\u00cbsht\u00eb udh\u00ebzim dhe m\u00ebshir\u00eb p\u00ebr mir\u00ebb\u00ebr\u00ebsit.<\/strong><\/li>\n<\/ol>\nEdhe n\u00eb suren El-Bekare ku Allahu i Madh\u00ebrish\u00ebm e filloi suren me Elif.Lam.Mim., flet p\u00ebr udh\u00ebzimin p\u00ebr ata q\u00eb kan\u00eb druajtje (takva). Edhe k\u00ebtu, nuk \u00ebsht\u00eb thjesht nj\u00eb p\u00ebrs\u00ebritje, por vazhdimi i s\u00eb nj\u00ebjt\u00ebs tem\u00eb, duke shtuar se ky lib\u00ebr nuk \u00ebsht\u00eb vet\u00ebm udh\u00ebzim p\u00ebr njer\u00ebzit q\u00eb kan\u00eb takva<\/em>, por \u00ebsht\u00eb edhe m\u00ebshir\u00eb p\u00ebr mir\u00ebb\u00ebr\u00ebsit<\/em>. Pra, pas takvas\u00eb<\/em> (druajtjes ndaj Zotit), fillon tema e mir\u00ebb\u00ebrjes. Dhe kjo sure flet p\u00ebr ata mir\u00ebb\u00ebr\u00ebs, t\u00eb cil\u00ebve m\u00ebshira n\u00eb form\u00eb Kurani u \u00ebsht\u00eb dh\u00ebn\u00eb me boll\u00ebk dhe p\u00ebr shkak se pat\u00ebn udh\u00ebzim, ata p\u00ebrfituan nga kjo m\u00ebshir\u00eb.<\/p>\n\n- Ata q\u00eb falin namazin, japin zekatin dhe q\u00eb ahiretin e besojn\u00eb bindsh\u00ebm.<\/strong><\/li>\n<\/ol>\n
N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, edhe porosia p\u00ebr faljen e namazit, \u00ebsht\u00eb p\u00ebrmendur pasi u fol p\u00ebr mir\u00ebb\u00ebr\u00ebsit (ihsan<\/em> dhe muhsinun<\/em>), gj\u00eb q\u00eb tregon se kjo porosi e p\u00ebrfshin edhe kuptimin q\u00eb ka shpjeguar vet\u00eb Profeti Muhammed s.a.v.s. p\u00ebr ihsanin<\/em>, ku ai tha:<\/p>\n\u0623\u064e\u0646\u0652 \u062a\u064e\u0639\u0652\u0628\u064f\u062f\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0643\u064e\u0623\u064e\u0646\u064e\u0651\u0643\u064e \u062a\u064e\u0631\u064e\u0627\u0647\u064f \u0641\u064e\u0625\u0650\u0646\u0652 \u0644\u064e\u0645\u0652 \u062a\u064e\u0643\u064f\u0646\u0652 \u062a\u064e\u0631\u064e\u0627\u0647\u064f \u0641\u064e\u0625\u0650\u0646\u064e\u0651\u0647\u064f \u064a\u064e\u0631\u064e\u0627\u0643\u064e<\/p>\n
\u201c(Ihsani \u00ebsht\u00eb) q\u00eb t\u00eb adhurosh Allahun sikur po e sheh At\u00eb dhe n\u00ebse nuk arrin ta shoh\u00ebsh, (t\u00eb jesh\u00eb i vet\u00ebdijsh\u00ebm se) Ai t\u00eb sheh ty.\u201d<\/strong>[1]<\/p><\/blockquote>\nPra, Zoti thot\u00eb se k\u00ebta q\u00eb lart\u00ebsojn\u00eb namazin [kijamus-salah<\/em> do t\u00eb thot\u00eb lart\u00ebsimi i namazit] jan\u00eb ata q\u00eb jan\u00eb me ihsan<\/em>, t\u00eb cil\u00ebt e kan\u00eb nj\u00ebr\u00ebn prej dy gjendjeve t\u00eb shpjeguara n\u00eb k\u00ebt\u00eb hadith. Kjo metod\u00eb u sjell besimtar\u00ebve dobi t\u00eb shum\u00ebta, t\u00eb cilat nuk mund t\u2019ju tregoj me holl\u00ebsi k\u00ebtu. Njer\u00ebzit e till\u00eb jo vet\u00ebm q\u00eb do t\u00eb ken\u00eb udh\u00ebzim, madje do t\u2019u zbres\u00eb me boll\u00ebk edhe m\u00ebshira e Zotit.<\/p>\nEdhe zekatin ata e japin n\u00eb gjendje t\u00eb ihsanit<\/em>. Pra, ata e shohin Zotin, ose jan\u00eb t\u00eb vet\u00ebdijsh\u00ebm se Zoti i sheh ata. Kur jan\u00eb duke b\u00ebr\u00eb mir\u00ebsi ndaj t\u00eb varf\u00ebrve, ata e largojn\u00eb unin ose veten e tyre dhe e marrin parasysh vet\u00ebm Zotin e Madh\u00ebrish\u00ebm. K\u00ebsisoj, duke dh\u00ebn\u00eb zekatin n\u00eb rrug\u00ebn e Zotit p\u00ebr t\u00eb ngritur fen\u00eb e Tij, ata nuk marrin parasysh personat q\u00eb grumbullojn\u00eb zekatin, por vet\u00ebm Zotin e Madh\u00ebrish\u00ebm.<\/p>\ndhe q\u00eb ahiretin e besojn\u00eb bindsh\u00ebm<\/strong><\/p>\nT\u00eb till\u00ebt edhe ahiretin e besojn\u00eb me bindje t\u00eb plot\u00eb.<\/p>\n
Fjala ahiret<\/em> do t\u00eb thot\u00eb \u201ci m\u00ebvonsh\u00ebm\u201d dhe n\u00eb kontekstin e Kuranit, ajo p\u00ebrdoret dendur p\u00ebr bot\u00ebn e p\u00ebrtejme. Megjithat\u00eb, nj\u00eb kuptim i tij \u00ebsht\u00eb edhe p\u00ebrfundimi i mbar\u00eb i Islamit, i rrug\u00ebs s\u00eb Zotit q\u00eb do t\u00eb realizohet n\u00eb k\u00ebt\u00eb bot\u00eb n\u00eb koh\u00ebn q\u00eb \u00ebsht\u00eb quajtur \u201ce m\u00ebvonshme\u201d.<\/p>\n\n- Pik\u00ebrisht k\u00ebta jan\u00eb n\u00eb udh\u00ebzim prej Zotit t\u00eb tyre dhe pik\u00ebrisht k\u00ebta jan\u00eb t\u00eb suksesshmit. <\/strong><\/li>\n
- Ka nga ata q\u00eb zgjedhin biseda t\u00eb kota n\u00eb k\u00ebmbim (t\u00eb s\u00eb mir\u00ebs), q\u00eb t’i devijojn\u00eb (t\u00eb tjer\u00ebt) nga rruga e Allahut, pa pasur dije dhe e marrin p\u00ebr tallje <\/strong>[rrug\u00ebn e Allahut]. T\u00eb till\u00ebt kan\u00eb nd\u00ebshkim posht\u00ebrues.<\/strong><\/li>\n<\/ol>\n
\u201cJeshteri lahvel hadith\u201d do t\u00eb thot\u00eb se ata i l\u00ebn\u00eb gj\u00ebrat e mira p\u00ebr t’i zgjedhur gj\u00ebra t\u00eb keqija. Pse? Q\u00eb t\u00eb devijojn\u00eb t\u00eb tjer\u00ebt nga rruga e Zotit, edhe pse ata vet\u00eb nuk kan\u00eb dije. Kjo tregon se shumica e atyre q\u00eb i largojn\u00eb t\u00eb tjer\u00ebt nga rruga e Zotit, i largojn\u00eb n\u00ebp\u00ebrmjet k\u00ebsaj metode q\u00eb thot\u00eb Kurani \u201clahvel hadith\u201d<\/em>, kurse njer\u00ebzit e dijes nuk thon\u00eb fjal\u00eb t\u00eb kota. Ky \u00ebsht\u00eb nj\u00eb realitet i p\u00ebrhersh\u00ebm q\u00eb nuk mund ta ndryshoj\u00eb askush. Ai q\u00eb g\u00ebzon ep\u00ebrsin\u00eb p\u00ebrmes dijes, kurr\u00eb nuk p\u00ebrfshihet n\u00eb kot\u00ebsi gjat\u00eb diskutimit.<\/p>\nN\u00eb k\u00ebt\u00eb aspekt ky ajet n\u00eb radh\u00eb t\u00eb par\u00eb paraqet argument t\u00eb fuqish\u00ebm t\u00eb v\u00ebrtet\u00ebsis\u00eb s\u00eb Profetit Muhammed s.a.v.s., duke th\u00ebn\u00eb se ka nga ata q\u00eb jan\u00eb t\u00eb detyruar ta kthejn\u00eb dijen e tyre n\u00eb tallje dhe p\u00ebrqeshje, sepse pa e b\u00ebr\u00eb k\u00ebt\u00eb ata nuk mund ta arrijn\u00eb q\u00ebllimin, largimin e njer\u00ebzve nga rruga e Zotit. Kjo ndodh sepse kund\u00ebrshtar\u00ebt e njer\u00ebzve t\u00eb drejt\u00eb, t\u00eb profet\u00ebve n\u00eb radh\u00eb t\u00eb par\u00eb, tentojn\u00eb t\u2019ua ulin vler\u00ebn p\u00ebrpara bot\u00ebs.<\/p>\n
K\u00ebt\u00eb e shohim edhe ne. Kund\u00ebrshtar\u00ebt tan\u00eb nuk mund t\u00eb bisedojn\u00eb p\u00ebr Xhematin Ahmedia, pa u p\u00ebrfshir\u00eb n\u00eb kot\u00ebsi. Sepse mungesa e dijes i detyron t\u00eb ndjekin rrug\u00eb jo t\u00eb sinqert\u00eb. Prandaj, menj\u00ebher\u00eb pas k\u00ebsaj tha:<\/p>\n
\u201cve jettekhidheha huzuva\u201d<\/em><\/p>\n\u201ci marrin p\u00ebr tallje argumentet serioze\u201d, <\/em>sepse pa u tallur, ata nuk mund t\u00eb vijojn\u00eb dot bised\u00ebn. Nga ky aspekt, mund t\u00eb analizoni edhe propagand\u00ebn e ulemave<\/em> kund\u00ebr Xhematit Musliman Ahmedia dhe do t\u2019ju rezultoj\u00eb se ajo \u00ebsht\u00eb e mbushur me tallje dhe p\u00ebrqeshje. Krijojn\u00eb nj\u00eb \u201cahmediat\u201d imagjinar dhe at\u00eb e sulmojn\u00eb, kurse ahmediatin e v\u00ebrtet\u00eb nuk e sulmojn\u00eb dot. Drejt\u00ebsia \u00ebsht\u00eb q\u00eb t\u00eb kund\u00ebrshtosh me argumente bindjen e tjetrit, t\u00eb cil\u00ebn ai me t\u00eb v\u00ebrtet\u00eb e ka deklaruar dhe e ka p\u00ebrhapur, jo t’ia imponosh nj\u00eb bindje q\u00eb ai nuk e ka dhe pastaj ta kund\u00ebrshtosh at\u00eb.<\/p>\nKurse ne ahmedian\u00ebt, sa her\u00eb q\u00eb i kund\u00ebrshtojm\u00eb, i kund\u00ebrshtojm\u00eb bindjet e tyre t\u00eb cilat ata i kan\u00eb dhe q\u00eb nuk i mohojn\u00eb dot. Pra, ne i kund\u00ebrshtojm\u00eb n\u00eb bindjen e tyre se Hazret Isai a.s. \u00ebsht\u00eb i gjall\u00eb. Ne i kund\u00ebrshtojm\u00eb konceptin e tyre t\u00eb \u00e7uditsh\u00ebm t\u00eb Dexhallit, sepse ata e kan\u00eb t\u00eb deklaruar at\u00eb bindje. Kur u themi atyre se Dexhalli juaj nuk vjen dot, pa ardhur nj\u00eb gomar q\u00eb do t\u00eb fluturoj\u00eb, do t\u00eb lundroj\u00eb n\u00eb det dhe do t\u00eb vrapoj\u00eb me shpejt\u00ebsi marramend\u00ebse, ne thjesht ua citojm\u00eb besimet e tyre. Ku ka tallje k\u00ebtu, p\u00ebr sa koh\u00eb q\u00eb ne ua kund\u00ebrshtojm\u00eb iden\u00eb q\u00eb ata me t\u00eb v\u00ebrtet\u00eb e kan\u00eb?! Kjo nuk quhet tallje ose kot\u00ebsi n\u00eb bised\u00eb.<\/p>\n
P\u00ebrqeshja dhe tallja nuk b\u00ebhet vet\u00ebm me Xhematin ton\u00eb. T\u00eb gjith\u00eb profet\u00ebt, t\u00eb pakt\u00ebn ata q\u00eb u p\u00ebrmend\u00ebn n\u00eb Kuranin Fam\u00eblart\u00eb, u p\u00ebrqesh\u00ebn dhe u tall\u00ebn nga popujt e tyre. Por, ata profet\u00eb ishin pik\u00ebrisht njer\u00ebz, t\u00eb cil\u00ebt p\u00ebrpara deklarat\u00ebs s\u00eb tyre asnj\u00ebher\u00eb nuk kan\u00eb qen\u00eb sh\u00ebnjest\u00ebr e talljes, p\u00ebrkundrazi, mbaheshin si m\u00eb t\u00eb sinqert\u00ebt dhe m\u00eb t\u00eb drejt\u00ebt. Nuk ka asnj\u00eb profet, t\u00eb cilin populli i tij ta ket\u00eb p\u00ebrqeshur p\u00ebrpara deklarat\u00ebs s\u00eb tij. Edhe kjo gj\u00eb p\u00ebrb\u00ebn nj\u00eb dallim t\u00eb qart\u00eb mes deklaruesve t\u00eb rrem\u00eb dhe profet\u00ebve t\u00eb v\u00ebrtet\u00eb.<\/p>\n
Andaj, ata do t\u00eb ken\u00eb nj\u00eb nd\u00ebshkim q\u00eb e meritojn\u00eb:<\/p>\n
\u201cPik\u00ebrisht k\u00ebta do t\u00eb ken\u00eb nd\u00ebshkim posht\u00ebrues.\u201d<\/em><\/p>\nPra vet\u00eb atyre do t’u b\u00ebhet posht\u00ebrimi p\u00ebr shkak t\u00eb veprave t\u00eb tyre. Edhe kjo tem\u00eb \u00ebsht\u00eb e p\u00ebrhershme dhe funksionon nj\u00ebsoj, si m\u00eb p\u00ebrpara ashtu edhe sot e gjith\u00eb dit\u00ebn.<\/p>\n
\n- Kur atyre u lexohen ajetet Tona, ata e kthejn\u00eb shpin\u00ebn duke u mburrur, sikur nuk i kan\u00eb d\u00ebgjuar ato, sikur ka dyll\u00eb n\u00eb vesh\u00ebt e tyre. Jepu lajmin \u201ce mir\u00eb\u201d t\u00eb nj\u00eb nd\u00ebshkimi t\u00eb dhimbsh\u00ebm. <\/strong><\/li>\n<\/ol>\n
Pra, ata tentojn\u00eb ta bllokojn\u00eb mesazhin q\u00eb nga jasht\u00eb, sikur nuk e kan\u00eb d\u00ebgjuar fare, megjithat\u00eb, fjala \u201csikur\u201d tregon se p\u00ebrbrenda e kuptojn\u00eb se ajo pik\u00ebrisht \u00ebsht\u00eb e v\u00ebrteta. Prandaj tha: b\u00ebjn\u00eb sikur nuk e kan\u00eb d\u00ebgjuar. M\u00eb pas tha:<\/p>\n
\u201cFe besh-shirhu bi ‘adhabin elim\u201d<\/em>, q\u00eb fjal\u00eb p\u00ebr fjal\u00eb do t\u00eb thot\u00eb: \u201cnjeriut t\u00eb till\u00eb jepi \u201csihariqin\u201d ose \u201clajmin e mir\u00eb\u201d t\u00eb nj\u00eb nd\u00ebshkimi t\u00eb dhimbsh\u00ebm. Pse u p\u00ebrdor fjala \u201csihariq\u201d n\u00eb k\u00ebt\u00eb kontekst? Sepse ishin ata t\u00eb par\u00ebt q\u00eb tallnin dhe p\u00ebrqeshnin dhe kjo ironi p\u00ebr ta \u00ebsht\u00eb kund\u00ebrp\u00ebrgjigje e merituar.<\/p>\n\n- Sigurisht, ata q\u00eb besuan dhe b\u00ebn\u00eb t\u00eb mira, kan\u00eb kopshte me plot bekime. <\/strong><\/li>\n
- Ata do t\u00eb jetojn\u00eb n\u00eb to p\u00ebrgjithmon\u00eb. Premtimi i Allahut \u00ebsht\u00eb i v\u00ebrtet\u00eb dhe Ai \u00ebsht\u00eb i Plotfuqishmi, i Urti. <\/strong><\/li>\n
- Ai krijoi qiejt pa ndonj\u00eb shtyll\u00eb q\u00eb mund ta shikoni dhe vuri male n\u00eb tok\u00eb, q\u00eb t\u2019ju sigurojn\u00eb ushqim dhe n\u00eb t\u00eb krijoi \u00e7dolloj gjallese. Dhe Ne zbrit\u00ebm uj\u00eb prej qiellit dhe nxor\u00ebm n\u00eb k\u00ebt\u00eb (tok\u00eb) \u00e7dolloj \u00e7ifti t\u00eb nderuar.<\/strong><\/li>\n<\/ol>\n
N\u00eb k\u00ebt\u00eb ajet fjala \u201cqiejt\u201d p\u00ebrfshin gjith\u00eb universin, duke p\u00ebrfshir\u00eb edhe planetin e Tok\u00ebs. Dhe tha: \u201ckrijoi qiejt pa ndonj\u00eb shtyll\u00eb q\u00eb mund ta shikoni\u201d. Kjo do t\u00eb thot\u00eb se shtyll\u00eb e till\u00eb nuk \u00ebsht\u00eb mohuar, por vet\u00ebm tha se nuk \u00ebsht\u00eb e dukshme p\u00ebr njer\u00ebzit. N\u00eb koh\u00ebn e Profetit Muhammed s.a.v.s. mjafton t\u00eb thuhej \u201cpa ndonj\u00eb shtyll\u00eb\u201d, pa i shtuar pjes\u00ebn \u201ct\u00eb dukshme\u201d, sepse \u00e7do njeri qoft\u00eb i shkolluar apo i pashkolluar, kaq dije kishte q\u00eb trupat qiellor\u00eb nuk jan\u00eb t\u00eb lidhura me shtylla. At\u00ebher\u00eb pse lindi nevoja t\u2019i shtohej edhe fjala \u201ctereuneha<\/em>\u201d (q\u00eb mund t\u00eb shikoni ose e dukshme p\u00ebr ju). Kjo fjal\u00eb tregon qart\u00eb se k\u00ebtu flet Zoti i Gjith\u00ebdish\u00ebm, p\u00ebrndryshe njeriu i 14-shekujve m\u00eb par\u00eb as nuk mund t\u2019i imagjinonte sekretet e universit q\u00eb u zbuluan sot. P\u00ebr njeriun e asaj kohe mjafton t\u00eb thuhej \u201cZoti i ka krijuar qiejt pa ndonj\u00eb shtyll\u00eb\u201d, por fjal\u00ebt \u201cq\u00eb mund t\u00eb shikoni\u201d tregojn\u00eb se \u201cshtylla\u201d t\u00eb tilla t\u00eb padukshme ekzistojn\u00eb, dhe sot ne i njohim ato si gravitet ose si forca t\u00eb tjera t\u00eb padukshme. Ky ajet gjithashtu tregon se n\u00ebse nuk arrini ta shikoni \u201cshtyll\u00ebn\u201d q\u00eb e mban n\u00eb k\u00ebmb\u00eb gjith\u00eb universin, si mund ta shikoni dot me syt\u00eb fizik\u00eb Krijuesin e universit?!<\/p>\nDhe vuri male n\u00eb tok\u00eb. <\/strong><\/p>\nFjala \u201crevasije\u201d do t\u00eb thot\u00eb ato q\u00eb jan\u00eb t\u00eb ngulitura si gozhd\u00eb dhe k\u00ebtu u referohet maleve<\/em>. Pastaj tha: \u201cen temide bikum\u201d,<\/em> q\u00eb n\u00eb p\u00ebrgjith\u00ebsi p\u00ebrkthehet \u201cq\u00eb ato t\u2019ju l\u00ebkundin\u201d, \u201cq\u00eb t\u2019ju shkaktojn\u00eb t\u00ebrmet\u201d<\/em>. Por mendoj se nuk \u00ebsht\u00eb i sakt\u00eb ky p\u00ebrkthim. \u00c7far\u00eb ngulitje n\u00eb tok\u00eb \u00ebsht\u00eb ajo q\u00eb shkakton t\u00ebrmet n\u00eb sip\u00ebrfaqe?! N\u00eb fakt ato jan\u00eb t\u00eb ngulitura sepse edhe sikur t\u00eb ndodh\u00eb t\u00ebrmet, ato t\u00eb mos l\u00ebkunden. K\u00ebshtu q\u00eb, fjal\u00ebt \u201cen temide bikum\u201d<\/em> kurrsesi nuk mund t\u00eb p\u00ebrkthehet \u201cq\u00eb ato t\u2019ju shkaktojn\u00eb l\u00ebkundje\u201d,<\/em> por duhet p\u00ebrkthyer nga fjala \u201cmaide<\/em>\u201d (sof\u00ebr<\/em>), pra \u201cq\u00eb t\u2019ju shtrojn\u00eb sof\u00ebr\u201d<\/em> ose \u201cq\u00eb t\u2019ju furnizojn\u00eb me ushqime t\u00eb llojllojshme\u201d<\/em>. K\u00ebt\u00eb kuptim e ka nxjerr\u00eb edhe Hazret Imam Fahruddin er-Razi r.a. dhe disa dijetar\u00eb t\u00eb tjer\u00eb t\u00eb m\u00ebparsh\u00ebm, q\u00eb fjala \u201ctemide\u201d n\u00eb k\u00ebt\u00eb kontekst duhet p\u00ebrkthyer \u201cshtrojn\u00eb sof\u00ebr\u201d<\/em>. Pjesa tjet\u00ebr e ajetit tregon rrjedhoj\u00eb t\u00eb natyrshme t\u00eb k\u00ebsaj \u201csofre<\/em>\u201d:<\/p>\ndhe n\u00eb t\u00eb krijoi \u00e7dolloj gjallese.<\/strong><\/p>\nPra, kjo sof\u00ebr shtrohet p\u00ebr t\u00eb gjith\u00eb jet\u00ebn tok\u00ebsore.<\/p>\n
M\u00eb pas tha:<\/p>\n
Dhe Ne zbrit\u00ebm uj\u00eb prej qiellit dhe nxor\u00ebm n\u00eb k\u00ebt\u00eb (tok\u00eb) \u00e7dolloj \u00e7ifti t\u00eb nderuar.<\/strong><\/p>\nN\u00eb t\u00eb v\u00ebrtet\u00eb, pik\u00ebrisht malet b\u00ebhen shkak i shirave. Hiqni malet, nuk ka m\u00eb shi. Edhe kjo tregon se tema e \u201cshtrimit t\u00eb sofr\u00ebs<\/em>\u201d. Pa k\u00ebto bekime, nuk mund t\u00eb kemi asnj\u00eb lloj furnizimi. \u00c7far\u00eb do t\u00eb lindte a mbinte n\u00ebse nuk do t\u00eb binte shi prej qiellit?! N\u00ebse \u201cen temide bikum\u201d<\/em> do t\u00eb p\u00ebrkthejm\u00eb \u201cq\u00eb t\u2019ju l\u00ebkundin ju<\/em>\u201d, gjith\u00e7ka do t\u00eb rrokullisej, edhe kafsh\u00ebt, edhe bim\u00ebt, edhe njer\u00ebzit.<\/p>\nRealisht, malet jan\u00eb burim jete dhe, edhe n\u00eb kuptimin shpirt\u00ebror njer\u00ebzit q\u00eb komunikojm\u00eb me Zotin, Zoti i Madh\u00ebrish\u00ebm i sh\u00ebmb\u00eblleu me malet. Edhe n\u00eb k\u00ebt\u00eb ajet, malet mbartin t\u00eb dyja kuptime. N\u00ebse nuk do t\u00eb ishin malet fizike, nuk do t\u00eb ishte as jeta tok\u00ebsore. Gjithashtu, nuk do t\u00eb kishte as jeta shpirt\u00ebrore, n\u00ebse nuk do t\u00eb ishin malet shpirt\u00ebrore, q\u00eb jan\u00eb profet\u00ebt, t\u00eb cil\u00ebve jo vet\u00ebm q\u00eb u zbret shpallja, por ata mbeten t\u00eb pal\u00ebkundur nga barra e p\u00ebrgjegj\u00ebsis\u00eb s\u00eb saj. K\u00ebshtu, edhe profet\u00ebt sjellin nj\u00eb sof\u00ebr shpirt\u00ebrore. Ky \u00ebsht\u00eb kuptimi i zbritjes s\u00eb sofr\u00ebs bashk\u00eb me Hazret Isain a.s.. N\u00eb fakt, \u00e7do profet vjen me nj\u00eb sof\u00ebr shpirt\u00ebrore, por ndjek\u00ebsit e Hazret Isait a.s. donin sofr\u00ebn tok\u00ebsore. At\u00ebher\u00eb Zoti i Madh\u00ebrish\u00ebm bashk\u00eb me sofr\u00ebn shpirt\u00ebrore, ua mund\u00ebsoi edhe at\u00eb tok\u00ebsore, e cila ishte e kusht\u00ebzuar me nd\u00ebshkime n\u00eb rast mos-zbatimi t\u00eb porosive Hyjnore.<\/p>\n
nxor\u00ebm n\u00eb k\u00ebt\u00eb (tok\u00eb) \u00e7dolloj \u00e7ifti t\u00eb nderuar.<\/strong><\/p>\nFjala \u201ci nderuar\u201d tregon arsyen e krijimit t\u00eb \u00e7do gjallese, sepse nuk ka asnj\u00eb krijes\u00eb n\u00eb bot\u00eb, e cila n\u00ebse studiohet, t\u00eb mos ju tregoj\u00eb arsyen e ekzistenc\u00ebs s\u00eb saj dhe n\u00eb k\u00ebt\u00eb kuptim ajo g\u00ebzon nj\u00eb nder n\u00eb faqen e dheut. Asnj\u00eb gjalles\u00eb nuk mund ta posht\u00ebroni dot. Kam shkruar shum\u00eb p\u00ebr k\u00ebt\u00eb tem\u00eb [n\u00eb librin \u201cRevelation Rationality Knowledge and Truth<\/em>\u201d]. Zgjidhni cilindo \u00e7ift nga gjallesat q\u00eb ju mendoni se \u00ebsht\u00eb m\u00eb i pavler\u00eb. Kur do ta studioni at\u00eb, do t\u00eb habiteni dhe do t\u00eb bindeni se m\u00ebnyra si\u00e7 \u00ebsht\u00eb krijuar ai, meriton nderime. Nuk ka gjalles\u00eb q\u00eb jeta ose prania e saj n\u00eb rrethin\u00ebn e vet t\u00eb jet\u00eb e kot\u00eb. Ky realitet ekziston q\u00eb kur ka filluar jeta n\u00eb k\u00ebt\u00eb planet e deri m\u00eb sot. Ajeti n\u00eb vijim b\u00ebn sfid\u00ebn:<\/p>\n\n- Ky \u00ebsht\u00eb krijimi i Allahut. Tani, m\u00eb tregoni at\u00eb q\u00eb krijuan t\u00eb tjer\u00ebt p\u00ebrve\u00e7 Tij! Por t\u00eb padrejt\u00ebt jan\u00eb n\u00eb devijim t\u00eb qart\u00eb.<\/strong><\/li>\n<\/ol>\n
Ky ajet \u00ebsht\u00eb i mjaftuesh\u00ebm p\u00ebr t\u2019u mbyllur goj\u00ebn atyre q\u00eb beson n\u00eb zota t\u00eb tjer\u00eb, sepse ata nuk mund t\u00eb tregojn\u00eb asnj\u00eb krijim, t\u00eb cilin t\u00eb mund t\u2019ia atribuojn\u00eb dikujt tjet\u00ebr p\u00ebrve\u00e7 Zotit t\u00eb Vet\u00ebm. N\u00eb k\u00ebt\u00eb aspekt, edhe teoria e Darvinit p\u00ebrputhet me tem\u00ebn e Kuranit Fam\u00eblart\u00eb se \u00e7do gjalles\u00eb e ka nj\u00eb lidhje q\u00eb manifeston unitetin n\u00eb t\u00eb gjith\u00eb krijimin. N\u00eb fakt, Darvini ka arritur t\u00eb kuptoj\u00eb vet\u00ebm unitetin n\u00eb krijim, pastaj shumica e p\u00ebrfundimeve t\u00eb tij jan\u00eb t\u00eb gabuara. \u00c7dokush q\u00eb studion krijimin, tema e unitetit vetvetiu do t\u2019i shfaqet p\u00ebrpara. N\u00ebse mendoni pak m\u00eb thell\u00eb, tema e unitetit n\u00eb krijim \u00ebsht\u00eb nj\u00eb argument i fuqish\u00ebm kund\u00ebr Darvinizmit, sepse dy gjallesa t\u00eb ndryshme q\u00eb ai shpjegon se jan\u00eb t\u00eb lidhura me nj\u00ebra-tjetr\u00ebn dhe evoluojn\u00eb paralelisht, nuk mund t\u00eb jen\u00eb t\u00eb tilla pa pasur unitetin, kurse Darvini k\u00ebt\u00eb e quan rast\u00ebsi. Kjo tem\u00eb \u00ebsht\u00eb shum\u00eb e thell\u00eb dhe nuk mund t\u2019i p\u00ebrgjigjem dot k\u00ebtu. Mjafton t\u00eb kuptoni q\u00eb sfida e p\u00ebrmendur n\u00eb pyetjen: \u201c\u00c7far\u00eb krijuan t\u00eb tjer\u00ebt p\u00ebrve\u00e7 Tij?, \u00ebsht\u00eb e till\u00eb q\u00eb asnj\u00eb i ditur nuk mund ta pranoj\u00eb dot, pa e pranuar s\u00eb pari t\u00eb v\u00ebrtet\u00ebn e unitetit q\u00eb shpjegon ky ajet.<\/p>\n
Por t\u00eb padrejt\u00ebt jan\u00eb n\u00eb devijim t\u00eb qart\u00eb.<\/strong><\/p>\nPor \u201cdhalimun\u00ebt\u201d, pra ata q\u00eb b\u00ebjn\u00eb padrejt\u00ebsi dhe dalin nga rruga e drejt\u00eb n\u00eb k\u00ebt\u00eb tem\u00eb ose ata q\u00eb jan\u00eb idhujtar\u00eb, jan\u00eb n\u00eb devijim t\u00eb qart\u00eb. N\u00eb kritik\u00ebn time ndaj Darvinit dhe darvinist\u00ebve, kam provuar se ata jan\u00eb n\u00eb devijm t\u00eb qart\u00eb. K\u00ebshtu, ky ajet jo vet\u00ebm n\u00eb aspektin shpirt\u00ebror, por edhe n\u00eb at\u00eb shkencor, q\u00ebndron si argument kund\u00ebr atyre q\u00eb pretendojn\u00eb se i gjith\u00eb krijimi \u00ebsht\u00eb rast\u00ebsi.<\/p>\n
Fol\u00ebm p\u00ebr t\u00eb devijuarit dhe t\u00eb paditurit, le t\u00eb flasim tani p\u00ebr simbolin e urt\u00ebsis\u00eb, Lukmanin. P\u00ebrfundimi i par\u00eb q\u00eb nxjerr Lukmani \u00ebsht\u00eb pik\u00ebrisht pav\u00ebrtet\u00ebsia e shirkut, [shirk, dmth. adhurimi ose barazimi i dikujt a di\u00e7kaje tjet\u00ebr me Zotin e Vet\u00ebm].<\/p>\n
\n- Sigurisht, Ne i dham\u00eb Lukmanit urt\u00ebsin\u00eb (duke th\u00ebn\u00eb) se: Fal\u00ebndero Allahun, dhe kushdo q\u00eb fal\u00ebnderon, fal\u00ebnderon p\u00ebr veten e tij dhe kushdo q\u00eb b\u00ebhet mosmir\u00ebnjoh\u00ebs, (ta dij\u00eb se) Allahu pa dyshim \u00ebsht\u00eb i Pavarur, i Lavdish\u00ebm.<\/strong><\/li>\n<\/ol>\n
(VAZHDON N\u00cb PJES\u00cbN II)<\/p>\n
\n[1] Sahih El-Bukhari, Kitabul-Iman, nr. i hadithit 43.<\/p>\n","protected":false},"excerpt":{"rendered":"
Surja Lukman, simbol i urt\u00ebsis\u00eb. Komentim mbres\u00ebl\u00ebn\u00ebs i sures Lukman. Lexoni interpretim bashk\u00ebkohor t\u00eb 12 ajeteve t\u00eb para t\u00eb sures Lukman.<\/p>\n","protected":false},"featured_media":8711,"template":"","tags":[441,564,562],"authors":[457],"content_source":[],"class_list":["post-10163","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-charles-darvin","tag-hazret-lukman-a-s","tag-surja-31-lukman","topics-komentimi-i-kuranit","topics-kurani-dhe-shkenca","article-cat-artikuj","authors-hazret-mirza-tahir-ahmedi"],"acf":[],"yoast_head":"\n
Komentim i sures Lukman, surja 31 - Pjesa I<\/title>\n<meta name=\"description\" content=\"Surja Lukman, simbol i urt\u00ebsis\u00eb. Komentim mbres\u00ebl\u00ebn\u00ebs i sures Lukman. Lexoni interpretim bashk\u00ebkohor t\u00eb 12 ajeteve t\u00eb para t\u00eb sures Lukman.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/komentim-i-sures-lukman-surja-31-pjesa-1\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Komentim i sures Lukman, surja 31 - Pjesa I\" \/>\n<meta property=\"og:description\" content=\"Surja Lukman, simbol i urt\u00ebsis\u00eb. Komentim mbres\u00ebl\u00ebn\u00ebs i sures Lukman. 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