[Transkriptim i nj\u00eb pjese t\u00eb nj\u00eb sesioni pyetje-p\u00ebrgjigjesh, q\u00eb u zhvillua midis Hazret Mesihut t\u00eb Premtuar dhe Prof. Regit, m\u00eb 18 maj 1908, n\u00eb qytetin Lahor]<\/p>\n
\u201cPyetja:<\/strong><\/p>\n N\u00ebse te Zoti ka dashuri, drejt\u00ebsi dhe barazi, cila \u00ebsht\u00eb arsyeja q\u00eb disa gjallesa u b\u00ebhen ushqim disave t\u00eb tjera? N\u00ebse dashuria, drejt\u00ebsia dhe barazia jan\u00eb atribute t\u00eb qen\u00ebsishme e t\u00eb ve\u00e7anta t\u00eb Zotit, p\u00ebrse Ai u ka dhuruar disa prej krijesave aft\u00ebsi dhe fuqi q\u00eb ato mund t\u00eb han\u00eb krijesa t\u00eb tjera, nd\u00ebrkoh\u00eb t\u00eb dyja duhet t\u00eb g\u00ebzonin t\u00eb drejt\u00ebn e barazis\u00eb duke qen\u00eb krijesat e Tij?<\/p><\/blockquote>\n P\u00ebrgjigjja:<\/strong><\/p>\n Kur fjala dashuri p\u00ebrmendet p\u00ebr Zotin e Madh\u00ebrish\u00ebm, \u00ebsht\u00eb gabim i madh q\u00eb ta logjikoni at\u00eb n\u00eb baz\u00eb t\u00eb dashuris\u00eb njer\u00ebzore. Kuptimi dhe ndikimi q\u00eb ka kjo fjal\u00eb n\u00eb marr\u00ebdh\u00ebniet njer\u00ebzore, n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb jet\u00eb i nj\u00ebjti n\u00eb lidhje me Zotin e Madh\u00ebrish\u00ebm, e as nuk mund t\u00eb p\u00ebrligjet ai kur \u00ebsht\u00eb fjala p\u00ebr dashurin\u00eb e Zotit. Njeriu ka ndjenj\u00ebn e dashuris\u00eb dhe zem\u00ebrimit, por perceptimi i k\u00ebtyre ndjenjave n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb jet\u00eb i nj\u00ebjt\u00eb p\u00ebr Zotin. K\u00ebtu \u00ebsht\u00eb gabimi. N\u00eb natyr\u00ebn e njeriut v\u00ebrejm\u00eb se kur ai dashurohet me dik\u00eb, brengoset n\u00eb momentin kur largohet prej tij. N\u00ebna e do f\u00ebmij\u00ebn e vet, por sa shum\u00eb ajo tronditet dhe brengoset kur asaj i ndahet f\u00ebmija. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, kur njeriu zem\u00ebrohet mbi dik\u00eb tjet\u00ebr, s\u00eb pari ai vet\u00eb p\u00ebson nj\u00eb tronditje dhe ndikim t\u00eb zem\u00ebrimit t\u00eb vet. Me nj\u00eb fjal\u00eb, i zem\u00ebruari p\u00ebr t\u00eb nd\u00ebshkuar tjetrin, e nd\u00ebshkon edhe vetveten. Kjo tregon se te njeriu zem\u00ebrimi \u00ebsht\u00eb nj\u00eb breng\u00eb, e cila s\u00eb pari ndikon mbi qenien e vet duke krijuar hidh\u00ebrim dhe duke i marr\u00eb rehatin\u00eb dhe qet\u00ebsin\u00eb. Por, Zoti i Madh\u00ebrish\u00ebm \u00ebsht\u00eb i past\u00ebr nga k\u00ebto ndikime. Pra, \u00ebsht\u00eb shum\u00eb e qart\u00eb q\u00eb ndikimin q\u00eb kan\u00eb k\u00ebto fjal\u00eb tek njeriu ose n\u00eb marr\u00ebdh\u00ebniet njer\u00ebzore, nuk mund ta aplikojm\u00eb mbi Zotin e Madh\u00ebrish\u00ebm, pasi nuk \u00ebsht\u00eb i pranuesh\u00ebm p\u00ebr Qenien e Tij. Prandaj, ne nuk i duam k\u00ebto fjal\u00eb. Kjo \u00ebsht\u00eb sajes\u00eb e atyre njer\u00ebzve q\u00eb Zotin e perceptojn\u00eb si njeri. Ai \u00ebsht\u00eb i Shenjt\u00eb dhe i past\u00ebr nga k\u00ebto mang\u00ebsi. \u00c7dokush q\u00eb ndjek p\u00eblqimin e Tij, fillon t\u00eb krijoj\u00eb lidhje me T\u00eb, gjithnj\u00eb e m\u00eb t\u00eb fort\u00eb. Po, fjala dashuri dhe zem\u00ebrim simbolikisht mund t\u00eb p\u00ebrdoren p\u00ebr Zotin e Madh\u00ebrish\u00ebm.<\/p>\n … Fjala dashuri n\u00ebnkupton nj\u00eb dhimbje. Edhe sikur t\u00eb supozohet q\u00eb Zoti \u00ebsht\u00eb dashuri dhe se Ai ka edhe ndjenj\u00ebn e zem\u00ebrimit nj\u00ebsoj si\u00e7 i ka njeriu, duhet t\u00eb pranojm\u00eb edhe k\u00ebt\u00eb tjet\u00ebr q\u00eb edhe Zoti brengoset dhe p\u00ebson dhimbje. Por, dijeni se fjal\u00eb kaq t\u00eb kufizuara nuk mund t\u00eb aplikohen mbi Zotin e Madh\u00ebrish\u00ebm.<\/p><\/blockquote>\n Pyetja:<\/strong><\/p>\n E kuptova. Por dua t\u2019ju pyes edhe k\u00ebt\u00eb se p\u00ebrse Zoti ka lejuar n\u00eb k\u00ebt\u00eb sistem q\u00eb i dob\u00ebti t\u2019i sh\u00ebrbej\u00eb t\u00eb fortit, t\u00eb b\u00ebhet ushqim p\u00ebr t\u00eb dhe t\u00eb posht\u00ebrohet para tij?<\/p><\/blockquote>\n P\u00ebrgjigjja:<\/strong><\/p>\n Sapo e kemi th\u00ebn\u00eb q\u00eb atributet dashuria, m\u00ebshira dhe zem\u00ebrimi n\u00eb lidhje me Zotin ne nuk i p\u00ebrkufizojm\u00eb ashtu si\u00e7 ato p\u00ebrkufizohen te njeriu. \u00cbsht\u00eb gabim i hap\u00ebt ta pandehni Zotin t\u00eb jet\u00eb n\u00eb gjendjen e njeriut. Ky \u00ebsht\u00eb nj\u00eb sistem shum\u00eb i gjer\u00eb i Zotit t\u00eb Madh\u00ebrish\u00ebm, t\u00eb cilin k\u00ebshtu e ka krijuar Ai. Njeriu nuk mund t\u00eb nd\u00ebrhyj\u00eb p\u00ebrtej kufirit t\u00eb tij n\u00eb k\u00ebt\u00eb sistem. Nuk \u00ebsht\u00eb e denj\u00eb q\u00eb t\u00eb nxirrni pyetjet n\u00eb \u00e7do gj\u00eb q\u00eb u p\u00ebrket \u00e7\u00ebshtjeve t\u00eb fshehta hyjnore. Kjo bot\u00eb \u00ebsht\u00eb nj\u00eb bot\u00eb e kufizuar. Pas k\u00ebsaj Zoti i Madh\u00ebrish\u00ebm ka p\u00ebrgatitur nj\u00eb bot\u00eb shum\u00eb t\u00eb gjer\u00eb dhe Ai ka vendosur dhe premtuar q\u00eb atje do t\u2019u jepet lumturia e v\u00ebrtet\u00eb dhe e p\u00ebrhershme. \u00c7do shqet\u00ebsim q\u00eb keni n\u00eb k\u00ebt\u00eb bot\u00eb, do t\u2019ju kompensohet n\u00eb bot\u00ebn tjet\u00ebr. \u00c7do mang\u00ebsi q\u00eb shihni n\u00eb k\u00ebt\u00eb bot\u00eb, do t\u00eb plot\u00ebsohet n\u00eb bot\u00ebn e ardhshme. P\u00ebr sa u p\u00ebrket shqet\u00ebsimeve, dhimbjeve, v\u00ebshtir\u00ebsive, brengave etj., k\u00ebto t\u00eb gjith\u00eb i ka nj\u00ebsoj, edhe i dob\u00ebti, edhe i forti dhe kjo ishte e nevojshme p\u00ebr q\u00ebndrueshm\u00ebrin\u00eb e sistemit t\u00eb k\u00ebsaj bote. Po t\u00eb shihni me sy largpam\u00ebs, askush nuk \u00ebsht\u00eb larg shqet\u00ebsimeve. \u00c7do krijes\u00eb sipas kapacitetit t\u00eb saj \u00ebsht\u00eb e detyruar t\u00eb marr\u00eb di\u00e7ka prej tyre. Dikush n\u00eb nj\u00eb m\u00ebnyr\u00eb e dikush tjet\u00ebr n\u00eb nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr. Shqiponja rr\u00ebmben zogjt\u00eb e vegj\u00ebl, tigri, luani dhe ujku sulmojn\u00eb f\u00ebmij\u00ebt e njeriut, gjarp\u00ebrinjt\u00eb dhe akrepa b\u00ebjn\u00eb pun\u00ebn e tyre, pra ky \u00ebsht\u00eb nj\u00eb zinxhir q\u00eb vazhdon dhe askush nuk mund t\u00eb dal\u00eb jasht\u00eb tij. Por p\u00ebr kompensimin e k\u00ebtyre shqet\u00ebsimeve Zoti i Madh\u00ebrish\u00ebm ka l\u00ebn\u00eb edhe nj\u00eb bot\u00eb tjet\u00ebr. P\u00ebr k\u00ebt\u00eb arsye, n\u00eb Kuranin Fam\u00eblart\u00eb Zoti quhet edhe Sunduesi i dit\u00ebs s\u00eb gjykimit (Maliki jeumid-din). Dikush mund t\u00eb thot\u00eb se njeriu \u00ebsht\u00eb i lumtur, por edhe kjo \u00ebsht\u00eb e mundur q\u00eb zogjt\u00eb dhe bag\u00ebtit\u00eb jan\u00eb m\u00eb t\u00eb lumtura se njeriu. Kjo bot\u00eb \u00ebsht\u00eb nj\u00eb sprov\u00eb. P\u00ebr ta zgjidhur k\u00ebt\u00eb \u00ebsht\u00eb caktuar ajo bota tjet\u00ebr. \u00c7do shqet\u00ebsim q\u00eb ju sjell kjo bot\u00eb, Zoti ju premton se do t\u2019jua kthej\u00eb n\u00eb qet\u00ebsim n\u00eb bot\u00ebn vijuese. N\u00ebse dikush prap\u00eb k\u00ebmb\u00ebngul dhe pyet, p\u00ebrse e ka b\u00ebr\u00eb k\u00ebshtu e p\u00ebrse nuk e ka b\u00ebr\u00eb ashtu, p\u00ebrgjigjja \u00ebsht\u00eb q\u00eb \u00ebsht\u00eb Zoti q\u00eb pushton dhe sundon. E ka b\u00ebr\u00eb si t\u00eb doj\u00eb Ai. Askush nuk ka t\u00eb drejt\u00eb ta akuzoj\u00eb At\u00eb p\u00ebr di\u00e7ka q\u00eb ka b\u00ebr\u00eb.<\/p>\n \u00cbsht\u00eb edhe di\u00e7ka tjet\u00ebr q\u00eb duhet menduar. Shqet\u00ebsimet e njeriut jan\u00eb m\u00eb t\u00eb m\u00ebdha sesa shqet\u00ebsimet e shtaz\u00ebve. P\u00ebr k\u00ebt\u00eb arsye, edhe shp\u00ebrblimi p\u00ebr njeriun \u00ebsht\u00eb m\u00eb i madh sesa p\u00ebr shtaz\u00ebt. Shqet\u00ebsimet e njeriut jan\u00eb t\u00eb dyllojshme: 1) Shqet\u00ebsimet q\u00eb u vijn\u00eb p\u00ebr shkak t\u00eb ligjit dhe 2) shqet\u00ebsimet q\u00eb i vijn\u00eb nga Caktimi. N\u00eb t\u00eb dyt\u00ebn marrin pjes\u00eb thuajse n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb edhe njer\u00ebzit, edhe shtaz\u00ebt. N\u00ebse njer\u00ebzit vrasin kafsh\u00ebt, ata edhe vriten prej tyre. Po ashtu, edhe n\u00eb shqet\u00ebsime t\u00eb tjera t\u00eb k\u00ebsaj kategorie njer\u00ebzit dhe kafsh\u00ebt kan\u00eb nj\u00eb lloj barazie. Por n\u00eb shqet\u00ebsimet ligjore, nuk marrin pjes\u00eb shtaz\u00ebt. Urdhrat e sheriatit (t\u00eb ligjit) jan\u00eb nj\u00eb lloj thike q\u00eb vendoset mbi qaf\u00ebn e njeriut, gj\u00eb q\u00eb nuk e kan\u00eb shtaz\u00ebt. \u00c7\u00ebshtjet e sheriatit jan\u00eb nj\u00eb lloj vdekjeje q\u00eb njeriu \u00ebsht\u00eb i detyruar ta pranoj\u00eb. Nga ky k\u00ebndv\u00ebshtrim na del se shqet\u00ebsimet njer\u00ebzore jan\u00eb shum\u00eb m\u00eb t\u00eb m\u00ebdha sesa ato shtazore.<\/p>\n Pika e tret\u00eb q\u00eb duhet ta kemi parasysh \u00ebsht\u00eb q\u00eb shqisat njer\u00ebzore jan\u00eb shum\u00eb t\u00eb p\u00ebrparuara e t\u00eb ndjeshme. Shtaz\u00ebt dhe bim\u00ebt nuk e kan\u00eb nj\u00eb gj\u00eb till\u00eb. Kjo \u00ebsht\u00eb arsye q\u00eb shtaz\u00ebt nuk zot\u00ebrojn\u00eb intelektin. Mendja lind ndjenjat. Shtaz\u00ebt ngaq\u00eb nuk e kan\u00eb aq t\u00eb plot\u00ebsuar mendjen, ato jetojn\u00eb n\u00eb nj\u00eb lloj ngeje. Ndjenjat te njeriu jan\u00eb m\u00eb t\u00eb dukshme, kurse kafsh\u00ebt k\u00ebto i kan\u00eb aq t\u00eb pakta sa hi\u00e7. Prandaj, shtaz\u00ebt i ndiejn\u00eb shum\u00eb pak k\u00ebto shqet\u00ebsime dhe ka mund\u00ebsi q\u00eb n\u00eb disa raste t\u00eb mos i ndiejn\u00eb fare. Pra, nga ky k\u00ebndv\u00ebshtrim mund t\u00eb mendoni se cil\u00ebt jan\u00eb m\u00eb t\u00eb shqet\u00ebsuarit n\u00eb bot\u00eb? Njer\u00ebzit apo shtaz\u00ebt? Padyshim q\u00eb jan\u00eb njer\u00ebzit ata q\u00eb marrin pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb shqet\u00ebsimeve t\u00eb k\u00ebsaj bote\u201d.[1]<\/a><\/p><\/blockquote>\n <\/p>\n <\/p>\n
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