{"id":6224,"date":"2016-12-24T12:51:34","date_gmt":"2016-12-24T12:51:34","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=6224"},"modified":"2019-02-17T21:14:43","modified_gmt":"2019-02-17T21:14:43","slug":"mekati-bejti-pendesa","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/mekati-bejti-pendesa\/","title":{"rendered":"M\u00ebkati, bejti dhe pendesa"},"content":{"rendered":"

(Marr\u00eb nga “Malfuzat”, th\u00ebniet e Hazret Mesihut t\u00eb Premtuar a.s.)<\/em><\/p>\n

1891<\/h2>\n

Q\u00ebllimi i ardhjes<\/h2>\n

Hazret Maulvi Abdul Kerim sahibi r.a. thot\u00eb:<\/p>\n

Mbaj mend shum\u00eb mir\u00eb dhe k\u00ebt\u00eb e kam shkruar edhe n\u00eb fletoren time q\u00eb, nj\u00eb njeri n\u00eb Xhalender pyeti Hazret Imamin e v\u00ebrtet\u00eb, Mirza Sahibin a.s.: Cili \u00ebsht\u00eb q\u00ebllimi i ardhjes suaj n\u00eb bot\u00eb?<\/p>\n

Ai iu p\u00ebrgjigj:<\/p>\n

\u201cUn\u00eb kam ardhur q\u00eb njer\u00ebzit t\u00eb p\u00ebrparojn\u00eb n\u00eb forc\u00ebn e besimit\u201d.<\/p>\n

<\/a><\/h2>\n

1895<\/h2>\n

Z. Mufti Muhamed Sadik r.a. shkruan:<\/h2>\n

N\u00eb vitin 1895, kur shkoja te Hazret Mesihu i Premtuar a.s., shkruaja fjal\u00ebt e pastra t\u00eb tij n\u00eb nj\u00eb fletore, t\u00eb cil\u00ebn e merrja n\u00eb Lahor dhe ua lexoja ahmedian\u00ebve t\u00eb atjesh\u00ebm n\u00eb mbledhjen e tyre javore, dhe k\u00ebt\u00eb e b\u00ebja me qejf. … N\u00eb vijim do t\u00eb paraqes nj\u00eb pjes\u00eb nga kjo remenishenc\u00eb. Gjat\u00eb asaj kohe, ngaq\u00eb nuk i shkruaja datat, \u00e7do gj\u00eb po ju tregoj n\u00eb vijim, \u00ebsht\u00eb pa dat\u00eb. Hazret Mesihu i Premtuar a.s. thot\u00eb:<\/p>\n

Bejti dhe pendesa<\/h2>\n

Duhet t\u00eb dini se \u00e7far\u00eb dobie ka bejti<\/em> dhe p\u00ebrse ai \u00ebsht\u00eb i nevojsh\u00ebm. Sepse derisa nuk ia dini dobin\u00eb ose vler\u00ebn di\u00e7kaje t\u00eb caktuar, nuk mund ta \u00e7moni at\u00eb. P\u00ebr shembull, njeriu mban plot gj\u00ebra n\u00eb sht\u00ebpi: para, gj\u00ebra t\u00eb pavler\u00eb, dru etj. \u00c7do gj\u00eb nga k\u00ebto, ai ruan n\u00eb baz\u00eb t\u00eb vler\u00ebs s\u00eb saj. Ai nuk mundohet kaq shum\u00eb p\u00ebr t\u00eb ruajtur gj\u00ebra t\u00eb pavler\u00eb, si\u00e7 mundohet p\u00ebr t\u00eb ruajtur parat\u00eb. Drunjt\u00eb, p\u00ebr shembull, do t\u2019i l\u00ebr\u00eb n\u00eb nj\u00eb cep dhe k\u00ebshtu me radh\u00eb. Pra, do t\u00eb ruaj\u00eb sendet, n\u00eb var\u00ebsi t\u00eb humbjes q\u00eb mund t\u2019i b\u00ebhet nga di\u00e7ka e caktuar.<\/p>\n

N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, gj\u00ebja m\u00eb e \u00e7mueshme n\u00eb bejt<\/em> \u00ebsht\u00eb tevbe<\/em> (pendesa), e cila do t\u00eb thot\u00eb kthim. Njeriu krijon lidhje kaq t\u00eb ngusht\u00eb me m\u00ebkatet e tij, saq\u00eb ato b\u00ebhen vendi i tij, n\u00eb t\u00eb cilin ai banon dhe jeton. Kuptimi i pendes\u00ebs \u00ebsht\u00eb q\u00eb njeriu t\u00eb largohet nga ky vend, kurse kuptimi i kthimit \u00ebsht\u00eb q\u00eb ai t\u00eb pastrohet.<\/p>\n

Dihet q\u00eb \u00ebsht\u00eb shum\u00eb zor ta braktis\u00ebsh vendin, sepse detyrohesh t\u00eb p\u00ebrballosh mij\u00ebra v\u00ebshtir\u00ebsi. Sa shum\u00eb i dhimbset njeriut kur ai braktis nj\u00eb sht\u00ebpi! Q\u00eb t\u00eb braktis\u00eb nj\u00eb vend, i duhet t\u00eb shk\u00ebput\u00eb lidhjet me t\u00eb gjith\u00eb shok\u00ebt e miqt\u00eb. Madje, i duhet t\u00eb braktis\u00eb \u00e7do gj\u00eb t\u00eb p\u00ebrditshm\u00ebris\u00eb, si dhom\u00ebn, shtratin, fqinj\u00ebt, skutat, rrugicat, pazaret dhe \u00e7do gj\u00eb tjet\u00ebr, p\u00ebr t\u00eb mos u kthyer kurr\u00eb m\u00eb aty e p\u00ebr t\u00eb shkuar n\u00eb nj\u00eb vend t\u00eb ri. Kjo quhet pendes\u00eb. Shok\u00ebt e m\u00ebkatit jan\u00eb t\u00eb tjer\u00eb dhe shok\u00ebt e takvas\u00eb<\/em> (druajtje ndaj Zotit) jan\u00eb t\u00eb tjer\u00eb. Sufist\u00ebt k\u00ebt\u00eb ndryshim e kan\u00eb quajtur vdekje. Pra, ai q\u00eb pendohet, detyrohet t\u00eb mundohet shum\u00eb. Pendesa e v\u00ebrtet\u00eb i nxjerr v\u00ebshtir\u00ebsi t\u00eb m\u00ebdha. Nd\u00ebrsa Zoti i Madh\u00ebrish\u00ebm q\u00eb \u00ebsht\u00eb shum\u00eb M\u00ebshir\u00ebb\u00ebr\u00ebs dhe shum\u00eb Bujar nuk e l\u00eb at\u00eb t\u00eb vdes\u00eb, pa i dh\u00ebn\u00eb m\u00eb t\u00eb mir\u00ebn, n\u00eb k\u00ebmbim t\u00eb pendes\u00ebs.<\/p>\n

K\u00ebt\u00eb tregon ajeti:<\/p>\n

\u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u064e \u064a\u064f\u062d\u0650\u0628\u0651\u064f \u0627\u0644\u062a\u0651\u064e\u0648\u0651\u064e\u0627\u0628\u0650\u064a\u0646\u064e<\/p>\n

\u201cSigurisht, Allahu i do t\u00eb penduarit\u201d<\/strong> (El-Bekare 2:223)<\/p><\/blockquote>\n

Pra, njeriu q\u00eb pendohet ngaq\u00eb mbetet i vetmuar dhe i gjor\u00eb, Allahu i Madh\u00ebrish\u00ebm e do at\u00eb, dashurohet me t\u00eb dhe e pranon at\u00eb n\u00eb xhematin e mir\u00ebb\u00ebr\u00ebsve.<\/p>\n

Popujt e tjer\u00eb nuk e konsiderojn\u00eb Zotin si M\u00ebshir\u00ebb\u00ebr\u00ebs dhe Bujar. T\u00eb krishter\u00ebt e kan\u00eb pandehur Zotin p\u00ebr mizor, kurse t\u00eb birin m\u00ebshir\u00ebb\u00ebr\u00ebs. Pra, sipas tyre i ati nuk ta fal\u00eb m\u00ebkatin, kurse i biri vet\u00ebflijohet q\u00eb ty t\u00eb falet m\u00ebkati. Me \u00e7far\u00eb naiviteti t\u00eb madh b\u00ebjn\u00eb dallim mes t\u00eb atit e t\u00eb birit! Zakonisht biri i p\u00ebrngjan babait n\u00eb morale e n\u00eb sjellje. (Por, k\u00ebtu asfare!) Allahu, po t\u00eb mos ishte M\u00ebshir\u00ebb\u00ebr\u00ebs, njeriu nuk mund t\u00eb merrte dot frym\u00eb qoft\u00eb edhe p\u00ebr nj\u00eb her\u00eb t\u00eb vetme. Ai q\u00eb krijoi mij\u00ebra sende t\u00eb dobishme p\u00ebr njeriun, p\u00ebrpara se ky i fundit t\u00eb vepronte, a mund t\u00eb imagjinosh se Ai nuk do t\u00eb pranoj\u00eb pendes\u00ebn dhe vepr\u00ebn?!<\/p>\n

M\u00ebkati dhe pendesa<\/h2>\n

Realiteti i m\u00ebkatit nuk \u00ebsht\u00eb q\u00eb Allahu e ka krijuar at\u00eb dhe falja e tij iu kujtua pas mij\u00ebra vitesh. Ashtu si\u00e7 miza ka dy krah\u00eb: n\u00eb nj\u00ebrin ka sh\u00ebrim dhe n\u00eb tjetrin ka helm, edhe njeriu ka dy krah\u00eb t\u00eb till\u00eb: nj\u00eb t\u00eb m\u00ebkateve dhe nj\u00eb tjet\u00ebr t\u00eb keqardhjes, t\u00eb pendes\u00ebs, t\u00eb shqet\u00ebsimit. Njeriu rreh pam\u00ebshir\u00eb sh\u00ebrb\u00ebtorin e tij, por ndien edhe keqardhje p\u00ebr t\u00eb. Pra, t\u00eb dy krah\u00ebt veprojn\u00eb nj\u00ebkoh\u00ebsisht. Bashk\u00eb me helmin, ekziston edhe sh\u00ebrimi. Lind pyetja: P\u00ebrse \u00ebsht\u00eb krijuar helmi? P\u00ebrgjigjja \u00ebsht\u00eb: Helmi edhe pse ekziston, por po ta th\u00ebrrmosh, ai b\u00ebhet eliksir. Po t\u00eb mos ishte m\u00ebkati, njeriut do t\u2019i hipte helmi i mendjemadh\u00ebsis\u00eb dhe do ta shkat\u00ebrronte at\u00eb. Pendesa ia zhd\u00ebmton. M\u00ebkati e ruan njeriun nga gj\u00ebma e mendjemadh\u00ebsis\u00eb dhe e vet\u00ebp\u00eblqimit. N\u00ebse Profeti i d\u00eblir\u00eb s.a.v.s. k\u00ebrkonte falje shtat\u00ebdhjet\u00eb her\u00eb, sa her\u00eb duhet t\u00eb k\u00ebrkojm\u00eb ne? Nga m\u00ebkati vet\u00ebm ai nuk pendohet, q\u00eb pajtohet me t\u00eb. Kurse ai q\u00eb e njeh m\u00ebkatin si m\u00ebkat, p\u00ebrfundimisht do t\u00eb largohet prej tij.<\/p>\n

N\u00eb hadith thuhet se kur njeriu i k\u00ebrkon falje Allahut, duke qar\u00eb vazhdimisht para Tij, p\u00ebrfundimisht Allahu i thot\u00eb: \u201cT\u00eb kam falur! Tani, b\u00ebj \u00e7far\u00eb t\u00eb duash!\u201d Kuptimi i k\u00ebsaj \u00ebsht\u00eb q\u00eb Zoti ia nd\u00ebrron zemr\u00ebn dhe ai njeri do t\u00eb ket\u00eb n\u00eb natyr\u00eb ta urrej\u00eb m\u00ebkatin. Ashtu si\u00e7 njeriu q\u00eb sheh delen duke ngr\u00ebn\u00eb bar, nuk e lakmon t\u00eb haj\u00eb t\u00eb nj\u00ebjt\u00ebn gj\u00eb, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, edhe ai q\u00eb e ka falur Zoti, nuk do t\u00eb m\u00ebkatoj\u00eb. Musliman\u00ebt n\u00eb p\u00ebrgjith\u00ebsi e urren mishin e derrit, edhe pse b\u00ebjn\u00eb nj\u00eb mij\u00eb pun\u00eb t\u00eb tjera q\u00eb jan\u00eb haram dhe t\u00eb ndaluara. Urt\u00ebsia n\u00eb k\u00ebt\u00eb \u00ebsht\u00eb pik\u00ebrisht kjo q\u00eb Zoti ka l\u00ebn\u00eb nj\u00eb model p\u00ebr ta urryer dhe e ka m\u00ebsuar njeriun q\u00eb k\u00ebshtu duhet ta urrej\u00eb edhe m\u00ebkatin.<\/p>\n

Lutja \u00ebsht\u00eb ila\u00e7<\/h2>\n

M\u00ebkatari, duke menduar maketet \u00a0e tij t\u00eb shumta dhe gj\u00ebra t\u00eb tjera si k\u00ebto, asnj\u00ebher\u00eb nuk duhet t\u00eb heq\u00eb dor\u00eb nga lutja. Lutja \u00ebsht\u00eb ila\u00e7. N\u00ebp\u00ebrmjet lutjeve ai p\u00ebrfundimisht do t\u00eb shoh\u00eb se sa i keq \u00ebsht\u00eb m\u00ebkati. Ata q\u00eb jan\u00eb t\u00eb zhytur n\u00eb m\u00ebkate dhe p\u00ebr k\u00ebt\u00eb arsye mbeten t\u00eb d\u00ebshp\u00ebruar nga pranimi i lutjes dhe nuk pendohen, p\u00ebrfundimisht mohojn\u00eb profet\u00ebt dhe ndikimet e tyre.<\/p>\n

Pendesa \u00ebsht\u00eb pjes\u00eb e bejtit<\/h2>\n

Pra, kjo \u00ebsht\u00eb pendesa. P\u00ebrse ajo \u00ebsht\u00eb pjes\u00eb e bejtit? Njeriu jeton i shkujdesur, por kur b\u00ebn bejt n\u00eb dor\u00ebn e atij, t\u00eb cilit Zoti i Madh\u00ebrish\u00ebm i dha fuqin\u00eb e ndryshimit, ai sjell ndryshime. Ashtu si\u00e7 pema q\u00eb shartohet, ndryshon natyr\u00ebn e vet, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb edhe njeriu q\u00eb e pranon k\u00ebt\u00eb shartim, merr bekimet dhe dritat e atij (q\u00eb \u00ebsht\u00eb i caktuar p\u00ebr t\u00eb sjell\u00eb ndryshime), me kusht q\u00eb ai t\u00eb krijoj\u00eb lidhje t\u00eb sinqert\u00eb me t\u00eb. Pra, t\u00eb mos mbetet si nj\u00eb deg\u00eb e that\u00eb, por t\u00eb b\u00ebhet nj\u00eb trup me t\u00eb. Sa m\u00eb e fort\u00eb t\u00eb jet\u00eb kjo lidhje, aq m\u00eb shum\u00eb do t\u00eb p\u00ebrfitoj\u00eb.<\/p>\n

Bejti ritual nuk b\u00ebn dobi<\/h2>\n

Bejti ritual nuk ju b\u00ebn dobi. Nj\u00eb bejt i till\u00eb v\u00ebshtir\u00eb t\u2019ju jap\u00eb di\u00e7ka. Do t\u00eb p\u00ebrfitoj\u00eb vet\u00ebm ai q\u00eb heq dor\u00eb nga vetvetja dhe i bashkohet (Imamit) me dashuri e sinqeritet t\u00eb plot\u00eb. Hipokrit\u00ebt q\u00eb nuk pat\u00ebn lidhje t\u00eb sinqert\u00eb me Profetin Muhammed s.a.v.s., p\u00ebrfundimisht mbet\u00ebn pabesimtar\u00eb. Ata nuk krijuan dot n\u00eb vete dashuri dhe besnik\u00ebri t\u00eb sinqert\u00eb, andaj \u201cla ilaha ilallah\u201d<\/em> ritual i tyre nuk u b\u00ebri dobi. Prandaj, \u00ebsht\u00eb shum\u00eb e nevojshme q\u00eb t\u00eb forconi lidhjet. \u00a0N\u00ebse (k\u00ebrkimtari) nuk i forcon k\u00ebto lidhje dhe nuk p\u00ebrpiqet, ankesa e tij \u00ebsht\u00eb e pavlefshme. Duhet t\u00eb forconi lidhjen tuaj t\u00eb dashuris\u00eb dhe t\u00eb sinqeritetit dhe sa t\u00eb keni mund\u00ebsi, t\u2019i p\u00ebrngjani njeriut q\u00eb ndiqni, edhe n\u00eb besim, edhe n\u00eb m\u00ebnyra veprimi. Nefsi ju b\u00ebn premtime p\u00ebr jet\u00eb t\u00eb gjat\u00eb. Ky \u00ebsht\u00eb mashtrim. Jet\u00ebs nuk i besohet. Duhet t\u00eb ktheheni sa m\u00eb shpejt te drejt\u00ebsia dhe adhurimi dhe t\u00eb b\u00ebni llogari p\u00ebr \u00e7do dit\u00eb, nga m\u00ebngjesi deri n\u00eb dark\u00eb.[1]<\/a><\/p>\n

Porosia p\u00ebr tehexhud<\/em><\/h2>\n

\u00c7far\u00eb keni siguruar p\u00ebr ahiretin, n\u00ebse \u00e7do frym\u00eb q\u00eb keni marr\u00eb n\u00eb k\u00ebt\u00eb bot\u00eb, e keni marr\u00eb p\u00ebr pun\u00ebt e k\u00ebsaj bote? \u00c7ohuni ve\u00e7an\u00ebrisht p\u00ebr tehexhudin<\/em> (namazin e nat\u00ebs) dhe faleni at\u00eb me shum\u00eb d\u00ebshir\u00eb e p\u00ebrkushtim. P\u00ebr shkak t\u00eb pun\u00ebs, besimtari bie n\u00eb sprov\u00eb n\u00eb namazet e dit\u00ebs. Furnizuesi \u00ebsht\u00eb Allahu i Madh\u00ebrish\u00ebm. Namazin duhet ta falni n\u00eb koh\u00ebn e tij. Drek\u00ebn dhe ikindin\u00eb mund t\u2019i bashkoni nganj\u00ebher\u00eb. Allahu i Madh\u00ebrish\u00ebm e dinte se njer\u00ebzit do t\u00eb jen\u00eb t\u00eb dob\u00ebt, p\u00ebr k\u00ebt\u00eb arsye e la k\u00ebt\u00eb mund\u00ebsi. Por kjo mund\u00ebsi nuk ju lejon t\u00eb bashkoni tri namaze.<\/p>\n

….<\/p>\n

1897<\/h2>\n

Hazret Mesihu i Premtuar a.s. thot\u00eb:<\/p>\n

\u201cUn\u00eb asnj\u00ebher\u00eb nuk e konsideroj veten hoxh\u00eb e as nuk m\u00eb vjen mir\u00eb q\u00eb dikush t\u00eb m\u00eb quaj\u00eb hoxh\u00eb. Madje, kaq shum\u00eb m\u00eb l\u00ebndon kjo fjal\u00eb, saq\u00eb m\u00eb duket sikur t\u00eb m\u00eb ket\u00eb shar\u00eb tjetri\u201d.<\/p>\n

\u201cNjer\u00ebzit do t\u2019ju l\u00ebndojn\u00eb dhe do t\u2019ju shkaktojn\u00eb gjithfar\u00eb v\u00ebshtir\u00ebsish, por ju si an\u00ebtar\u00eb t\u00eb xhematit ton\u00eb, nuk duhet t\u2019u p\u00ebrgjigjeni rr\u00ebmbyer. Mos nxirrni fjal\u00eb l\u00ebnduese duke u rr\u00ebmbyer. Zoti i Madh\u00ebrish\u00ebm nuk i do njer\u00ebz t\u00eb till\u00eb. Xhematin ton\u00eb Zoti i Madh\u00ebrish\u00ebm d\u00ebshiron ta b\u00ebj\u00eb nj\u00eb model\u201d.[2]<\/a><\/p>\n

\u201cKjo \u00ebsht\u00eb pun\u00eb qiellore dhe puna qiellore nuk mund t\u00eb ndalet. Un\u00eb nuk q\u00ebndroj n\u00eb k\u00ebt\u00eb mes, qoft\u00eb edhe me nj\u00eb hap t\u00eb vet\u00ebm\u201d.<\/p>\n

\u201cUn\u00eb nuk zem\u00ebrohem nga sharjet e njer\u00ebzve\u201d.<\/p>\n

\u201cT\u00eb pasurit kan\u00eb ego, por ulemat\u00eb e sot\u00ebm e kan\u00eb edhe m\u00eb shum\u00eb. Egoja e tyre u \u00ebsht\u00eb b\u00ebr\u00eb penges\u00eb si nj\u00eb mur. Un\u00eb d\u00ebshiroj ta shemb k\u00ebt\u00eb mur. Kur do t\u00eb shembet ky mur, ata do t\u00eb vijn\u00eb me p\u00ebrul\u00ebsi\u201d.<\/p>\n

\u201cAllahu i Madh\u00ebrish\u00ebm e do njeriun q\u00eb ka takva<\/em>. Jini t\u00eb frik\u00ebsuar p\u00ebrpara madh\u00ebshtis\u00eb s\u00eb Zotit dhe mbani mend q\u00eb t\u00eb gjith\u00eb jan\u00eb rob\u00ebr t\u00eb Zotit. Mos b\u00ebni padrejt\u00ebsi ndaj askujt. Mos u nxitoni e as mos n\u00ebn\u00e7moni dik\u00eb. N\u00ebse ka qoft\u00eb nj\u00eb njeri t\u00eb keq n\u00eb xhemat, ai t\u00eb gjith\u00eb i b\u00ebn t\u00eb k\u00ebqij. N\u00ebse natyra juaj anon nga t\u00eb qen\u00ebt e nxeht\u00eb, k\u00ebrkojeni n\u00eb zem\u00ebr se ku e ka burimin kjo nxeht\u00ebsi. Kjo \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje shum\u00eb e brisht\u00eb\u201d.[3]<\/a><\/p>\n

(Marr\u00eb nga “Malfizat”, 2016, v\u00ebll. 1, f. 1-5 dhe f. 7-8)<\/p>\n

Audio<\/h2>\n