\u201cZhduku, njoll\u00eb e mallkuar!\u201d \u2013 b\u00ebrtet Zonja Makbethi me nervoziz\u00ebm dhe frik\u00eb teksa lan duart, duke u p\u00ebrpjekur t\u00eb \u00e7lirohet nga njollat e imagjinuara t\u00eb gjakut dhe, sigurisht, nga ndjenja d\u00ebrrmuese e fajit p\u00ebr vrasjen e mbretit.<\/p>\n
N\u00eb jet\u00eb, veprime t\u00eb paimagjinueshme si vrasja dhe p\u00ebrdhunimi lindin ndjenj\u00ebn e fajit. Faji, n\u00eb form\u00ebn e tij m\u00eb t\u00eb past\u00ebr, \u00ebsht\u00eb ajo q\u00eb e b\u00ebn njeriun pik\u00ebrisht njeri. Ai \u00ebsht\u00eb nd\u00ebr pengesat m\u00eb t\u00eb forta kund\u00ebr kryerjes t\u00eb s\u00eb keqes. Por \u00e7far\u00eb ndodh kur dikush bie aq thell\u00eb n\u00eb m\u00ebkat, n\u00eb vepra aq t\u00eb neveritshme, saq\u00eb edhe vet\u00eb ideja e tyre e b\u00ebn njeriun t\u00eb pyes\u00eb veten se si k\u00ebta njer\u00ebz vazhdojn\u00eb t\u00eb jetojn\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb?<\/p>\n
Vrasja, p\u00ebrdhunimi dhe m\u00ebkate t\u00eb tjera t\u00eb tmerrshme jan\u00eb nd\u00ebr veprimet m\u00eb mizore q\u00eb nj\u00eb njeri mund t\u00eb kryej\u00eb, dhe ato kan\u00eb ekzistuar q\u00eb nga fillimi i njer\u00ebzimit. Kur djali i Ademit, Kaini, vrau v\u00ebllan\u00eb e tij, Abelin, edhe at\u00ebher\u00eb vras\u00ebsi ndjeu faj. Faji, me t\u00eb v\u00ebrtet\u00eb, sh\u00ebrben si nj\u00eb kujtes\u00eb e natyr\u00ebs son\u00eb njer\u00ebzore. Pavar\u00ebsisht sa larg shkon njeriu n\u00eb m\u00ebkat, faji \u00ebsht\u00eb ai q\u00eb e t\u00ebrheq p\u00ebrs\u00ebri drejt njer\u00ebzis\u00eb, drejt vetes s\u00eb tij njer\u00ebzore.<\/p>\n
Megjithat\u00eb, \u00e7far\u00eb ndodh kur dikujt i mungon drejt\u00ebsia dhe busulla morale? \u00c7far\u00eb ndodh kur m\u00ebkati dhe veprat e sh\u00ebmtuara b\u00ebhen zakon? A na t\u00ebrheqin ende ato mbrapsht drejt vetes son\u00eb njer\u00ebzore? A l\u00eb ende faji nj\u00eb njoll\u00eb mbi nd\u00ebrgjegjen ton\u00eb?<\/p>\n
Njollat q\u00eb la Jeffrey Epstein n\u00eb bot\u00eb kan\u00eb pasur dhe do t\u00eb vazhdojn\u00eb t\u00eb ken\u00eb nj\u00eb efekt t\u00eb thell\u00eb dhe t\u00eb q\u00ebndruesh\u00ebm zinxhiror. Me shum\u00eb gj\u00ebra q\u00eb kan\u00eb dal\u00eb n\u00eb drit\u00eb dhe disa \u00e7\u00ebshtje ende t\u00eb pazbuluara, kjo ka l\u00ebn\u00eb nj\u00eb njoll\u00eb t\u00eb thell\u00eb n\u00eb struktur\u00ebn e shoq\u00ebris\u00eb, aq t\u00eb thell\u00eb saq\u00eb ajo q\u00eb dikur hidhej posht\u00eb si teori konspirative nuk duket m\u00eb thjesht teorike.<\/p>\n
Ky nuk \u00ebsht\u00eb nj\u00eb artikull q\u00eb synon t\u00eb debatoj\u00eb veprimet e Epstein-it apo t\u2019i arsyetoj\u00eb ato. P\u00ebrkundrazi, \u00ebsht\u00eb nj\u00eb shqyrtim i shkurt\u00ebr mbi arsyen pse njer\u00ebzit m\u00ebkatojn\u00eb. Q\u00eb nga publikimi i fundit i dosjeve, shum\u00ebkush mund t\u00eb pyes\u00eb: \u201c\u00c7far\u00eb e b\u00ebn nj\u00eb njeri t\u00eb zhytet n\u00eb nj\u00eb jet\u00eb m\u00ebkatare deri n\u00eb at\u00eb pik\u00eb sa m\u00ebkati nuk i duket m\u00eb si m\u00ebkat?\u201d Ja nj\u00eb p\u00ebrmbledhje islame dhe pes\u00eb arsye pse njer\u00ebzit m\u00ebkatojn\u00eb.<\/p>\n
Platoni ka th\u00ebn\u00eb se shpirti \u00ebsht\u00eb si nj\u00eb qerrexhi me dy kuaj, nj\u00eb fisnik dhe tjetri i ul\u00ebt. Para se t\u00eb flasim p\u00ebrse njer\u00ebzit m\u00ebkatojn\u00eb apo, p\u00ebr at\u00eb \u00e7\u00ebshtje, p\u00ebrse b\u00ebjn\u00eb \u00e7far\u00ebdo veprimi, duhet t\u00eb kuptojm\u00eb se ne nuk jemi trupa me shpirt, por p\u00ebrkundrazi shpirtra q\u00eb banojn\u00eb n\u00eb nj\u00eb trup.<\/p>\n
Pra, p\u00ebr ta kuptuar me t\u00eb v\u00ebrtet\u00eb veten, s\u00eb bashku me p\u00ebrplasjet dhe d\u00ebshirat e brendshme t\u00eb njeriut, jemi t\u00eb detyruar t\u2019i hedhim nj\u00eb v\u00ebshtrim shpirtit. N\u00eb Kuranin e Shenjt\u00eb na flitet p\u00ebr tri lloje, ose faza, t\u00eb shpirtit. Faza e par\u00eb quhet nafs el-ammarah <\/em>(shpirti q\u00eb nxit shum\u00eb p\u00ebr t\u00eb keqen). (Sureja Jusuf, 12:54)<\/a><\/p>\n Njeriu ka nj\u00eb nefs, nj\u00eb shpirt, q\u00eb shpesh kuptohet si vetja apo egoja, e cila, n\u00ebse lihet e paekuilibruar, e pakontrolluar dhe e parregulluar, mund ta shtyj\u00eb njeriun drejt m\u00ebkatit. Nefs el-ammarah<\/em> p\u00ebrkufizohet n\u00eb Kuran si vetja q\u00eb nxit drejt s\u00eb keqes. Ajo e provokon dhe e shtyn njeriun t\u00eb k\u00ebnaq\u00eb thjesht d\u00ebshirat e tij t\u00eb menj\u00ebhershme, pa asnj\u00eb kufizim moral.<\/p>\n Kjo, n\u00eb vetvete, \u00ebsht\u00eb e rrezikshme n\u00ebse lihet pa kontroll. Kurani citon Hazret Jusufin a.s.:<\/p>\n \u201cDhe un\u00eb nuk e shfaj\u00ebsoj veten time. Nj\u00ebmend, vetvetja nxit shum\u00eb p\u00ebr t\u00eb keqen, p\u00ebrve\u00e7 asaj q\u00eb m\u00ebshiron Zoti im. Sigurisht,\u201d (Sureja Jusuf, 12:54)<\/a>.<\/p>\n<\/blockquote>\n Kjo tregon se n\u00ebse shpirti nuk disiplinohet p\u00ebrmes besimit, p\u00ebrmes vet\u00eb-reflektimit dhe p\u00ebrmes veprave t\u00eb drejta, ai e shtyn njeriun drejt s\u00eb keqes.<\/p>\n Nga kjo, nuk do t\u00eb ishte e pasakt\u00eb t\u00eb p\u00ebrfundonim se nj\u00eb nga arsyet kryesore pse njer\u00ebzit m\u00ebkatojn\u00eb \u00ebsht\u00eb mungesa e kontrollit mbi shpirtin, ose d\u00ebshtimi p\u00ebr ta rregulluar si\u00e7 duhet at\u00eb. Prandaj, shpirti duhet t\u00eb shtrohet, sepse ai natyrsh\u00ebm anon drejt d\u00ebshir\u00ebs dhe pasionit. N\u00ebse neglizhohet dhe nuk disiplinohet, ai me siguri e dominon zemr\u00ebn dhe mendjen. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye k\u00ebrkohen veprime shpirt\u00ebrore dhe pastrim i brendsh\u00ebm p\u00ebr ta frenuar at\u00eb.<\/p>\n Kur Profeti Musa a.s. u urdh\u00ebrua t\u00eb shkonte te Faraoni, ai e ftoi at\u00eb para s\u00eb gjithash drejt pastrimit shpirt\u00ebror. Kurani i Shenjt\u00eb thot\u00eb:<\/p>\n \u201cShko drejt Faraonit, se ai u rebelua; Dhe pyete: \u2018A d\u00ebshiron t\u00eb d\u00eblir\u00ebsohesh?\u201d\u00a0(Sureja En-Nazi\u2019at, 79:18-19)<\/a><\/p>\n<\/blockquote>\n K\u00ebtu duhet mbajtur parasysh se n\u00ebse kryerja e detyrimeve fetare do t\u00eb ishte gjithmon\u00eb e leht\u00eb, ato nuk do t\u00eb na ndryshonin v\u00ebrtet. P\u00ebrpjekja dhe lufta q\u00eb b\u00ebhet jan\u00eb n\u00eb fakt thelbi i \u00e7\u00ebshtjes. Shtytja e vetes p\u00ebr t\u00eb b\u00ebr\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e drejt\u00eb st\u00ebrvit vet\u00ebkontrollin, form\u00ebson karakterin dhe t\u00eb forcon nga brenda.<\/p>\n Pra, vet\u00eb p\u00ebrpjekja \u00ebsht\u00eb nj\u00eb dhurat\u00eb nga Zoti, sepse p\u00ebrmes saj shpirti yt, nefsi yt, b\u00ebhet m\u00eb i disiplinuar. Ti rritesh si person dhe dal\u00ebngadal\u00eb b\u00ebhesh m\u00eb i mir\u00eb se m\u00eb par\u00eb.<\/p>\n N\u00ebse t\u00eb gjitha veprat e adhurimit do t\u00eb ishin t\u00eb lehta, ato nuk do t\u00eb ndihmonin n\u00eb asnj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb ushtruar p\u00ebrmbajtje. Merrni agj\u00ebrimin si shembull: vet\u00eb akti i p\u00ebrmbajtjes nga ushqimi ushtron vet\u00ebkontrollin, dhe njeriu fillon t\u00eb kuptoj\u00eb se n\u00ebse mund t\u00eb p\u00ebrmbahet nga ajo q\u00eb \u00ebsht\u00eb e lejuar dhe e domosdoshme, at\u00ebher\u00eb me siguri mund t\u00eb p\u00ebrmbahet edhe nga ajo q\u00eb \u00ebsht\u00eb m\u00ebkatare dhe imorale.<\/p>\n Nj\u00eb zem\u00ebr q\u00eb \u00ebsht\u00eb e vet\u00ebdijshme p\u00ebr Zotin nuk ndjek d\u00ebshirat e vetes s\u00eb ul\u00ebt dhe t\u00eb instinktit. P\u00ebrkundrazi, zemra q\u00eb nuk \u00ebsht\u00eb e kujdesshme dhe e harron Zotin, e lejon veten t\u00eb endet dhe t\u00eb kryej\u00eb m\u00ebkate. Mungesa e drejt\u00ebsis\u00eb dhe e druajtjes \u00ebsht\u00eb nj\u00eb tjet\u00ebr faktor q\u00eb i \u00e7on njer\u00ebzit drejt m\u00ebkatit.<\/p>\n Kur nuk i frik\u00ebsohemi Krijuesit ton\u00eb, madje as pasojave t\u00eb veprimeve tona, ne fillojm\u00eb t\u00eb kalojm\u00eb kufijt\u00eb. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb zakon t\u00eb shkeljes s\u00eb kufijve, njeriu p\u00ebrparon n\u00eb m\u00ebkat deri n\u00eb at\u00eb mas\u00eb sa nuk i sheh m\u00eb veprimet e tij si t\u00eb d\u00ebmshme p\u00ebr shoq\u00ebrin\u00eb. Zoti thot\u00eb n\u00eb Kurani i Shenjt\u00eb:<\/p>\n \u0643\u064e\u0644\u064e\u0651\u0627 \u200c\u0625\u0650\u0646\u064e\u0651 \u200c\u0627\u0644\u0652\u0625\u0650\u0646\u0652\u0633\u064e\u0627\u0646\u064e \u0644\u064e\u064a\u064e\u0637\u0652\u063a\u064e\u0649 \u0623\u064e\u0646\u0652 \u0631\u064e\u0622\u0647\u064f \u0627\u0633\u0652\u062a\u064e\u063a\u0652\u0646\u064e\u0649<\/p>\n \u201cD\u00ebgjoni! Njeriu patjet\u00ebr rebelohet. Sepse e kujton veten t\u00eb pavarur.\u201d (Sureja el-\u2018Alek, 96:7-8)<\/a><\/p>\n<\/blockquote>\n Kur dikush e ndjek me t\u00eb v\u00ebrtet\u00eb Islamin dhe ka nj\u00eb busull morale, ai zhvillon takvan\u00eb (druajtjen)<\/em>. Mungesa e takvas\u00eb<\/em> \u00ebsht\u00eb, n\u00eb thelb, mungesa e vet\u00ebdijes p\u00ebr Zotin. Kur nj\u00eb personi i mungon nd\u00ebrgjegjja p\u00ebr Zotin, kur ai harron ose e shp\u00ebrfill faktin se Zoti po e v\u00ebzhgon dhe se \u00e7do gj\u00eb do t\u00eb merret n\u00eb llogari, ai mbetet t\u00eb veproj\u00eb vet\u00ebm sipas d\u00ebshirave t\u00eb tij.<\/p>\n Si\u00e7 u shpjegua m\u00eb lart, ai do t\u00eb veproj\u00eb p\u00ebrmes shpirtit q\u00eb nxit drejt s\u00eb keqes, sepse shpirti \u00ebsht\u00eb natyrsh\u00ebm i prirur drejt s\u00eb keqes; drejtimi i paracaktuar kah i cili anon njeriu \u00ebsht\u00eb sjellja m\u00ebkatare dhe veset e korruptuara.<\/p>\n Mungesa e druajtjes<\/em> \u00ebsht\u00eb n\u00eb thelb nj\u00eb gjendje n\u00eb t\u00eb cil\u00ebn njeriu e harron Zotin. \u00cbsht\u00eb sikur dikush q\u00eb po ngas makin\u00ebn n\u00eb autostrad\u00eb dhe e di se nuk ka kamera q\u00eb ta kap\u00eb p\u00ebr shpejt\u00ebsi t\u00eb tejkaluar; ai ndihet m\u00eb i sigurt p\u00ebr t\u00eb shtuar shpejt\u00ebsin\u00eb, edhe pse kjo mund t\u00eb jet\u00eb e rrezikshme. K\u00ebshtu kuptojm\u00eb pse \u00ebsht\u00eb e domosdoshme t\u00eb kemi nj\u00eb busull morale, qoft\u00eb ajo feja apo parimet morale dhe etike.<\/p>\n Ndikimi i Djallit p\u00ebrmendet n\u00eb t\u00eb gjitha shkrimet e shenjta. Djalli d\u00ebshiron q\u00eb njeriu t\u00eb bjer\u00eb. Ai i tundon dhe i josh njer\u00ebzit, duke ua zbukuruar epshet e k\u00ebsaj bote dhe kryerjen e veprave t\u00eb k\u00ebqija. P\u00ebshp\u00ebritjet e Djallit marrin efekt vet\u00ebm kur dy arsyet e para, nefsi i pakontrolluar<\/em> dhe mungesa e takvas\u00eb<\/em>, lihen pa fre.<\/p>\n \u0625\u0650\u0646\u064e\u0651 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0627\u062a\u064e\u0651\u0642\u064e\u0648\u0652\u0627 \u0625\u0650\u0630\u064e\u0627 \u0645\u064e\u0633\u064e\u0651\u0647\u064f\u0645\u0652 \u0637\u064e\u0627\u0626\u0650\u0641\u064c \u0645\u0650\u0646\u064e \u0627\u0644\u0634\u064e\u0651\u064a\u0652\u0637\u064e\u0627\u0646\u0650 \u062a\u064e\u0630\u064e\u0643\u064e\u0651\u0631\u064f\u0648\u0627 \u0641\u064e\u0625\u0650\u0630\u064e\u0627 \u0647\u064f\u0645\u0652 \u0645\u064f\u0628\u0652\u0635\u0650\u0631\u064f\u0648\u0646\u064e<\/p>\n \u201cAta q\u00eb kan\u00eb droj\u00eb (ndaj Zotit), kur i prek ndonj\u00eb shqet\u00ebsim i ardhur nga djalli, p\u00ebrkujtojn\u00eb shum\u00eb (Zotin), dhe papritmas drit\u00ebsohen.\u201d (Sureja el-A\u2018raf, 7:202)<\/a><\/p>\n<\/blockquote>\n Kurani gjithashtu thot\u00eb se Djalli q\u00ebndron n\u00eb rrug\u00ebn mes njeriut dhe Zotit, duke u p\u00ebrpjekur vazhdimisht t\u2019i \u00e7orientoj\u00eb njer\u00ebzit. Kjo \u00ebsht\u00eb arsyeja pse ne k\u00ebrkojm\u00eb mbrojtje te Zoti nga Djalli kur lexojm\u00eb Kuranin e Shenjt\u00eb. (Sureja en-Nahl, 16:99)<\/a> Ata q\u00eb nuk kan\u00eb besim dhe vet\u00ebdije p\u00ebr Zotin jan\u00eb si individ\u00eb pa p\u00ebrvoj\u00eb q\u00eb hyjn\u00eb n\u00eb ringun e boksit p\u00ebrball\u00eb nj\u00eb kampioni t\u00eb peshave t\u00eb r\u00ebnda. Vet\u00eb Djalli ka deklaruar se do t\u00eb b\u00ebj\u00eb gjith\u00e7ka q\u00eb ka n\u00eb fuqi p\u00ebr t\u2019i larguar njer\u00ebzit nga rruga e drejt\u00eb. (Sureja el-A\u2018raf, 7:18)<\/a><\/p>\n K\u00ebshtu, veprat e k\u00ebqija shpesh fillojn\u00eb kur njeriu dor\u00ebzohet ndaj p\u00ebshp\u00ebritjeve t\u00eb djallit q\u00eb e b\u00ebjn\u00eb m\u00ebkatin t\u00eb duket t\u00ebrheq\u00ebs dhe i pad\u00ebmsh\u00ebm.<\/p>\n Epshi p\u00ebr pushtet ka qen\u00eb gjithmon\u00eb nj\u00eb forc\u00eb shtyt\u00ebse q\u00eb e lejon shpirtin t\u00eb ulet n\u00eb nefsin e pakontrolluar (<\/em>nefsin ammarah)<\/em> dhe n\u00eb munges\u00ebn e druajtjes, duke \u00e7uar n\u00eb shp\u00ebrthimin e veprave m\u00ebkatare. Qoft\u00eb pushteti apo lakmia, n\u00eb fund maturia nuk arrin t\u00eb q\u00ebndroj\u00eb n\u00eb sip\u00ebrfaqe, dhe ajo q\u00eb mbetet jan\u00eb thjesht shtysa q\u00eb mjegullojn\u00eb arsyen, e largojn\u00eb njeriun nga Zoti dhe e \u00e7ojn\u00eb drejt mendjemadh\u00ebsis\u00eb.<\/p>\n \u0648\u064e\u0625\u0650\u0630\u064e\u0627 \u0642\u0650\u064a\u0644\u064e \u0644\u064e\u0647\u064f \u0627\u062a\u064e\u0651\u0642\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0623\u064e\u062e\u064e\u0630\u064e\u062a\u0652\u0647\u064f \u200c\u0627\u0644\u0652\u0639\u0650\u0632\u064e\u0651\u0629\u064f \u0628\u0650\u0627\u0644\u0652\u0625\u0650\u062b\u0652\u0645\u0650<\/p>\n \u201cDhe kur i thuhet: \u201cKi druajtje ndaj Allahut!\u201d, krenaria e mban t\u00eb lidhur me m\u00ebkatin.\u201d (Sureja el-Bekare, 2:207)<\/a><\/p>\n<\/blockquote>\n T\u00eb gjith\u00eb, her\u00ebt a von\u00eb, e kuptojn\u00eb se d\u00ebshira p\u00ebr pasuri, status apo kontroll mund ta verboj\u00eb ndjeshm\u00ebrin\u00eb morale t\u00eb njeriut. Mendjemadh\u00ebsia, e quajtur n\u00eb Kuran kibr<\/em>, \u00ebsht\u00eb nj\u00eb s\u00ebmundje q\u00eb ta g\u00ebrryen shpirtin.<\/p>\n Shembulli i Faraonit dhe i atyre si ai ilustron se si mendjemadh\u00ebsia mund ta \u00e7oj\u00eb njeriun deri n\u00eb at\u00eb pik\u00eb sa t\u00eb k\u00ebrkoj\u00eb adhurim dhe ta shoh\u00eb veten si hyjnor. Krenaria e Faraonit e verboi ndaj s\u00eb v\u00ebrtet\u00ebs, deri n\u00eb at\u00eb mas\u00eb sa ai e refuzoi vet\u00eb t\u00eb d\u00ebrguarin q\u00eb ishte rritur n\u00eb sht\u00ebpin\u00eb e tij.<\/p>\n Kjo tregon se mendjemadh\u00ebsia mund ta bllokoj\u00eb plot\u00ebsisht njeriun nga perceptimi i udh\u00ebzimit, ashtu si lakuriq\u00ebt e nat\u00ebs q\u00eb nuk e durojn\u00eb drit\u00ebn. Njer\u00ebz t\u00eb till\u00eb, si Faraoni, sillen sikur jan\u00eb mbi parimet etike dhe madje mbi ligjin hyjnor.<\/p>\n Shprehit\u00eb na b\u00ebjn\u00eb ata q\u00eb jemi. Kur vazhdojm\u00eb t\u00eb ecim n\u00eb nj\u00eb rrug\u00eb t\u00eb s\u00eb mir\u00ebs ose t\u00eb s\u00eb keqes, p\u00ebrfundimisht zhytemi n\u00eb veprimet tona. Edhe n\u00ebse nj\u00eb person nuk \u00ebsht\u00eb n\u00eb thelb i keq, veprat e tij e form\u00ebsojn\u00eb at\u00eb. Prandaj veprat e vogla, por t\u00eb vazhdueshme t\u00eb drejt\u00ebsis\u00eb, shpesh inkurajohen m\u00eb shum\u00eb sesa gjestet e rralla madh\u00ebshtore. Vazhdim\u00ebsia ka r\u00ebnd\u00ebsi. Ne b\u00ebhemi ajo q\u00eb b\u00ebjm\u00eb, ashtu si\u00e7 b\u00ebhemi ajo q\u00eb ham\u00eb. Dhe kur dikush vazhdon t\u00eb kryej\u00eb t\u00eb keqen, zemra e tij ndryshket, si\u00e7 thot\u00eb Zoti:<\/p>\n \u0643\u064e\u0644\u064e\u0651\u0627 \u0628\u064e\u0644\u0652 \u200c\u0631\u064e\u0627\u0646\u064e \u200c\u0639\u064e\u0644\u064e\u0649 \u0642\u064f\u0644\u064f\u0648\u0628\u0650\u0647\u0650\u0645\u0652 \u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064f\u0648\u0627 \u064a\u064e\u0643\u0652\u0633\u0650\u0628\u064f\u0648\u0646\u064e<\/p>\n \u201cP\u00ebrkundrazi! Ua kan\u00eb ndryshkur zemrat pun\u00ebt q\u00eb b\u00ebnin.\u201d (Sureja et-Tatfif, 83:15)<\/a><\/p>\n<\/blockquote>\n Kur nj\u00eb individ angazhohet vazhdimisht n\u00eb nj\u00eb veprim negativ, ai veprim mund ta humbas\u00eb gradualisht pesh\u00ebn e tij morale. Kryerja e vazhdueshme e s\u00eb keqes me kalimin e koh\u00ebs sjell nj\u00eb ndjenj\u00eb normalizimi t\u00eb sjelljes s\u00eb keqe.<\/p>\n Nj\u00eb shembull i k\u00ebsaj shihet qart\u00eb edhe n\u00eb epok\u00ebn e sotme t\u00eb rrjeteve sociale, ku meme-t dhe p\u00ebrmbajtjet online shpesh e minimizojn\u00eb seriozitetin e shkeljeve t\u00eb r\u00ebnda. P\u00ebr shembull, meme-t raciste shpesh krijojn\u00eb p\u00ebrshtypjen se q\u00ebndrime t\u00eb tilla jan\u00eb t\u00eb pranueshme, duke \u00e7uar n\u00eb \u201cnormalizimin\u201d e tyre. Kur t\u00eb drejtat e t\u00eb tjer\u00ebve shp\u00ebrfillen, e keqja z\u00eb rr\u00ebnj\u00eb dhe rritet.<\/p>\n Sigurisht, e keqja lul\u00ebzon shpesh kur tolerohet nga mbar\u00eb shoq\u00ebria, madje inkurajohet.<\/p>\n Duket se m\u00ebkati b\u00ebhet pothuajse i pashmangsh\u00ebm kur besimi neglizhohet dhe Zoti shp\u00ebrfillet. Nuk \u00ebsht\u00eb \u00e7udi, at\u00ebher\u00eb, q\u00eb pika e par\u00eb e besimit n\u00eb Islam \u00ebsht\u00eb njohja e nj\u00eb Zoti t\u00eb Vet\u00ebm e t\u00eb Plotfuqish\u00ebm. Pes\u00eb arsyet e m\u00ebsip\u00ebrme p\u00ebr degjenerimin e disa njer\u00ebzve mund t\u00eb sh\u00ebrbejn\u00eb si paralajm\u00ebrim p\u00ebr t\u00eb gjith\u00eb ne. Ne duhet t\u00eb ecim n\u00eb rrug\u00ebt e drejt\u00ebsis\u00eb dhe t\u00eb shmangim shtigjet e m\u00ebkatit, sado t\u00eb vogla q\u00eb t\u00eb duken ato.<\/p>\n \u00c7far\u00eb na m\u00ebson rasti Epstein p\u00ebr natyr\u00ebn e m\u00ebkatit? Nj\u00eb analiz\u00eb islame mbi nefsin, munges\u00ebn e takvas\u00eb, ndikimin e Shejtanit dhe normalizimin e s\u00eb keqes.<\/p>\n","protected":false},"featured_media":19810,"template":"","tags":[],"authors":[827],"content_source":[555],"class_list":["post-19809","articles","type-articles","status-publish","has-post-thumbnail","hentry","topics-ceshtjet-shoqerore","topics-drejtesia","authors-jalees-ahmad","content_source-alhakam"],"acf":[],"yoast_head":"\n\n
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Mungesa e takvas\u00eb (druajtjes)<\/strong><\/h2>\n
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Ndikimi i Djallit<\/strong><\/h2>\n
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D\u00ebshira p\u00ebr pushtet<\/strong><\/h2>\n
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Ai q\u00eb e ka ves m\u00ebkatin<\/strong><\/h2>\n
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Lexoni edhe:<\/h2>\n
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