[2]<\/a><\/i><\/p><\/blockquote>\nKat\u00ebr ve\u00e7orit\u00eb e Kuranit Fam\u00eblart\u00eb<\/b><\/h2>\n
Kurani Fam\u00eblart\u00eb ka k\u00ebto kat\u00ebr ve\u00e7ori:\u00a0(1) ai \u00ebsht\u00eb shpjegim p\u00ebr \u00e7do gj\u00eb, (2) \u00ebsht\u00eb udh\u00ebrr\u00ebfyes, (3) \u00ebsht\u00eb m\u00ebshir\u00eb dhe (4) \u00ebsht\u00eb lajm i g\u00ebzuesh\u00ebm p\u00ebr t\u00eb bindurit.<\/b>\u00a0Nd\u00ebrsa n\u00eb ajetin q\u00eb po komentojm\u00eb si dhe n\u00eb ajetet q\u00eb jan\u00eb n\u00eb vijim, paraqiten d\u00ebshmi q\u00eb Kurani Fam\u00eblart\u00eb i ka k\u00ebto kat\u00ebr cil\u00ebsi dhe n\u00eb baz\u00eb t\u00eb k\u00ebsaj, nuk mund t\u00eb dyshohet n\u00ebse ky lib\u00ebr \u00ebsht\u00eb i suksessh\u00ebm.<\/p>\n
D\u00ebshmin\u00eb e par\u00eb e jep pik\u00ebrisht ky ajet, madje, sipas meje, i vet\u00ebm ky ajet siguron mjaftuesh\u00ebm prova p\u00ebr t\u00eb kat\u00ebr ve\u00e7orit\u00eb.<\/p>\n
N\u00eb k\u00ebt\u00eb ajet, jan\u00eb porositur tri gj\u00ebra dhe po ashtu, tri gj\u00ebra jan\u00eb ndaluar. Ndalimi nga gj\u00ebrat e k\u00ebqija ndryshe quhet\u00a0m\u00ebshir\u00eb<\/b>\u00a0dhe porosia p\u00ebr gj\u00ebrat e mira quhet\u00a0udh\u00ebrr\u00ebfim<\/b>. S\u00ebrish, n\u00eb k\u00ebt\u00eb ajet jan\u00eb p\u00ebrmbledhur t\u00eb gjitha nivelet e moraleve, gj\u00eb q\u00eb e b\u00ebn t\u00eb p\u00ebrsosur dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ai b\u00ebhet shembull i ve\u00e7oris\u00eb,\u00a0shpjegim p\u00ebr \u00e7do gj\u00eb<\/b>. Pastaj ajeti p\u00ebrfundon me fjal\u00ebt\u00a0\u00a0\u201cn\u00eb m\u00ebnyr\u00eb q\u00eb ju t\u00eb kuptoni\u201d<\/i>. Fjala\u00a0tedhekur<\/i>\u00a0vjen nga folja\u00a0\u00a0dhekera<\/i>, e cila ka kuptimin\u00a0\u201ckujtoj\u201d<\/i>, ose\u00a0p\u00ebrkujtoj madh\u00ebshtin\u00eb e Zotit<\/i>. Pra\u00a0 do t\u00eb thot\u00eb\u00a0\u201cn\u00eb m\u00ebnyr\u00eb q\u00eb ju t\u2019i kujtoni detyrimet q\u00eb keni ndaj Zotit t\u00eb Lart\u00ebsuar dhe ndaj rob\u00ebrve t\u00eb Tij\u201d<\/i>, ose\u00a0\u201cn\u00eb m\u00ebnyr\u00eb q\u00eb ju ta p\u00ebrkujtoni lavd\u00ebrimin dhe madh\u00ebshtin\u00eb e Zotit\u201d<\/i>. N\u00eb fakt, k\u00ebto jan\u00eb dy q\u00ebllimet, p\u00ebr t\u00eb cilat \u00ebsht\u00eb krijuar njeriu, prandaj ky ajet p\u00ebrmban edhe\u00a0lajmin e g\u00ebzuesh\u00ebm<\/b>\u00a0q\u00eb n\u00ebse do ta ndiqni, do ta gjeni q\u00ebllimin e krijimit tuaj.<\/p>\n
Shikoni sesa i shkurt\u00ebr \u00ebsht\u00eb ky ajet, por q\u00eb hedh drit\u00eb mbi t\u00eb gjitha ato gj\u00ebra, t\u00eb cilat jan\u00eb treguar si ve\u00e7orit\u00eb e Kuranit Fam\u00eblart\u00eb. Asnj\u00eb lib\u00ebr tjet\u00ebr nuk na sjell nj\u00eb shpjegim t\u00eb till\u00eb, me kaq pak fjal\u00eb. Asgj\u00eb nuk \u00ebsht\u00eb e fshehur apo e pakuptimt\u00eb. Tema \u00ebsht\u00eb shum\u00eb e qart\u00eb dhe e kuptueshme p\u00ebr \u00e7do t\u00eb men\u00e7ur.<\/p>\n
Tani, do ta shpjegoj pak m\u00eb holl\u00ebsisht tem\u00ebn e k\u00ebtij ajeti. Dihet q\u00eb n\u00eb bot\u00eb \u00e7do gj\u00eb ka dy an\u00eb: pozitive dhe negative. Asgj\u00eb nuk mund t\u00eb p\u00ebrsoset, derisa nuk plot\u00ebsohen t\u00eb dyja an\u00ebt e saj. Dometh\u00ebn\u00eb nj\u00eb gj\u00eb e caktuar duhet t\u00eb ket\u00eb t\u00eb gjitha gj\u00ebrat q\u00eb jan\u00eb t\u00eb nevojshme p\u00ebr p\u00ebrsosm\u00ebrin\u00eb e saj dhe nj\u00ebkoh\u00ebsisht t\u00eb jet\u00eb e past\u00ebr nga \u00e7do e met\u00eb.<\/p>\n
Kriteret e nj\u00eb m\u00ebsimi t\u00eb p\u00ebrsosur<\/b><\/b><\/h2>\n
Kur flasim p\u00ebr fen\u00eb, p\u00ebr nj\u00eb m\u00ebsim t\u00eb p\u00ebrsosur, jan\u00eb t\u00eb nevojshme k\u00ebto gj\u00ebra:<\/p>\n
S\u00eb pari<\/b>, m\u00ebsimi q\u00eb pretendon t\u00eb jet\u00eb i p\u00ebrsosur duhet t\u00eb porosis\u00eb p\u00ebr ato gj\u00ebra, q\u00eb e \u00e7ojn\u00eb spiritualitetin e njeriut drejt p\u00ebrsosm\u00ebris\u00eb dhe t\u2019i ndaloj\u00eb ato q\u00eb e pengojn\u00eb spiritualitetin e tij t\u00eb shkoj\u00eb drejt s\u00eb p\u00ebrkryemes.<\/p>\n
S\u00eb dyti<\/b>, ai m\u00ebsim t\u00eb paraqes\u00eb nj\u00eb kod, i cili t\u00eb mos jet\u00eb i kufizuar vet\u00ebm te nj\u00eb njeri, apo te nj\u00eb popull, por t\u00eb jet\u00eb p\u00ebr shum\u00eb njer\u00ebz dhe shum\u00eb popuj. Pra, ai duhet t\u00eb mbuloj\u00eb nevojat e njer\u00ebzve t\u00eb \u00e7do natyre. M\u00ebsimet e tij t\u00eb jen\u00eb t\u00eb tilla q\u00eb \u00e7dokush, sipas aft\u00ebsive t\u00eb tij, t\u2019i ndjek\u00eb ato.<\/p>\n
S\u00eb treti<\/b>, ai m\u00ebsim t\u00eb jap\u00eb porosi q\u00eb duhet t\u00eb jen\u00eb t\u00eb zbatueshme nga njer\u00ebzit. Pra, t\u00eb mos shkaktohet ndonj\u00eb \u00e7rregullim nga ai, as n\u00eb fe e as n\u00eb moral, as n\u00eb mendjen e as n\u00eb kultur\u00ebn e njeriut.<\/p>\nTri nivelet e mir\u00ebsis\u00eb dhe tri nivelet e lig\u00ebsis\u00eb<\/b><\/b><\/h2>\n
Zoti i Lart\u00ebsuar i ka p\u00ebrmbledhur t\u00eb tria k\u00ebto ve\u00e7ori n\u00eb k\u00ebt\u00eb ajet t\u00eb vet\u00ebm. V\u00ebreni se sa i shkurt\u00ebr \u00ebsht\u00eb ky ajet, por me \u00e7far\u00eb mjesht\u00ebrie p\u00ebrmbledh t\u00eb dy faktor\u00ebt (pozitivin e negativin) e p\u00ebrsosm\u00ebris\u00eb. Ajeti porosit p\u00ebr tri gj\u00ebra, q\u00eb jan\u00eb:\u00a0drejt\u00ebsia\u00a0(edl)<\/i><\/b>,\u00a0mir\u00ebsia\u00a0(ihsan)<\/i><\/b>\u00a0dhe\u00a0dashamir\u00ebsia si ajo q\u00eb ka nj\u00eb i af\u00ebrm\u00a0(itaidhil kurba)<\/i><\/b>. Po ashtu, ai ndalon tri gj\u00ebra:\u00a0imoralitetiin (fahsha-n\u00eb)<\/b>,\u00a0vepr\u00ebn e sh\u00ebmtuar(munker-in)<\/i><\/b>\u00a0dhe\u00a0dhun\u00ebn\u00a0(beg\u2019ji-n)<\/i><\/b>.<\/p>\n
Edli<\/i>\u00a0do t\u00eb thot\u00eb barazim, njeriu t\u00eb sillet me tjetrin ashtu si\u00e7 duhet. N\u00ebse atij i b\u00ebhet padrejt\u00ebsi, at\u00ebher\u00eb ai ka t\u00eb drejt\u00eb t\u00eb marr\u00eb hakun, por vet\u00ebm aq sa i ishte b\u00ebr\u00eb padrejt\u00ebsi, e jo m\u00eb shum\u00eb. Po ashtu, n\u00ebse dikush i b\u00ebn ndonj\u00eb nder, at\u00ebher\u00eb edhe ai ka p\u00ebr detyr\u00eb t\u2019ia kthej\u00eb nderin me nder, q\u00eb duhet t\u00eb jet\u00eb t\u00eb pakt\u00ebn i barabart\u00eb me favorin e b\u00ebr\u00eb nga tjetri.<\/p>\n
Kur b\u00ebhet fjal\u00eb q\u00eb t\u00eb b\u00ebsh drejt\u00ebsi me Zotin e Lart\u00ebsuar, do t\u00eb thot\u00eb q\u00eb ashtu si\u00e7 Zoti \u00ebsht\u00eb sjell\u00eb me mir\u00ebsi me njeriun,\u00a0 edhe njeriu t\u2019i p\u00ebr-mbush\u00eb detyrimet q\u00eb ka ndaj Tij dhe t\u00eb mos l\u00ebr\u00eb ndonj\u00eb mang\u00ebsi n\u00eb to. Po ashtu, t\u00eb mos ia jap\u00eb t\u00eb drejt\u00ebn e Zotit dikujt tjet\u00ebr, pra t\u00eb mos b\u00ebj\u00eb\u00a0shirk<\/i>, sepse edhe\u00a0shirku<\/i>k\u00ebt\u00eb kuptim ka: t\u00eb drejt\u00ebn q\u00eb i takon Zotit, t\u2019ia jap\u00ebsh dikujt tjet\u00ebr. Kjo \u00ebsht\u00eb padrejt\u00ebsi. P\u00ebr k\u00ebt\u00eb arsye n\u00eb Kuranin Fam\u00eblart\u00eb\u00a0shirku<\/i>\u00a0\u00ebsht\u00eb konsideruar si padrejt\u00ebsi. Pra-ndaj, t\u2019i caktosh bashk\u00ebshorte e bij\u00eb Zotit t\u00eb Lart\u00ebsuar, apo t\u2019i shoq\u00ebrosh dik\u00eb duke b\u00ebr\u00eb\u00a0shirk<\/i>, nuk mund t\u00eb jet\u00eb drejt\u00ebsi, por p\u00ebrkundrazi, \u00ebsht\u00eb padrejt\u00ebsi me Zotin. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, t\u2019ia etiketosh atributet e tjera t\u00eb Zotit ve-tes gjithashtu \u00ebsht\u00eb padrejt\u00ebsi. N\u00ebse njeriu do t\u00eb b\u00ebj\u00eb drejt\u00ebsi me Zotin e Lart\u00ebsuar, n\u00eb t\u00eb gjitha \u00e7\u00ebshtjet, at\u00ebher\u00ebshirku<\/i>, mohimi, mosbindja etj., t\u00eb gjitha k\u00ebto do t\u00eb zhduken nga bota.<\/p>\n
Pas drejt\u00ebsis\u00eb vjen shkalla e mir\u00ebsis\u00eb apo e favorit\u00a0(ihsan)<\/i>.\u00a0Ihsani<\/i>\u00a0do t\u00eb thot\u00eb q\u00eb nuk duhet t\u00eb kesh parasysh se si sillet tjetri me ty. Madje, ai edhe n\u00ebse sillet keq, ti duhet t\u2019ia kthesh me t\u00eb mir\u00eb. Dihet q\u00eb kjo shkall\u00eb \u00ebsht\u00eb m\u00eb e lart\u00eb sesa ajo e para. Falja dhe anashkalimi i gabimeve t\u00eb t\u00eb tjer\u00ebve, dh\u00ebnia e ndihmave dhe l\u00ebmoshave, sh\u00ebrbimet komb\u00ebtare apo shoq\u00ebrore etj., t\u00eb gjitha k\u00ebto virtyte hyjn\u00eb n\u00eb kategorin\u00eb e\u00a0Ihsanit<\/i>. P\u00ebrve\u00e7 k\u00ebtyre, l\u00ebvrimi dhe studimi i shkencave t\u00eb ndryshme gjithashtu b\u00ebjn\u00eb pjes\u00eb n\u00eb mir\u00ebsi, sepse n\u00ebp\u00ebrmjet tyre, njeriu u sjell dobi dhe mir\u00ebsi, materialisht dhe shpirt\u00ebrisht, njer\u00ebzve t\u00eb tjer\u00eb, t\u00eb cil\u00ebt mund t\u00eb jen\u00eb t\u00eb af\u00ebrmit e tij, por mund t\u00eb jen\u00eb edhe t\u00eb panjohur.<\/p>\n
Shkalla e tret\u00eb \u00ebsht\u00eb e\u00a0itaidhil kurbas\u00eb<\/i>, q\u00eb do t\u00eb thot\u00eb\u00a0\u201ct\u00eb dh\u00ebnit ndaj t\u00eb af\u00ebrmve\u201d<\/i>\u00a0apo\u00a0\u00a0\u201ct\u00eb dh\u00ebnit e t\u00eb af\u00ebrmve\u201d<\/i>, dhe kuptimi i ajetit \u00ebsht\u00eb q\u00eb njeriu t\u2019u sh\u00ebrbej\u00eb njer\u00ebzve t\u00eb tjer\u00eb, ashtu si\u00e7 u sh\u00ebrben t\u00eb af\u00ebrmve t\u00eb tij. Kjo sjellje nuk \u00ebsht\u00eb vet\u00ebm si sjellja me mir\u00ebsi, si\u00e7 u p\u00ebrmend m\u00eb lart. Kjo \u00ebsht\u00eb ajo sjellje q\u00eb buron nga dashuria natyrore, e cila rrjedh pa pritur ndonj\u00eb shp\u00ebrblim. Njeriu kur i b\u00ebn dikujt ndonj\u00eb nder, normalisht merr parasysh edhe favoret e tjetrit dhe, duke u nisur nga kjo, d\u00ebshiron t\u2019i b\u00ebj\u00eb di\u00e7ka m\u00eb shum\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb ai t\u00eb jet\u00eb mir\u00ebnjoh\u00ebs. Po k\u00ebshtu, kur i fal ndonj\u00eb gabim dikujt, ai kujton se nga ky veprim, tjetri do t\u00eb pastrohet nga \u00e7dolloj urrejtjeje apo pak\u00ebnaq\u00ebsie n\u00ebse ushqente di\u00e7ka t\u00eb till\u00eb ndaj tij dhe k\u00ebshtu do t\u00eb b\u00ebhet mik i ngusht\u00eb, dhe pse jo, i shtohet edhe forca n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb. Por, nj\u00eb n\u00ebn\u00eb kur e do f\u00ebmij\u00ebn e saj ose edhe kur sakrifikon p\u00ebr t\u00eb, kurrsesi nuk pret ndonj\u00eb grim\u00eb shp\u00ebrblimi. P\u00ebr nj\u00eb grua q\u00eb nuk ka f\u00ebmij\u00eb, d\u00ebshira p\u00ebr ta pasur nj\u00eb nuk buron nga shpresa p\u00ebr shp\u00ebrblim. P\u00ebrkundrazi, kjo d\u00ebshir\u00eb buron nga nevoja p\u00ebr t\u2019i sh\u00ebrbyer k\u00ebtij f\u00ebmije, p\u00ebr ta ushqyer, p\u00ebr ta rritur, p\u00ebr ta veshur; ta martoj\u00eb e m\u00eb pas t\u00eb rris\u00eb edhe nip\u00ebrit e mbesat q\u00eb do t\u00eb vijn\u00eb p\u00ebrmes tij. Pra, n\u00ebna q\u00eb d\u00ebshiron trash\u00ebgimtar, nuk pret aspak me shpres\u00eb q\u00eb f\u00ebmija m\u00eb von\u00eb t\u2019i sh\u00ebrbej\u00eb asaj, por ajo mban nj\u00eb d\u00ebshir\u00eb t\u00eb zjarrt\u00eb p\u00ebr t\u2019i sh\u00ebrbyer f\u00ebmij\u00ebs. Dashuria e saj ndaj f\u00ebmij\u00ebs bazohet n\u00eb sakrificat e saj. Kjo \u00ebsht\u00eb pik\u00ebrisht ndjenja m\u00eb e lart\u00eb e mir\u00ebsis\u00eb q\u00eb njeriu mund t\u00eb arrij\u00eb, dhe vet\u00ebm at\u00ebher\u00eb morali i tij p\u00ebrsoset. Zoti i Lart\u00ebsuar, n\u00eb Kuranin Fam\u00eblart\u00eb thot\u00eb q\u00eb pasi t\u00eb keni arritur shkall\u00ebn e dyt\u00eb, at\u00eb t\u00eb mir\u00ebsis\u00eb dhe t\u00eb favorit, duhet t\u00eb p\u00ebrparoni akoma m\u00eb shum\u00eb p\u00ebr t\u00eb arritur edhe at\u00eb shkall\u00eb, n\u00eb t\u00eb cil\u00ebn, ju m\u00eb shum\u00eb d\u00ebshir\u00eb do t\u00eb keni p\u00ebr t\u00eb dh\u00ebn\u00eb sesa p\u00ebr t\u00eb marr\u00eb; kur t\u00eb gjith\u00eb njer\u00ebzit t\u2019i shihni me nj\u00eb ndjenj\u00eb am\u00ebnore; kur d\u00ebshir\u00ebn p\u00ebr t\u2019u sh\u00ebrbyer atyre ta keni ashtu t\u00eb fort\u00eb, si\u00e7 mund ta ket\u00eb nj\u00eb n\u00ebn\u00eb p\u00ebr t\u2019i sh\u00ebrbyer f\u00ebmij\u00ebs s\u00eb vet.<\/p>\n
M\u00ebsimi q\u00eb u p\u00ebrmend m\u00eb lart, trajton an\u00ebn pozitive dhe me fjal\u00eb shum\u00eb t\u00eb shkurtra mbledh t\u00eb gjitha nivelet e moralit. Edhe nj\u00eb gj\u00eb tjet\u00ebr q\u00eb duhet t\u00eb dihet k\u00ebtu \u00ebsht\u00eb se detyrimet q\u00eb ka njeriu ndaj Zotit t\u00eb Lart\u00ebsuar shkojn\u00eb deri n\u00eb shkall\u00ebn e drejt\u00ebsis\u00eb, pasi askush nuk mund t\u2019i b\u00ebj\u00eb Zotit favor apo mir\u00ebsi am\u00ebnore. Por, p\u00ebr sa u p\u00ebrket marr\u00ebdh\u00ebnieve me njer\u00ebzit, Kurani ia porosit njeriut t\u00eb tria m\u00ebsimet: drejt\u00ebsin\u00eb, mir\u00ebsin\u00eb dhe dashamir\u00ebsin\u00eb am\u00ebnore. Pra, dy t\u00eb fundit kan\u00eb lidhje vet\u00ebm me detyrimet q\u00eb njeriu ka ndaj krijesave t\u00eb tjera. Kjo n\u00ebnkupton q\u00eb p\u00ebr t\u00eb arritur te Zoti i Lart\u00ebsuar dhe p\u00ebr t\u00eb gjetur k\u00ebnaq\u00ebsin\u00eb e Tij, sh\u00ebrbimi ndaj njer\u00ebzimit \u00ebsht\u00eb i domosdosh\u00ebm, th\u00ebn\u00eb ndryshe, dy nivelet e fundit jan\u00eb dy shkall\u00ebt q\u00eb ia mund\u00ebsojn\u00eb njeriut afrimin me Zotit.<\/p>\n
Pasi p\u00ebrmendi k\u00ebt\u00eb m\u00ebsim pohues, Kurani Fam\u00eblart\u00eb trajton edhe an\u00ebn negative, t\u00eb cil\u00ebn gjithashtu e ndan n\u00eb tri shkall\u00eb. Pra, ai na ndalon nga tri gj\u00ebra:\u00a0fahsha\u2019, munkeri\u00a0<\/i>dhe\u00a0bagji<\/i>. Gj\u00ebja e par\u00eb q\u00eb Kurani e ndalon \u00ebsht\u00eb\u00a0imoraliteti<\/i>\u00a0(fahsha\u2019)<\/i>. Kur fjala\u00a0fahsha\u2019<\/i>\u00a0pason edhe fjal\u00ebn\u00a0munker<\/i>, ajo n\u00ebnkupton vet\u00ebm at\u00eb t\u00eb keqe, q\u00eb mund ta dij\u00eb vet\u00ebm vepruesi dhe jo dikush tjet\u00ebr.<\/p>\n
Pastaj, Kurani ndalon\u00a0vepr\u00ebn e sh\u00ebmtuar (munker-in)<\/i>, e cila p\u00ebrfshin t\u00eb keqen q\u00eb mund ta shohin edhe t\u00eb tjer\u00ebt, ndaj s\u00eb cil\u00ebs ata shprehin edhe pak\u00ebnaq\u00ebsi, edhe pse ajo thuajse nuk ndikon mbi t\u00eb drejtat e tyre. P\u00ebr shembull: sharjet, g\u00ebnjeshtrat, etj., t\u00eb gjitha k\u00ebto p\u00ebrfshihen n\u00eb fjal\u00ebn\u00a0munker<\/i>. Pra, Kurani ndalon\u00a0munker-in<\/i>, sepse ai shkakton d\u00ebmtime dhe trauma psikologjike te t\u00eb tjer\u00ebt.<\/p>\n
Gj\u00ebja e tret\u00eb, t\u00eb cil\u00ebn Kurani e ndalon \u00ebsht\u00eb\u00a0dhuna (beg\u2019ji)<\/i>, q\u00eb do t\u00eb thot\u00eb t\u2019i rr\u00ebmbesh t\u00eb drejt\u00ebn dikujt. Njer\u00ebzit jo vet\u00ebm q\u00eb e ndiejn\u00eb k\u00ebt\u00eb t\u00eb keqe, por edhe d\u00ebmtohen nga kjo.<\/p>\n
T\u00eb k\u00ebqijat q\u00eb ekzistojn\u00eb n\u00eb bot\u00eb, q\u00eb t\u00eb gjitha p\u00ebrfshihen n\u00eb k\u00ebto tri kategori. E keqja ose mund t\u00eb jet\u00eb e fsheht\u00eb, q\u00eb njer\u00ebzit e tjer\u00eb nuk e dallojn\u00eb dot; ose at\u00eb mund ta dallojn\u00eb t\u00eb tjer\u00ebt, por p\u00ebrve\u00e7 ndonj\u00eb d\u00ebmtimi psikologjik ata nuk p\u00ebsojn\u00eb drejtp\u00ebrdrejt ndonj\u00eb d\u00ebm nga ajo; ose ajo mund t\u00eb jet\u00eb kaq e r\u00ebnd\u00eb, saq\u00eb njer\u00ebzit e tjer\u00eb sfiliten nga ajo. Kurani Fam\u00eblart\u00eb, n\u00eb k\u00ebt\u00eb ajet, na ndalon nga t\u00eb tria llojet e t\u00eb k\u00ebqijave.<\/p>\n
Si\u00e7 e kam shprehur m\u00eb lart, m\u00ebsimi i p\u00ebrsosur q\u00eb p\u00ebrfshin t\u00eb gjitha nevojat, duhet t\u00eb ket\u00eb n\u00eb konsiderat\u00eb njer\u00ebzit e t\u00eb gjitha natyrave. M\u00ebsimi q\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb n\u00eb k\u00ebt\u00eb ajet e ka edhe k\u00ebt\u00eb ve\u00e7ori. Sepse, n\u00eb bot\u00eb ka njer\u00ebz q\u00eb p\u00ebrfshihen n\u00eb m\u00ebkate, t\u00eb cilat hyjn\u00eb n\u00eb kategorin\u00eb\u00a0fahsha,\u00a0<\/i>edhe pse, atyre n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk u p\u00eblqen padrejt\u00ebsia. Po ashtu, ka shum\u00eb t\u00eb atill\u00eb q\u00eb mizorisht u marrin parat\u00eb t\u00eb tjer\u00ebve, por e urrejn\u00eb g\u00ebnjeshtr\u00ebn. Ka edhe shum\u00eb t\u00eb till\u00eb q\u00eb nuk u marrin t\u00eb drejtat t\u00eb tjer\u00ebve, por p\u00ebrfshihen n\u00eb shum\u00eb t\u00eb k\u00ebqija t\u00eb tjera, q\u00eb Kurani i kategorizon n\u00eb ato m\u00ebkate, t\u00eb cilat cenojn\u00eb formimin personal t\u00eb njeriut, si p\u00ebr shembull: t\u00eb kesh m\u00ebri ndaj dikujt, t\u00eb p\u00ebrgojosh apo t\u00eb spiunosh dik\u00eb etj. Allahu i Lart\u00ebsuar, duke p\u00ebrdorur tri fjal\u00eb t\u00eb duhura, i kategorizoi t\u00eb gjitha llojet e t\u00eb k\u00ebqijave, cil\u00ebsdo natyre njer\u00ebzore t\u2019i p\u00ebrkasin ato.<\/p>\n
N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, edhe p\u00ebr t\u00eb mirat, Allahu i Lart\u00ebsuar i p\u00ebrmbledh t\u00eb gjitha natyrat njer\u00ebzore: drejt\u00ebsin\u00eb; mir\u00ebsin\u00eb; dhe mir\u00ebsin\u00eb me ndjenj\u00eb am\u00ebnore.<\/p>\n
P\u00ebrve\u00e7 k\u00ebsaj, n\u00eb k\u00ebt\u00eb formulim t\u00eb shkurt\u00ebr, Ai ka treguar se cila \u00ebsht\u00eb m\u00ebnyra p\u00ebr t\u2019iu larguar t\u00eb k\u00ebqijave dhe cila \u00ebsht\u00eb m\u00ebnyra p\u00ebr t\u00eb p\u00ebrvet\u00ebsuar t\u00eb mirat.\u00a0 K\u00ebshtu q\u00eb, duke kategorizuar t\u00eb mirat, Ai p\u00ebrmend tri shkall\u00eb, nga m\u00eb e ul\u00ebta deri te m\u00eb e larta. Edhe tri kategorit\u00eb e t\u00eb k\u00ebqijave k\u00ebshtu i ndan: nga m\u00eb e vogla deri te m\u00eb e madhja. Me k\u00ebt\u00eb hierarki, Zoti i tregon njeriut m\u00ebnyr\u00ebn m\u00eb t\u00eb natyrshme p\u00ebr t\u00eb p\u00ebrvet\u00ebsuar t\u00eb mirat dhe p\u00ebr t\u00eb hequr dor\u00eb nga t\u00eb k\u00ebqijat. Nj\u00eb njeri q\u00eb d\u00ebshiron t\u00eb p\u00ebrparoj\u00eb drejt t\u00eb mirave, m\u00eb s\u00eb pari ai duhet t\u00eb p\u00ebrvet\u00ebsoj\u00eb drejt\u00ebsin\u00eb, pastaj mir\u00ebsin\u00eb e pastaj mir\u00ebsin\u00eb me ndjenja am\u00ebnore. Kurse p\u00ebr t\u00eb k\u00ebqijat njeriu duhet t\u00eb q\u00ebndroj\u00eb larg nga e keqja m\u00eb e madhe deri tek ajo m\u00eb e vogla: s\u00eb pari t\u00eb heq\u00eb dor\u00eb nga\u00a0dhuna (beg\u2019ji)<\/i>, pastaj nga\u00a0vepra e sh\u00ebmtuar (munkeri<\/i>) dhe pastaj ngaimoraliteti (fahsha)<\/i>. P\u00ebrve\u00e7 k\u00ebsaj, Zoti lajm\u00ebron se cila \u00ebsht\u00eb shkalla, nga e cila mund t\u00eb biesh nga mir\u00ebsia e lart\u00eb n\u00eb nj\u00eb mir\u00ebsi m\u00eb t\u00eb ul\u00ebt. Njeriu q\u00eb q\u00ebndron n\u00eb shkall\u00ebn e tret\u00eb t\u00eb t\u00eb mirave, pra n\u00eb shkall\u00ebn e mir\u00ebsis\u00eb m\u00eb t\u00eb sinqert\u00eb, ai duhet t\u00eb tregohet i q\u00ebndruesh\u00ebm, p\u00ebrndryshe rrezikon t\u00eb bjer\u00eb n\u00eb shkall\u00ebn e dyt\u00eb, e cila \u00ebsht\u00eb ajo e mir\u00ebsis\u00eb si favor. Nd\u00ebrsa ai q\u00eb q\u00ebndron n\u00eb shkall\u00ebn e dyt\u00eb t\u00eb mir\u00ebsis\u00eb, edhe ai duhet t\u00eb tregohet i paluhatsh\u00ebm n\u00eb sjelljen e tij, p\u00ebrndryshe rrezikon t\u00eb bjer\u00eb n\u00eb shkall\u00ebn m\u00eb t\u00eb vog\u00ebl q\u00eb \u00ebsht\u00eb ajo e drejt\u00ebsis\u00eb. Duke u nisur nga kjo ide, njeriu q\u00eb gjendet n\u00eb shkall\u00ebn m\u00eb t\u00eb vog\u00ebl t\u00eb t\u00eb k\u00ebqijave, pra t\u00eb\u00a0imoraliteteve,\u00a0<\/i>nuk duhet t\u00eb g\u00ebzohet duke kujtuar se ai \u00ebsht\u00eb nj\u00eb njeri i past\u00ebr, sepse duke b\u00ebr\u00eb m\u00ebkatet e k\u00ebsaj kategorie, ka mund\u00ebsi t\u00eb bjer\u00eb n\u00eb kategorin\u00eb e dyt\u00eb t\u00eb t\u00eb k\u00ebqijave te\u00a0veprat e sh\u00ebmtuara (munker)<\/i>\u00a0dhe nga atje radhazi t\u00eb bjer\u00eb n\u00eb kategorin\u00eb e fundit t\u00eb m\u00ebkateve, n\u00eb\u00a0dhun\u00eb (beg\u2019ji)<\/i>. Kjo renditje u sh\u00ebmb\u00ebllen shkall\u00ebve. Ai q\u00eb d\u00ebshiron t\u2019i ngjitet godin\u00ebs s\u00eb mir\u00ebsis\u00eb, fillon nga shkalla e par\u00eb dhe duke u ngjitur do t\u00eb gjendet n\u00eb katin e fundit t\u00eb saj. Nd\u00ebrsa ai q\u00eb aktualisht q\u00ebndron n\u00eb godin\u00ebn e m\u00ebkateve dhe d\u00ebshiron t\u00eb zbres\u00eb e t\u00eb heq\u00eb dor\u00eb nga ajo,\u00a0 duhet t\u00eb zbres\u00eb gradualisht nga lart deri posht\u00eb.<\/p>\n
Si\u00e7 e kam th\u00ebn\u00eb m\u00eb lart, ve\u00e7oria e tret\u00eb e nj\u00eb m\u00ebsimi t\u00eb p\u00ebrsosur \u00ebsht\u00eb ajo e t\u00eb qen\u00ebt i zbatuesh\u00ebm p\u00ebr t\u00eb gjith\u00eb. N\u00eb ajetin q\u00eb po komentojm\u00eb e gjejm\u00eb edhe k\u00ebt\u00eb ve\u00e7ori, sepse ky ajet, n\u00eb nj\u00ebr\u00ebn an\u00eb, p\u00ebrb\u00ebn nj\u00eb m\u00ebsim t\u00eb shk\u00eblqyer, e n\u00eb an\u00ebn tjet\u00ebr, ai \u00ebsht\u00eb i zbatuesh\u00ebm p\u00ebr njer\u00ebzit e \u00e7do shtrese dhe \u00e7do niveli. Ai nuk m\u00ebson vet\u00ebm nj\u00eb moral t\u00eb thjesht\u00eb, q\u00eb nuk arrin t\u2019i shuaj\u00eb etjen dikujt q\u00eb k\u00ebrkon nivelet m\u00eb t\u00eb larta, e as nuk p\u00ebrmend vet\u00ebm shkall\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb virtyteve, q\u00eb t\u00eb dob\u00ebtit t\u00eb privoheshin nga veprat e mira. Madje, ai p\u00ebrmend t\u00eb gjitha nivelet, edhe t\u00eb mir\u00ebsis\u00eb edhe t\u00eb lig\u00ebsis\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u2019i nxit\u00eb t\u00eb lig\u00ebt t\u00eb heqin dor\u00eb nga lig\u00ebsit\u00eb dhe t\u2019i ndihmoj\u00eb t\u00eb mir\u00ebt q\u00eb t\u00eb p\u00ebrparojn\u00eb akoma m\u00eb shum\u00eb n\u00eb mir\u00ebsi. N\u00ebse nj\u00eb njeriu t\u00eb zhytur n\u00eb lig\u00ebsi do t\u2019i thoshit q\u00eb t\u00eb b\u00ebhej aq i mir\u00eb n\u00eb sjellje, sa t\u00eb shnd\u00ebrrohej n\u00eb n\u00ebn\u00eb p\u00ebr gjith\u00eb njer\u00ebzimin, do t\u00eb ishte po aq e padobishme sa t\u2019i jepnit leksionet e nivelit master, atij q\u00eb ka nevoj\u00eb t\u00eb m\u00ebsoj\u00eb abetaren. Po ashtu, edhe atij q\u00eb \u00ebsht\u00eb nj\u00eb njeri i mir\u00eb i nj\u00eb shkalle t\u00eb lart\u00eb, n\u00ebse i thoni q\u00eb t\u00eb mos ia marr\u00eb t\u00eb drejtat dikujt, t\u00eb mos b\u00ebj\u00eb mizori apo padrejt\u00ebsi, gjithashtu \u00ebsht\u00eb kot\u00ebsi. Njeriu q\u00eb \u00ebsht\u00eb skajshm\u00ebrisht i lig, mund t\u00eb p\u00ebrmir\u00ebsohet vet\u00ebm n\u00ebse s\u00eb pari heq dor\u00eb nga lig\u00ebsit\u00eb e m\u00ebdha, nd\u00ebrsa ai q\u00eb p\u00ebrparon drejt mir\u00ebsive, atij nuk i duhen k\u00ebshilla p\u00ebr t\u2019u larguar nga m\u00ebkatet e m\u00ebdha, pasi ai gjendet larg atyre rrug\u00ebve. Pra, t\u00eb gjitha k\u00ebto ve\u00e7ori gjenden n\u00eb k\u00ebt\u00eb ajet. Ai tregon edhe rrug\u00ebt e mir\u00ebsive t\u00eb larta, por edhe rrug\u00ebt e mir\u00ebsive t\u00eb vogla; po ashtu, ai largon njeriun\u00a0 edhe nga lig\u00ebsit\u00eb e m\u00ebdha, edhe nga ato t\u00eb vogla. \u00c7do njeri, \u00e7far\u00ebdo natyre t\u00eb ket\u00eb, jo vet\u00ebm q\u00eb mund ta kuptoj\u00eb k\u00ebt\u00eb m\u00ebsim, por edhe mund ta zbatoj\u00eb at\u00eb.<\/p>\n
Edhe nj\u00eb gj\u00eb q\u00eb duhet t\u00eb p\u00ebrmendim k\u00ebtu \u00ebsht\u00eb se ky ajet p\u00ebrmend tri nivele t\u00eb lig\u00ebsis\u00eb dhe tri nivele t\u00eb mir\u00ebsis\u00eb. Shohim q\u00eb edhe n\u00eb natyr\u00eb vepron ky ligj, ku \u00e7do gj\u00eb, para se t\u00eb p\u00ebrsoset kalon p\u00ebrmes gjasht\u00eb etapave. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ky ajet p\u00ebrb\u00ebn gjith\u00eb planin m\u00ebsimor t\u00eb p\u00ebrsosm\u00ebris\u00eb shpirt\u00ebrore, me ndjekjen e t\u00eb cilit, njeriu mund t\u00eb arrij\u00eb n\u00eb nivelin e shtat\u00eb, ku zhvillimi i tij p\u00ebrsoset. Njer\u00ebzit q\u00eb jan\u00eb t\u00eb zhytur n\u00eb llumin e lig\u00ebsive t\u00eb kategoris\u00eb\u00a0dhun\u00eb<\/i>, duke u munduar kalojn\u00eb n\u00eb balt\u00ebn e\u00a0vepr\u00ebs s\u00eb sh\u00ebmtuar<\/i>. Pastaj nga atje, n\u00ebse p\u00ebrpiqen mund t\u00eb dalin p\u00ebr t\u00eb kaluar n\u00eb pluhurat e\u00a0imoraliteteve<\/i>. Kur pastrohen edhe nga ato, do t\u00eb gjenden n\u00eb step\u00ebn e\u00a0drejt\u00ebsis\u00eb<\/i>. Kur ecin m\u00eb lart, dalin n\u00eb l\u00ebndin\u00ebn emir\u00ebsis\u00eb<\/i>\u00a0dhe, n\u00ebse p\u00ebrparojn\u00eb akoma m\u00eb shum\u00eb, do t\u00eb mb\u00ebrrijn\u00eb n\u00eb\u00a0mir\u00ebsin\u00eb am\u00ebnore<\/i>, n\u00eb nj\u00eb kopsht ku rrjedhin lumenj dhe burime. M\u00eb tej shtrihet vet\u00ebm xheneti. Me k\u00ebt\u00eb kuptim Profeti Muhammed\u00a0s.a.. kishte th\u00ebn\u00eb:\u00a0\u201cXheneti gjendet n\u00ebn k\u00ebmb\u00ebt e n\u00ebnave\u201d<\/i>.<\/strong> Edhe n\u00eb ajetin q\u00eb interpretojm\u00eb,\u00a0itai dhilkurba<\/i>\u00a0e cila \u00ebsht\u00eb nj\u00eb mir\u00ebsi q\u00eb b\u00ebhet me ndjenj\u00eb am\u00ebnore, \u00ebsht\u00eb quajtur shkalla m\u00eb e lart\u00eb e p\u00ebrsosm\u00ebris\u00eb dhe nj\u00ebkoh\u00ebsisht pozita fillestare e xhenetit. Ai q\u00eb gjendet n\u00eb k\u00ebt\u00eb pozit\u00eb i k\u00ebshillon t\u00eb tjer\u00ebt, duke u zhytur n\u00eb dashurin\u00eb ndaj Zotit t\u00eb Lart\u00ebsuar aq shum\u00eb, saq\u00eb Zoti e merr si fron zemr\u00ebn e tij dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, i dashuri dhe i dashuruari bashkohen n\u00eb nj\u00eb lidhje t\u00eb pashk\u00ebputshme.<\/p>\nKy ajet recitohet n\u00eb pjes\u00ebn e dyt\u00eb t\u00eb fjalimit q\u00eb mbahet \u00e7do t\u00eb premte nga predikuesi n\u00eb xhami, praktik\u00eb e cila ishte nisur nga Kalifi Ameui, Umer ibni Abdul Aziz, gj\u00eb q\u00eb tregon se musliman\u00ebt q\u00eb n\u00eb krye t\u00eb her\u00ebs e kuptonin r\u00ebnd\u00ebsin\u00eb e k\u00ebtij ajeti.<\/p>\n
(E p\u00ebrmbledhur nga\u00a0\u201cTefsir-e-Kebir\u201d\u00a0<\/i>(Komentimi i Kuranit Fam\u00eblart\u00eb, nga Hazret Mirza Mahmud Ahmedi\u00a0r.a., Kalifi i Dyt\u00eb i Mesihut t\u00eb Premtuar),\u00a0v\u00ebll. 4, f. 219-224)<\/p>\n
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<\/p>\n
\n- Kurani Fam\u00eblart\u00eb 16:91<\/li>\n
- Kurani Fam\u00eblart\u00eb 16:90<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"
(Komentimi i Kuranit) \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u064e \u064a\u064e\u0623\u0652\u0645\u064f\u0631\u064f \u0628\u0650\u0627\u0644\u0652\u0639\u064e\u062f\u0652\u0644\u0650 \u0648\u064e\u0627\u0644\u0652\u0625\u0650\u062d\u0652\u0633\u064e\u0627\u0646\u0650 \u0648\u064e\u0625\u0650\u064a\u062a\u064e\u0627\u0621\u0650 \u0630\u0650\u064a \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0628\u064e\u0649\u0670 \u0648\u064e\u064a\u064e\u0646\u0652\u0647\u064e\u0649\u0670 \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u064e\u0627\u0621\u0650 \u0648\u064e\u0627\u0644\u0652\u0645\u064f\u0646\u0643\u064e\u0631\u0650 \u0648\u064e\u0627\u0644\u0652\u0628\u064e\u063a\u0652\u064a\u0650 \u06da \u064a\u064e\u0639\u0650\u0638\u064f\u0643\u064f\u0645\u0652 \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0630\u064e\u0643\u0651\u064e\u0631\u064f\u0648\u0646\u064e \u201cN\u00eb t\u00eb v\u00ebrtet\u00eb, Allahu urdh\u00ebron drejt\u00ebsin\u00eb, mir\u00ebsin\u00eb dhe dashamir\u00ebsin\u00eb si ajo q\u00eb u tregohet t\u00eb af\u00ebrmve, si dhe ndalon imoralitetin, veprat e sh\u00ebmtuara dhe dhun\u00ebn. Ai ju k\u00ebshillon, n\u00eb m\u00ebnyr\u00eb q\u00eb ju t\u00eb kuptoni\u201d.\u00a0[1] N\u00eb<\/p>\n","protected":false},"featured_media":1805,"template":"","tags":[],"authors":[456],"content_source":[],"class_list":["post-650","articles","type-articles","status-publish","has-post-thumbnail","hentry","topics-komentimi-i-kuranit","topics-virtyte-dhe-morale","article-cat-artikuj","authors-hazret-mirza-bashiruddin-mahmud-ahmedi"],"acf":[],"yoast_head":"\n
Tri shkall\u00ebt e mir\u00ebsis\u00eb dhe tri shkall\u00ebt e lig\u00ebsis\u00eb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/tri-shkallet-e-miresise-dhe-tri-shkallet-e-ligesise\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tri shkall\u00ebt e mir\u00ebsis\u00eb dhe tri shkall\u00ebt e lig\u00ebsis\u00eb\" \/>\n<meta property=\"og:description\" content=\"(Komentimi i Kuranit) \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u064e\u0640\u0647\u064e \u064a\u064e\u0623\u0652\u0645\u064f\u0631\u064f \u0628\u0650\u0627\u0644\u0652\u0639\u064e\u062f\u0652\u0644\u0650 \u0648\u064e\u0627\u0644\u0652\u0625\u0650\u062d\u0652\u0633\u064e\u0627\u0646\u0650 \u0648\u064e\u0625\u0650\u064a\u062a\u064e\u0627\u0621\u0650 \u0630\u0650\u064a \u0627\u0644\u0652\u0642\u064f\u0631\u0652\u0628\u064e\u0649\u0670 \u0648\u064e\u064a\u064e\u0646\u0652\u0647\u064e\u0649\u0670 \u0639\u064e\u0646\u0650 \u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u064e\u0627\u0621\u0650 \u0648\u064e\u0627\u0644\u0652\u0645\u064f\u0646\u0643\u064e\u0631\u0650 \u0648\u064e\u0627\u0644\u0652\u0628\u064e\u063a\u0652\u064a\u0650 \u06da \u064a\u064e\u0639\u0650\u0638\u064f\u0643\u064f\u0645\u0652 \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0630\u064e\u0643\u0651\u064e\u0631\u064f\u0648\u0646\u064e \u201cN\u00eb t\u00eb v\u00ebrtet\u00eb, Allahu urdh\u00ebron drejt\u00ebsin\u00eb, mir\u00ebsin\u00eb dhe dashamir\u00ebsin\u00eb si ajo q\u00eb u tregohet t\u00eb af\u00ebrmve, si dhe ndalon imoralitetin, veprat e sh\u00ebmtuara dhe dhun\u00ebn. Ai ju k\u00ebshillon, n\u00eb m\u00ebnyr\u00eb q\u00eb ju t\u00eb kuptoni\u201d.\u00a0[1] N\u00eb\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/tri-shkallet-e-miresise-dhe-tri-shkallet-e-ligesise\/\" \/>\n<meta property=\"og:site_name\" content=\"Xhemati Musliman Ahmedia\" \/>\n<meta property=\"article:modified_time\" content=\"2019-02-19T21:44:23+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2014\/03\/komentim-i-kuranit-famelarte.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"600\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"18 minutes\" \/>\n<script type=\"application\/ld+json\" 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\u0627\u0644\u0652\u0641\u064e\u062d\u0652\u0634\u064e\u0627\u0621\u0650 \u0648\u064e\u0627\u0644\u0652\u0645\u064f\u0646\u0643\u064e\u0631\u0650 \u0648\u064e\u0627\u0644\u0652\u0628\u064e\u063a\u0652\u064a\u0650 \u06da \u064a\u064e\u0639\u0650\u0638\u064f\u0643\u064f\u0645\u0652 \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0643\u064f\u0645\u0652 \u062a\u064e\u0630\u064e\u0643\u0651\u064e\u0631\u064f\u0648\u0646\u064e \u201cN\u00eb t\u00eb v\u00ebrtet\u00eb, Allahu urdh\u00ebron drejt\u00ebsin\u00eb, mir\u00ebsin\u00eb dhe dashamir\u00ebsin\u00eb si ajo q\u00eb u tregohet t\u00eb af\u00ebrmve, si dhe ndalon imoralitetin, veprat e sh\u00ebmtuara dhe dhun\u00ebn. 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