(Komentimi i Kuranit)<\/p>\n
Komentimi i sures El-Fatiha\u00a0<\/strong>nga\u00a0<\/strong>Mesihu i Premtuar a.s.<\/strong><\/p>\n \u00c7do lavd\u00ebrim i takon Zotit (Rrab) t\u00eb bot\u00ebve; t\u00eb Gjith\u00ebm\u00ebshirshmit (Rrahman); dhe M\u00ebshir\u00ebplotit (Rrahim); <\/strong>Sunduesit (Malik) t\u00eb Dit\u00ebs s\u00eb Gjykimit.<\/strong><\/p><\/blockquote>\n Duhet ta dini se kjo sure<\/em> \u00ebsht\u00eb kapitulli i par\u00eb i Kuranit t\u00eb Shenjt\u00eb dhe quhet El-Fatiha<\/em>, (\u201cHapja\u201d)<\/em> ngaq\u00eb me k\u00ebt\u00eb fillon ai. Kjo sure gjithashtu quhet \u201cUmmul Kitab\u201d<\/em> (\u201cN\u00ebna e Librit\u201d)<\/em>, ngase ajo \u00ebsht\u00eb p\u00ebrmbledhja dhe esenca e gjith\u00eb Kuranit. N\u00eb k\u00ebt\u00eb sure, Zoti na m\u00ebson q\u00eb lutja \u00ebsht\u00eb e domosdoshme p\u00ebr t\u2019i gjetur bekimet e Tij. Ajo fillon me fjal\u00ebt \u201cElhamdulilah<\/em>\u201d, q\u00eb do t\u00eb thot\u00eb se \u00e7do lavd\u00ebrim i takon asaj Qenieje q\u00eb quhet \u201cAllah<\/strong>\u201d. Duke e nisur k\u00ebt\u00eb sure me k\u00ebto fjal\u00eb, duhet t\u00eb dim\u00eb se adhurimi i Zotit t\u00eb Madh\u00ebrish\u00ebm, q\u00eb \u00ebsht\u00eb plot me dashuri e me sinqeritet, duhet b\u00ebr\u00eb me gjith\u00eb zem\u00ebr e shpirt, gj\u00eb q\u00eb nuk mund t\u00eb b\u00ebhet derisa mos t\u00eb provohet se Ajo Qenie \u00ebsht\u00eb p\u00ebrmbledhje e t\u00eb gjitha atyre vetive t\u00eb p\u00ebrsosura, t\u00eb cilat zemra jon\u00eb, duke i par\u00eb ato, t\u2019i lavd\u00ebroj\u00eb vetvetiu.<\/p>\n Lavd\u00ebrimi i plot\u00eb b\u00ebhet p\u00ebr dy lloje vetish; nj\u00ebri p\u00ebr bukurin\u00eb e p\u00ebrsosur dhe tjetri p\u00ebr mir\u00ebsin\u00eb apo favorin e p\u00ebrsosur. N\u00ebse dikush i ka t\u00eb dyja k\u00ebto atribute, at\u00ebher\u00eb zemra e njeriut dashurohet n\u00eb t\u00eb dhe humbet pas tij. Nj\u00ebri nd\u00ebr q\u00ebllimet m\u00eb t\u00eb m\u00ebdha t\u00eb Kuranit t\u00eb Shenjt\u00eb \u00ebsht\u00eb pik\u00ebrisht shfaqja e k\u00ebtyre ve\u00e7orive p\u00ebr k\u00ebrkuesit e s\u00eb v\u00ebrtet\u00ebs, n\u00eb m\u00ebnyr\u00eb q\u00eb ata pastaj t\u00eb jepen pas Atij q\u00eb \u00ebsht\u00eb i Pashembullt dhe i Pashoq dhe me gjith\u00eb shpirt t\u00eb b\u00ebhen rob\u00ebrit e Tij. Andaj, Kurani i Shenjt\u00eb, q\u00eb n\u00eb suren<\/em> e par\u00eb, jep nj\u00eb skic\u00eb t\u00eb bukur dhe na tregon se \u00e7far\u00eb atributesh ka Ai Zot q\u00eb p\u00ebrmendet n\u00eb Kuran. P\u00ebr k\u00ebt\u00eb arsye kjo sure<\/em> fillon me fjal\u00ebt \u201cElhemdulilah\u201d<\/em>, q\u00eb do t\u00eb thot\u00eb, t\u00eb gjitha lavd\u00ebrimet i p\u00ebrkasin vet\u00ebm Atij q\u00eb quhet \u201cAllah\u201d. Sipas terminologjis\u00eb s\u00eb Kuranit, Allah quhet ajo Qenie, vetit\u00eb e t\u00eb cilit, p\u00ebr sa i takon bukuris\u00eb dhe mir\u00ebsis\u00eb s\u00eb tyre, ndodhen n\u00eb pik\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb p\u00ebrsosm\u00ebris\u00eb dhe nuk gjendet asnj\u00eb lloj mang\u00ebsie n\u00eb T\u00eb. Prandaj, sipas Kuranit t\u00eb Shenjt\u00eb, vet\u00ebm emri \u201cAllah\u201d \u00ebsht\u00eb p\u00ebrmbledh\u00ebsi i t\u00eb gjitha atributeve t\u00eb Tij. Kjo tregon se emri \u201cAllah\u201d mund t\u00eb ekzistoj\u00eb vet\u00ebm at\u00ebher\u00eb kur ai i mbledh t\u00eb gjitha vetit\u00eb e p\u00ebrsosura, k\u00ebshtu q\u00eb, Ai \u00ebsht\u00eb m\u00eb i Bukuri, pasi cil\u00ebsohet si p\u00ebrmbledhja e t\u00eb gjitha bukurive. Pik\u00ebrisht p\u00ebr shkak t\u00eb k\u00ebsaj bukurie t\u00eb Tij, Allahu gjithashtu quhet \u201cNur<\/em>\u201d (Drit\u00eb), si\u00e7 \u00ebsht\u00eb p\u00ebrmendur n\u00eb Kuranin e Shenjt\u00eb: Allahu \u00ebsht\u00eb drita e tok\u00ebs dhe e qiellit dhe \u00e7do drit\u00eb tjet\u00ebr \u00ebsht\u00eb pasqyrimi i saj.<\/p>\n Gjithashtu, ka shum\u00eb veti t\u00eb mir\u00ebsis\u00eb s\u00eb Allahut t\u00eb Madh\u00ebrish\u00ebm, nd\u00ebr t\u00eb cilat kat\u00ebr jan\u00eb m\u00eb kryesoret. Sipas renditjes s\u00eb natyrshme t\u00eb tyre, atributi i par\u00eb<\/strong> \u00ebsht\u00eb ai q\u00eb p\u00ebrmendet n\u00eb suren<\/em> El-Fatiha me fjal\u00ebt \u201c<\/em>Rrab-bul Alemin\u201d(Rrab-i i bot\u00ebve<\/strong>)<\/em>. Atributi Rrab<\/em>*\u00a0i Zotit t\u00eb Madh\u00ebrish\u00ebm gjithnj\u00eb \u00ebsht\u00eb n\u00eb veprim n\u00eb t\u00eb gjitha bot\u00ebt, nd\u00ebrkoh\u00eb Rrab<\/em> do t\u00eb thot\u00eb se Ai krijon di\u00e7ka dhe e \u00e7on p\u00ebr t\u00eb arritur q\u00ebllimin m\u00eb t\u00eb lart\u00eb t\u00eb krijimit. Kjo do t\u00eb thot\u00eb se bota qiellore, bota tok\u00ebsore, bota fizike, bota shpirt\u00ebrore, bota shtazore, bota kimike, bota botanike, bota e sendeve dhe t\u00eb gjitha llojet e bot\u00ebve jan\u00eb n\u00ebn kujdesin e Tij. Edhe vet\u00eb njeriu q\u00eb kur ndodhet n\u00eb gjendjen fillestare \u2013 n\u00eb at\u00eb t\u00eb sperm\u00ebs, madje edhe m\u00eb p\u00ebrpara e m\u00eb tej, deri n\u00eb vdekje dhe m\u00eb pas n\u00eb bot\u00ebn tjet\u00ebr, \u00ebsht\u00eb gjithnj\u00eb n\u00ebn kujdesin e k\u00ebsaj vetie t\u00eb Tij. Prandaj kjo veti e Rrab-it<\/em> mund t\u00eb quhet bekimi m\u00eb i p\u00ebrgjithsh\u00ebm<\/strong>,<\/em> p\u00ebrderisa \u00e7do gj\u00eb q\u00eb ekziston n\u00eb k\u00ebt\u00eb gjith\u00ebsi, qofshin shpirtrat, qofshin trupat, qofshin kafsh\u00ebt apo bim\u00ebt ose sendet, jo vet\u00ebm q\u00eb mor\u00ebn jet\u00eb nga atributi i Rrab-it<\/em>, por vazhdimisht p\u00ebrfitojn\u00eb nga ai. Megjithat\u00eb, njeriu \u00ebsht\u00eb krijesa q\u00eb p\u00ebrfiton m\u00eb s\u00eb shumti nga atributi Rrab<\/em>, pasi ai shfryt\u00ebzon \u00e7do krijes\u00eb tjet\u00ebr p\u00ebr veten. Andaj, Kurani i Shenjt\u00eb e kujton njeriun se Zoti i tij \u00ebsht\u00eb Rrab<\/em> i t\u00eb gjitha bot\u00ebve, n\u00eb m\u00ebnyr\u00eb q\u00eb ai t\u00eb ket\u00eb shpres\u00eb dhe besim q\u00eb Zoti ka fuqi t\u00eb m\u00ebdha dhe mund t\u00eb krijoj\u00eb nj\u00eb bot\u00eb tjet\u00ebr mjetesh p\u00ebr t\u2019i ardhur n\u00eb ndihm\u00eb atij.<\/p>\n Atributi i dyt\u00eb <\/strong>i Zotit \u00ebsht\u00eb \u201ci Gjith\u00ebm\u00ebshirsh\u00ebm\u201d. <\/strong>Ky atribut \u00ebsht\u00eb mir\u00ebsia apo favori i shkall\u00ebs s\u00eb dyt\u00eb, q\u00eb mund t\u00eb quhet \u201c<\/em>bekim i p\u00ebrgjithsh\u00ebm<\/strong>\u201d<\/em>. Kurani i Madh\u00ebrish\u00ebm e quan k\u00ebt\u00eb veti \u201cRrahman\u201d<\/strong> dhe sipas terminologjis\u00eb s\u00eb tij, Zoti quhet Rrahman<\/em>, pasi Ai i dha \u00e7do gjallese nj\u00eb trup dhe karakter t\u00eb p\u00ebrshtatsh\u00ebm, duke e p\u00ebrfshir\u00eb k\u00ebtu edhe njeriun. Me nj\u00eb fjal\u00eb, Ai krijoi gjith\u00e7ka n\u00eb at\u00eb m\u00ebnyr\u00eb, saq\u00eb \u00e7do gjalles\u00eb, qoft\u00eb ajo zog, kafsh\u00eb apo njeri, ka ato aft\u00ebsi, fuqi dhe organe t\u00eb tjera q\u00eb i nevojiten dhe gjithashtu i p\u00ebrshtaten trupit t\u00eb secilit. Madje, p\u00ebr mbijetes\u00ebn e tyre u mund\u00ebsoi \u00e7do gj\u00eb q\u00eb u duhet. P\u00ebr m\u00eb tep\u00ebr, mij\u00ebra e mij\u00ebra vite para krijimit t\u00eb k\u00ebtyre gjallesave, p\u00ebr shkak t\u00eb atributit t\u00eb Tij Rrahman<\/em>, Ai krijoi t\u00eb till\u00eb trupa qiellor\u00eb dhe tok\u00ebsor\u00eb, q\u00eb do t\u2019u sh\u00ebrbenin si mbrojt\u00ebs t\u00eb jet\u00ebs s\u00eb tyre. Nga ky hetim nxirret n\u00eb pah q\u00eb atributi Rrahman<\/em> (i Gjith\u00ebm\u00ebshirsh\u00ebm) i Zotit t\u00eb Madh\u00ebrish\u00ebm nuk vepron p\u00ebr shkak t\u00eb vepr\u00ebs s\u00eb mir\u00eb t\u00eb dikujt, pasi Ai \u00ebsht\u00eb vet\u00ebm M\u00ebshir\u00eb, q\u00eb \u00ebsht\u00eb aktiv edhe para krijimit t\u00eb gjallesave. Megjithat\u00eb, vet\u00ebm njeriu \u00ebsht\u00eb ajo gjalles\u00eb q\u00eb mori m\u00eb shum\u00eb pjes\u00eb nga m\u00ebshira e k\u00ebtij atributi t\u00eb Zotit, sepse \u00e7do gj\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb po sakrifikohet p\u00ebr suksesin e tij. Prandaj, Kurani i Shenjt\u00eb e kujton njeriun se Zoti yt \u00ebsht\u00eb Rrahman<\/em>.<\/p>\n Atributi i tret\u00eb<\/strong> i Zotit \u00ebsht\u00eb \u201cRrahim\u201d<\/strong> (M\u00ebshir\u00ebplot\u00eb), q\u00eb \u00ebsht\u00eb mir\u00ebsia apo favori i shkall\u00ebs s\u00eb tret\u00eb, dhe q\u00eb \u00ebsht\u00eb p\u00ebrmendur n\u00eb suren El-Fatiha<\/em> me fjal\u00ebn \u201cEr-Rrahim\u201d<\/strong>. Sipas terminologjis\u00eb s\u00eb Kuranit t\u00eb Shenjt\u00eb, Allahu i Madh\u00ebrish\u00ebm quhet Rrahim,<\/em> at\u00ebher\u00eb kur Ai ua pranon lutjet, p\u00ebrgj\u00ebrimet dhe veprat rob\u00ebrve t\u00eb Tij dhe gjithashtu i shp\u00ebton nga fatkeq\u00ebsit\u00eb, problemet dhe nga humbja e frytit t\u00eb veprave t\u00eb tyre. Ky favor, me fjal\u00eb t\u00eb tjera, mund t\u00eb quhet \u201c<\/em>bekim i ve\u00e7ant\u00eb<\/strong>\u201d<\/em> dhe \u00ebsht\u00eb vet\u00ebm p\u00ebr njeriun. Gjallesave apo sendeve t\u00eb tjera Zoti nuk u dha aft\u00ebsin\u00eb e lutjes, t\u00eb p\u00ebrgj\u00ebrimit apo t\u00eb kryerjes me nd\u00ebrgjegje t\u00eb veprave t\u00eb mira. Vet\u00ebm njeriut i \u00ebsht\u00eb dh\u00ebn\u00eb ky privilegj. Vet\u00ebm ai \u00ebsht\u00eb nj\u00eb gjalles\u00eb q\u00eb flet dhe mund t\u00eb p\u00ebrfitoj\u00eb nga bekimi i Allahut t\u00eb Madh\u00ebrish\u00ebm edhe me gjuh\u00ebn e tij. Kjo tregon q\u00eb lutja (duaja<\/em>) \u00ebsht\u00eb nj\u00eb aft\u00ebsi e ve\u00e7ant\u00eb e njeriut, e cila gjendet vet\u00eb n\u00eb instinktin e tij. Si\u00e7 e pam\u00eb m\u00eb lart, nga atributet Rrab<\/em> dhe Rrahman<\/em> kemi bekime t\u00eb posa\u00e7me, gjithashtu edhe nga atributi i Tij Rrahim<\/em> kemi nj\u00eb bekim t\u00eb ve\u00e7ant\u00eb. Ndryshimi i vet\u00ebm \u00ebsht\u00eb ky: dy t\u00eb parat nuk k\u00ebrkojn\u00eb lutje, pasi ato jan\u00eb t\u00eb p\u00ebrgjithshme dhe nuk jan\u00eb vet\u00ebm p\u00ebr njeriun, madje vetia e par\u00eb q\u00eb \u00ebsht\u00eb Rrab<\/em> \u00ebsht\u00eb aq e gjer\u00eb saq\u00eb asnj\u00eb gj\u00eb n\u00eb univers nuk gjendet jasht\u00eb funksionimit t\u00eb saj. Nd\u00ebrsa ai i fundit (d.m.th. atributi Rrahim<\/em>) \u00ebsht\u00eb nj\u00eb dhurat\u00eb e ve\u00e7ant\u00eb vet\u00ebm p\u00ebr njeriun. Dhe n\u00eb qoft\u00eb se nj\u00eb njeri, duke pasur nj\u00eb favor kaq t\u00eb madh, nuk p\u00ebrfiton nga ky atribut i Zotit, at\u00ebher\u00eb ai \u00ebsht\u00eb i barabart\u00eb me kafsh\u00ebt, madje edhe me sendet. Pra, Zoti i Madh\u00ebrish\u00ebm ka kat\u00ebr atribute kryesore p\u00ebr t\u00eb dh\u00ebn\u00eb kat\u00ebr lloj bekimesh, dhe me atributin e tret\u00eb q\u00eb \u00ebsht\u00eb Rrahim,<\/em> Allahu k\u00ebrkon q\u00eb njeriu t\u2019i lutet Atij. Kjo tregon se Allahu i Madh\u00ebrish\u00ebm ka nj\u00eb bekim t\u00eb ve\u00e7ant\u00eb, nga i cili mund t\u00eb p\u00ebrfitosh vet\u00ebm n\u00ebse i lutesh Atij. K\u00ebshtu ka qen\u00eb ligji e praktika e Tij dhe q\u00eb nuk mund t\u00eb ndryshojn\u00eb. P\u00ebr k\u00ebt\u00eb arsye profet\u00ebt e m\u00ebparsh\u00ebm, paqja qoft\u00eb mbi ta<\/em>, vazhdimisht jan\u00eb lutur p\u00ebr popujt e tyre. Shikoni n\u00eb Bib\u00ebl, sa her\u00eb bijt\u00eb e Izraelit gjendeshin af\u00ebr nd\u00ebshkimit, duke merituar mosp\u00eblqimin e Zotit, nuk faleshin, ve\u00e7se \u00e7doher\u00eb kur Hazret Musai, paqja qoft\u00eb mbi t\u00eb,<\/sup> iu lut Zotit dhe i p\u00ebrvuajtur\u00a0 b\u00ebri sexhde <\/em>para Tij, megjith\u00ebse shpesh Zoti i premtonte q\u00eb do t\u2019i shkat\u00ebrronte ata.<\/p>\n E gjitha kjo tregon se lutja nuk \u00ebsht\u00eb di\u00e7ka e kot\u00eb dhe ajo nuk \u00ebsht\u00eb nj\u00eb adhurim i thjesht\u00eb, q\u00eb nuk mund t\u00eb p\u00ebrfitoj\u00eb nga bekimi i Zotit. Ky \u00ebsht\u00eb mendimi i atyre njer\u00ebzve q\u00eb nuk e vler\u00ebsojn\u00eb Zotin ashtu si\u00e7 duhet vler\u00ebsuar, dhe q\u00eb nuk mendojn\u00eb thell\u00eb p\u00ebr fjal\u00ebt e Tij e nuk e marrin parasysh as ligjin e natyr\u00ebs. Realisht, me an\u00eb t\u00eb lutjes patjet\u00ebr zbret nj\u00eb bekim p\u00ebr t\u00eb na shp\u00ebtuar dhe ai quhet bekim i Rrahimit,<\/strong> me t\u00eb cilin njeriu p\u00ebrparon vazhdimisht. Vet\u00ebm me an\u00eb t\u00eb k\u00ebtij bekimi, ai arrin n\u00eb statusin e eulijave<\/em> (miqve t\u00eb Zotit), dhe fiton aq shum\u00eb besim n\u00eb T\u00eb saq\u00eb sikur e shikon vet\u00eb me syt\u00eb e tij. \u00c7\u00ebshtja e shifa\u2019atit<\/em> (nd\u00ebrmjet\u00ebsimit n\u00eb oborrin e Zotit) gjithashtu \u00ebsht\u00eb rrjedhoj\u00eb nga ky atribut.<\/p>\n Favori i kat\u00ebrt<\/strong> i Allahut t\u00eb Madh\u00ebrish\u00ebm \u00ebsht\u00eb Atributi i Tij \u201cMaliki Jeumiddin<\/strong>\u201d (d.m.th. \u201cSunduesi i dit\u00ebs s\u00eb gjykimit\u201d), i cili mund t\u00eb quhet favori m\u00eb i ve\u00e7ant\u00eb<\/strong> dhe q\u00eb \u00ebsht\u00eb p\u00ebrmendur gjithashtu n\u00eb suren El-Fatiha,<\/em> n\u00eb vendin e kat\u00ebrt sipas renditjes s\u00eb atributeve t\u00eb Zotit. Ndryshimi midis k\u00ebtij atributi dhe atributit\u00a0 Rrahim<\/em> \u00ebsht\u00eb se me an\u00eb t\u00eb k\u00ebtij t\u00eb fundit shkaktohet suksesi i lutjes dhe ai i adhurimit t\u00eb nj\u00eb robi, nd\u00ebrsa me an\u00eb t\u00eb Maliki Jeumiddin<\/em>-it jepet fryti i tyre. Shembulli i k\u00ebsaj ideje \u00ebsht\u00eb si i atij studenti q\u00eb m\u00ebson shum\u00eb dhe hyn n\u00eb nj\u00eb provim t\u00eb shtetit dhe pastaj e kalon. K\u00ebshtu q\u00eb, vendosja e nj\u00eb suksesi me an\u00eb t\u00eb atributit Rrahim<\/em> \u00ebsht\u00eb sikurse kalimi i studentit n\u00eb provim.<\/p>\n Nd\u00ebrsa gjetja e gjith\u00eb atyre gj\u00ebrave apo statuseve, p\u00ebr t\u00eb cilat ai kishte dh\u00ebn\u00eb provimin, \u00ebsht\u00eb sikur marrja e bekimeve nga atributi Maliki Jeumiddin<\/em>. K\u00ebto dy atribute t\u00eb Zotit tregojn\u00eb se Rrahimi<\/em> vjen nga m\u00ebshira e Zotit, nd\u00ebrsa favori q\u00eb vjen nga Maliki Jeumiddin<\/em>-i \u00ebsht\u00eb nj\u00eb bekim i ve\u00e7ant\u00eb prej Zotit. Megjithat\u00eb, atributi i fundit, n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrsosur do t\u00eb manifestohet vet\u00ebm n\u00eb bot\u00ebn tjet\u00ebr.\u201d<\/p>\n (Ruhani Khazain vol. 14, Ejjamus Suleh, f. 20-25, Lond\u00ebr, 1984)<\/p>\n * Rrab<\/em> \u00ebsht\u00eb atribut i Zotit q\u00eb do t\u00eb thot\u00eb Ai q\u00eb krijon di\u00e7ka, pastaj e zhvillon dhe e shpien shkall\u00eb-shkall\u00eb drejt\u00eb p\u00ebrsosm\u00ebris\u00eb. (Mufradati i Imam Ragibit dhe Lane)<\/p>\n Image: Courtesy of \u00a0<\/a>\u0641\u0631\u0627\u0633 \u0627\u0644\u0643\u062d\u064a\u0644\u00a0<\/a>; Under the Creative Commons<\/a>.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":" (Komentimi i Kuranit) Komentimi i sures El-Fatiha\u00a0nga\u00a0Mesihu i Premtuar a.s. \u00c7do lavd\u00ebrim i takon Zotit (Rrab) t\u00eb bot\u00ebve; t\u00eb Gjith\u00ebm\u00ebshirshmit (Rrahman); dhe M\u00ebshir\u00ebplotit (Rrahim); Sunduesit (Malik) t\u00eb Dit\u00ebs s\u00eb Gjykimit. Duhet ta dini se kjo sure \u00ebsht\u00eb kapitulli i par\u00eb i Kuranit t\u00eb Shenjt\u00eb dhe quhet El-Fatiha, (\u201cHapja\u201d) ngaq\u00eb me k\u00ebt\u00eb fillon ai. Kjo sure<\/p>\n","protected":false},"featured_media":2942,"template":"","tags":[77],"authors":[455],"content_source":[],"class_list":["post-511","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-el-fatiha","topics-allahu-i-madherishem","topics-komentimi-i-kuranit","article-cat-artikuj","article-cat-thenie-te-mesihut-te-premtuar-a-s","authors-hazret-mirza-ghulam-ahmed"],"acf":[],"yoast_head":"\n
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