(Komentimi i Kuranit)<\/p>\n
Allahu i Madh\u00ebrish\u00ebm, n\u00eb Kuranin Fam\u00eblart\u00eb, thot\u00eb:<\/p>\n
\u201cAlif.Lam.Mim. Ky \u00ebsht\u00eb ai lib\u00ebr; nuk ka dyshim n\u00eb t\u00eb; \u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit q\u00eb kan\u00eb takua<\/em>, t\u00eb cil\u00ebt besojn\u00eb n\u00eb t\u00eb padukshmen, ngjallin namazin dhe shpenzojn\u00eb nga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb; t\u00eb cil\u00ebt besojn\u00eb n\u00eb at\u00eb q\u00eb t\u00eb \u00ebsht\u00eb shpallur ty (o Muhammed), besojn\u00eb edhe n\u00eb at\u00eb q\u00eb jan\u00eb shpallur para teje dhe me bindje i besojn\u00eb edhe ahiretit<\/em>. T\u00eb till\u00ebt jan\u00eb ata q\u00eb g\u00ebzojn\u00eb udh\u00ebzim prej Zotit t\u00eb tyre dhe pik\u00ebrisht t\u00eb till\u00ebt jan\u00eb t\u00eb shp\u00ebtuarit\u201d.<\/strong><\/p>\n
(El-Bekare 2:2-6)<\/p>\n<\/blockquote>\n
Duhet shtjelluar ajeti i par\u00eb q\u00eb thot\u00eb:<\/p>\n
\u201cAlif.Lam.Mim. Ky \u00ebsht\u00eb ai lib\u00ebr; nuk ka dyshim n\u00eb t\u00eb; \u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit q\u00eb kan\u00eb takua[1]<\/sup><\/strong><\/sup>\u201d<\/em><\/p><\/blockquote>\n
dhe shohim se n\u00eb \u00e7far\u00eb m\u00ebnyre t\u00eb bukur, t\u00eb p\u00ebrmbledhur dhe estetike Zoti i Madh\u00ebrish\u00ebm i ka dh\u00ebn\u00eb p\u00ebrgjigje pyetjes s\u00eb ngritur[2]<\/sup>. S\u00eb pari p\u00ebrmendi faktorin autorial q\u00eb zbriti Kuranin Fam\u00eblart\u00eb dhe tregoi p\u00ebr madh\u00ebshtin\u00eb e Tij duke th\u00ebn\u00eb:<\/p>\n
\n\u201cAlif.Lam.Mim.\u201d\u00a0Un\u00eb jam Zoti i Gjith\u00ebdijsh\u00ebm.<\/p>\n<\/blockquote>\n
Dometh\u00ebn\u00eb, Jam Un\u00eb i Gjith\u00ebdijshmi dhe i Urti q\u00eb zbrita k\u00ebt\u00eb lib\u00ebr dhe askush tjet\u00ebr nuk mund t\u00eb barazohet n\u00eb dije me Mua.<\/p>\n
Pastaj Zoti p\u00ebrmendi faktorin material dhe duke treguar madh\u00ebshtin\u00eb e tij, tha:<\/p>\n
\u201cKy \u00ebsht\u00eb ai lib\u00ebr\u201d<\/p><\/blockquote>\n
Dometh\u00ebn\u00eb ky \u00ebsht\u00eb nj\u00eb lib\u00ebr aq i lart\u00eb dhe madhor saq\u00eb burimi material i tij \u00ebsht\u00eb dija Hyjnore.<\/strong> Si argument \u00ebsht\u00eb th\u00ebn\u00eb q\u00eb origjina dhe burimi i tij \u00ebsht\u00eb Zoti i P\u00ebrjetsh\u00ebm dhe i Urt\u00eb.<\/p>\n
Duke p\u00ebrdorur p\u00ebremrin \u201cai\u201d, q\u00eb p\u00ebrdoret p\u00ebr larg\u00ebsin\u00eb, Zoti i Madh\u00ebrish\u00ebm ka treguar q\u00eb ky lib\u00ebr buron nga dija e Tij, q\u00eb ka atribute t\u00eb p\u00ebrsosura, q\u00eb \u00ebsht\u00eb i Pashoq dhe i Pakrahasuesh\u00ebm, dijet e p\u00ebrsosura dhe misteret e thella t\u00eb t\u00eb Cilit jan\u00eb shum\u00eb larg nga kufijt\u00eb e mendjes s\u00eb njeriut.<\/p>\n
Pastaj p\u00ebrmendi vler\u00ebn e faktorit strukturor t\u00eb tij dhe tha:<\/p>\n
\n\u201cnuk ka dyshim n\u00eb t\u00eb\u201d<\/p>\n<\/blockquote>\n
dometh\u00ebn\u00eb, struktura e Kuranit \u00ebsht\u00eb aq e p\u00ebrsosur p\u00ebr sa u p\u00ebrket argumenteve dhe logjik\u00ebs s\u00eb saj, saq\u00eb nuk ka vend p\u00ebr dyshim n\u00eb t\u00eb. Kjo do t\u00eb thot\u00eb q\u00eb, Kurani nuk mb\u00ebshtetet n\u00eb tregime e legjenda, si librat e tjer\u00eb, por ai p\u00ebrfshin argumente bind\u00ebse e p\u00ebrfundimtare, jep prova t\u00eb qarta e t\u00eb mjaftueshme p\u00ebr kuptimet e tij dhe n\u00eb vetvete \u00ebsht\u00eb nj\u00eb mrekulli<\/strong>, e cila vepron si nj\u00eb shpat\u00eb e mpreht\u00eb p\u00ebr t\u00eb larguar dyshimet dhe p\u00ebr nj\u00eb k\u00ebrkimtar, \u00e7\u00ebshtjen e ekzistenc\u00ebs s\u00eb Zotit nuk e l\u00eb vet\u00ebm deri tek pohimi i hamendsh\u00ebm \u201cAi duhet t\u00eb jet\u00eb\u201d<\/strong>, madje e \u00e7on deri te p\u00ebrfundimi i sigurt \u201cAi \u00ebsht\u00eb\u201d<\/strong>.<\/p>\n
Deri k\u00ebtu, Zoti ka p\u00ebrmendur tre faktor\u00eb dhe r\u00ebnd\u00ebsin\u00eb e tyre, t\u00eb cil\u00ebt edhe pse jan\u00eb madhor\u00eb dhe jan\u00eb shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm p\u00ebr t\u00eb sjell\u00eb efektin dhe reformimin te njeriu, megjith\u00ebk\u00ebt\u00eb Ai nuk rresht pa p\u00ebrmendur edhe faktorin e kat\u00ebrt, i cili \u00ebsht\u00eb faktori objektiv-kulminant<\/strong> i zbritjes s\u00eb tij, e q\u00eb \u00ebsht\u00eb mund\u00ebsia e udh\u00ebzimit, gj\u00eb q\u00eb u jepet vet\u00ebm njer\u00ebzve me takua<\/em><\/strong>, ashtu si\u00e7 Zoti thot\u00eb:<\/p>\n
\u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua<\/em>\u201d.<\/p><\/blockquote>\n
Dometh\u00ebn\u00eb, ky lib\u00ebr \u00ebsht\u00eb zbritur p\u00ebr udh\u00ebzimin e atyre, t\u00eb cil\u00ebt, p\u00ebr shkak t\u00eb past\u00ebrtis\u00eb s\u00eb brendshme, racionalitetit, q\u00ebndrueshm\u00ebris\u00eb mendore, etjes p\u00ebr t\u00eb k\u00ebrkuar t\u00eb v\u00ebrtet\u00ebn dhe q\u00ebllimeve t\u00eb drejta<\/strong>, p\u00ebrfundimisht do t\u00eb arrijn\u00eb<\/strong> n\u00eb shkall\u00ebn e lart\u00eb t\u00eb besimit, t\u00eb njohjes s\u00eb Zotit dhe t\u00eb p\u00ebrsosm\u00ebris\u00eb s\u00eb takuas\u00eb<\/em>.<\/p>\n
Me fjal\u00eb t\u00eb tjera, ata, p\u00ebr t\u00eb cil\u00ebt Zoti di q\u00eb natyrshm\u00ebria e tyre p\u00ebrputhet me k\u00ebt\u00eb udh\u00ebzim dhe q\u00eb mund t\u00eb p\u00ebrparojn\u00eb n\u00eb njohjen e Zotit, p\u00ebrfundimisht do t\u00eb udh\u00ebzohen nga ky lib\u00ebr, i cili medoemos do t\u2019i gjej\u00eb t\u00eb till\u00ebt, dhe Zoti do t\u00eb mund\u00ebsoj\u00eb q\u00eb ata t\u00eb p\u00ebrudhen para se t\u00eb largohen nga kjo bot\u00eb. N\u00eb k\u00ebto fjal\u00eb, Zoti i Madh\u00ebrish\u00ebm ka treguar shum\u00eb qart\u00eb q\u00eb ata t\u00eb cil\u00ebt, sipas dijes s\u00eb Zotit t\u00eb Madh\u00ebrish\u00ebm, meritojn\u00eb t\u00eb udh\u00ebzohen dhe q\u00eb kan\u00eb takua<\/em> n\u00eb natyrshm\u00ebrin\u00eb e tyre, patjet\u00ebr do t\u00eb gjejn\u00eb udh\u00ebzimin.<\/p>\n
Pastaj, n\u00eb pjes\u00ebn tjet\u00ebr t\u00eb ajetit, kjo tem\u00eb sqarohet edhe m\u00eb shum\u00eb dhe na informon q\u00eb t\u00eb gjith\u00eb ata q\u00eb, (sipas dijes s\u00eb Zotit) do t\u00eb fitojn\u00eb besimin, edhe pse aktualisht nuk jan\u00eb nga musliman\u00ebt, gradualisht do t\u00eb hyn\u00eb n\u00eb k\u00ebt\u00eb grup dhe jasht\u00eb do t\u00eb mbeten vet\u00ebm ata, p\u00ebr t\u00eb cil\u00ebt Zoti e di shum\u00eb mir\u00eb q\u00eb nuk do t\u00eb pranojn\u00eb rrug\u00ebn e v\u00ebrtet\u00eb t\u00eb Islamit, t\u00eb cil\u00ebt edhe n\u00ebse k\u00ebshillohen, nuk do t\u00eb pranojn\u00eb besimin e nuk do t\u00eb arrijn\u00eb shkall\u00ebt e larta t\u00eb takuas\u00eb<\/em> dhe njohjes s\u00eb Zotit.<\/p>\n
K\u00ebshtu q\u00eb, Zoti i Madh\u00ebrish\u00ebm e ka b\u00ebr\u00eb shum\u00eb t\u00eb qart\u00eb n\u00eb k\u00ebto ajete q\u00eb udh\u00ebzimin e Kuranit mund ta gjejn\u00eb vet\u00ebm ata q\u00eb kan\u00eb takua<\/em>, natyrshm\u00ebria e t\u00eb cil\u00ebve \u00ebsht\u00eb e past\u00ebr nga err\u00ebsirat vetjake, dhe q\u00eb ky udh\u00ebzim patjet\u00ebr do t\u00eb arrij\u00eb tek ata…<\/p>\n
N\u00ebse b\u00ebhet pyetja se \u00e7far\u00eb do t\u00eb ndodh\u00eb me ata, q\u00eb nuk e kan\u00eb gjetur k\u00ebt\u00eb udh\u00ebzim, at\u00ebher\u00eb p\u00ebrgjigjja e saj \u00ebsht\u00eb, q\u00eb n\u00ebse njer\u00ebzit e till\u00eb jan\u00eb krejt\u00ebsisht t\u00eb eg\u00ebr dhe privohen nga intelekti njer\u00ebzor, at\u00ebher\u00eb atyre nuk do t\u2019u k\u00ebrkohet llogari, pasi hyjn\u00eb n\u00eb kategorin\u00eb e t\u00eb marr\u00ebve. Por, ata q\u00eb kan\u00eb sadopak mend, atyre do t\u2019u k\u00ebrkohet llogari sipas shkall\u00ebs s\u00eb intelektit t\u00eb tyre.<\/p>\n
(\u201cRuhani Khezain\u201d, v\u00ebll. 1, \u201cBarahin-e-Ahmedia\u201d, f. 200-203 n\u00eb fusnot\u00eb)<\/p>\n
Kat\u00ebr faktor\u00eb t\u00eb p\u00ebrsosm\u00ebris\u00eb<\/h3>\n
N\u00eb nj\u00eb fjalim t\u00eb tij, duke shpjeguar k\u00ebto ajete, Mesihu i Premtuar a.s.<\/sup>\u00a0 <\/sup>thot\u00eb:<\/p>\n
\u00c7do gj\u00eb duhet t\u00eb ket\u00eb kat\u00ebr faktor\u00eb p\u00ebr t\u00eb qen\u00eb e p\u00ebrsosur, e ata jan\u00eb: (1) faktori autorial, (2) strukturor, (3) material dhe (4) objektiv-kulminant. Edhe n\u00eb k\u00ebt\u00eb ajet, jan\u00eb p\u00ebrmendur k\u00ebta kat\u00ebr faktor\u00eb t\u00eb Kuranit Fam\u00eblart\u00eb.<\/p>\n
Faktori autorial i Kuranit \u00ebsht\u00eb ai q\u00eb p\u00ebrmendet n\u00eb shkronjat Alif.Lam.Mim<\/em>, t\u00eb cilat, sipas meje, n\u00ebnkuptojn\u00eb<\/p>\n
Un\u00eb jam Zoti q\u00eb di m\u00eb shum\u00eb se t\u00eb gjith\u00eb.<\/em> Faktori material i tij \u00ebsht\u00eb n\u00eb fjal\u00ebt \u201cky \u00ebsht\u00eb ai lib\u00ebr\u201d<\/em>, dometh\u00ebn\u00eb, ky lib\u00ebr buron prej Zotit q\u00eb di m\u00eb shum\u00eb se t\u00eb gjith\u00eb. Faktori strukturor i Kuranit \u00ebsht\u00eb ai q\u00eb p\u00ebrmendet n\u00eb fjal\u00ebt \u201cnuk ka dyshim n\u00eb t\u00eb\u201d<\/em>, dometh\u00ebn\u00eb merita dhe e ve\u00e7anta e k\u00ebtij libri \u00ebsht\u00eb q\u00eb nuk ka asnj\u00eb lloj dyshimi n\u00eb t\u00eb. \u00c7do fjal\u00eb e tij \u00ebsht\u00eb e q\u00ebndrueshme dhe \u00e7do pohim q\u00eb b\u00ebn ai \u00ebsht\u00eb i argumentuar dhe i qart\u00eb. Pastaj, faktori objektiv-kulminant i Kuranit p\u00ebrmendet n\u00eb fjal\u00ebt: \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit q\u00eb kan\u00eb takua\u201d<\/em>, dometh\u00ebn\u00eb q\u00ebllimi dhe synimi i k\u00ebtij libri \u00ebsht\u00eb q\u00eb t\u00eb udh\u00ebzoj\u00eb ata q\u00eb kan\u00eb takua<\/em>.<\/p>\n
Pasi i p\u00ebrmend k\u00ebta kat\u00ebr faktor\u00eb, Zoti i Madh\u00ebrish\u00ebm tregon vetit\u00eb e p\u00ebrgjithshme t\u00eb njer\u00ebzve me takua<\/em> dhe sqaron se kush jan\u00eb ata, q\u00eb do t\u00eb udh\u00ebzohen:<\/p>\n
Njer\u00ebzit me takua<\/em> jan\u00eb ata, t\u00eb cil\u00ebt besojn\u00eb n\u00eb Zot, edhe pse \u00ebsht\u00eb i Paduksh\u00ebm, ngjallin namazin, shpenzojn\u00eb nga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb, besojn\u00eb edhe n\u00eb librin q\u00eb t\u00eb kemi dh\u00ebn\u00eb ty (o Muhammed), po ashtu n\u00eb librat q\u00eb jan\u00eb zbritur m\u00eb par\u00eb, dhe gjithashtu ata besojn\u00eb edhe n\u00eb ahiret.<\/p>\n
K\u00ebto gj\u00ebra Kurani ia atribuon atyre njer\u00ebzve q\u00eb jan\u00eb me takua<\/em>. Tani, lind pyetja: p\u00ebrderisa q\u00ebllimi dhe synimi i k\u00ebtij libri \u00ebsht\u00eb p\u00ebrcaktuar q\u00eb ai do t\u00eb udh\u00ebzoj\u00eb njer\u00ebzit q\u00eb kan\u00eb takua<\/em>, nd\u00ebrkoh\u00eb edhe atributet e njer\u00ebzve t\u00eb till\u00eb q\u00eb jan\u00eb p\u00ebrmendur, duken sikur u p\u00ebrkasin njer\u00ebzve t\u00eb Zotit, dometh\u00ebn\u00eb, q\u00eb besojn\u00eb n\u00eb Zot, falin namaz, japin sadaka<\/em>, besojn\u00eb n\u00eb librin e Allahut, besojn\u00eb edhe n\u00eb ahiret, pra, n\u00ebse ata i kan\u00eb k\u00ebto veti, at\u00ebher\u00eb \u00e7far\u00eb udh\u00ebzimi tjet\u00ebr do t\u00eb fitojn\u00eb ata nga ky lib\u00ebr? Pra, edhe nj\u00eb her\u00eb, \u00e7far\u00eb udh\u00ebzimi m\u00eb shum\u00eb ata do t\u00eb fitojn\u00eb nga ky lib\u00ebr, p\u00ebr t\u00eb cilin pretendohet zbritja e k\u00ebtij libri? Pra, kjo tregon shum\u00eb qart\u00eb q\u00eb udh\u00ebzimi i p\u00ebrcaktuar \u00ebsht\u00eb di\u00e7ka tjet\u00ebr p\u00ebrve\u00e7 k\u00ebtyre atributeve q\u00eb jan\u00eb p\u00ebrmendur n\u00eb k\u00ebto ajete, pasi ato jan\u00eb p\u00ebrcaktuar si kushte p\u00ebr t\u00eb arritur udh\u00ebzimin q\u00eb ka sjell\u00eb Kurani. Pra, udh\u00ebzimi q\u00eb sjell Kurani \u00ebsht\u00eb di\u00e7ka tjet\u00ebr dhe ajo \u00ebsht\u00eb nj\u00eb gj\u00eb shum\u00eb e lart\u00eb, t\u00eb cil\u00ebn Zoti ma ka treguar dhe do ta p\u00ebrmend k\u00ebtu.<\/p>\n
Vetia e par\u00eb e njer\u00ebzve me takua<\/em>: \u201cata besojn\u00eb n\u00eb t\u00eb padukshmen\u201d<\/strong><\/h3>\n
Atributi i par\u00eb i njer\u00ebzve me takua<\/em> q\u00eb \u00ebsht\u00eb p\u00ebrmendur k\u00ebtu \u00ebsht\u00eb: \u201cata besojn\u00eb n\u00eb t\u00eb padukshmen<\/em>\u201d. Kjo \u00ebsht\u00eb gjendje fillestare e besimtarit, n\u00eb t\u00eb cil\u00ebn, ai beson edhe ato gj\u00ebra q\u00eb nuk i ka par\u00eb vet\u00eb. I Paduksh\u00ebm \u00ebsht\u00eb emri i Allahut t\u00eb Madh\u00ebrish\u00ebm, po ashtu edhe xheneti, xhehenemi, ringjallja dhe t\u00eb gjitha gj\u00ebrat q\u00eb ende nuk jan\u00eb zbuluar, p\u00ebrfshihen n\u00eb t\u00eb padukshmen. N\u00eb gjendjen fillestare, besimtari i beson ato gj\u00ebra, por p\u00ebrmes udh\u00ebzimit q\u00eb ai merr nga Kurani, fiton nj\u00eb shp\u00ebrblim, n\u00eb at\u00eb m\u00ebnyr\u00eb saq\u00eb besimi i tij, nga e padukshmja, kalon tek e dukshmja. Ai kalon n\u00eb nj\u00eb gjendje, ku do t\u2019i njoh\u00eb gj\u00ebrat q\u00eb deri m\u00eb p\u00ebrpara i besonte si t\u00eb padukshme. Tani, Zotin nuk e mendon t\u00eb jet\u00eb i paduksh\u00ebm, por e sheh At\u00eb dhe gjithmon\u00eb e ka parasysh manifestimin e Tij. K\u00ebshtu q\u00eb, pas gjendjes s\u00eb t\u00eb padukshmes, atij i jepet gjendja e dukshme, ashtu si\u00e7 njohja (erfani)<\/em> vjen pas besimit (imanit)<\/em>. Q\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb, ai e sheh Zotin. Po t\u00eb mos ndodhte k\u00ebshtu, at\u00ebher\u00eb ata q\u00eb besojn\u00eb n\u00eb t\u00eb padukshmen, nuk mund t\u00eb fitojn\u00eb ndonj\u00eb udh\u00ebzim apo shp\u00ebrblim tjet\u00ebr nga Kurani, rrjedhimisht, edhe Kurani Fam\u00eblart\u00eb nuk do t\u00eb quhej udh\u00ebzues p\u00ebr ta. Por, kjo nuk \u00ebsht\u00eb e v\u00ebrtet\u00eb dhe udh\u00ebzimi p\u00ebr besimtarin q\u00eb beson n\u00eb t\u00eb padukshmen \u00ebsht\u00eb pik\u00ebrisht kalimi i tij nga e padukshmja n\u00eb gjendjen e s\u00eb dukshmes. Nj\u00eb argument p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb ajeti<\/p>\n
\u201cAi q\u00eb \u00ebsht\u00eb i verb\u00ebr n\u00eb k\u00ebt\u00eb bot\u00eb, do t\u00eb ringjallet\u00a0 i verb\u00ebr edhe n\u00eb bot\u00ebn tjet\u00ebr\u201d.[3]<\/sup><\/p><\/blockquote>\n
Kjo quhet verb\u00ebri, pasi njeriu nuk arrin ta shoh\u00eb q\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb manifestimin e Zotit si dhe gj\u00ebrat e tjera q\u00eb jan\u00eb p\u00ebrtej s\u00eb dukshmes dhe pik\u00ebrisht sipas fjal\u00ebve<\/p>\n
\n\u00a0\u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua\u201d,<\/p>\n<\/blockquote>\n
ai q\u00eb merr udh\u00ebzim prej Kuranit, p\u00ebrparon n\u00eb nj\u00eb gjendje t\u00eb lart\u00eb dhe atij i largohet verb\u00ebria. Pra, zhvillimi q\u00eb njeriu p\u00ebson nga ky lib\u00ebr b\u00ebn q\u00eb besimi i tij, nga shkalla e s\u00eb padukshmes kalon n\u00eb at\u00eb t\u00eb dukshme dhe ky b\u00ebhet nj\u00eb udh\u00ebzim p\u00ebr t\u00eb.<\/p>\n
Vetia e dyt\u00eb e njer\u00ebzve me takua<\/em>: \u201cata ngjallin namazin\u201d<\/strong><\/h3>\n
Vetia e dyt\u00eb e besimtar\u00ebve me takua <\/em>q\u00eb p\u00ebrmendet k\u00ebtu \u00ebsht\u00eb: \u201cata ngjallin namazin\u201d.<\/em>[4]<\/sup><\/strong><\/sup><\/strong> Dometh\u00ebn\u00eb, nj\u00eb njeri q\u00eb ka takua<\/em> n\u00eb besimin e tij, vazhdimisht p\u00ebrpiqet ta ngjallin<\/em> namazin e tij, edhe pse her\u00eb pas here atij i bie namazi. Kjo do t\u00eb thot\u00eb q\u00eb ai q\u00eb ka takua<\/em>, frik\u00ebsohet prej Zotit, por nd\u00ebrkoh\u00eb zemra e tij her\u00eb pas here sulmohet nga lloj-lloj dyshimesh e rreziqesh q\u00eb e pengojn\u00eb, por pavar\u00ebsisht nga ky dyluftim i brendsh\u00ebm, ai mundohet t\u00eb ngjall\u00eb<\/em> namazin e tij. Her\u00eb i bie namazi, her\u00eb ai e ngjall at\u00eb. K\u00ebshtu do t\u00eb mbetet gjendja e atij q\u00eb me p\u00ebrpjekje vazhdon t\u00eb ngjall\u00eb namazin, derisa Zoti e udh\u00ebzon p\u00ebrmes librit t\u00eb Tij. \u00c7far\u00eb udh\u00ebzimi ai merr prej Zotit n\u00eb k\u00ebt\u00eb rast?[5]<\/sup><\/p>\n
N\u00eb fakt, ata p\u00ebrparojn\u00eb nga gjendja q\u00eb \u00ebsht\u00eb p\u00ebrmendur n\u00eb fjal\u00ebt \u201cata ngjallin namazin\u201d dhe dalin nga dyshimet dhe dyluftimi i brendsh\u00ebm, sepse p\u00ebrmes k\u00ebtij libri, Allahu i Madh\u00ebrish\u00ebm u dhuron at\u00eb status, p\u00ebr t\u00eb cilin thot\u00eb q\u00eb namazi b\u00ebhet ushqimi i disa njer\u00ebzve p\u00ebr shkak t\u00eb p\u00ebrsosm\u00ebris\u00eb s\u00eb tyre. Pra, ata fitojn\u00eb nj\u00eb k\u00ebnaq\u00ebsi t\u00eb till\u00eb n\u00eb namaz si\u00e7 i eturi fiton nga uji i ftoht\u00eb dhe nga k\u00ebnaq\u00ebsia nuk e l\u00eb at\u00eb derisa t\u00eb ngopet, ose si i urituri q\u00eb gjen at\u00eb k\u00ebnaq\u00ebsi kur i jepet nj\u00eb ushqim shum\u00eb i shijsh\u00ebm. Pra, k\u00ebt\u00eb gjendje ai p\u00ebson edhe n\u00eb namaz. N\u00eb nj\u00eb far\u00eb m\u00ebnyre, ai dehet me namaz dhe pa t\u00eb ai ndihet shum\u00eb i shqet\u00ebsuar, por, kur fal namazin fiton nj\u00eb k\u00ebnaq\u00ebsi dhe \u00ebmb\u00eblsi n\u00eb zem\u00ebr, t\u00eb cil\u00ebn nuk mund ta gjej\u00eb \u00e7dokush dhe q\u00eb as nuk mund t\u00eb p\u00ebrshkruhet. Njeriu duke p\u00ebrparuar gradualisht arrin n\u00eb nj\u00eb gjendje, ku do t\u00eb ket\u00eb dashuri personale me Zotin. M\u00eb, ai nuk do t\u00eb ket\u00eb nevoj\u00eb t\u00eb ngjall\u00eb namazin e tij, pasi namazi gjithmon\u00eb i mbetet i ngjallur dhe i vjen si nj\u00eb gjendje e tij e natyrshme. P\u00eblqimi i njeriut t\u00eb till\u00eb p\u00ebrputhet me p\u00eblqimin e Zotit. Pra, ai kalon n\u00eb nj\u00eb gjendje, ku dashuria e tij ndaj Zotit b\u00ebhet personale dhe pjes\u00eb e jet\u00ebs s\u00eb tij e nuk mbetet asnj\u00eb formalitet n\u00eb t\u00eb. Ashtu si shtaz\u00ebt, edhe njer\u00ebzit shijojn\u00eb ushqimet e pijet dhe gjejn\u00eb k\u00ebnaq\u00ebsi n\u00eb epshet e tyre, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, madje n\u00eb nj\u00eb shkall\u00eb akoma m\u00eb t\u00eb lart\u00eb besimtari q\u00eb ka takua gjen k\u00ebnaq\u00ebsi n\u00eb namaz. Prandaj, namazin duhet ta falni duke e zbukuruar. Namazi \u00ebsht\u00eb rr\u00ebnja dhe shkaku i t\u00eb gjitha p\u00ebrparimeve. Prandaj \u00ebsht\u00eb th\u00ebn\u00eb q\u00eb \u201cnamazi \u00ebsht\u00eb meraxhi i besimtarit\u201d<\/em>. N\u00eb fen\u00eb Islame kan\u00eb kaluar mij\u00ebra e mij\u00ebra eulija<\/em> t\u00eb Zotit, njer\u00ebz t\u00eb d\u00eblir\u00eb, t\u00eb v\u00ebrtet\u00eb dhe revolucionar\u00eb. Vall\u00eb, si mund t\u00eb ken\u00eb arritur ata deri n\u00eb at\u00eb nivel?! Pik\u00ebrisht p\u00ebrmes namazit. Edhe vet\u00eb i D\u00ebrguari i Allahut s.a.v.s.<\/sup> thot\u00eb:<\/p>\n
K\u00ebnaq\u00ebsia dhe prehja e syve t\u00eb mi gjendet n\u00eb namaz. Me t\u00eb v\u00ebrtet\u00eb, kur njeriu arrin n\u00eb at\u00eb stad, at\u00ebher\u00eb p\u00ebr t\u00eb, k\u00ebnaq\u00ebsia m\u00eb e p\u00ebrsosur gjendet pik\u00ebrisht n\u00eb namaz. Ky \u00ebsht\u00eb kuptimi i th\u00ebnies s\u00eb t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup> Pra, duke shp\u00ebtuar nga nj\u00eb dualiz\u00ebm i nefsit, njeriu vendoset n\u00eb nivelin m\u00eb t\u00eb lart\u00eb t\u00eb zhvillimit t\u00eb tij.<\/p>\n
Mbani mend, q\u00eb, n\u00eb ajetin \u201cata ngjallin namazin\u201d, b\u00ebhet fjal\u00eb p\u00ebr nivelin fillestar, n\u00eb t\u00eb cilin besimtari e fal namazin jo me k\u00ebnaq\u00ebsin\u00eb e duhur, por me nj\u00eb dualiz\u00ebm t\u00eb brendsh\u00ebm. Por, ky lib\u00ebr e udh\u00ebzon at\u00eb dhe e \u00e7on deri n\u00eb shkall\u00ebn, ku namazi b\u00ebhet k\u00ebnaq\u00ebsia e syve t\u00eb tij. T\u00eb mos harrojm\u00eb q\u00eb me nivelin fillestar q\u00eb kemi p\u00ebrmendur k\u00ebtu, b\u00ebhet fjal\u00eb p\u00ebr nefsin qortues (leuamah)<\/em>.<\/p>\n
Tri nivelet e nefsit<\/strong><\/h3>\n
Nefsi ka tri nivele: nefsi amarah<\/em> (nxit\u00ebs p\u00ebr t\u00eb keq\u00ebn), nefsi leuamah<\/em> (qortues) dhe nefsi mutmainah<\/em> (i qet\u00ebsuar). Ai amarah \u00ebsht\u00eb nefsi q\u00eb \u00ebsht\u00eb i p\u00ebrfshir\u00eb n\u00eb gj\u00ebrat e k\u00ebqija, t\u00eb cilin e sundon mosbindja. N\u00eb k\u00ebt\u00eb gjendje, njeriu nuk mund t\u00eb p\u00ebrkushtohet t\u00ebr\u00ebsisht p\u00ebr t\u00eb b\u00ebr\u00eb vepra t\u00eb mira, madje pushtohet nga nj\u00eb lloj rebelizmi dhe mosbindjeje. Vet\u00ebm kur p\u00ebrparon drejt s\u00eb mir\u00ebs, at\u00ebher\u00eb gjendet n\u00eb nivelin e nefsit qortues, sepse tani n\u00ebse b\u00ebn ndonj\u00eb vep\u00ebr t\u00eb keqe, pendohet, e qorton vetveten dhe gjithashtu, mendon p\u00ebr t\u00eb b\u00ebr\u00eb di\u00e7ka t\u00eb mir\u00eb. Megjithat\u00eb, edhe n\u00eb k\u00ebt\u00eb nivel, ai t\u00ebr\u00ebsisht nuk mund ta mund\u00eb nefsin e tij, madje gjithnj\u00eb vazhdon nj\u00eb luft\u00eb midis atij dhe nefsit, n\u00eb t\u00eb cil\u00ebn her\u00eb ai e mbizot\u00ebron, e her\u00eb mbizot\u00ebrohet nga ai. Kjo luft\u00eb vazhdon pa pushim, derisa bekimi i Allahut t\u00eb Madh\u00ebrish\u00ebm e p\u00ebrkrah at\u00eb duke i dh\u00ebn\u00eb p\u00ebrfundimisht fitore dhe sukses mbi nefsin e tij. At\u00ebher\u00eb njeriu kalon n\u00eb nivelin e tret\u00eb, i cili quhet nefs i qet\u00ebsuar dhe vet\u00ebm at\u00ebher\u00eb, t\u00eb gjitha lig\u00ebsit\u00eb e nefsit t\u00eb tij i pastrohen dhe t\u00eb gjitha rebelimet vetjake i zhduken. Faza e fundit e nefsit t\u00eb qet\u00ebsuar \u00ebsht\u00eb si ajo gjendje, kur pas nj\u00eb beteje t\u00eb fort\u00eb, nj\u00ebra nga dy mbret\u00ebrit\u00eb e fiton luft\u00ebn, e cila vendos paqe, duke larguar t\u00eb gjitha \u00e7rregullimet. \u00c7do gj\u00eb ndryshon pas fitores, si\u00e7 edhe Kurani Fam\u00eblart\u00eb e cek k\u00ebt\u00eb gj\u00eb:<\/p>\n
Kur mbret\u00ebrit hyn n\u00eb ndonj\u00eb vend, e prishin gjith\u00eb sistemin e m\u00ebparsh\u00ebm. M\u00eb s\u00eb pari, kap autoritar\u00ebt e lart\u00eb dhe i nd\u00ebshkon.[6]<\/sup> N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, kur arrin n\u00eb pushtet mbret\u00ebria shpirt\u00ebrore, edhe ajo e shkat\u00ebrron mbret\u00ebrin\u00eb e m\u00ebparshme. Kapen sh\u00ebrb\u00ebtoret e shejtanit. D\u00ebrrmohen dhe posht\u00ebrohen t\u00eb gjitha ndjenjat dhe epshet q\u00eb sjellin \u00e7rregullime n\u00eb mbret\u00ebrin\u00eb shpirt\u00ebrore dhe nis nj\u00eb monedh\u00eb e re dhe at\u00ebher\u00eb, nefsi g\u00ebzon paqe t\u00eb plot\u00eb. Pik\u00ebrisht kjo \u00ebsht\u00eb ajo gjendje q\u00eb quhet nefs i qet\u00ebsuar, n\u00eb t\u00eb cil\u00ebn nuk mbetet asnj\u00eb dualiz\u00ebm dhe \u00e7rregullim brenda njeriut, por ai g\u00ebzon qet\u00ebsi dhe k\u00ebnaq\u00ebsi t\u00eb plot\u00eb, sepse, tashm\u00eb ka mbaruar lufta dhe u vendos mbret\u00ebria e re duke larguar \u00e7do element \u00e7rregullues. Zemra e njeriut, n\u00eb m\u00ebnyr\u00eb t\u00eb plot\u00eb, triumfohet nga Zoti, i Cili e zgjedh at\u00eb si fron p\u00ebr Vete. Kjo quhet gjendje e p\u00ebrsosur. Kurani Fam\u00eblart\u00eb thot\u00eb:<\/p>\n
Padyshim Allahu i Madh\u00ebrish\u00ebm ju urdh\u00ebron p\u00ebr drejt\u00ebsi, pastaj, ju urdh\u00ebron t\u00eb b\u00ebni favor dhe kur p\u00ebrparoni akoma m\u00eb shum\u00eb, ju urdh\u00ebron p\u00ebr itaidhil kurba<\/em>.[7]<\/sup>, 8<\/sup><\/p>\n
Faza e drejt\u00ebsis\u00eb<\/strong><\/h3>\n
Faza, kur njeriu \u00ebsht\u00eb urdh\u00ebruar t\u00eb b\u00ebj\u00eb drejt\u00ebsi me gjendjen e tij p\u00ebr ta p\u00ebrmir\u00ebsuar at\u00eb, \u00ebsht\u00eb ajo kur ai jeton me nefsin q\u00eb e nxit p\u00ebr t\u00eb keqen. N\u00eb k\u00ebt\u00eb faz\u00eb, atij i duhet ta kund\u00ebrshtoj\u00eb nefsin e tij. P\u00ebr shembull, kur i vjen momenti p\u00ebr t\u2019i kthyer huan huadh\u00ebn\u00ebsit, ai d\u00ebshiron ta p\u00ebrlaj\u00eb at\u00eb. E n\u00ebse i mbaron afati p\u00ebr ta lar\u00eb, at\u00ebher\u00eb nefsi i tij b\u00ebhet akoma m\u00eb i guximsh\u00ebm duke menduar se tashm\u00eb s\u2019ka kufizime. Por, drejt\u00ebsia k\u00ebrkon q\u00eb kjo nuk duhet t\u00eb ndodh\u00eb. Huan medoemos duhet t\u2019ia kthej\u00eb huadh\u00ebn\u00ebsit, pa b\u00ebr\u00eb hile.<\/p>\n
K\u00ebtu shpreh keqardhjen time q\u00eb disa njer\u00ebz nuk merakosen p\u00ebr k\u00ebt\u00eb gj\u00eb. Madje ka disa edhe n\u00eb Xhematin ton\u00eb q\u00eb shum\u00eb pak i kushtojn\u00eb v\u00ebmendje detyrimit q\u00eb ata kan\u00eb ndaj huadh\u00ebn\u00ebsit. Kjo \u00ebsht\u00eb kund\u00ebr drejt\u00ebsis\u00eb. I D\u00ebrguari i Allahut s.a.v.s.<\/sup> nuk falte xhenazen e nj\u00eb personi t\u00eb till\u00eb. Prandaj, t\u00eb gjith\u00eb nga ju, duhet t\u00eb mbani mend, q\u00eb mos t\u00eb tregoheni p\u00ebrtac\u00eb n\u00eb larjen e borxheve dhe ruhuni nga \u00e7do pabesi dhe mashtrim q\u00eb mund t\u00eb b\u00ebni, sepse kjo \u00ebsht\u00eb kund\u00ebr porosis\u00eb s\u00eb Zotit, q\u00eb p\u00ebrmendet n\u00eb ajetin e cituar m\u00eb lart.<\/p>\n
Faza e favorit (ihsan)<\/em><\/strong><\/h3>\n
Pas faz\u00ebs s\u00eb drejt\u00ebsis\u00eb, vjen faza e favorit. Ai q\u00eb vazhdimisht i p\u00ebrmbahet drejt\u00ebsis\u00eb dhe nuk i shkel kufijt\u00eb e saj, Zoti i mund\u00ebson nj\u00eb forc\u00eb p\u00ebr t\u00eb p\u00ebrparuar edhe m\u00eb shum\u00eb, derisa ai jo vet\u00ebm q\u00eb b\u00ebn drejt\u00ebsi, por ai q\u00eb i b\u00ebn nj\u00eb t\u00eb mir\u00eb t\u00eb vog\u00ebl, ia kthen me nj\u00eb shp\u00ebrblim m\u00eb t\u00eb mir\u00eb. Megjithat\u00eb, edhe n\u00eb faz\u00ebn e ihsanit<\/em>, njeriu nuk shp\u00ebton nga nj\u00eb e met\u00eb, q\u00eb ndonj\u00ebher\u00eb ai e tregon favorin e tij. P\u00ebr shembull, nj\u00eb njeri ushqen dik\u00eb p\u00ebr dhjet\u00eb vjet, i cili, ndonj\u00ebher\u00eb n\u00ebse nuk i bindet p\u00ebr ndonj\u00eb gj\u00eb, ai ia kujton favorin duke th\u00ebn\u00eb: \u201cMe buk\u00ebn time je rritur p\u00ebr dhjet\u00eb vjet\u201d, dhe k\u00ebshtu e humb vler\u00ebn e s\u00eb mir\u00ebs q\u00eb ka b\u00ebr\u00eb. N\u00eb t\u00eb v\u00ebrtet\u00eb, edhe te njeriu q\u00eb gjendet n\u00eb faz\u00ebn e favorb\u00ebrjes, ekziston nj\u00eb dukje e fsheht\u00eb. Por, n\u00eb faz\u00ebn e tret\u00eb, ai pastrohet nga \u00e7dolloj papast\u00ebrtie, faz\u00eb e cila, quhet itaidhil kurba<\/em>.[8]<\/sup><\/strong><\/sup><\/em><\/strong><\/p>\n
Faza e tret\u00eb: “itai dhil kurba”<\/em><\/strong><\/h3>\n
Kjo faz\u00eb p\u00ebrputhet me natyrshm\u00ebrin\u00eb e njeriut t\u00eb p\u00ebrsosur, sepse njeriu, n\u00eb k\u00ebt\u00eb faz\u00eb, veprat e mira i b\u00ebn natyrsh\u00ebm. P\u00ebr shembull, n\u00ebna, q\u00eb i jep gji f\u00ebmij\u00ebs s\u00eb saj dhe e rrit at\u00eb, kurr\u00eb nuk e merr parasysh faktin n\u00ebse f\u00ebmija, kur t\u00eb rritet, a do t\u00eb kujdeset p\u00ebr t\u00eb apo jo. Madje, edhe n\u00ebse ndonj\u00eb mbret i thot\u00eb: \u201cDo t\u00eb shp\u00ebtosh nga d\u00ebnimi n\u00ebse nuk i jep gji f\u00ebmij\u00ebs t\u00ebnd dhe e l\u00eb t\u00eb vdes\u00eb\u201d, ajo kurrsesi nuk mund ta pranoj\u00eb urdhrin e mbretit. Aq m\u00eb tep\u00ebr, ka mund\u00ebsi q\u00eb ta mallkoj\u00eb mbretin n\u00eb sy. Kjo ndodh, sepse kujdesi ndaj f\u00ebmij\u00ebs \u00ebsht\u00eb n\u00eb natyr\u00ebn e saj dhe nuk bazohet n\u00eb ndonj\u00eb shpres\u00eb apo frik\u00eb. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, kur njeriu p\u00ebrparon duke b\u00ebr\u00eb vepra t\u00eb mira dhe arrin n\u00eb at\u00eb nivel, n\u00eb t\u00eb cilin ato vepra i b\u00ebn n\u00eb m\u00ebnyr\u00eb t\u00eb natyrshme, pik\u00ebrisht kjo quhet gjendje e qet\u00ebsuar.<\/p>\n
K\u00ebshtu q\u00eb, derisa nefsi nuk qet\u00ebsohet, gjendja e ngjalljes s\u00eb namazit vazhdon t\u00eb jet\u00eb e pranishme me nj\u00eb dualiz\u00ebm t\u00eb brendsh\u00ebm te njeriu. Her\u00eb nefsi e mbizot\u00ebron at\u00eb dhe her\u00eb ai nefsin. Kur \u00e7ohet, p\u00ebr shembull, p\u00ebr sabah, shikon q\u00eb uji \u00ebsht\u00eb i ftoht\u00eb dhe ai ka nevoj\u00eb t\u00eb lahet para se t\u00eb fal\u00eb namazin. At\u00ebher\u00eb, n\u00ebse i bindet nefsit, lan duart nga namazi, e n\u00ebse tregohet i guximsh\u00ebm, e mbizot\u00ebron nefsin. …<\/p>\n
Do t\u2019i rikthehem s\u00ebrish tem\u00ebs kryesore dhe them se kuptimi i fjal\u00ebve \u201cata ngjallin namazin\u201d <\/em>\u00ebsht\u00eb pik\u00ebrisht ky, q\u00eb besimtar\u00ebt, duke dal\u00eb nga kjo faz\u00eb, g\u00ebzojn\u00eb nj\u00eb gjendje t\u00eb qet\u00ebsuar.<\/p>\n
Mbani mend mir\u00eb, n\u00ebse besimi mbetet vet\u00ebm deri tek e padukshmja, \u00ebsht\u00eb shum\u00eb i rreziksh\u00ebm. … N\u00eb t\u00eb v\u00ebrtet\u00eb, derisa nuk fiton drit\u00ebn shpirt\u00ebrore, s\u2019ka asnj\u00eb dobi. Por, k\u00ebt\u00eb drit\u00eb mund ta fitosh vet\u00ebm p\u00ebrmes bekimit t\u00eb Zotit. Gjithashtu, edhe kjo \u00ebsht\u00eb e v\u00ebrtet\u00eb q\u00eb t\u00eb gjith\u00eb njer\u00ebzit nuk jan\u00eb nj\u00ebsoj\u00eb dhe Zoti nuk i ka b\u00ebr\u00eb t\u00eb gjith\u00eb profet\u00eb.<\/p>\n
Ndikimi i shoq\u00ebris\u00eb<\/strong><\/h3>\n
Megjithat\u00eb, shoq\u00ebria ka ndikim t\u00eb madh dhe ajo patjet\u00ebr sjell dobi.[9]<\/sup> N\u00ebse dikush \u00ebsht\u00eb i parfumosur, edhe shoq\u00ebruesi i tij p\u00ebrfiton nga ai. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, shoq\u00ebria e njer\u00ebzve t\u00eb v\u00ebrtet\u00eb frym\u00ebzon t\u00eb tjer\u00ebt me nj\u00eb shpirt t\u00eb v\u00ebrtet\u00eb. Sinqerisht ju them t\u00eb v\u00ebrtet\u00ebn, shoq\u00ebria e gjat\u00eb me ndonj\u00eb t\u00eb d\u00ebrguar, e nj\u00ebtrajt\u00ebson shoq\u00ebruesin me t\u00eb d\u00ebrguarin. P\u00ebr k\u00ebt\u00eb arsye Kurani Fam\u00eblart\u00eb thot\u00eb:<\/p>\n
d.m.th. \u201cb\u00ebhuni me ata q\u00eb jan\u00eb t\u00eb v\u00ebrtet\u00eb\u201d.<\/em>[10]<\/sup> Nj\u00eb nd\u00ebr meritat e pashembullta t\u00eb fes\u00eb Islame \u00ebsht\u00eb edhe kjo q\u00eb n\u00eb \u00e7do koh\u00eb ka njer\u00ebz t\u00eb till\u00eb n\u00eb k\u00ebt\u00eb fe. Por, \u00e7far\u00eb dobie mund t\u00eb marrin arjat dhe t\u00eb krishter\u00ebt nga kjo metod\u00eb, pasi tek ata, m\u00eb asnj\u00eb njeri nuk mund ta arrij\u00eb Zotin p\u00ebr t\u00eb marr\u00eb shpallje t\u00eb fresk\u00ebta, n\u00eb m\u00ebnyr\u00eb q\u00eb ai, p\u00ebrmes tyre, t\u2019i pastroj\u00eb ata q\u00eb jan\u00eb t\u00eb zhytur n\u00eb m\u00ebkate…. Mbani mend mir\u00eb, Zoti, n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk ndihmon nj\u00eb fe t\u00eb verb\u00ebr. Argument shum\u00eb i fuqish\u00ebm i v\u00ebrtet\u00ebsis\u00eb s\u00eb fes\u00eb Islame \u00ebsht\u00eb pik\u00ebrisht fakti q\u00eb Zoti e ndihmon n\u00eb \u00e7do koh\u00eb. Edhe n\u00eb k\u00ebt\u00eb koh\u00eb, Ai m\u00eb d\u00ebrgoi mua, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019ju tregoj d\u00ebshmi t\u00eb fresk\u00ebta t\u00eb ndihm\u00ebs s\u00eb Tij. Asnj\u00ebri nd\u00ebr ju nuk mund t\u00eb mohoj\u00eb se nuk ka par\u00eb d\u00ebshmi t\u00eb tilla nga un\u00eb.<\/p>\n
Pra, Islami \u00ebsht\u00eb nj\u00eb fe e past\u00ebr, q\u00eb \u00ebsht\u00eb burimi i v\u00ebrtet\u00eb i t\u00eb gjitha mir\u00ebsive, sepse ai \u00ebsht\u00eb vet\u00eb rr\u00ebnja e tyre. Besimin e p\u00ebrsosur n\u00eb Allahun e Madh\u00ebrish\u00ebm nuk mund ta fitosh, derisa nuk d\u00ebshmon vet\u00eb shenja dhe \u00e7udira t\u00eb fresk\u00ebta t\u00eb fuqis\u00eb dhe madh\u00ebshtis\u00eb s\u00eb Tij, gj\u00eb q\u00eb nuk gjendet tek askush, p\u00ebrve\u00e7 fes\u00eb Islame, e n\u00ebse gjendet edhe te ndonj\u00eb tjet\u00ebr, le ta paraqes\u00eb!<\/p>\n
P\u00ebrve\u00e7 k\u00ebsaj, nj\u00eb tjet\u00ebr dobi e fes\u00eb Islame \u00ebsht\u00eb q\u00eb, ajo stimulon, shton dhe p\u00ebrsos mir\u00ebsit\u00eb q\u00eb ka njeriu n\u00eb natyrshm\u00ebrin\u00eb e tij. P\u00ebr k\u00ebt\u00eb shkak Kurani thot\u00eb q\u00eb \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua<\/em>\u201d, dhe nuk thot\u00eb q\u00eb \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit mizor\u00eb apo mohues\u201d. Para shum\u00eb kohe, nj\u00eb klerik brahman (hindu) m\u00eb kishte th\u00ebn\u00eb: \u201cEdhe ne themi \u201cnuk ka zot tjet\u00ebr p\u00ebrve\u00e7 Allahut\u201d, po ju p\u00ebrse shtoni \u201cMuhammedi \u00ebsht\u00eb i D\u00ebrguari i Tij\u201d?\u201d. Un\u00eb i thash\u00eb: \u201cSepse me k\u00ebt\u00eb, njeriu nuk b\u00ebhet ateist\u201d. \u00c7udit\u00ebrisht, ai klerik tashm\u00eb \u00ebsht\u00eb ateist i hapur. N\u00ebse ai do t\u00eb kishte besim edhe n\u00eb Muhammedin paqja dhe bekimi i Allahut qofshin mbi t\u00eb, nuk do t\u00eb b\u00ebhej i till\u00eb.<\/p>\n
Sinqerisht ju them t\u00eb v\u00ebrtet\u00ebn, Kurani Fam\u00eblart\u00eb \u00ebsht\u00eb nj\u00eb lib\u00ebr i p\u00ebrsosur dhe i kompletuar, saq\u00eb asnj\u00eb lib\u00ebr tjet\u00ebr nuk mund t\u00eb ballafaqohet me t\u00eb. A ka ndonj\u00eb varg n\u00eb Vedat e hinduve q\u00eb mund t\u00eb ket\u00eb vler\u00ebn e ajetit t\u00eb Kuranit q\u00eb thot\u00eb \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua<\/em>\u201d? N\u00ebse thua sa p\u00ebr t\u00eb th\u00ebn\u00eb dhe kujton se nuk ka nevoj\u00eb p\u00ebr rezultatet dhe frytet e saj, at\u00ebher\u00eb e gjith\u00eb bota, n\u00eb nj\u00eb m\u00ebnyr\u00eb apo n\u00eb tjetr\u00ebn, beson n\u00eb Zot. Po ashtu, p\u00ebrkushtimin, devotshm\u00ebrin\u00eb, bamir\u00ebsin\u00eb, t\u00eb gjith\u00eb i konsiderojn\u00eb si gj\u00ebra t\u00eb mira, madje dashje pa dashje edhe i praktikojn\u00eb. At\u00ebher\u00eb \u00e7far\u00eb t\u00eb rejash kan\u00eb sjell\u00eb Vedat?! Ata, ose duhet t\u00eb provojn\u00eb q\u00eb popujt q\u00eb nuk besojn\u00eb n\u00eb Veda, nuk kan\u00eb asnj\u00eb mir\u00ebsi, ose t\u00eb tregojn\u00eb ndonj\u00eb shenj\u00eb dalluese p\u00ebr to.<\/p>\n
Kurse Kurani Fam\u00eblart\u00eb, q\u00eb n\u00eb fillim premton p\u00ebrparimet e mundshme, t\u00eb cilat i k\u00ebrkon shpirti i njeriut. K\u00ebshtu q\u00eb, n\u00eb suren El-Fatiha, ai jep m\u00ebsimin \u201cEhdines siratal mustakim\u201d, dhe tha q\u00eb lutuni: \u201cO Allah, na udh\u00ebzo q\u00eb t\u00eb jemi n\u00eb rrug\u00ebn e drejt\u00eb, n\u00eb at\u00eb rrug\u00eb q\u00eb \u00ebsht\u00eb e atyre t\u00eb cil\u00ebt i bekove\u201d. Menj\u00ebher\u00eb pas k\u00ebsaj lutjeje, q\u00eb n\u00eb ajetin e par\u00eb t\u00eb sures\u00eb El-Bekare, Kurani jep myzhden\u00eb: \u201cKy \u00ebsht\u00eb ai lib\u00ebr; nuk ka dyshim n\u00eb t\u00eb; \u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit q\u00eb kan\u00eb takua<\/em>\u201d. Me nj\u00eb fjal\u00eb, shpirtrat b\u00ebjn\u00eb nj\u00eb lutje dhe menj\u00ebher\u00eb fillon pranimi i saj dhe premtimi i pranimit t\u00eb saj, plot\u00ebsohet n\u00eb form\u00ebn e zbritjes s\u00eb Kuranit Fam\u00eblart\u00eb. Pra, n\u00ebse n\u00eb fillim \u00ebsht\u00eb lutja, at\u00ebher\u00eb menj\u00ebher\u00eb pas saj \u00ebsht\u00eb rezultati. Padyshim, \u00ebsht\u00eb bekimi dhe bujaria e Zotit q\u00eb ka treguar k\u00ebto gj\u00ebra, por mjerisht, bota e injoron dhe tregohet e pakujdesshme ndaj Tij dhe po shkat\u00ebrrohet duke i q\u00ebndruar larg. P\u00ebrs\u00ebri e theksoj q\u00eb, vetit\u00eb e njeriut me takua<\/em>, q\u00eb Zoti i Madh\u00ebrish\u00ebm ka treguar, jan\u00eb t\u00eb nj\u00eb shkalle fillestare, por njeriu, kur beson n\u00eb Kuranin Fam\u00eblart\u00eb dhe e zgjedh at\u00eb si kod veprimi p\u00ebr udh\u00ebzimin e tij, at\u00ebher\u00eb ai i arrin nivelet e larta t\u00eb udh\u00ebzimit q\u00eb jan\u00eb t\u00eb p\u00ebrcaktuara p\u00ebr t\u00eb. Vet\u00ebm duke e kujtuar k\u00ebt\u00eb q\u00ebllim kulminant t\u00eb Kuranit Fam\u00eblart\u00eb ndiej nj\u00eb k\u00ebnaq\u00ebsi e g\u00ebzim t\u00eb till\u00eb, q\u00eb nuk mund ta p\u00ebrshkruaj\u00eb me fjal\u00eb. K\u00ebtu fshihet bekimi i ve\u00e7ant\u00eb i Zotit dhe p\u00ebrsosm\u00ebria e Kuranit Fam\u00eblart\u00eb.<\/p>\n
Vetia e tret\u00eb e njer\u00ebzve me takua<\/em>: \u201cata shpenzojn\u00eb n\u00eb rrug\u00ebn e Zotit\u201d<\/strong><\/h3>\n
Pastaj, nj\u00eb tjet\u00ebr shenj\u00eb e njer\u00ebzve me takua \u00ebsht\u00eb p\u00ebrmendur n\u00eb fjal\u00ebt n\u00eb vijim:<\/p>\n
\u201cAta shpenzojn\u00eb nga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb\u201d.<\/em> Edhe kjo \u00ebsht\u00eb nj\u00eb shkall\u00eb fillestare, t\u00eb cil\u00ebn e arrijn\u00eb t\u00eb gjith\u00eb, sepse \u00ebsht\u00eb vet\u00eb n\u00eb natyr\u00ebn e njeriut q\u00eb n\u00ebse vjen ndonj\u00eb nevojtar p\u00ebr t\u2019i k\u00ebrkuar ndihm\u00eb, ai patjet\u00ebr i jep di\u00e7ka. N\u00ebse ke shum\u00eb buk\u00eb n\u00eb sht\u00ebpi dhe t\u00eb troket der\u00ebn nj\u00eb lyp\u00ebs i uritur, patjet\u00ebr do t\u2019i jap\u00ebsh nj\u00eb pjes\u00eb edhe atij dhe kjo nuk \u00ebsht\u00eb nga udh\u00ebzimi, por \u00ebsht\u00eb vet\u00eb n\u00eb natyr\u00ebn e njeriut. Nj\u00eb gj\u00eb tjet\u00ebr t\u00eb mos harrojm\u00eb q\u00eb, fjal\u00ebt \u201cnga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb\u201d<\/em> i p\u00ebrfshin t\u00eb gjitha gj\u00ebrat. Nuk jan\u00eb p\u00ebrcaktuar, p\u00ebr shembull, vet\u00ebm parat\u00eb, buka, rrobat, etj. Pra, ata shpenzojn\u00eb nga \u00e7do gj\u00eb q\u00eb Zoti i Madh\u00ebrish\u00ebm u ka dh\u00ebn\u00eb.<\/p>\n
Dy nivelet e t\u00eb shpenzuarit n\u00eb rrug\u00ebn e Zotit<\/strong><\/h3>\n
Shpenzimi q\u00eb sapo p\u00ebrmend\u00ebm \u00ebsht\u00eb nj\u00eb shpenzim i zakonsh\u00ebm, t\u00eb cilin e b\u00ebn \u00e7do njeri, qoft\u00eb musliman apo jo. Duke u nisur nga kjo, mund t\u00eb themi se jan\u00eb dy lloje t\u00eb t\u00eb shpenzuarit: e para \u00ebsht\u00eb ai q\u00eb \u00ebsht\u00eb i zakonsh\u00ebm dhe q\u00eb gjendet te \u00e7do njeri dhe e dyta \u00ebsht\u00eb ai q\u00eb b\u00ebhet me ndikimin e profetizmit. Nivelin e par\u00eb, si\u00e7 e kam shpjeguar edhe m\u00eb lart, \u00e7dokush e arrin. Kush nga ju nuk i jep di\u00e7ka atij q\u00eb \u00ebsht\u00eb i uritur nga shum\u00eb dit\u00eb ose \u00ebsht\u00eb i zhveshur dhe i vuajtur kur ju vjen p\u00ebr t\u00eb k\u00ebrkuar ndihm\u00eb?! Vet\u00eb nd\u00ebrgjegjja e njeriut i k\u00ebrkon ta ndihmoj\u00eb at\u00eb. Gjithashtu, kam sqaruar edhe nj\u00eb gj\u00eb q\u00eb n\u00eb fjal\u00ebt \u201cnga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb\u201d<\/em>, nuk jan\u00eb p\u00ebrcaktuar vet\u00ebm parat\u00eb. Madje, t\u00eb gjitha dhuntit\u00eb jan\u00eb p\u00ebrfshir\u00eb n\u00eb to. Dijetari jep di\u00e7ka nga dija e tij, i pasuri nga pasuria e tij, mjeku nga mjek\u00ebsia e tij e k\u00ebshtu me radh\u00eb. Por, fjal\u00ebt \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua\u201d<\/em>, tregojn\u00eb se t\u00eb gjith\u00eb k\u00ebta ende nuk kan\u00eb arritur stadin\u00a0 m\u00eb t\u00eb lart\u00eb, deri ku Kurani i Madh\u00ebrish\u00ebm synon t\u2019i \u00e7oj\u00eb. Pra, b\u00ebhet fjal\u00eb p\u00ebr stadin ku njeriu t\u00ebr\u00ebsisht ia p\u00ebrkushton jet\u00ebn e tij Zotit. Ky quhet p\u00ebrkushtim p\u00ebr hir t\u00eb Zotit.<\/p>\n
Ai q\u00eb arrin n\u00eb k\u00ebt\u00eb nivel, nuk i nevojiten fjal\u00ebt \u201cnga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb\u201d<\/em>, sepse derisa ai q\u00ebndron brenda kufijve t\u00eb tyre, ai nuk \u00ebsht\u00eb i kompletuar dhe nuk ka arritur aty ku Kurani synon ta \u00e7oj\u00eb at\u00eb. Ai p\u00ebrsoset vet\u00ebm at\u00ebher\u00eb, kur e gjith\u00eb qenia e tij, \u00e7do l\u00ebvizje, veprim dhe q\u00ebndrim i tij realizohet vet\u00ebm me urdhrin e Zotit p\u00ebr mir\u00ebqenien e njer\u00ebzve. Me fjal\u00eb t\u00eb tjera, p\u00ebrsosm\u00ebria e atyre q\u00eb p\u00ebrmendet n\u00eb fjal\u00ebt \u201cata shpenzojn\u00eb nga \u00e7do gj\u00eb q\u00eb Ne u kemi dh\u00ebn\u00eb\u201d<\/em>, gjendet tek ajeti \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua\u201d<\/em>.[11]<\/sup><\/p>\n
Pas k\u00ebsaj, \u00ebsht\u00eb p\u00ebrmendur nj\u00eb tjet\u00ebr veti e njer\u00ebzve me takua<\/em>, q\u00eb \u00ebsht\u00eb:<\/p>\n
\u201cata q\u00eb besojn\u00eb n\u00eb at\u00eb q\u00eb t\u00eb \u00ebsht\u00eb shpallur ty (o Muhammed) dhe besojn\u00eb edhe n\u00eb shpalljet q\u00eb jan\u00eb zbritur para teje\u201d. Lind pyetja: N\u00ebse ky \u00ebsht\u00eb besimi, at\u00ebher\u00eb \u00e7far\u00eb udh\u00ebzimi tjet\u00ebr do t\u2019u mund\u00ebsohet besimtar\u00ebve? Udh\u00ebzimi q\u00eb vjen prej Kuranit \u00ebsht\u00eb q\u00eb, vet\u00eb njeriu arrin n\u00eb nivelin, ku atij i hapet dera e shpalljes dhe komunikimit prej Zotit. P\u00ebrmes shpalljes s\u00eb Zotit, besimi i tij arrin n\u00eb nivelin e njohjes (ma\u2019rifet)<\/em> duke fituar k\u00ebshtu p\u00ebrsosm\u00ebrin\u00eb e tij q\u00eb \u00ebsht\u00eb q\u00ebllimi i udh\u00ebzimit, i cili mund\u00ebsohet nga Kurani. Ai fillon t\u00eb marr\u00eb bekime e shp\u00ebrblime q\u00eb vijn\u00eb bashk\u00eb me komunikimin me Zotin. Mbajeni mend! Allahu i Madh\u00ebrish\u00ebm nuk e ka mbyllur der\u00ebn e shpalljes dhe komunikimit. Ata q\u00eb e quajn\u00eb k\u00ebt\u00eb umet, t\u00eb privuar nga bekimet e shpalljes dhe t\u00eb komunikimit, e kan\u00eb shum\u00eb gabim dhe nuk e kan\u00eb kuptuar fare q\u00ebllimin e v\u00ebrtet\u00eb t\u00eb zbritjes s\u00eb Kuranit Fam\u00eblart\u00eb. Sipas tyre, njer\u00ebzit e k\u00ebtij umeti jan\u00eb si t\u00eb eg\u00ebr dhe ndikimet dhe bekimet e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup>, larg qoft\u00eb, kan\u00eb marr\u00eb fund dhe se Ai Zot, q\u00eb p\u00ebrher\u00eb ka folur, pushoi s\u00eb foluri n\u00eb k\u00ebt\u00eb koh\u00eb. Ata nuk e din\u00eb se n\u00ebse mungon komunikimi me Zotin, at\u00ebher\u00eb fjal\u00ebt \u201c\u00ebsht\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit me takua\u201d<\/em> nuk do t\u00eb ken\u00eb asnj\u00eb kuptim. Pa komunikimin me T\u00eb, nuk mund t\u00eb argumentohet Qenia e Tij. P\u00ebrse at\u00ebher\u00eb Kurani Fam\u00eblart\u00eb thot\u00eb:<\/p>\n
\n\u201cAta q\u00eb mundohen p\u00ebr Ne, sigurisht Ne do t\u2019i udh\u00ebzojm\u00eb drejt\u00eb rrug\u00ebve Tona\u201d.[12]<\/sup><\/p>\n<\/blockquote>\n
N\u00eb nj\u00eb ajet tjet\u00ebr, Kurani Fam\u00eblart\u00eb pohon:<\/p>\n
Dometh\u00ebn\u00eb, \u201cata q\u00eb, p\u00ebrmes fjal\u00ebs dhe vepr\u00ebs s\u00eb tyre, treguan \u201cZoti yn\u00eb \u00ebsht\u00eb Allahu\u201d<\/em>, dhe pastaj u treguan t\u00eb q\u00ebndruesh\u00ebm n\u00eb k\u00ebt\u00eb rrug\u00eb, at\u00ebher\u00eb atyre do t\u2019u zbresin engj\u00ebjt\u201d[13]<\/sup>. Tani, nuk mund t\u00eb ndodh\u00eb q\u00eb t\u00eb zbresin engj\u00ebjt e t\u00eb mos b\u00ebhet ndonj\u00eb komunikim. Jo. Madje, ata engj\u00ebj do t\u2019u japin lajme t\u00eb g\u00ebzueshme. Pik\u00ebrisht kjo \u00ebsht\u00eb merita dhe p\u00ebrsosm\u00ebria e Islamit, q\u00eb nuk e kan\u00eb fe t\u00eb tjera.<\/p>\n
Q\u00ebndrueshm\u00ebria \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb n\u00eb k\u00ebt\u00eb rrug\u00eb. Do t\u00eb thot\u00eb, ata q\u00ebndrojn\u00eb t\u00eb patundur edhe sikur t\u2019u bien t\u00ebrmete, probleme ose edhe sikur t\u00eb kalojn\u00eb ata nga \u00e7dolloj v\u00ebshtir\u00ebsie apo ankthi, madje, sinqeriteti dhe besnik\u00ebria e tyre forcohen m\u00eb shum\u00eb se p\u00ebrpara. Njer\u00ebzit e till\u00eb jan\u00eb t\u00eb denj\u00eb q\u00eb t\u2019u zbresin engj\u00ebjt e Zotit e t\u2019u japin lajme t\u00eb g\u00ebzueshme duke th\u00ebn\u00eb \u201cMos u pik\u00eblloni!\u201d<\/em>. Mbajeni mend mir\u00eb! Allahu i Madh\u00ebrish\u00ebm ka premtuar n\u00eb Kuran n\u00eb shum\u00eb vende p\u00ebr vazhdim\u00ebsin\u00eb e shpalljes dhe t\u00eb komunikimit me Zotin dhe k\u00ebt\u00eb e ka kusht\u00ebzuar vet\u00ebm me Islamin, sepse, t\u00eb krishter\u00ebt kaher\u00eb e kan\u00eb vulosur q\u00eb asnj\u00ebri prej tyre nuk mund t\u00eb g\u00ebzoj\u00eb komunikimin me Zotin, nd\u00ebrsa besimi i Vedave tregon q\u00eb, pas ardhjes s\u00eb tyre, dera e komunikimit me Zotin u mbyll p\u00ebrgjithmon\u00eb. Thon\u00eb se gjoja Zoti dikur fliste, por tani hesht si memec. Un\u00eb pyes, n\u00ebse tani Ai nuk flet dhe asnj\u00ebri nuk mund t\u00eb bekohet nga komunikimi i tij, at\u00ebher\u00eb \u00e7far\u00eb d\u00ebshmie mund t\u00eb jap\u00ebsh p\u00ebr t\u00eb provuar q\u00eb Ai fliste m\u00eb p\u00ebrpara, ose t\u00eb pakt\u00ebn p\u00ebr t\u00eb provuar se Ai d\u00ebgjon dhe sheh edhe tani? Pik\u00ebllohem kur d\u00ebgjoj fjal\u00eb t\u00eb tilla edhe nga musliman\u00ebt q\u00eb thon\u00eb se bekimi i komunikimit me Zotin, tashm\u00eb, nuk mund t\u2019i jepet askujt. Vall\u00eb, p\u00ebrse edhe musliman\u00ebt, si t\u00eb krishter\u00ebt dhe hindut\u00eb i v\u00ebn\u00eb kapakun k\u00ebsaj \u00e7\u00ebshtje? N\u00ebse Islami nuk do t\u00eb kishte k\u00ebt\u00eb p\u00ebrsosm\u00ebri dhe merit\u00eb, at\u00ebher\u00eb p\u00ebr \u00e7far\u00eb do t\u00eb krenohej ai para feve t\u00eb tjera?!<\/p>\n
Vet\u00ebm besimi i that\u00eb n\u00eb nj\u00ebshm\u00ebrin\u00eb e Zotit asgj\u00eb nuk t\u00eb jep. Edhe brahmu<\/em>[14]<\/sup>, beson n\u00eb nj\u00eb Zot, ai gjithashtu jep sadaka, kujton Zotin n\u00eb m\u00ebnyr\u00ebn e tij, p\u00ebrpiqet t\u00eb ket\u00eb morale q\u00eb jan\u00eb t\u00eb p\u00ebrbashk\u00ebta me musliman\u00ebt, at\u00ebher\u00eb \u00e7far\u00eb ndryshimi ka nj\u00eb brahm me nj\u00eb musliman? K\u00ebto gj\u00ebra edhe mund t\u00eb kopjohen. At\u00ebher\u00eb cila \u00ebsht\u00eb p\u00ebrgjigjja? Asgj\u00eb! P\u00ebrve\u00e7 se t\u00eb tregojm\u00eb fytyr\u00ebn e ndritur t\u00eb fes\u00eb Islame me an\u00eb t\u00eb shenjave dalluese, q\u00eb vijn\u00eb si rrjedhoj\u00eb e komunikimit me Zotin. Besojeni! Bekimi q\u00eb vjen prej qiellit, nuk mund t\u00eb vidhet a kopjohet nga askush. N\u00ebse Islami nuk do t\u00eb kishte komunikimin me Zotin, at\u00ebher\u00eb edhe ai nuk do t\u00eb ishte aspak i vlefsh\u00ebm. Vlera e tij \u00ebsht\u00eb pik\u00ebrisht kjo, q\u00eb nj\u00eb musliman t\u00eb v\u00ebrtet\u00eb ai e b\u00ebn trash\u00ebgimtar t\u00eb k\u00ebtyre bekimeve dhe shp\u00ebrblimeve, dhe k\u00ebshtu, ai me t\u00eb v\u00ebrtet\u00eb b\u00ebhet d\u00ebshmues i Zotit. Q\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb, Islami na mund\u00ebson ta shohim Zotin dhe pik\u00ebrisht ky \u00ebsht\u00eb q\u00ebllimi i tij, sepse vet\u00ebm duke kapur k\u00ebt\u00eb q\u00ebllim, njeriu mund t\u2019i jap\u00eb fund jet\u00ebs m\u00ebkatare t\u00eb tij, mund t\u00eb pastrohet t\u00ebr\u00ebsisht dhe vet\u00ebm at\u00ebher\u00eb mund t\u2019i hapet dera e shp\u00ebtimit t\u00eb v\u00ebrtet\u00eb, sepse derisa njeriu nuk do t\u00eb ket\u00eb besimin e p\u00ebrsosur n\u00eb Zot, kurrsesi nuk mund shp\u00ebtoj\u00eb nga m\u00ebkatet. Sikund\u00ebr dihet, q\u00eb ai, i cili, e di shum\u00eb mir\u00eb q\u00eb n\u00eb filan vend \u00ebsht\u00eb nj\u00eb gjarp\u00ebr helmues, kurrsesi nuk do t\u00eb shkoj\u00eb atje, ose nuk do t\u00eb pij\u00eb nj\u00eb helm, kur \u00ebsht\u00eb i bindur q\u00eb do t\u00eb vdes\u00eb nga ai. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, kur beson fuqimisht n\u00eb Zot dhe \u00ebsht\u00eb i bindur plot\u00ebsisht se Ai \u00ebsht\u00eb i Gjith\u00ebd\u00ebgjuesh\u00ebm (Semi)<\/em>, Gjith\u00ebshikues (Besir)<\/em> dhe i shp\u00ebrblen p\u00ebr veprat e mira dhe urren m\u00ebkatin, at\u00ebher\u00eb, duke pasur nj\u00eb bindje t\u00eb till\u00eb, ai si mund t\u00eb guxoj\u00eb t\u00eb b\u00ebj\u00eb m\u00ebkat? E v\u00ebrteta \u00ebsht\u00eb q\u00eb shpirti i Islamit dhe v\u00ebrtet\u00ebsia e tij \u00ebsht\u00eb pik\u00ebrisht kjo q\u00eb ai e b\u00ebn njeriun t\u00eb aft\u00eb p\u00ebr t\u00eb gjetur bekimin e komunikimit me Zotin. K\u00ebshtu ka premtuar Zoti i Madh\u00ebrish\u00ebm, q\u00eb njeriu do t\u00eb fitoj\u00eb bekime dhe shp\u00ebrblime prej qiellit. Kur njer\u00ebzit e till\u00eb arrijn\u00eb n\u00eb k\u00ebt\u00eb nivel, at\u00ebher\u00eb p\u00ebr ta thuhet:<\/p>\n
pik\u00ebrisht jan\u00eb ata q\u00eb g\u00ebzuan zhvillim t\u00eb plot\u00eb dhe udh\u00ebzim prej Zotit dhe pik\u00ebrisht jan\u00eb ata q\u00eb gjet\u00ebn shp\u00ebtimin.[15]<\/sup><\/strong><\/sup><\/p><\/blockquote>\n
\u00a0(E p\u00ebrktheu n\u00eb shqip: Samad Ghori)<\/p>\n
\n\n[1]<\/sup>. Takua<\/em>, n\u00eb arabisht, do t\u00eb thot\u00eb frik\u00eb prej Zotit. Ajo gjithashtu n\u00ebnkupton q\u00eb nj\u00eb besimtar i v\u00ebrtet\u00eb, duke qen\u00eb i devotsh\u00ebm, gjithmon\u00eb i shmanget mosp\u00eblqimit t\u00eb Zotit dhe mundohet ta k\u00ebnaq\u00eb At\u00eb. [P\u00ebrkthyesi]
\n[2]<\/sup>. B\u00ebhet fjal\u00eb p\u00ebr nj\u00eb pyetje t\u00eb nrgitur m\u00eb lart n\u00eb librin nga \u00ebsht\u00eb marr\u00eb ky tekst. [P\u00ebrkthyesi]
\n[3]<\/sup>. El-Isra 17:73
\n[4]<\/sup>. Porosin\u00eb p\u00ebr faljen e namazit<\/em>, Kurani Fam\u00eblart\u00eb e p\u00ebrmend me fjal\u00ebt: \u201cakimus selat\u201d, q\u00eb fjal\u00eb p\u00ebr fjal\u00eb do t\u00eb thot\u00eb \u201cngreni namazin\u201d ose \u201cngjallni namazin\u201d. Por, zakonisht n\u00eb shqip k\u00ebto fjal\u00eb p\u00ebrkthehen \u201cfalni namazin\u201d. N\u00eb t\u00eb v\u00ebrtet\u00eb, fjal\u00ebt origjinale t\u00eb Kuranit p\u00ebr namazin tregojn\u00eb nj\u00eb karakteristik\u00eb t\u00eb ve\u00e7ant\u00eb t\u00eb namazfal\u00ebsit, i cili, n\u00eb nj\u00eb faz\u00eb t\u00eb caktuar t\u00eb jet\u00ebs\u00eb s\u00eb tij shpirt\u00ebrore, her\u00eb gjen k\u00ebnaq\u00ebsi n\u00eb namaz e her\u00eb nuk e gjen, edhe pse vazhdimisht q\u00ebndron n\u00eb k\u00ebrkim t\u00eb saj. P\u00ebr k\u00ebt\u00eb arsye edhe ne i p\u00ebrmbahemi asaj q\u00eb thot\u00eb Kurani Fam\u00eblart\u00eb dhe si rrjedhoj\u00eb, do t\u00eb p\u00ebrdorim fjal\u00ebt \u201cngjallni namazin\u201d<\/em>. [P\u00ebrkthyesi]
\n[5]<\/sup>. Gazeta \u201cEl-Hakam\u201d, v\u00ebll. 10, f. 5-6, data 17 janar 1906.
\n[6]<\/sup>. En-Neml 27:35.
\n[7]<\/sup>. En-Nehl 16:91.
\n[8]<\/sup>. Fjal\u00ebt \u201citai dhil kurba\u201d do t\u00eb thot\u00eb q\u00eb Zoti i jep porosi besimtarit q\u00eb ai t\u00eb ndihmoj\u00eb t\u00eb tjer\u00ebt, ashtu si\u00e7 i ndihmon njer\u00ebzit e tij m\u00eb t\u00eb af\u00ebrm.
\n[9]<\/sup>. B\u00ebhet fjal\u00eb p\u00ebr shoq\u00ebrin\u00eb e njer\u00ebzve t\u00eb Zotit. [P\u00ebrkthyesi]
\n[10]<\/sup>. Et-Teube 9:120.
\n[11]<\/sup>. Gazeta \u201cEl-Hakam\u201d, v\u00ebll. 10, numri 3, data 24 janar 1906, f. 4-5.
\n[12]<\/sup>. El-Enkabut 29:70.
\n[13]<\/sup>. Fussilet 41:31.
\n[14]<\/sup>. Nj\u00eb deg\u00eb e fes\u00eb hindu, q\u00eb nuk beson n\u00eb politeiz\u00ebm. [P\u00ebrkthyesi]
\n[15]<\/sup>. Gazeta \u201cEl-Hakam\u201d, v\u00ebll. 10, numri 4, data 31 janar 1906, f. 2.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"\u00c7do gj\u00eb duhet t\u00eb ket\u00eb kat\u00ebr faktor\u00eb p\u00ebr t\u00eb qen\u00eb e p\u00ebrsosur, e ata jan\u00eb: (1) faktori autorial, (2) strukturor, (3) material dhe (4) objektiv-kulminant. Edhe n\u00eb k\u00ebt\u00eb ajet, jan\u00eb p\u00ebrmendur k\u00ebta kat\u00ebr faktor\u00eb t\u00eb Kuranit Fam\u00eblart\u00eb.<\/p>\n","protected":false},"featured_media":8700,"template":"","tags":[87],"authors":[455],"content_source":[],"class_list":["post-529","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-el-bekare","topics-besimi","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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