Ekzistenca e engj\u00ebjve \u00ebsht\u00eb nj\u00eb doktrin\u00eb universalisht e pranuar n\u00eb vende dhe n\u00eb fe t\u00eb ndryshme. Megjithat\u00eb, engj\u00ebjt nganj\u00ebher\u00eb diskutohen me tituj t\u00eb ndrysh\u00ebm, duke qen\u00eb vet\u00ebm nj\u00eb dallim t\u00eb nomenklatur\u00ebs. Po ashtu, natyra e tyre \u00ebsht\u00eb kuptuar ndryshe nga ithtar\u00ebt e feve t\u00eb ndryshme.<\/p>\n
Islami flet p\u00ebr engj\u00ebjt t\u00eb jen\u00eb si qenie qiellore me natyr\u00eb shpirt\u00ebrore, t\u00eb cilat ekzistojn\u00eb si persona. Rolin kryesor q\u00eb luajn\u00eb ata, \u00ebsht\u00eb t\u2019u transmetojn\u00eb mesazhin e Zotit qenieve njer\u00ebzore. Por, ata u keqkuptuan nga shum\u00eb njer\u00ebz, madje edhe nga musliman\u00ebt, q\u00eb ata kan\u00eb fizionomin\u00eb e njer\u00ebzve apo kan\u00eb ndonj\u00eb trajt\u00eb apo form\u00eb, q\u00eb n\u00eb realitet \u00ebsht\u00eb nj\u00eb ide e pandashme nga ajo e ekzistenc\u00ebs materiale.<\/p>\n
Materia patjet\u00ebr duhet t\u00eb ket\u00eb ndonj\u00eb trajt\u00eb dhe kufi t\u00eb caktuar. Por, shpirti q\u00ebndron p\u00ebrtej pes\u00eb dimensioneve t\u00eb t\u00eb kuptuarit t\u00eb njeriut. Dikush mund t\u00eb besoj\u00eb n\u00eb ekzistenc\u00ebn e shpirtit vet\u00ebm n\u00ebse \u00ebsht\u00eb nj\u00eb person fetar, p\u00ebrndryshe \u00ebsht\u00eb p\u00ebrtej kapjes s\u00eb tij ta p\u00ebrfytyroj\u00eb trajt\u00ebn dhe form\u00ebn e shpirtit.<\/p>\n
Ndoshta p\u00ebr ta zgjidhur k\u00ebt\u00eb problem dhe p\u00ebr t\u2019ia b\u00ebr\u00eb leht\u00eb njeriut t\u2019i p\u00ebrfytyroj\u00eb engj\u00ebjt, disa her\u00eb n\u00eb librat fetar\u00eb p\u00ebrmendet q\u00eb ata u paraqiten njer\u00ebzve t\u00eb shenjt\u00eb n\u00eb form\u00ebn e qenies njer\u00ebzore. Jo vet\u00ebm kaq, ata gjithashtu njihen se u jan\u00eb paraqitur disa profet\u00ebve t\u00eb Zotit n\u00eb form\u00eb t\u00eb zogjve. Shpirti i shenjt\u00eb i ishte paraqitur Jezusit\u00a0 n\u00eb form\u00ebn e nj\u00eb p\u00ebllumbi:<\/p>\n
Dhe Jezusi, sapo u pag\u00ebzua, doli nga uji; dhe ja, qiejt iu hap\u00ebn, dhe ai pa Shpirtin e Per\u00ebndis\u00eb duke zbritur si nj\u00eb p\u00ebllumb e duke ardhur mbi t\u00eb. (Mateu 3:16)<\/p>\n
K\u00ebto referime q\u00eb gjenden n\u00eb librat fetar\u00eb, ndoshta jan\u00eb shkaqe kryesore p\u00ebr keqperceptimin lidhur me form\u00ebn dhe natyr\u00ebn e engj\u00ebjve, q\u00eb jan\u00eb p\u00ebrhapur nd\u00ebr ithtar\u00ebt e feve t\u00eb ndryshme. Nd\u00ebr engj\u00ebjt, n\u00eb disa fe, u mor\u00ebn si zota dhe per\u00ebndi, kurse librat origjinal\u00eb mund t\u2019i ken\u00eb p\u00ebrmendur vet\u00ebm si nd\u00ebrmjet\u00ebs posa\u00e7\u00ebrisht t\u00eb krijuar nga Zoti p\u00ebr t\u00eb kryer disa detyra t\u00eb ve\u00e7anta n\u00eb univers. P\u00ebr k\u00ebt\u00eb, kemi d\u00ebshmi t\u00eb mjaftueshme n\u00eb shum\u00eb libra hyjnor\u00eb. Pra, nuk \u00ebsht\u00eb e pabesueshme q\u00eb disa njer\u00ebz e keqkuptojn\u00eb r\u00ebnd\u00ebsin\u00eb e k\u00ebtyre deklaratave dhe fillojn\u00eb t\u2019i trajtojn\u00eb engj\u00ebjt si partner\u00eb t\u00eb rinj t\u00eb Zotit.<\/p>\n
Tani, le t\u00eb b\u00ebjm\u00eb p\u00ebrpjekje p\u00ebr t\u00eb kuptuar natyr\u00ebn e engj\u00ebjve vet\u00ebm n\u00eb baz\u00eb t\u00eb referimeve t\u00eb Kuranit Fam\u00eblart\u00eb dhe t\u00eb th\u00ebnieve t\u00eb Hazret Profetit t\u00eb Islamit s.a.v.s., dhe jo n\u00eb baz\u00eb t\u00eb pik\u00ebpamjeve p\u00ebrgjith\u00ebsisht t\u00eb mbajtura.<\/p>\n
Sipas Kuranit, i t\u00ebr\u00eb universi material, po ashtu edhe ai fetar qeveriset me an\u00eb t\u00eb disa forcave shpirt\u00ebrore, t\u00eb cilat referohen si engj\u00ebj. Ndon\u00ebse, disa engj\u00ebj p\u00ebrmenden si nj\u00eb person, si\u00e7 jan\u00eb Xhibraili<\/i>, Mikaili<\/i> apo Izraili<\/i>, n\u00eb t\u00eb v\u00ebrtet\u00eb, ata nuk veprojn\u00eb vet\u00ebm. P\u00ebr \u00e7do detyr\u00eb ka nj\u00eb lider apo nj\u00eb engj\u00ebll suprem, q\u00eb qeveris at\u00eb detyr\u00eb t\u00eb caktuar dhe n\u00ebn t\u00eb, punojn\u00eb nj\u00eb varg engj\u00ebjsh, t\u00eb cil\u00ebt n\u00eb Kuranin e Shenjt\u00eb p\u00ebrmenden si Xhunud<\/i> (ushtri) t\u00eb Zotit. \u00c7far\u00ebdo pune ata kryejn\u00eb, i n\u00ebnshtrohen t\u00ebr\u00ebsisht d\u00ebshir\u00ebs s\u00eb Zotit dhe planit q\u00eb Ai ka krijuar p\u00ebr gj\u00ebrat. Ata nuk mund t\u00eb devijohen aspak nga rruga q\u00eb u \u00ebsht\u00eb p\u00ebrcaktuar p\u00ebr ta kryer detyr\u00ebn e tyre, ose nga plani i p\u00ebrgjithsh\u00ebm i sendeve, i hartuar prej Zotit.<\/p>\n
Sipas Kuranit t\u00eb Shenjt\u00eb, p\u00ebr secilin njeri, jan\u00eb t\u00eb caktuar dy engj\u00ebj q\u00eb i sh\u00ebnojn\u00eb veprat e mira dhe ato t\u00eb k\u00ebqija, sipas rastit q\u00eb mund t\u00eb jet\u00eb. N\u00eb k\u00ebt\u00eb rast, detyra e engj\u00ebjve \u00ebsht\u00eb ta organizojn\u00eb sistemin m\u00eb t\u00eb nd\u00ebrlikuar dhe m\u00eb t\u00eb thell\u00eb t\u00eb regjistrimit. Kjo nuk do t\u00eb thot\u00eb se secili prej tyre ka nj\u00eb dosje n\u00eb dor\u00eb duke sh\u00ebnuar gjith\u00e7ka q\u00eb v\u00ebren.<\/p>\n
N\u00eb t\u00eb v\u00ebrtet\u00eb, engj\u00ebjt jan\u00eb p\u00ebrgjegj\u00ebs t\u00eb nj\u00eb sistemi mjaft\u00eb t\u00eb komplikuar, atij t\u00eb regjistrimit t\u00eb efekteve t\u00eb veprave t\u00eb njeriut n\u00eb shpirtin dhe n\u00eb personalitetin e tij. K\u00ebshtu q\u00eb, nj\u00eb njeri i mir\u00eb zhvillon nj\u00eb shpirt t\u00eb sh\u00ebndosh dhe nj\u00eb njeri i keq mban nj\u00eb shpirt jo t\u00eb sh\u00ebndosh.<\/p>\n
Shpirti, si\u00e7 e merr form\u00ebn te \u00e7do njeri, deri n\u00eb vdekjen e tij, ka nevoj\u00eb p\u00ebr nj\u00eb organizator t\u00eb vet\u00ebdijsh\u00ebm, i cili shpirtit ia transferon dhe zhbart efektet e mendimeve dhe veprave t\u00eb njeriut etj. Ky \u00ebsht\u00eb nj\u00eb proces i nd\u00ebrlikuar dhe q\u00eb nuk mund t\u00eb kapet plot\u00ebsisht nga njeriu. Megjithat\u00eb, k\u00ebt\u00eb e d\u00ebshmojm\u00eb pjes\u00ebrisht n\u00eb rastin e kriminel\u00ebve, t\u00eb cil\u00ebt p\u00ebsojn\u00eb nj\u00eb form\u00eb t\u00eb ndryshme nga ajo q\u00eb p\u00ebrfitojn\u00eb ata q\u00eb b\u00ebjn\u00eb vepra fisnike. Kjo nuk \u00ebsht\u00eb e pamundur aspak p\u00ebr dik\u00eb ta v\u00ebrej nj\u00eb diferenc\u00eb t\u00eb till\u00eb, megjith\u00ebse kjo nuk mund t\u00eb shpjegohet n\u00eb terma t\u00eb qarta, sikur e bardh\u00eb dhe e zez\u00eb ose n\u00eb terma t\u00eb tjera materiale.<\/p>\n
Faktikisht, administrimi i gjith\u00ebsis\u00eb madh\u00ebshtore, fill pas zanafill\u00ebs dhe gjat\u00eb t\u00ebr\u00eb faz\u00ebs s\u00eb saj miliarda vje\u00e7are, q\u00eb ka nj\u00eb histori t\u00eb gjat\u00eb t\u00eb evolucionit, k\u00ebrkon nj\u00eb organizim madhor t\u00eb v\u00ebmendjes dhe t\u00eb kontrollit konstant. Ky proces kryhet p\u00ebrmes engj\u00ebjve t\u00eb panum\u00ebrt, t\u00eb cil\u00ebt, si agjent\u00eb t\u00eb Zotit, n\u00eb kuptimin e drejtp\u00ebrdrejt\u00eb e qeverisin universin e madh dhe sistemin e tij tejet t\u00eb nd\u00ebrlikuar t\u00eb ligjeve.<\/p>\n
P\u00ebr sa u p\u00ebrket th\u00ebnieve t\u00eb Hazret Profetit t\u00eb Islamit s.a.v.s., deri n\u00eb nj\u00eb shkall\u00eb, ne mund ta kuptojm\u00eb shumanshm\u00ebrin\u00eb e engj\u00ebjve, q\u00eb ata mund t\u00eb materializohen n\u00eb forma e n\u00eb shfaqje t\u00eb ndryshme, t\u00eb cilat nuk kan\u00eb lidhje me form\u00ebn apo ekzistenc\u00ebn e tyre reale, pasi ato jan\u00eb p\u00ebrtej perceptimit t\u00eb njeriut dhe kan\u00eb dimensione t\u00eb tjera nga ato q\u00eb njihen prej nesh.<\/p>\n
Rr\u00ebfehet, se nj\u00eb her\u00eb, nj\u00eb i huaj papritmas hyri n\u00eb xhami ku Themeluesi i Islamit s.a.v.s. qe i ulur bashk\u00eb me es-hab\u00ebt e tij. Njeriu i sapohyr\u00eb iu afrua xhematit, u ul me respekt n\u00eb rreshtin e par\u00eb dhe filloi t\u00eb shtroj\u00eb pyetje lidhur me natyr\u00ebn e Islamit. Sa i dha fund list\u00ebs s\u00eb pyetjeve, ai k\u00ebrkoi leje dhe shkoi. T\u00eb pranishmit u habit\u00ebn, sepse s\u00eb pari ai ishte plot\u00ebsisht nj\u00eb i huaj, i cili duhet t\u00eb ket\u00eb udh\u00ebtuar nga nj\u00eb distanc\u00eb e larg\u00ebt p\u00ebr t\u00eb ardhur deri n\u00eb xhami.<\/p>\n
N\u00eb vendbanime t\u00eb vogla, njohja e vizitave t\u00eb tilla nuk mbetet sekrete dhe \u00e7do njeri di se kush dhe p\u00ebr \u00e7far\u00eb q\u00ebllimi ka ardhur. Por, n\u00eb rastin e tij, ardhja ishte aq papritmas sa q\u00eb iu duk shum\u00eb misterioze. S\u00eb dyti, ai nuk kishte asnj\u00eb shenj\u00eb udh\u00ebtimi, as n\u00eb rrobat e tij. Ishte nj\u00eb zot\u00ebri q\u00eb dukej i fresk\u00ebt, me rroba shum\u00eb t\u00eb pastra. Ve\u00e7 k\u00ebsaj, m\u00ebnyra e tij e t\u00eb shtruarit t\u00eb pyetjeve, pa ndonj\u00eb prezantim, si dhe largimi i tij i papritur, ishin krejt\u00ebsisht t\u00eb pazakonta.<\/p>\n
Para se t\u00eb thoshin di\u00e7ka es-hab\u00ebt e Profetit s.a.v.s., vet\u00eb i D\u00ebrguari i Allahut s.a.v.s. i informoi q\u00eb zot\u00ebria, n\u00eb t\u00eb v\u00ebrtet\u00eb, ishte engj\u00eblli Xhibrail, i cili b\u00ebri disa pyetje me q\u00ebllim q\u00eb es-hab\u00ebt t\u00eb informohen rreth atyre fakteve q\u00eb gjendeshin n\u00eb p\u00ebrgjigjet e tyre. Disa es-hab\u00eb dol\u00ebn me vrap nga xhamia q\u00eb t\u00eb takohen me engj\u00ebllin e maskuar, si\u00e7 e mendonin ata, por atje nuk kishte asnj\u00eb gjurm\u00eb t\u00eb tij. Asnjeri n\u00eb at\u00eb vendbanim nuk deklaroi se e ka par\u00eb at\u00eb njeri m\u00eb p\u00ebrpara.<\/p>\n
Meq\u00eb kjo ngjarje \u00ebsht\u00eb rr\u00ebfyer n\u00eb librat m\u00eb autentik\u00eb t\u00eb t\u00eb th\u00ebnieve (haditheve) t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s., ne mund t\u00eb nxjerrim nj\u00eb p\u00ebrfundim shum\u00eb leht\u00eb q\u00eb, engj\u00ebjt nganj\u00ebher\u00eb paraqiten n\u00eb form\u00ebn e njeriut p\u00ebr t\u00eb kryer detyra t\u00eb ndryshme. Gjejm\u00eb p\u00ebrmendjen e engj\u00ebjve n\u00eb shum\u00eb hadithe t\u00eb tjera, ve\u00e7an\u00ebrisht n\u00eb lidhje me betejen e Bedrit<\/i> dhe t\u00eb Uhudit<\/i>, por, ndoshta do t\u00eb jet\u00eb e pap\u00ebrshtatshme t\u00eb shtjellohen raste t\u00eb tilla k\u00ebtu, sepse kjo do ta zgjas\u00eb shum\u00eb ligj\u00ebrimin ton\u00eb.<\/p>\n
Pra, p\u00ebrkund\u00ebr pik\u00ebpamjes s\u00eb Kuranit t\u00eb p\u00ebrmendur m\u00eb lart, gati n\u00eb t\u00eb gjitha vendet, pik\u00ebpamja p\u00ebrgjith\u00ebsisht e dominuar rreth engj\u00ebjve nd\u00ebr ithtar\u00ebt e feve t\u00eb ndryshme \u00ebsht\u00eb m\u00eb\u00a0 shum\u00eb sipas modelit t\u00eb zanave p\u00ebrrallore se sa t\u00eb form\u00ebs qiellore. Thuhet se ata kan\u00eb krah\u00eb si zogj apo si zana, dhe i p\u00ebrplasin p\u00ebr t\u00eb fluturuar nga nj\u00eb vend n\u00eb nj\u00eb vend tjet\u00ebr. Ky koncept i gabuesh\u00ebm ndoshta ka lindur p\u00ebr shkak t\u00eb p\u00ebrdorimit t\u00eb termave fetare n\u00eb kuptimin e tyre tep\u00ebr t\u00eb drejtp\u00ebrdrejt\u00eb, t\u00eb cilat jan\u00eb t\u00eb fshehta dhe, n\u00eb shum\u00eb raste, jan\u00eb aluzione metaforike. K\u00ebshtu, ne gjejm\u00eb edhe n\u00eb Kuranin Fam\u00eblart\u00eb ajete ku flitet rreth krah\u00ebve t\u00eb engj\u00ebjve se ata kan\u00eb dy, tre apo kat\u00ebr krah\u00eb:<\/p>\n
\u00a0Lavd\u00ebrimi i takon Allahut, Krijuesi i qiejve dhe i tok\u00ebs, i Cili i ka b\u00ebr\u00eb engj\u00ebjt t\u00eb d\u00ebrguar me nga dy, tre ose kat\u00ebr krah\u00eb. <\/strong>(El-Fatir 35:2)<\/p><\/blockquote>\n
Kurani i Shenjt\u00eb ka nj\u00eb stil shum\u00eb t\u00eb ve\u00e7ant\u00eb t\u00eb sqarimit dhe t\u00eb ndri\u00e7imit t\u00eb t\u00eb gjitha fragmenteve t\u00eb tilla ku ekziston ndonj\u00eb rrezik i paqart\u00ebsis\u00eb. K\u00ebt\u00eb pun\u00eb ai e b\u00ebn me p\u00ebrdorimin e fragmenteve t\u00eb ngjashme me konotacione t\u00eb ndryshme. P\u00ebr sa u p\u00ebrket krah\u00ebve, p\u00ebr shembull, ne gjithashtu gjejm\u00eb p\u00ebrdorimin e k\u00ebsaj fjale lidhur me sjelljet e nj\u00eb djali ndaj prind\u00ebrve t\u00eb tij t\u00eb moshuar. Duke trajtuar k\u00ebt\u00eb tem\u00eb, Kurani Fam\u00eblart\u00eb e k\u00ebshillon djalin t\u2019i shtroj\u00eb krah\u00ebt e tij t\u00eb m\u00ebshir\u00ebs ndaj prind\u00ebrve t\u00eb tij, sepse ata e rrit\u00ebn q\u00eb nga koha e foshnj\u00ebris\u00eb s\u00eb tij. Pra, krahu do t\u00eb thot\u00eb vet\u00ebm atribut dhe fuqi, dhe ne besojm\u00eb se n\u00eb k\u00ebt\u00eb kuptim kjo fjal\u00eb u atribuohet engj\u00ebjve apo personave q\u00eb deklarojn\u00eb manifestimin hyjnor n\u00eb fe t\u00eb ndryshme. P\u00ebr shembull, n\u00eb Gita, Krishna, n\u00eb vend t\u00eb dy krah\u00ebve, p\u00ebrmendet t\u00eb ket\u00eb kat\u00ebr. Edhe atje, nj\u00eb pal\u00eb shtes\u00eb e krah\u00ebve ka t\u00eb nj\u00ebjtin q\u00ebllim q\u00eb ekziston n\u00eb librat e tjer\u00eb hyjnor\u00eb.<\/p>\n
Engj\u00ebjt jan\u00eb p\u00ebrgjegj\u00ebs p\u00ebr kontrollimin dhe mir\u00ebmbajtjen e ligjeve t\u00eb natyr\u00ebs. Viruset dhe bakteret gjithashtu qeverisen, organizohen dhe mir\u00ebmbahen prej engj\u00ebjve t\u00eb caktuar, t\u00eb cil\u00ebt punojn\u00eb n\u00eb harmoni me nj\u00ebri-tjetrin p\u00ebr t\u00eb mbajtur gj\u00ebrat n\u00eb ekuilib\u00ebr t\u00eb p\u00ebrsosur. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, edhe eko-sistemet nuk jan\u00eb aksidentale apo kaotike, por\u00a0 jan\u00eb t\u00eb rregulluara nga qenie t\u00eb padukshme shpirt\u00ebrore, t\u00eb cilat ne i quajm\u00eb engj\u00ebj.<\/p>\n
Rasti i engj\u00ebllit t\u00eb rr\u00ebzuar<\/b><\/b><\/h3>\n
Ka edhe nj\u00eb episod mjaft\u00eb t\u00eb keqkuptuar lidhur me Shejtanin. Thuhet dhe besohet se Shejtani para rr\u00ebzimit apo degradimit t\u00eb tij i p\u00ebrkiste kategoris\u00eb s\u00eb engj\u00ebjve. Kurani Fam\u00eblart\u00eb e hedh posht\u00eb k\u00ebt\u00eb mendim dhe Shejtanin e prezanton si qenie q\u00eb posedon nj\u00eb natyr\u00eb zjarri. Pra, ai u takon formave t\u00eb jet\u00ebs q\u00eb jan\u00eb t\u00eb krijuara nga zjarri, si p\u00ebr shembull xhind\u00ebt.<\/p>\n