [4] N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, koncepti i kalifatit kap\u00ebrcen sovranitetin komb\u00ebtar e ndarjen etnike dhe formon nj\u00eb entitet universal nd\u00ebrkomb\u00ebtar.<\/p>\n

Kalifi g\u00ebzon premtim p\u00ebr p\u00ebrkrahje hyjnore derisa ai ndjek rrept\u00ebsisht rrug\u00ebn e profetizmit, q\u00eb do t\u00eb thot\u00eb q\u00eb ai u p\u00ebrmbahet parimeve dhe sjelljeve t\u00eb profet\u00ebve. Ai u p\u00ebrgjigjet ligjeve hyjnore. Ai vendos \u00e7\u00ebshtjet politike pas konsultimit t\u00eb plot\u00eb me p\u00ebrfaq\u00ebsuesit e popullit. K\u00ebshtu, koncepti i kalifit karakterizohet nga tiparet laike si dhe ato fetare.<\/p>\n

Institucioni i kalifatit bazohet mbi parimin e profetizmit, dhe p\u00ebr k\u00ebt\u00eb arsye, ashtu si\u00e7 profetizmi, ai mund t\u00eb ekzistoj\u00eb dhe lul\u00ebzoj\u00eb pa pasur asnj\u00eb shtet.<\/p>\n

\n

Kalif\u00ebt e drejt\u00eb<\/h2>\n<\/div>\n

Kur i D\u00ebrguari i Allahut s.a.v.s. nd\u00ebrroi jet\u00eb n\u00eb 632 at\u00ebher\u00eb, Ebu Bekri r.a. <\/sup>pasoi at\u00eb duke trash\u00ebguar t\u00eb gjitha funksionet e tij shpirt\u00ebrore, politike dhe administrative si pasardh\u00ebs i tij besnik. Bernard Lewis, studiues i shquar i historis\u00eb islame, shkruan:<\/p>\n

\u201cEbu Bekrit iu besua titulli i kalifit ose t\u00eb z\u00ebvend\u00ebsit t\u00eb (Profetit) \u2026 dhe zgjedhja e tij sh\u00ebnon themelimin e institucionit \u00a0historik t\u00eb kalifatit. Zgjedh\u00ebsit e tij, nuk mund t\u00eb kishin asnj\u00eb ide p\u00ebr funksionet dhe detyrat e tij t\u00eb m\u00ebpasshme apo t\u00eb zhvillimit t\u00eb k\u00ebsaj detyre. N\u00eb at\u00eb koh\u00eb, ata nuk desh\u00ebn aspak p\u00ebr t\u00eb kufizuar t\u00eb drejtat apo fuqit\u00eb e tij. I vetmi kriter p\u00ebr zgjedhjen e tij ishte vazhdimi i trash\u00ebgimit t\u00eb Profetit.\u201d [5]<\/p>\n

N\u00eb fjalin\u00eb e fundit, duke parafrazuar shprehjen nga hadithi \u201cn\u00eb rrug\u00eb t\u00eb profetizmit\u201d Bernard Lewis-i ka rrokur esenc\u00ebn e institucionit t\u00eb kalifatit. Kat\u00ebr kalif\u00ebt e par\u00eb, Ebu Bekri, Umari, Usmani dhe Aliu r.a.<\/sup> ishin shok\u00ebt m\u00eb t\u00eb ngusht\u00eb t\u00eb t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s. <\/sup>q\u00eb shquheshin p\u00ebr besnik\u00ebrin\u00eb dhe devotshm\u00ebrin\u00eb e tyre. Termi \u201ct\u00eb udh\u00ebzuar drejt\u00ebsisht\u201d (rrashidun)<\/i> u ngjitet emrave t\u00eb tyre p\u00ebr t\u2019i dalluar ata nga kalif\u00ebt mbret\u00ebr t\u00eb vet\u00ebshpallur, q\u00eb erdh\u00ebn pas tyre.<\/p>\n

Sundimit i kalif\u00ebve t\u00eb drejt\u00eb (632-661) p\u00ebrfaq\u00ebson at\u00eb periudh\u00eb, q\u00eb u quajt si epoka e art\u00eb e Islamit t\u00eb v\u00ebrtet\u00eb, nga brezat e m\u00ebvonsh\u00ebm t\u00eb musliman\u00ebve. Ata shpesh do t\u00eb p\u00ebrkufizonin veten dhe bot\u00ebkuptimin e tyre fetar, sipas m\u00ebnyr\u00ebs q\u00eb ata gjurmuan n\u00eb ngjarjet madh\u00ebshtore, edhe pse t\u00eb vrullshme dhe jet\u00ebshkurt\u00ebr t\u00eb asaj periudhe formuese. [6]<\/p>\n

Historiani i famsh\u00ebm musliman, Muhammed bin Xherir El-Tabari rr\u00ebfen nj\u00eb ngjarje. Ai shkruan:<\/p>\n

\u201cUmeri e pyeti Selmanin: \u201cA jam mbret apo Kalif?\u201d Selmani iu p\u00ebrgjigj:\u00a0 N\u00ebse ju keni marr\u00eb si taks\u00eb nj\u00eb dirham nga tokat e musliman\u00ebve, dhe e keni shpenzuar padrejt\u00ebsisht, at\u00ebher\u00eb jeni mbret dhe jo kalif.\u201d Umeri u mall\u00ebngjye duke d\u00ebgjuar\u00a0 k\u00ebt\u00eb p\u00ebrgjigje.\u201d[7]<\/p>\n

K\u00ebtu kalifi II Umeri r.a., sinqeriteti, drejt\u00ebsia dhe q\u00ebndrimi puritan i t\u00eb cilit ishin proverbiale, u p\u00ebrlot nga mall\u00ebngjimi thjesht nga p\u00ebrmendja e mund\u00ebsis\u00eb s\u00eb keqp\u00ebrdorimit t\u00eb nj\u00eb monedhe nga thesari i publikut. Kjo ngjarje ndri\u00e7on karakteristikat dalluese t\u00eb nj\u00eb kalifi t\u00eb drejt\u00eb.<\/p>\n

Kalif\u00ebt e drejt\u00eb luajt\u00ebn nj\u00eb rol ky\u00e7 dhe aktiv n\u00eb sferat shpirt\u00ebrore dhe laike. Ata ishin n\u00eb krye t\u00eb vendeve n\u00eb bashkimit musliman dhe shpesh ushtruan autoritetin e tyre n\u00eb m\u00ebnyr\u00eb indirekte n\u00ebp\u00ebrmjet guvernator\u00ebve t\u00eb em\u00ebruar n\u00eb provinca t\u00eb ndryshme t\u00eb perandoris\u00eb.<\/p>\n

Pas vrasjes s\u00eb Aliut r.a. <\/sup>(n\u00eb 661), i fundit nga kalif\u00ebt e drejt\u00eb, \u00e7\u00ebshtja e s\u00eb drejt\u00ebs s\u00eb kalifatit rezultoi nj\u00eb p\u00ebr\u00e7arje t\u00eb madhe n\u00eb Islam, duke e ndar\u00eb n\u00eb dy deg\u00ebzime kryesore \u2013 suni dhe shiit\u00eb.[8] Muaviah shpalli veten si kalif i t\u00eb gjith\u00eb musliman\u00ebve si dhe t\u00eb perandoris\u00eb muslimane, dhe k\u00ebshtu hodhi bazat p\u00ebr dinastis\u00eb s\u00eb gjate monarkike \u2013 \u00a0\u00e7udit\u00ebrisht n\u00eb p\u00ebrputhje t\u00eb plot\u00eb me parashikimin e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup>.<\/p>\n

\n

Monarkia dhe tirania<\/h2>\n<\/div>\n

Pas p\u00ebrfundimit t\u00eb kalifatit t\u00eb drejt\u00eb, titulli i kalifit u p\u00ebrdor nga kat\u00ebrmb\u00ebdhjet\u00eb mbret\u00ebr emevi t\u00eb Damaskut (661-750) dhe m\u00eb pas nga tridhjetetet\u00eb mbret\u00ebrit e monarkis\u00eb abaside (750-1258). Pas p\u00ebrmbysjes s\u00eb dinastis\u00eb Emevive<\/i>, ky titull u mor nga dega spanjolle e k\u00ebtij fisi, i cili sundonte n\u00eb Kordoba (755-1031), dhe m\u00eb pas nga sundimtar\u00ebt egjiptian t\u00eb fisit Fatimit<\/i> (909-1171). K\u00ebshtu q\u00eb nga shek. VII deri n\u00eb shek. XII n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb ka ekzistuar m\u00eb shum\u00eb se nj\u00eb kalif. N\u00eb vitin 1517, u arrestua, Kalifi i fundit titullar i fisit Abasid<\/i> i Kairos, nga sulltani osman Selimi I. M\u00eb pas sulltan\u00ebt osman\u00eb p\u00ebrvet\u00ebsuan titullin kalif dhe vring\u00eblluan at\u00eb p\u00ebr kat\u00ebr shekuj, derisa e eliminoi p\u00ebrfundimisht Mustafa Kamal Ataturku, themelues i Republik\u00ebs s\u00eb Turqis\u00eb moderne.<\/p>\n

P\u00ebr mjaft studiuesit, nuk \u00ebsht\u00eb e rrall\u00eb t\u00eb shprehin[9] q\u00eb Kalifati pushoi s\u00eb ekzistuar n\u00eb 1924. Por, n\u00eb fakt, ai q\u00ebkur kishte arritur pik\u00ebn e tij m\u00eb t\u00eb ul\u00ebt. Ai q\u00eb mori fund n\u00eb 1924, ishte nj\u00eb titull i kalbur dhe i boshatisur q\u00eb u shp\u00ebrdor nga nj\u00eb monarki dekadente, e cila as n\u00eb periudh\u00ebn e saj t\u00eb lul\u00ebzimit, nuk p\u00ebrfaq\u00ebsoi umetin musliman e as t\u00eb ushtronte ndonj\u00eb ndikim pozitiv mbi ta gjat\u00eb 13 shekujve.<\/p>\n

\n

Mendim i d\u00ebshiruar<\/h2>\n<\/div>\n

N\u00eb 2005, presidenti Bush paralajm\u00ebroi: \u201ck\u00ebta terrorist\u00eb t\u00eb el-Kajdas udh\u00ebhiqen nga nj\u00eb vizion radikal dhe \u00e7oroditur t\u00eb Islamit, i cili d\u00ebnon toleranc\u00ebn, shkelmon mospajtimin dhe p\u00ebrligj vrasjen e burrave, grave dhe f\u00ebmij\u00ebve t\u00eb pafajsh\u00ebm n\u00eb k\u00ebrkim t\u00eb fuqis\u00eb politike. Ata shpresojn\u00eb q\u00eb t\u00eb realizojn\u00eb nj\u00eb utopi t\u00eb dhunshme politike n\u00eb t\u00eb gjith\u00eb Lindjen e Mesme, t\u00eb cil\u00ebn e quajn\u00eb kalifat, \u2026 n\u00ebn t\u00eb cilin t\u00eb gjith\u00eb do t\u00eb pushtohen sipas ideologjis\u00eb s\u00eb tyre t\u00eb urryer. Ky kalifat do t\u00eb jet\u00eb nj\u00eb perandori totalitare muslimane, q\u00eb do t\u00eb p\u00ebrfshij\u00eb t\u00eb gjitha vendet ekzistuese dhe t\u00eb vjetra muslimane.\u201d [10]<\/p>\n

z. Bush nuk \u00ebsht\u00eb i vetmi q\u00eb mund t\u00eb ket\u00eb ngritur fantazm\u00ebn e kalifatit. Pas trazirave t\u00eb fundit dhe protestave p\u00ebr lirin\u00eb dhe drejt\u00ebsin\u00eb n\u00eb vendet arabe, shum\u00eb prej personaliteteve t\u00eb shquara publike, akademik\u00ebt dhe politik\u00ebb\u00ebr\u00ebsit kan\u00eb shprehur mendime t\u00eb tilla alarmuese, nd\u00ebrsa disa nga mediat kan\u00eb qarkulluar teori t\u00eb \u00e7mendura t\u00eb komplotit t\u00eb kalifatit.<\/p>\n

N\u00eb an\u00ebn tjet\u00ebr t\u00eb k\u00ebtij spektrit, shpirti kolektiv musliman \u00ebsht\u00eb i etur p\u00ebr nj\u00eb kalifat bot\u00ebror, nj\u00eb zell q\u00eb mban gjall\u00eb nostalgjin\u00eb e triumfeve t\u00eb s\u00eb kaluar\u00ebs dhe idealeve t\u00eb p\u00ebrjetshme. Gjat\u00eb viteve t\u00eb fundit, interesimi p\u00ebr nj\u00eb bashkim mbar\u00ebbot\u00ebror dhe vendosjen e kalifatit \u00ebsht\u00eb rritur ndjesh\u00ebm tek musliman\u00ebt. L\u00ebvizjet popullore muslimane identifikojn\u00eb munges\u00ebn e spiritualitetit dhe r\u00ebnien n\u00eb zbatimit t\u00eb rregullave fetare n\u00eb jet\u00ebn personale si shkaqet rr\u00ebnj\u00ebsore p\u00ebr t\u00eb gjitha problemet e bot\u00ebs muslimane. Ata pohojn\u00eb se rilindja e suksesshme e kalifatit nuk mund t\u00eb realizohet derisa nuk adresohen k\u00ebto mang\u00ebsi.<\/p>\n

Osama bin Ladeni e quajti [11]sulmet e 11 shtatorit \u201cnj\u00eb hap t\u00eb r\u00ebnd\u00ebsish\u00ebm karshi bashkimit t\u00eb musliman\u00ebve dhe vendosjes s\u00eb kalifatit t\u00eb v\u00ebrtet\u00eb.\u201d Nj\u00eb s\u00ebr\u00eb fundamentalist\u00ebsh jan\u00eb shprehur p\u00ebr rithemelimin e kalifatit duke bashkuar shtetet muslimane, ose p\u00ebrmes revolucionit paq\u00ebsor politik ose me an\u00eb t\u00eb forc\u00ebs. Dy grupet islamike radikale me ndikim t\u00eb konsideruesh\u00ebm, Xhemati Islami dhe V\u00ebllaz\u00ebri Muslimane, duan t\u00eb rivendosin kalifatin, por kan\u00eb d\u00ebshtuar t\u00eb diferencojn\u00eb midis nj\u00eb shteti luftarak musliman, dhe spiritualitetit t\u00eb kalifit t\u00eb drejt\u00eb.[12][13] Disa konsiderojn\u00eb q\u00eb organizata e padobishme e Konferenc\u00ebs Islamike, nj\u00eb organizat\u00eb nd\u00ebrkomb\u00ebtare me 57 shtetet muslimane si an\u00ebtar\u00eb, \u00ebsht\u00eb pararend\u00ebse e kalifatit. Disa studiues, si Tarek Masoud i Shkoll\u00ebs Harvard Kennedy, parashikon kalifatin si nj\u00eb organizat\u00eb m\u00eb t\u00eb but\u00eb, di\u00e7ka si Bashkimi Europian p\u00ebr musliman\u00ebt. [14]<\/p>\n

Sigurisht, n\u00eb zem\u00ebr t\u00eb t\u00eb gjitha planeve divergjente t\u00eb rivendosjes s\u00eb kalifatit, q\u00ebndron nj\u00eb parakusht minimal i bashkimit politik t\u00eb umetit musliman. Por, nj\u00eb gj\u00eb e till\u00eb duket e pap\u00ebrfytyruesh\u00ebm n\u00eb mjedisin aktual. Deri von\u00eb n\u00eb kujtes\u00eb, shtetet muslimane nuk na kan\u00eb dh\u00ebn\u00eb asnj\u00eb pamje t\u00eb nj\u00eb uniteti apo harmonie: bota \u00ebsht\u00eb d\u00ebshmitare p\u00ebr shtatorin e zi t\u00eb Jordanis\u00eb (1970), p\u00ebr d\u00ebshtimin e L\u00ebvizjes Arabe dhe t\u00eb \u00ebndrr\u00ebs s\u00eb Republik\u00ebs s\u00eb Arabis\u00eb s\u00eb Bashkuar (1971), p\u00ebr ndarjen e Pakistanit (1971),\u00a0 p\u00ebr luft\u00ebn Iran-Irak (1980-1988), p\u00ebr konfliktin e Darfurit n\u00eb Sudan (2003-2008) dhe p\u00ebr vendimin q\u00eb Sudan i Jugut duhet t\u00eb ndahet nga Sudani i Veriut (2011). N\u00eb nj\u00eb hytbe t\u00eb xhumas\u00eb, Hazret Mirza Masroor Ahmedi, Kalifatul Masih V, p\u00ebrshkroi p\u00ebrmbledhtas situat\u00ebn aktuale duke pyetur: \u201cSi mund t\u00eb propozojn\u00eb ata p\u00ebr vendosjen e kalifatit shtrir\u00eb mbi \u00e7do shtet musliman, kur ata nuk mund t\u00eb pajtohen se kush do t\u2019i udh\u00ebheq\u00eb n\u00eb falje?\u201d [15]<\/p>\n

\n

Kalifati n\u00eb Xhematin Musliman Ahmedia<\/h2>\n<\/div>\n

Hazret Mirza Ghulam Ahmed a.s., Mesih dhe Mahdi, ka p\u00ebrshkruar kalifatin si shfaqjen e dyt\u00eb t\u00eb fuqis\u00eb s\u00eb Zotit \u2013 meq\u00eb ardhja e profet\u00ebve \u00ebsht\u00eb shfaqja e par\u00eb e fuqis\u00eb s\u00eb Tij. Ai nxjerr nj\u00eb ngjashm\u00ebri dhe pohon q\u00eb shebull i kalifatit t\u00eb Ebu Bekrit r.a.<\/sup> ishte shfaqja e dyt\u00eb e fuqis\u00eb s\u00eb Zotit. Ai citon ajetin 56 t\u00eb sures\u00eb en-Nur dhe paralajm\u00ebron duke shkruar: \u201cPor ajo fuqi e dyt\u00eb nuk mund t\u00eb ndodh\u00eb para se un\u00eb t\u00eb largohem. Pasi un\u00eb t\u00eb kem shkuar, at\u00ebher\u00eb Allahu do t\u2019jua d\u00ebrgoj\u00eb juve fuqin\u00eb e dyt\u00eb t\u00eb madh\u00ebshtis\u00eb s\u00eb Tij, q\u00eb do t\u00eb mbetet p\u00ebrgjithmon\u00eb me ju.\u201d Kjo fuqia e dyt\u00eb pa m\u00ebdyshje i referohet kalifatit ahmedian.<\/p>\n

Pas vdekjes s\u00eb Hazret Mirza Ghulam Ahmedit a.s. n\u00eb 1908, u mblodh nj\u00eb num\u00ebr i konsideruesh\u00ebm i an\u00ebtar\u00ebve kryesor\u00eb t\u00eb Xhematit Musliman Ahmedia, t\u00eb cil\u00ebt nj\u00eb z\u00ebri zgjodh\u00ebn q\u00eb Molana Nurudin r.a. si kalif i par\u00eb. N\u00eb vitin 1914, gjat\u00eb zgjedhjeve p\u00ebr kalifin e dyt\u00eb, Mirza Mahmood Ahmedin r.a., nj\u00eb fraksion i vog\u00ebl formoi organizim t\u00eb ve\u00e7ant\u00eb q\u00eb njihet si L\u00ebvizja Ahmediane e Lahorit. Mosmarr\u00ebveshja e tyre kryesore me musliman\u00ebt e tjer\u00eb ahmedian\u00eb u p\u00ebrqendrua mbi kufijt\u00eb dhe nevoj\u00ebn e institucionit t\u00eb kalifatit. Q\u00eb prej asaj kohe zgjedhjet p\u00ebr tri kalif\u00eb t\u00eb tjer\u00eb jan\u00eb zhvilluar me harmoni t\u00eb plot\u00eb. K\u00ebta kalif\u00eb kan\u00eb qen\u00eb njer\u00ebz me besim t\u00eb jasht\u00ebzakonsh\u00ebm, me fisnik\u00ebri shembullore, me p\u00ebrul\u00ebsi\u00a0 sublime, me p\u00ebrpik\u00ebri t\u00eb p\u00ebrkryer, me altruiz\u00ebm p\u00ebr islamin, t\u00eb p\u00ebrfshir\u00eb n\u00eb sh\u00ebrbim t\u00eb besimit q\u00eb jan\u00eb p\u00ebrpjekur k\u00ebmb\u00ebngultas n\u00eb transformimin shpirt\u00ebror t\u00eb besimtar\u00ebve.<\/p>\n

Pas nj\u00eb mungese tremb\u00ebdhjet\u00eb shekullore, kalifati i udh\u00ebzuar nga Zoti i Lart\u00ebsuar n\u00eb Xhematin Musliman Ahmedia, u shfaq n\u00eb p\u00ebrputhje t\u00eb plot\u00eb me profecit\u00eb e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s dhe Hazret Mirza Ghulam Ahmedit a.s., Mesih dhe Imam Mehdiut. Kjo ka qen\u00eb nj\u00ebra prej ngjarjeve m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb historis\u00eb s\u00eb Islamit, impakti i plot\u00eb i s\u00eb cil\u00ebs mbetet akoma p\u00ebr t\u2019u shfaqur. [16]<\/p>\n

Kalifati n\u00eb xhematin Musliman Ahmedia hedh posht\u00eb kategorikisht p\u00ebrdorimin e \u00e7far\u00ebdo dhune n\u00eb \u00e7\u00ebshtjet fetare, nd\u00ebrsa ka nd\u00ebrmarr\u00eb nj\u00eb xhihad intelektual me an\u00eb t\u00eb pend\u00ebs, p\u00ebrmes t\u00eb cilit, ai po p\u00ebrhap bot\u00ebrisht mesazhin paq\u00ebsor t\u00eb Islamit dhe u jep p\u00ebrgjigje akuzave ngritura ndaj Islamit. Kur p\u00ebrballet me p\u00ebrndjekje dhe persekutim, ai i p\u00ebrmbahet durimit, k\u00ebmb\u00ebnguljes dhe q\u00ebndrueshm\u00ebris\u00eb. Kur vihet n\u00eb sh\u00ebnjest\u00ebr t\u00eb urrejtjes, trysnis\u00eb dhe intoleranc\u00ebs, ai p\u00ebrhap paqen dhe toleranc\u00ebn. Ai p\u00ebrkrah kauz\u00ebn e t\u00eb pap\u00ebrkrahurve dhe \u00ebsht\u00eb angazhuar n\u00eb ngritjen dinjitoz t\u00eb t\u00eb shtypurve n\u00ebp\u00ebrk\u00ebmb\u00eb.<\/p>\n

Kalifati ahmedian nuk ka mposhtur asnj\u00eb vend dhe nuk synon asnj\u00eb dominim politik, por ai ushtron ndikimin e tij mbi zemrat dhe mendjet e miliona njer\u00ebzve. Ai p\u00ebrb\u00ebn nj\u00eb forc\u00eb p\u00ebr t\u00eb mir\u00ebn n\u00eb bot\u00eb, dhe rrezaton at\u00eb me sjellje dinjitoze. Ai prap\u00ebseprap\u00eb mbetet nj\u00eb institucion ngulitur fuqish\u00ebm mbi misionin e profetizmit.<\/p>\n

\n
\n
\n

[1] \u201cCaliphate\u201d, Encyclopaedia Britannica 2006, Ultimate Reference Suite DVD<\/p>\n<\/div>\n

\n

[2] Noah, Feldman, The Fall and Rise of the Islamic State, <\/i>Princeton University Press, 2008<\/p>\n<\/div>\n

\n

[3] Sir Muhammad Zafrullah Khan, Islamic Concept of the State, <\/i>Review of Religions, February 1993<\/p>\n<\/div>\n

\n

[4] Mirza Tahir Ahmad, Islam\u2019s Response to Contemporary Issues, <\/i>Islam International Publication Ltd., 1992<\/p>\n<\/div>\n

\n

[5] Benard Lewis, The Arabs in History, <\/i>Oxford University Press, New York, 1993<\/p>\n<\/div>\n

\n

[6] Phillip K. Hitti, A History of the Arabs, <\/i>Macmillan & Co. Ltd., New York, 1961<\/p>\n<\/div>\n

\n

[7] El-Tabari, Tarikhurr-Rrusul uel Muluk<\/i><\/p>\n<\/div>\n

\n

[8] Karen Armstrong, Islam: A short History, <\/i>Modern Library, New York, 2000<\/p>\n<\/div>\n

\n

[9] Samuel Huntington, The Clash of Civilisations and the Remaking of World Order, <\/i>Simon & Schuster, 1996<\/p>\n<\/div>\n

\n

[10] http:\/\/www.washingtonpost.com\/wp-dyn\/content\/article\/2006\/09\/05\/AR2006090500656.html<\/p>\n<\/div>\n

\n

[11] http:\/\/www.washingtonpost.com\/wp-dyn\/content\/article\/2006\/09\/05\/AR2006090500656.html<\/p>\n<\/div>\n

\n

[12] Kalim Bahadur, The Jamaat-e-Islami of Pakistan, <\/i>Chetna Publications, New Delhi, 1977<\/p>\n<\/div>\n

\n

[13] R.S. Leiken and S. Brooke, The Moderate Muslim Brotherhood, <\/i>Foreign Affairs Magazine, Vol. 86, no. 2, March 2007<\/p>\n<\/div>\n

\n

[14] Global Public Square, CNN, February 20, 2011<\/p>\n<\/div>\n

\n

[15] Hazret Mirza Masroor Ahmedi, t\u00eb premten 25.11.2011, hytbeja e xhumas\u00eb, http:\/\/www.alislam.org\/friday-sermon\/2011-11-25.html<\/p>\n<\/div>\n

\n

[16] Muhammed Zafrulla Khan, Ahmadiyyat: The Renaissance of Islam, <\/i>Tabshir Publications, London, 1978<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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