{"id":170,"date":"2015-04-09T12:08:05","date_gmt":"2015-04-09T12:08:05","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?page_id=170"},"modified":"2019-12-23T07:11:14","modified_gmt":"2019-12-23T07:11:14","slug":"gjashte-shtyllat-e-besimit","status":"publish","type":"page","link":"https:\/\/www.ahmadiyya-islam.org\/al\/islami\/gjashte-shtyllat-e-besimit\/","title":{"rendered":"Gjasht\u00eb shtyllat e besimit"},"content":{"rendered":"
\n

Islam e ka quajtur Zoti i Madh\u00ebrish\u00ebm fen\u00eb ton\u00eb n\u00eb Kuranin Fam\u00eblart\u00eb. Islami<\/em> \u00ebsht\u00eb nj\u00eb fjal\u00eb arabe, q\u00eb fjal\u00eb p\u00ebr fjal\u00eb do t\u00eb thot\u00eb n\u00ebnshtrim, bindje dhe paqe. Kjo fjal\u00eb rrjedh nga rr\u00ebnja salima<\/em>, q\u00eb do t\u00eb thot\u00eb, n\u00ebnshtrim, paqe e bindje. K\u00ebshtu q\u00eb, islami \u00ebsht\u00eb rruga e atyre q\u00eb jan\u00eb t\u00eb n\u00ebnshtruar para Zotit dhe q\u00eb p\u00ebrhapin paqe n\u00eb krijesat e Tij. Ndjek\u00ebsit e k\u00ebsaj feje quhen musliman\u00eb<\/em>.<\/p>\n<\/div>\n

Islami, n\u00eb thelb, nuk \u00ebsht\u00eb nj\u00eb fe e re. Esenca e tij \u00ebsht\u00eb nj\u00ebshm\u00ebria e Zotit dhe t\u00eb gjith\u00eb profet\u00ebt para Hazret Profetit Muhammed s.a.v.s. kishin ardhur pik\u00ebrisht p\u00ebr t\u2019u dh\u00ebn\u00eb k\u00ebt\u00eb m\u00ebsim popujve t\u00eb tyre. Si\u00e7 e thekson Kurani Fam\u00eblart\u00eb:<\/p>\n

\u201cThuaj (o Muhammed) \u201cNe besojm\u00eb Allahun, at\u00eb q\u00eb na \u00ebsht\u00eb shpallur neve, at\u00eb q\u00eb i \u00ebsht\u00eb shpallur Ibrahimit, Ismailit, Is\u2019hakut, Jakubit, Esbat\u00ebve dhe n\u00eb at\u00eb q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb Musait, Isait dhe profet\u00ebve nga Zoti i tyre. Ne nuk b\u00ebjm\u00eb asnj\u00eb dallim midis tyre dhe ne vet\u00ebm Atij i n\u00ebnshtrohemi\u201d.<\/strong><\/p>\n

(Al-Imran 3:85)<\/p>\n<\/blockquote>\n

Besimi n\u00eb fen\u00eb Islame bazohet n\u00eb gjasht\u00eb shtylla. Ato jan\u00eb:<\/p>\n

1. Besimi n\u00eb nj\u00eb Zot<\/h1>\n

Besimi n\u00eb nj\u00eb Zot \u00ebsht\u00eb nj\u00eb koncept mjaft i thjesht\u00eb dhe elementar. Nuk duhet t\u00eb jet\u00eb e v\u00ebshtir\u00eb p\u00ebr ndonj\u00eb person t\u00eb kuptoj\u00eb se Zoti \u00ebsht\u00eb nj\u00eb, dhe k\u00ebtu kjo \u00e7\u00ebshtje zgjidhet. Por, n\u00eb realitet, ka shum\u00eb gj\u00ebra t\u00eb fshehta p\u00ebrtej asaj q\u00eb sheh syri i njeriut n\u00eb k\u00ebt\u00eb koncept t\u00eb thjesht\u00eb.<\/p>\n

Kur nj\u00eb person thell\u00ebsisht e shqyrton konceptin e Unitetit, e t\u00ebr\u00eb bota fetare duket se rrotullohet rreth k\u00ebtij boshti thelb\u00ebsor. Ky besim ndikon n\u00eb jet\u00ebn e njeriut n\u00eb t\u00eb gjitha aspektet e saj. Ky gjithashtu n\u00ebnkupton mohimin e t\u00eb gjith\u00eb t\u00eb tjer\u00ebve, p\u00ebrve\u00e7 Allahut. Pra, besimi n\u00eb nj\u00ebshm\u00ebrin\u00eb e Zotit nuk \u00ebsht\u00eb mbarimi i gjith\u00eb besimit, por t\u00eb gjitha besimet e tjera dalin nga ky burim kryesor i v\u00ebrtet\u00ebsis\u00eb absolute. Gjithashtu, ky besim na jep mesazhin e \u00e7lirimit nga t\u00eb gjitha zgjedhat e tjera dhe na liron nga t\u00eb gjitha obligimet, p\u00ebrve\u00e7 atyre q\u00eb lidhen me bindjen ndaj Tij.<\/p>\n

Ky koncept \u00ebsht\u00eb sqaruar m\u00eb tutje nga kahe t\u00eb ndryshme, nga t\u00eb dyja kahet: sipas Kuranit Fam\u00eblart\u00eb dhe sipas th\u00ebnieve t\u00eb Hazret Profetit Muhammed s.a.v.s. P.sh. deklarata,<\/p>\n

\u201cLa heula vela kuata il-la Bil-lah<\/i>\u201d<\/p>\n

(Askush nuk ka fuqi gjith\u00ebp\u00ebrfshir\u00ebse p\u00ebrve\u00e7 Allahut), i hap dritare t\u00eb reja p\u00ebr t\u00eb kuptuar m\u00eb thell\u00eb dhe m\u00eb gjer\u00eb nj\u00ebshm\u00ebrin\u00eb e Zotit. Kjo th\u00ebnie mohon \u00e7do frik\u00eb p\u00ebrve\u00e7 frik\u00ebs s\u00eb Zotit. Pjesa e dyt\u00eb e saj na t\u00ebrheq v\u00ebmendjen p\u00ebr nj\u00eb aspekt tjet\u00ebr shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit, q\u00eb fuqia p\u00ebr t\u00eb fituar \u00e7do t\u00eb mir\u00eb varet vet\u00ebm prej Zotit, dhe se Ai \u00ebsht\u00eb Pronar i t\u00eb gjitha burimeve t\u00eb fuqis\u00eb dhe energjis\u00eb. K\u00ebshtu q\u00eb, n\u00ebse pjesa e par\u00eb tregon aspektet negative t\u00eb fuqis\u00eb, pjesa e dyt\u00eb tregon aspektet pozitive t\u00eb saj.<\/p>\n

Pik\u00ebrisht k\u00ebto dy forca p\u00ebrfshijn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb gjithanshme veprat e njeriut, q\u00ebllimet dhe arsyet e tij etj. Q\u00ebllimet e njeriut dhe veprat e tij q\u00eb burojn\u00eb prej tyre gjithnj\u00eb udh\u00ebzohen dhe kontrollohen nga frika ose nga shpresa, dhe nuk ka p\u00ebrjashtim n\u00eb k\u00ebt\u00eb parim. Ata q\u00eb b\u00ebjn\u00eb vepra t\u00eb mira, b\u00ebjn\u00eb p\u00ebr shkak t\u00eb frik\u00ebs ose t\u00eb shpres\u00ebs, po ashtu edhe ata q\u00eb veprojn\u00eb t\u00eb kund\u00ebrt\u00ebn, po nga k\u00ebto dy gj\u00ebra motivohen. Frika e jobesimtar\u00ebve i takon kategoris\u00eb negative, asaj johyjnore, dhe ata e trajtojn\u00eb jet\u00ebn e tyre sipas frik\u00ebs s\u00eb k\u00ebsaj bote. Her\u00eb ata frik\u00ebsohen se mos t\u00eb t\u00ebrheqin zem\u00ebrimin e monark\u00ebve apo t\u00eb autoritar\u00ebve, her\u00eb frik\u00ebsohen p\u00ebrgjith\u00ebsisht nga shoq\u00ebria apo nga despot\u00ebt dhe tiran\u00ebt. Ata veprojn\u00eb keq nganj\u00ebher\u00eb prap\u00eb p\u00ebr shkak t\u00eb frik\u00ebs s\u00eb varf\u00ebris\u00eb, humbjes etj. Pra, n\u00eb nj\u00eb bot\u00eb plot\u00eb me vese, nj\u00eb pjes\u00eb e madhe e veprave njer\u00ebzore mund t\u00eb shpjegohet n\u00eb lidhje me k\u00ebto frika.<\/p>\n

Besimi n\u00eb nj\u00ebshm\u00ebrin\u00eb e Zotit i largon t\u00eb gjitha k\u00ebto frika dhe e sjell n\u00eb mendjen e njeriut r\u00ebnd\u00ebsin\u00eb e frik\u00ebs s\u00eb Zotit, q\u00eb do t\u00eb thot\u00eb se njeriu nuk duhet t\u00eb frik\u00ebsohet nga mosp\u00eblqimi dhe zem\u00ebrimi i personave jo-hyjnor\u00eb, por ai gjithnj\u00eb duhet t\u00eb p\u00ebrpiqet e t\u00eb orvatet p\u00ebr t\u2019iu larguar mosp\u00eblqimit t\u00eb Zotit dhe p\u00ebr ta formuar jet\u00ebn e tij vet\u00ebm sipas k\u00ebsaj frike. E nj\u00ebjta gj\u00eb aplikohet n\u00eb t\u00eb gjitha motivacionet njer\u00ebzore dhe n\u00eb aksionet konsekuente edhe n\u00eb kuptimin pozitiv. Njeriu gjithnj\u00eb jeton me ndonj\u00eb motiv, p\u00ebr t\u00eb k\u00ebnaqur dik\u00eb, ku edhe vetvetja e tij nuk p\u00ebrjashtohet. N\u00eb t\u00eb v\u00ebrtet\u00eb, m\u00eb shpesh ai punon p\u00ebr ta k\u00ebnaqur veten, edhe sikur t\u2019i kushtoj\u00eb humbjen e atyre q\u00eb jan\u00eb t\u00eb dashur p\u00ebr t\u00eb.<\/p>\n

Nj\u00eb form\u00eb tjet\u00ebr m\u00eb e ekzagjeruar e k\u00ebsaj sjelljeje e b\u00ebn njeriun ta adhuroj\u00eb egon e vet. P\u00ebr t\u00eb arritur q\u00ebllimin e tij, njeriu duhet t\u2019i k\u00ebnaq\u00eb ata, prej t\u00eb cil\u00ebve varet k\u00ebnaq\u00ebsia e tij. Si i till\u00eb, ai prap\u00eb duhet t\u00eb p\u00ebrpiqet e t\u00eb rropatet vazhdimisht p\u00ebr t\u00eb fituar favoret e monark\u00ebve, autoritar\u00ebve etj. Ajo q\u00eb jemi duke shpjeguar \u00ebsht\u00eb forma m\u00eb e sh\u00ebmtuar e skllav\u00ebris\u00eb. E gjith\u00eb Shpresa dhe frika e nj\u00eb skllavi varet prej tekave, p\u00eblqimeve e mosp\u00eblqimeve t\u00eb pronarit t\u00eb tij. Por, njeriu q\u00eb nuk beson n\u00eb Zot, nuk ka vet\u00ebm nj\u00eb pronar. \u00c7do njeri tjet\u00ebr q\u00eb ka lidhje me interesat e tij personale, mund t\u00eb luaj\u00eb rolin e Zotit p\u00ebr t\u00eb. N\u00ebse analizoni shkakun themelor t\u00eb lig\u00ebshtive shoq\u00ebrore, morale apo politike, do t\u00eb dal\u00eb n\u00eb pah se b\u00ebhet fjal\u00eb p\u00ebr adhurim t\u00eb till\u00eb t\u00eb njeriut q\u00eb jua shkat\u00ebrron qet\u00ebsin\u00eb e mendjes, sepse shoq\u00ebria n\u00eb t\u00ebr\u00ebsi fillon t\u00eb degjenerohet e t\u00eb p\u00ebrkeq\u00ebsohet pambarim.<\/p>\n

Nga kjo pik\u00ebpamje, kur i hidhni nj\u00eb sy tjet\u00ebr k\u00ebsaj deklarate thelb\u00ebsore, q\u00eb, \u201cnuk ka zot tjet\u00ebr p\u00ebrve\u00e7 Allahut, Nj\u00eb dhe Vet\u00ebm\u201d<\/i>, t\u00eb gjitha k\u00ebto shpresa dhe frika q\u00eb lidhen me objektet p\u00ebrve\u00e7 Zotit, zhduken, sikur me tundim t\u00eb nj\u00eb shkopi magjik. Me fjal\u00eb t\u00eb tjera, duke\u00a0 zgjedhur vet\u00ebm nj\u00eb pronar, ju liroheni nga rob\u00ebria dhe skllav\u00ebria e t\u00eb gjith\u00eb t\u00eb tjer\u00ebve. T\u00eb jesh rob i t\u00eb tjer\u00ebve, ashtu si\u00e7 ata vet\u00eb jan\u00eb rob\u00eb t\u00eb zotave t\u00eb panum\u00ebrt, pa dyshim \u00ebsht\u00eb nj\u00eb pazarll\u00ebk i dob\u00ebt. Mir\u00ebpo, nuk mbaron vet\u00ebm me kaq. Zotat q\u00eb njer\u00ebzit e till\u00eb i adhurojn\u00eb, shpesh jan\u00eb produkt i imagjinat\u00ebs s\u00eb tyre, t\u00eb cil\u00ebt nuk mund t\u2019u sjellin asnj\u00eb dobi e as d\u00ebm. N\u00eb an\u00ebn tjet\u00ebr, ka shum\u00eb njer\u00ebz q\u00eb nuk adhurojn\u00eb ask\u00ebnd, p\u00ebrve\u00e7 qenieve t\u00eb vdekshme dhe egot e tyre dalin n\u00eb krye n\u00eb mesin e t\u00eb gjith\u00eb k\u00ebtyre. K\u00ebshtu, secili prej tyre gjunj\u00ebzohet para zotave t\u00eb panum\u00ebrt egoist, interesat e t\u00eb cil\u00ebve bie ndesh me njeri-tjetrin, duke krijuar nj\u00eb situat\u00eb krejt\u00ebsisht kaotike.<\/p>\n

Koncepti islamik i nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit, gjithashtu ngulit n\u00eb mendjen e njeriut nd\u00ebrgjegj\u00ebsimin e trajtimit t\u00eb njer\u00ebzimit n\u00eb m\u00ebnyr\u00eb t\u00eb paanshme dhe i largon t\u00eb gjitha pengesat q\u00eb ndajn\u00eb njeriun n\u00eb kategori race, etnie apo ngjyre, besim ky, lind konceptin universal t\u00eb barazis\u00eb n\u00eb Islam, q\u00eb \u00ebsht\u00eb nj\u00eb tipar dallues i tij. K\u00ebshtu, nga pik\u00ebpamja e avantazhit t\u00eb Zotit, t\u00eb gjith\u00eb njer\u00ebzit, kudo qofshin dhe i \u00e7far\u00ebdo epoke i p\u00ebrkisnin, q\u00ebndrojn\u00eb t\u00eb barabart\u00eb n\u00eb sy t\u00eb Zotit. Kjo \u00ebsht\u00eb baza, ku mb\u00ebshteten t\u00eb gjitha besimet dhe doktrinat e tjera thelb\u00ebsore n\u00eb Islam, k\u00ebt\u00eb do ta shpjegojm\u00eb m\u00eb posht\u00eb. Si\u00e7 u p\u00ebrmend shkurtimisht m\u00eb par\u00eb, doktrina e nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit n\u00eb Islam \u00ebsht\u00eb absolute dhe e pathyeshme dhe se ajo nuk ka vend p\u00ebr t\u00eb shtuar ndonj\u00eb zot n\u00eb asnj\u00eb form\u00eb. Ai as nuk ka baba e as n\u00ebn\u00eb, as nuk ka ndonj\u00eb bashk\u00ebshorte. \u00cbsht\u00eb e pap\u00ebrfytyrueshme q\u00eb Ai t\u00eb lind\u00eb ndonj\u00eb djal\u00eb apo vajz\u00eb.<\/p>\n

Nj\u00eb aspekt tjet\u00ebr mjaft i r\u00ebnd\u00ebsish\u00ebm i nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit, si\u00e7 paraqitet nga Kurani Fam\u00eblart\u00eb, \u00ebsht\u00eb harmonia e plot\u00eb n\u00eb krijimin e Tij. Pik\u00ebrisht ky \u00ebsht\u00eb ai koncept i harmonis\u00eb q\u00eb t\u00ebrhoqi fuqimisht Ajnshtajnin. Ai u detyrua t\u2019i b\u00ebnte nderim simetris\u00eb s\u00eb p\u00ebrsosur n\u00eb natyr\u00eb, e cila, sipas tij, k\u00ebrkon nj\u00ebshm\u00ebrin\u00eb e krijuesit. Ai ishte nj\u00eb shkenc\u00ebtar dhe perceptimi i tij p\u00ebr harmonin\u00eb ishte e kufizuar n\u00eb universin material. Mir\u00ebpo, Kurani Fam\u00eblart\u00eb flet p\u00ebr harmonin\u00eb e krijimit n\u00eb t\u00eb gjitha aplikimet e saj t\u00eb mundshme. Kurani i Madh\u00ebrish\u00ebm pohon se n\u00eb natyr\u00eb, si\u00e7 \u00ebsht\u00eb krijuar nga Zoti, dhe n\u00eb librat Hyjnor\u00eb t\u00eb diktuar nga Zoti, nuk ka ndonj\u00eb munges\u00eb harmonie, sepse ka nj\u00eb pajtim t\u00eb plot\u00eb midis nj\u00eb zone dhe zon\u00ebs tjet\u00ebr t\u00eb krijimit t\u00eb Zotit, midis nj\u00eb libri dhe librit tjet\u00ebr t\u00eb Tij.<\/p>\n

S\u00ebrish, kjo deklarat\u00eb vazhdon t\u00eb tregoj\u00eb se ka nj\u00eb pajtueshm\u00ebri t\u00eb plot\u00eb midis Fjal\u00ebs s\u00eb Zotit dhe Vepr\u00ebs s\u00eb Tij dhe se nuk mund t\u00eb ket\u00eb asnj\u00eb kontradikt\u00eb midis natyr\u00ebs dhe fjal\u00ebs hyjnore q\u00eb u diktohet profet\u00ebve t\u00eb Tij. Kjo tem\u00eb \u00ebsht\u00eb shpjeguar n\u00eb m\u00ebnyr\u00eb shum\u00eb t\u00eb bukur n\u00eb pes\u00eb ajetet e para t\u00eb Sures El-Mulk, po ashtu, \u00ebsht\u00eb trajtuar nga k\u00ebnde t\u00eb ndryshme n\u00eb shum\u00eb ajete t\u00eb tjera t\u00eb Kuranit Fam\u00eblart\u00eb.<\/p>\n

P\u00ebr sa u p\u00ebrket individ\u00ebve, besimi n\u00eb nj\u00ebshm\u00ebrin\u00eb e Zotit luan nj\u00eb rol shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb edukimin dhe n\u00eb zhvillimin e njer\u00ebzve. Kjo k\u00ebrkon p\u00ebrputhje midis pik\u00ebpamjeve t\u00eb njeriut dhe veprave t\u00eb tij, nj\u00eb p\u00ebrputhje midis marr\u00ebdh\u00ebnieve t\u00eb tij me Zotin dhe me njer\u00ebzit e tjer\u00eb, k\u00ebshtu duke e lidhur gjith\u00eb krijimin me nj\u00eb zinxhir unik e t\u00eb pathyesh\u00ebm. Kjo mund t\u00eb kuptohet m\u00eb mir\u00eb duke sjell\u00eb n\u00eb fokus praktikat e disa t\u00eb ashtuquajturve \u201cnjer\u00ebz fetar\u201d t\u00eb cil\u00ebt i predikojn\u00eb nj\u00eb grupi t\u00eb caktuar t\u00eb shoq\u00ebris\u00eb njer\u00ebzore urrejtje kund\u00ebr nj\u00eb grupi tjet\u00ebr n\u00eb em\u00ebr t\u00eb t\u00eb vetmit Zot. Parimi i nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit nuk p\u00ebrputhet me k\u00ebt\u00eb praktik\u00eb, pasi ai nuk lejon njer\u00ebzit q\u00eb ata, duke qen\u00eb brenda krijimit t\u00eb Zotit, t\u00eb krijojn\u00eb ndarje midis Tij dhe krijesave t\u00eb Tij.<\/p>\n

2. Besimi n\u00eb engj\u00ebjt<\/a><\/h1>\n

<\/p>\n

3. Librat<\/h1>\n

Le t\u00eb flasim tani p\u00ebr shtyll\u00ebn e tret\u00eb t\u00eb besimit q\u00eb \u00ebsht\u00eb besimi n\u00eb librat hyjnor\u00eb. Musliman\u00ebve u duhet jo vet\u00ebm ta besojn\u00eb Librin Hyjnor, q\u00eb iu shpall Hazret Themeluesit t\u00eb shenjt\u00eb t\u00eb Islamit s.a.v.s. q\u00eb quhet Kurani, por ata duhet t\u2019i besojn\u00eb t\u00eb gjith\u00eb librat hyjnor\u00eb q\u00eb iu shpall\u00ebn profet\u00ebve t\u00eb tjer\u00eb, kudo e kurdo. Kjo \u00ebsht\u00eb nj\u00eb pjes\u00eb e r\u00ebnd\u00ebsishme e besimit t\u00eb fes\u00eb Islame se n\u00ebse dikush beson vet\u00ebm n\u00eb origjin\u00ebn hyjnore t\u00eb Kuranit dhe i mohon librat e m\u00ebparsh\u00ebm si\u00e7 jan\u00eb: Dhiata e Re dhe Dhiata e Vjet\u00ebr etj., besimi i tij ndaj Islamit do t\u00eb jet\u00eb i pavlefsh\u00ebm.<\/p>\n

Ky besim zgjidh disa probleme, por krijon disa t\u00eb tjera, ndaj, ka nevoj\u00eb t\u00eb studiohet n\u00eb m\u00ebnyr\u00eb t\u00eb holl\u00ebsishme. Ky siguron vet\u00ebm nj\u00eb baz\u00eb, mbi t\u00eb cil\u00ebn mund t\u00eb krijohet uniteti i njeriut n\u00eb tok\u00eb, sipas besimit t\u00eb tij n\u00eb Unitetin e Zotit. Ky gjithashtu e shkul rr\u00ebnj\u00ebn e shkakut kryesor q\u00eb \u00ebsht\u00eb p\u00ebrgjegj\u00ebs p\u00ebr disharmonin\u00eb nd\u00ebrfetare. Por, ky besim i origjin\u00ebs hyjnore e t\u00eb gjith\u00eb librave fetar\u00eb ngre disa pyetje shum\u00eb t\u00eb v\u00ebshtira p\u00ebr t\u2019iu p\u00ebrgjigjur.<\/p>\n

Kur i studiojm\u00eb librat hyjnor\u00eb, t\u00eb cil\u00ebt pohojn\u00eb se kan\u00eb origjin\u00ebn hyjnore, gjejm\u00eb kontradikta jo vet\u00ebm n\u00eb zonat periferike t\u00eb m\u00ebsimeve t\u00eb tyre, por gjithashtu edhe n\u00eb zonat e besimeve baze dhe themelore, gj\u00eb q\u00eb nuk duhej t\u00eb ndodhte p\u00ebrderisa ata dilnin nga i nj\u00ebjti\u00a0 burim i p\u00ebrhersh\u00ebm i drit\u00ebs. Kjo mund t\u00eb ilustrohet m\u00eb mir\u00eb nga fakti se libra t\u00eb till\u00eb kan\u00eb fragmente q\u00eb kuptohen dhe interpretohen nga ithtar\u00ebt e tyre p\u00ebr t\u2019u udh\u00ebhequr drejt besimit disa zota q\u00eb ndajn\u00eb fuqit\u00eb e tyre me nj\u00eb zot kryesor. N\u00eb disa libra, Zoti p\u00ebrmendet si kryetar i nj\u00eb familjeje t\u00eb zotave q\u00eb ka bashk\u00ebshorte, bij e bija. Ka edhe libra t\u00eb tjer\u00eb, ku njer\u00ebz t\u00eb shenjt\u00eb p\u00ebrmenden me fuqi mbinjer\u00ebzore, t\u00eb cilat mund t\u2019i p\u00ebrkasin vet\u00ebm Zotit. Nd\u00ebrsa, ka edhe libra t\u00eb tjer\u00eb ku nj\u00ebshm\u00ebria e Zotit p\u00ebrmendet theksh\u00ebm dhe n\u00eb m\u00ebnyr\u00eb t\u00eb pap\u00ebrkulshme saq\u00eb nuk gjendet hap\u00ebsir\u00eb p\u00ebr ask\u00ebnd q\u00eb n\u00eb asnj\u00eb kapacitet t\u00eb marr\u00eb pjes\u00eb n\u00eb atributet e Zotit. Kurani dallohet n\u00eb k\u00ebt\u00eb aspekt prej t\u00eb gjith\u00eb librave t\u00eb feve kryesore t\u00eb bot\u00ebs.<\/p>\n

Pyetja \u00ebsht\u00eb se, si e zgjidh Kurani k\u00ebt\u00eb dilem\u00eb? Sipas Kuranit, njeriu ka nj\u00eb tendenc\u00eb t\u00eb p\u00ebrgjithshme t\u00eb b\u00ebj\u00eb gradualisht ndryshime n\u00eb m\u00ebsimet hyjnore q\u00eb iu shpall\u00ebn themeluesve t\u00eb feve t\u00eb tyre. Shnd\u00ebrrimi i konceptit t\u00eb nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit n\u00eb nj\u00eb besim politeist \u00ebsht\u00eb nj\u00eb shfaqje e k\u00ebsaj tendence. Sigurisht q\u00eb mund t\u00eb zbulojm\u00eb d\u00ebshmi t\u00eb v\u00ebrtet\u00ebsis\u00eb s\u00eb k\u00ebtij pohimi, duke gjurmuar historin\u00eb e ndryshimeve n\u00eb tekst, ose n\u00eb interpretimin e tekstit q\u00eb nga koha kur p\u00ebr her\u00eb t\u00eb par\u00eb ai ishte zbritur. P\u00ebr k\u00ebt\u00eb arsye, Kurani i Shenjt\u00eb na t\u00ebrheq v\u00ebmendjen p\u00ebr faktin se t\u00eb gjith\u00eb librat hyjnor\u00eb p\u00ebrputhen dhe pajtohen n\u00eb t\u00eb gjitha m\u00ebsimet themelore vet\u00ebm n\u00eb variantet e tyre fillestare. Nuk \u00ebsht\u00eb e nevojshme q\u00eb t\u00eb b\u00ebjm\u00eb ushtrime t\u00eb lodhshme k\u00ebtu, p\u00ebr ta ndjekur historin\u00eb e ndryshimit, sepse logjikisht nuk mund t\u00eb jet\u00eb ndonj\u00eb p\u00ebrfundim tjet\u00ebr p\u00ebrve\u00e7 atij q\u00eb nxjerr Kurani. N\u00ebse nuk ka ndonj\u00eb zot tjet\u00ebr, p\u00ebrve\u00e7 atij q\u00eb \u00ebsht\u00eb Nj\u00eb dhe Suprem, dhe n\u00ebse pranohen pohimet e t\u00eb gjitha feve q\u00eb deklarojn\u00eb se librat e tyre hyjnor\u00eb burojn\u00eb nga Zoti, at\u00ebher\u00eb t\u00eb gjith\u00eb librat e till\u00eb duhet t\u00eb ken\u00eb nj\u00ebz\u00ebshm\u00ebri t\u00eb plot\u00eb, t\u00eb pakt\u00ebn n\u00eb m\u00ebsimet themelore.<\/p>\n

Pastaj, ballafaqohesh me nj\u00eb pyetje tjet\u00ebr t\u00eb r\u00ebnd\u00ebsishme lidhur me m\u00ebnyr\u00ebn me t\u00eb cil\u00ebn\u00a0 mund t\u00eb verifikosh origjin\u00ebn e m\u00ebsimeve doktrinare q\u00eb jan\u00eb t\u00eb p\u00ebrbashk\u00ebta n\u00eb t\u00eb gjitha fet\u00eb. Duhet t\u00eb gjejm\u00eb pa tjet\u00ebr nj\u00eb metodologji q\u00eb logjikisht t\u00eb jet\u00eb e pranueshme p\u00ebr ta shoshitur t\u00eb v\u00ebrtet\u00ebn nga ajo e pav\u00ebrteta. Besimet kryesore nga k\u00ebndv\u00ebshtrimi Kuranik jan\u00eb aq shum\u00eb n\u00eb harmoni me natyr\u00ebn njer\u00ebzore sa q\u00eb leht\u00eb kridhen n\u00eb zemrat e njer\u00ebzve, p\u00ebr shkak t\u00eb forc\u00ebs s\u00eb v\u00ebrtet\u00ebsis\u00eb s\u00eb tyre, si\u00e7 thot\u00eb Kurani:<\/p>\n

Ata u urdh\u00ebruan vet\u00ebm ta adhuronin Allahun, duke ia p\u00ebrkushtuar fen\u00eb vet\u00ebm Atij, duke p\u00ebrulur gjithmon\u00eb vet\u00ebm para Tij, si dhe t\u00eb falnin namazin e t\u00eb jepnin zekatin. Kjo \u00ebsht\u00eb feja q\u00eb mban m\u00ebsimet e q\u00ebndrueshme.\u00a0\u00a0(El-Bejjina 98:6)<\/strong><\/p><\/blockquote>\n

Kjo do t\u00eb thot\u00eb se, themeluesit e t\u00eb gjitha feve t\u00eb bot\u00ebs kategorikisht ishin urdh\u00ebruar q\u00eb ata duhet ta adhurojn\u00eb me gjith\u00eb sinqeritet Nj\u00eb Zot t\u00eb Vet\u00ebm, duke iu p\u00ebrkushtuar vet\u00ebm Atij. Ata gjithashtu ishin urdh\u00ebruar t\u00eb falin namazin e rregullt (ashtu si\u00e7 ishte organizuar n\u00eb fet\u00eb e tyre), dhe t\u00eb shpenzojn\u00eb (p\u00ebr hir t\u00eb Zotit) p\u00ebr njer\u00ebz t\u00eb varf\u00ebr e nevojtar\u00eb dhe p\u00ebr q\u00ebllime t\u00eb nj\u00ebjta humanitare. V\u00ebshtir\u00eb t\u00eb gjesh mospajtim me k\u00ebt\u00eb, cil\u00ebsdo feje i takon njeriu.<\/p>\n

N\u00eb k\u00ebt\u00eb ligj\u00ebrat\u00eb fillestare, ne nuk d\u00ebshirojm\u00eb t\u00eb hyjm\u00eb n\u00eb diskutime t\u00eb gjata rreth metodave t\u00eb ndryshme t\u00eb adhurimit, t\u00eb caktuara prej Zotit dhe rreth arsyeve t\u00eb ndryshimeve t\u00eb tyre. Tani p\u00ebr tani, po shqyrtojm\u00eb se p\u00ebrse fet\u00eb dallohen n\u00eb m\u00ebsimet e tyre, si n\u00eb m\u00ebsimet themelore, ashtu edhe n\u00eb ato t\u00eb detajuara.<\/p>\n

Shkurt, mund t\u00eb themi se dora e koh\u00ebs \u00ebsht\u00eb e pam\u00ebshirshme dhe koncepti i prishjes \u00ebsht\u00eb i pandash\u00ebm nga koncepti i koh\u00ebs. \u00c7do gj\u00eb e re duhet t\u00eb rritet, t\u00eb vjetrohet e t\u00eb ndryshohet. Njeriu mund t\u00eb shoh\u00eb me \u00e7udi g\u00ebrmadhat e k\u00ebshtjellave dhe t\u00eb pallateve, por edhe nd\u00ebrtesat e nd\u00ebrtuara prej atyre monark\u00ebve dhe t\u00eb vizatuara prej atyre arkitekt\u00ebve nuk p\u00ebrjashtohen nga ky ligj. Nganj\u00ebher\u00eb, ato marrin shtesa nga gjeneratat e m\u00ebvonshme dhe p\u00ebsojn\u00eb ndryshime t\u00eb tilla arkitekturore, saq\u00eb nuk mbetet asnj\u00eb ngjashm\u00ebri me form\u00ebn e tyre origjinale. Ose nganj\u00ebher\u00eb, ato braktisen dhe b\u00ebhen krejt\u00ebsisht t\u00eb banueshme. Sipas Kuranit, sfera e diferencave t\u00eb papajtueshme n\u00eb t\u00eb gjitha religjionet jan\u00eb pun\u00ebdore e njer\u00ebzve t\u00eb fazave t\u00eb m\u00ebvonshme. N\u00eb baz\u00eb t\u00eb k\u00ebtij m\u00ebsimi universal t\u00eb Kuranit, Isalmi si\u00e7 duket, shtron rrug\u00ebn p\u00ebr unifikimin e t\u00eb gjitha feve, t\u00eb pakt\u00ebn n\u00eb parimet e tyre themelore. K\u00ebshtu, ai i largon pengesat dhe barrikadat e krijuara prej njeriut, p\u00ebr t\u2019i mbajtur fet\u00eb m\u00ebnjan\u00eb, si qenie krejt\u00ebsisht t\u00eb ndara.<\/p>\n

Arsyeja e p\u00ebrmendur m\u00eb lart nuk \u00ebsht\u00eb e vetmja p\u00ebrgjegj\u00ebse p\u00ebr divergjenc\u00eb n\u00eb m\u00ebsimet e librave t\u00eb ndrysh\u00ebm. Disa dallime, sigurisht q\u00eb nuk jan\u00eb nga dora e njeriut, por ashtu ishte k\u00ebrkesa e diktateve t\u00eb koh\u00ebs. Ashtu si\u00e7 njeriu p\u00ebrparoi gradualisht n\u00eb sfera t\u00eb ndryshme t\u00eb civilizimit, kultur\u00ebs, shkenc\u00ebs dhe t\u00eb ekonomis\u00eb, n\u00eb faza t\u00eb ndryshme t\u00eb historis\u00eb s\u00eb tij, atij iu desh\u00ebn m\u00ebsime specifike q\u00eb i p\u00ebrkisnin koh\u00ebs s\u00eb tij. P\u00ebr k\u00ebt\u00eb arsye, libri hyjnor duhej t\u2019i shpallej p\u00ebr orientimin e tij p\u00ebr at\u00eb koh\u00eb. K\u00ebto m\u00ebsime t\u00eb p\u00ebrkohshme nuk ishin universale, por ishin vet\u00ebm p\u00ebr k\u00ebrkesa dhe situata specifike. N\u00eb disa epoka, njeriu ka jetuar nj\u00eb jet\u00eb q\u00eb nuk ishte shum\u00eb larg nga ajo e llojit n\u00ebn-njer\u00ebzor. P\u00ebrparimet e tij intelektuale kan\u00eb qen\u00eb t\u00eb kufizuara dhe dija e tij ndaj universit ka qen\u00eb e vog\u00ebl. Ai nuk ishte t\u00ebr\u00ebsisht i dijsh\u00ebm p\u00ebr bot\u00ebn ku jetonte. Mjetet e komunikimit q\u00eb kishte n\u00eb dispozicion, ishin\u00a0 totalisht t\u00eb pap\u00ebrshtatshme dhe joadekuate q\u00eb ai ta kuptonte natyr\u00ebn dhe madh\u00ebsin\u00eb e tok\u00ebs dhe unversalitetin e njeriut. Shpeshher\u00eb, bot\u00ebkuptimi i tij p\u00ebr ekzistenc\u00ebn ishte i kufizuar vet\u00ebm deri n\u00eb disa zona t\u00eb vogla t\u00eb vendit ose vet\u00ebm deri n\u00eb at\u00eb shtet, t\u00eb cilit i p\u00ebrkiste ai.<\/p>\n

N\u00eb shum\u00eb libra hyjnor\u00eb t\u00eb shpallur n\u00eb at\u00eb koh\u00eb, nuk e gjejm\u00eb p\u00ebrmendjen e ekzistenc\u00ebs s\u00eb bot\u00ebs p\u00ebrtej kufijve t\u00eb sfer\u00ebs s\u00eb atij populli t\u00eb cilit i adresoheshin ata. Kjo nuk do t\u00eb thot\u00eb medoemos, si\u00e7 disa filozof\u00eb sekular\u00eb t\u00eb koh\u00ebs son\u00eb besojn\u00eb, se ky fakt ofron prov\u00eb t\u00eb mjaftueshme se librat n\u00eb fjal\u00eb kan\u00eb qen\u00eb t\u00eb hartuar nga njeriu dhe nuk kan\u00eb ndonj\u00eb origjin\u00eb hyjnore.<\/p>\n

T\u00eb gjitha m\u00ebsimet hyjnore kan\u00eb qen\u00eb t\u00eb lidhura jo vet\u00ebm me k\u00ebrkesat e asaj kohe, por edhe me informat\u00ebn e poseduar nga populli, p\u00ebrndryshe populli i koh\u00ebs do t\u00eb mund t\u2019u ngrinte kund\u00ebrshtime pejgamber\u00ebve t\u00eb koh\u00ebs, duke i akuzuar p\u00ebr krijimin e kontradiktave me faktet e v\u00ebrtetuara n\u00eb p\u00ebrgjith\u00ebsi. Kjo gjithashtu do t\u00eb mund t\u00eb krijonte nj\u00eb dilem\u00eb t\u00eb pazgjidhshme p\u00ebr vet\u00eb profet\u00ebt, sepse edhe ata kishin t\u00eb nj\u00ebjtat njohuri q\u00eb kishin popujt e tyre. Shum\u00eb shembuj interesant\u00eb t\u00eb k\u00ebtij lloji mund t\u00eb paraqiten nga Kurani, ku bot\u00ebkuptimi i natyr\u00ebs q\u00eb kishte\u00a0 populli i asaj kohe, do t\u00eb mund t\u00eb provohej i gabuar nga njer\u00ebzit e koh\u00ebs s\u00eb m\u00ebvonshme. \u00c7far\u00ebdo pozicioni t\u00eb mbante Kurani, do t\u00eb mbetej i cenuesh\u00ebm ose sipas popullit bashk\u00ebkoh\u00ebs ose sipas popullit t\u00eb koh\u00ebs s\u00eb m\u00ebvonshme. \u00cbsht\u00eb shum\u00eb e \u00e7uditshme se si Kurani e zgjidh k\u00ebt\u00eb problem, dhe kjo n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb kritikohet nga filozof\u00ebt apo shkenc\u00ebtar\u00ebt e sot\u00ebm.<\/p>\n

Ilustrimi vijues do t\u00eb jet\u00eb me interes t\u00eb ve\u00e7ant\u00eb. Njeriu i koh\u00ebs s\u00eb sotme nuk ka nevoj\u00eb t\u00eb jet\u00eb shum\u00eb i shkolluar p\u00ebr t\u00eb ditur se toka sillet rreth boshtit t\u00eb vet. Por, n\u00ebse dikush do ta kishte b\u00ebr\u00eb k\u00ebt\u00eb deklarat\u00eb 14 shekuj m\u00eb par\u00eb dhe t\u00eb merrte guxim t\u2019ia atribuonte Zotit, at\u00ebher\u00eb njer\u00ebzit e asaj kohe do ta kund\u00ebrshtonin ashp\u00ebr duke e vler\u00ebsuar at\u00eb si nj\u00eb injorant t\u00eb v\u00ebrtet\u00eb, ose do ta p\u00ebrqeshnin Zotin dhe thoshin se Ai s\u2019paska njohuri fare p\u00ebr bot\u00ebn q\u00eb ka krijuar. Nga ana tjet\u00ebr, duke qen\u00eb nj\u00eb lib\u00ebr universal, Kurani Fam\u00eblart\u00eb nuk mund t\u00eb shmangej plot\u00ebsisht ta p\u00ebrmendte k\u00ebt\u00eb gj\u00eb, sepse popujt e m\u00ebvonsh\u00ebm, sikur i koh\u00ebs son\u00eb, do ta akuzonin me t\u00eb drejt\u00eb se Ai nuk ka njohuri t\u00eb gjith\u00ebsis\u00eb. Duke u ballafaquar me sfidat nga t\u00eb katra an\u00ebt, Kurani Fam\u00eblart\u00eb flet rreth maleve n\u00eb k\u00ebt\u00eb ajet vijues, duke i prezantuar ato sikurse lundrojn\u00eb ose bredhin si re, edhe pse njer\u00ebzit mendojn\u00eb se jan\u00eb t\u00eb ngulitura n\u00eb nj\u00eb vend:<\/p>\n

Ti i sheh malet se jan\u00eb t\u00eb pal\u00ebvizshme, nd\u00ebrsa ato po l\u00ebvizin si ret\u00eb.\u00a0( En-Neml 27:89)<\/strong><\/p><\/blockquote>\n

Pa dyshim, malet nuk mund t\u00eb lundrojn\u00eb pa l\u00ebvizjen e tok\u00ebs bashk\u00eb me to. Mir\u00ebpo, koha e foljes q\u00eb \u00ebsht\u00eb p\u00ebrdorur k\u00ebtu, \u00ebsht\u00eb ajo e ardhshme (mudari\u2019)<\/i> q\u00eb, n\u00eb arabisht, p\u00ebrdoret edhe p\u00ebr koh\u00ebn e tashme edhe p\u00ebr t\u00eb ardhmen. Pra, ajeti mund t\u00eb p\u00ebrkthehet: \u201cMalet l\u00ebvizin n\u00eb m\u00ebnyr\u00eb t\u00eb vazhdueshme n\u00eb nj\u00eb m\u00ebnyr\u00eb lundrimi, pa b\u00ebr\u00eb p\u00ebrpjekjen m\u00eb t\u00eb vog\u00ebl nga ana e tyre\u201d<\/i>. Ky gjithashtu mund t\u00eb p\u00ebrkthehet: \u201cMalet do t\u00eb l\u00ebvizin ashtu sikur t\u00eb lundrojn\u00eb\u201d<\/i>. Njer\u00ebzit e asaj kohe mund t\u00eb jen\u00eb pajtuar me alternativ\u00ebn e dyt\u00eb, mir\u00ebpo ata harruan ta v\u00ebnin re pjes\u00ebn tjet\u00ebr t\u00eb t\u00eb nj\u00ebjtit ajet q\u00eb thot\u00eb: \u201cKurse ju mendoni se ato jan\u00eb t\u00eb pal\u00ebvizshme\u201d.<\/i>Njeriu, i \u00e7far\u00ebdo kohe t\u00eb jet\u00eb, si mund t\u00eb mendoj\u00eb se malet jan\u00eb t\u00eb q\u00ebndruara n\u00eb nj\u00eb vend, n\u00ebse ato papritmas fillojn\u00eb t\u00eb l\u00ebvizin? P\u00ebrshkrimi i l\u00ebvizjes s\u00eb tyre nuk l\u00eb vend p\u00ebr ask\u00ebnd t\u00eb jet\u00eb i gjall\u00eb n\u00eb tok\u00eb dhe qet\u00ebsisht ta shikoj\u00eb fenomenin e \u00e7uditsh\u00ebm t\u00eb p\u00ebrmendur n\u00eb k\u00ebt\u00eb ajet.<\/p>\n

Prandaj, logjikisht, i vetmi p\u00ebrkthim i sakt\u00eb mund t\u00eb jet\u00eb: \u201cJu i konsideroni malet t\u00eb pal\u00ebvizshme, nd\u00ebrsa ato po l\u00ebvizin n\u00eb m\u00ebnyr\u00eb t\u00eb vazhdueshme\u201d<\/i>. Ka shum\u00eb shembuj t\u00eb ngjash\u00ebm q\u00eb mund t\u00eb jepen nga Kurani, por un\u00eb i kam ilustruar n\u00eb nj\u00eb ligj\u00ebrat\u00eb timen t\u00eb m\u00ebparshme me titullin \u201cLogjika dhe Shpallja n\u00eb lidhje me dijen dhe t\u00eb v\u00ebrtet\u00ebn\u201d<\/i>. \u00c7do lexues q\u00eb interesohet t\u00eb studioj\u00eb m\u00eb shum\u00eb, mund t\u2019i referohet k\u00ebsaj.<\/p>\n

Padyshim, ne dim\u00eb q\u00eb, gjat\u00eb koh\u00ebs s\u00eb lasht\u00eb, kur Vedat ishin shpallur p\u00ebr dobin\u00eb e njer\u00ebzve t\u00eb Indis\u00eb, indian\u00ebt kishin njohuri shum\u00eb t\u00eb vog\u00ebl rreth bot\u00ebs q\u00eb ekzistonte p\u00ebrtej deteve. Ndaj, aty nuk p\u00ebrmendet asnj\u00eb shtet apo popull q\u00eb gjendej jasht\u00eb Indis\u00eb, m\u00ebtan\u00eb kufijve natyrore t\u00eb Himalaj\u00ebs n\u00eb nj\u00ebr\u00ebn an\u00eb dhe p\u00ebrtej deteve n\u00eb an\u00ebn tjet\u00ebr. Heshtja e Vedave rreth k\u00ebsaj teme mund t\u00eb pranohet si nj\u00eb heshtje e p\u00ebrshtatshme dhe shum\u00eb e mir\u00ebkuptueshme nga ana e Zotit. Duhet sqaruar se faktet e p\u00ebrmendura n\u00eb librat hyjnor\u00eb ndahen n\u00eb dy kategori. Kategoria e par\u00eb p\u00ebrfshin faktet e k\u00ebsaj bote, q\u00eb mund t\u00eb kuptohen dhe t\u00eb verifikohen nga \u00e7dokush, pa marr\u00eb parasysh cilit feje i takon ai. Pik\u00ebrisht p\u00ebr k\u00ebto kemi diskutuar lart. P\u00ebr sa u p\u00ebrket fakteve t\u00eb bot\u00ebs tjet\u00ebr, \u00e7do njeri mund t\u00eb proklamoj\u00eb di\u00e7ka rreth tyre, sepse ato jan\u00eb jasht\u00eb mund\u00ebsive t\u00eb verifikimit p\u00ebr njer\u00ebzit.<\/p>\n

Pavar\u00ebsisht nga gjitha k\u00ebto diferenca, pikat themelore t\u00eb ngjashm\u00ebrive gjithnj\u00eb jan\u00eb t\u00eb gjurmueshme n\u00ebse thellohesh n\u00eb studimin e librave origjinal\u00eb. Si nj\u00eb arkeolog q\u00eb mund t\u00eb rind\u00ebrtoj\u00eb skic\u00ebn e planit origjinal duke b\u00ebr\u00eb nj\u00eb studim t\u00eb g\u00ebrmadh\u00ebs, po ashtu nuk duhet t\u00eb jet\u00eb e v\u00ebshtir\u00eb p\u00ebr nj\u00eb v\u00ebzhgues t\u00eb mpreht\u00eb q\u00eb ta studioj\u00eb mesazhin e nj\u00ebshm\u00ebris\u00eb s\u00eb Zotit, i cili edhe pse gjendet n\u00eb perdet e mjegull\u00ebs dhe t\u00eb err\u00ebsir\u00ebs s\u00eb krijuar prej ndjek\u00ebsve t\u00eb feve kur ata u larguan nga koha e profet\u00ebve themelues.<\/p>\n

Ne shkurtimisht kemi p\u00ebrmendur disa diferenca, q\u00eb q\u00ebllimisht jan\u00eb t\u00eb hartuara kund\u00ebr atyre q\u00eb jan\u00eb rezultuar nga interpolacioni i njeriut. P\u00ebr ta ilustruar t\u00eb par\u00ebn, mund t\u2019i referohemi nj\u00eb m\u00ebsimi t\u00eb Tevratit, q\u00eb si duket i privon \u00e7ifut\u00ebt nga mund\u00ebsia e faljes. P\u00ebr nj\u00eb v\u00ebzhgues t\u00eb zakonsh\u00ebm q\u00eb i p\u00ebrket koh\u00ebs moderne, ky m\u00ebsim mund t\u2019i duket thuajse si jo i Zotit, i pap\u00ebrshtatsh\u00ebm dhe n\u00eb favor t\u00eb hakmarrjes. Megjithat\u00eb, nj\u00eb shqyrtim m\u00eb i thell\u00eb i k\u00ebrkesave t\u00eb asaj kohe t\u00eb nj\u00ebjtin m\u00ebsim e paraqet n\u00eb nj\u00eb aspekt krejt\u00ebsisht tjet\u00ebr. Ne dim\u00eb se Bijt\u00eb e Izraelit, n\u00ebn sundimin shtyp\u00ebs, n\u00ebnshtrues dhe despotik t\u00eb Faraonit, ishin t\u00eb privuar nga t\u00eb gjitha t\u00eb drejtat e tyre themelore. Ata ishin t\u00eb detyruar t\u00eb jetonin nj\u00eb jet\u00eb posht\u00ebrsie e rob\u00ebrie, q\u00eb nuk e njihte t\u00eb drejt\u00ebn e tyre p\u00ebr vet\u00ebmbrojtje dhe p\u00ebr t\u2019iu kund\u00ebrp\u00ebrgjigjur tiranit.<\/p>\n

Jeta kaq e mjer\u00eb e tyre p\u00ebrgjat\u00eb dy shekujve, ua kishte grabitur kualitet e larta fisnike. Ata ishin t\u00eb detyruar q\u00eb n\u00eb em\u00ebr t\u00eb faljes t\u00eb lanin duart nga t\u00eb drejt\u00ebn e tyre t\u00eb hakmarrjes, n\u00eb fjal\u00eb t\u00eb tjera, ta p\u00ebrvet\u00ebsonin frik\u00ebn totale. Po t\u2019u jepej mund\u00ebsia e zgjedhjes midis hakmarrjes dhe frik\u00ebs, pak do t\u00eb dilnin q\u00eb do t\u00eb guxonin p\u00ebr ta zgjedhur t\u00eb par\u00ebn. N\u00eb k\u00ebto rrethana, m\u00ebsimi i Tevratit, sado q\u00eb duket i ashp\u00ebr dhe tep\u00ebr i nj\u00ebansh\u00ebm, \u00ebsht\u00eb m\u00eb i p\u00ebrsosuri p\u00ebr k\u00ebrkesat e asaj kohe. Pra, ishte nj\u00eb gjendje e s\u00ebmur\u00eb q\u00eb kishte nevoj\u00eb t\u00eb mjekohej me nj\u00eb pilul\u00eb t\u00eb hidhur t\u00eb k\u00ebtij urdhri.<\/p>\n

Pas 13 shekujve t\u00eb praktik\u00ebs s\u00eb hakmarrjes n\u00eb m\u00ebnyr\u00eb t\u00eb pam\u00ebshirshme, zemrat e izraelit\u00ebve ishin b\u00ebr\u00eb t\u00eb vrazhd\u00eb, sikur t\u00eb ishin gur\u00eb t\u00eb fort\u00eb. Kjo ishte gjendja e koh\u00ebs kur kishte ardhur Mesihu (Hazret Isai a.s.), i cili ishte nj\u00eb personifikim i faljes, dashuris\u00eb\u00a0 dhe modestis\u00eb. Po t\u2019ua jepte Zoti izraelit\u00ebve mund\u00ebsin\u00eb e zgjedhjes s\u00eb nj\u00ebr\u00ebs midis faljes dhe hakmarrjes, ata me siguri, pa e \u00ebnd\u00ebrruar faljen, do ta zgjidhnin vet\u00ebm hakmarrjen. Pyetja shtrohet se cili m\u00ebsim mund t\u00eb ishte m\u00eb perfekt gjat\u00eb koh\u00ebs s\u00eb Jezusit? Sigurisht q\u00eb m\u00ebsimi i faljes, por pa zgjedhjen e hakmarrjes. Kjo ishte ajo q\u00eb ngjau n\u00eb realitet. Ky ilustrim e b\u00ebn shum\u00eb t\u00eb qart\u00eb faktin se disa m\u00ebsime, sado q\u00eb duken kontradiktore, i sh\u00ebrbejn\u00eb t\u00eb nj\u00ebjtit q\u00ebllim dhe punojn\u00eb n\u00eb harmoni p\u00ebr t\u00eb realizuar planet e Zotit. Q\u00ebllimi kryesor \u00ebsht\u00eb t\u00eb sh\u00ebrohet i s\u00ebmuri q\u00eb mund t\u00eb ket\u00eb nevoj\u00eb p\u00ebr ila\u00e7e t\u00eb ndryshme n\u00eb koh\u00eb t\u00eb ndryshme.<\/p>\n

4. Profet\u00ebt<\/h1>\n

Artikulli i kat\u00ebrt fundamental i besimit n\u00eb Islam \u00ebsht\u00eb t\u00eb kesh besim n\u00eb t\u00eb gjith\u00eb profet\u00ebt. Ky artikull, n\u00eb t\u00eb v\u00ebrtet\u00eb, \u00ebsht\u00eb nj\u00eb konkludim logjik i artikullit t\u00eb tret\u00eb. Filozofia e nj\u00ebjt\u00eb q\u00eb p\u00ebrfshin n\u00eb besimin e t\u00eb gjith\u00eb librave, \u00ebsht\u00eb e nevojshme edhe n\u00eb besimin e t\u00eb gjith\u00eb profet\u00ebve. Kur’ani i shenjt\u00eb flet p\u00ebr shum\u00eb ata profet\u00eb q\u00eb m\u00eb s\u00eb shumti i takonin radh\u00ebs s\u00eb profet\u00ebve t\u00eb Lindjes s\u00eb Mesme, duke filluar prej Ademit e deri te Hazret Muhamedit s.a.s. Mir\u00ebpo, ka edhe p\u00ebrjashtime nga rregulla. Ka dy pika q\u00eb ve\u00e7an\u00ebrisht p\u00ebrmenden n\u00eb Kur’an lidhur me k\u00ebt\u00eb tem\u00eb:<\/p>\n

    \n
  1. a) Megjith\u00ebse, emrat dhe historia e shkurt\u00ebr e disa profet\u00ebve i \u00ebsht\u00eb diktuar Themeluesit t\u00eb shenjt\u00eb t\u00eb Islamit, lista\u00a0 nuk \u00ebsht\u00eb e plot\u00eb. K\u00ebta jan\u00eb vet\u00ebm disa emra sa p\u00ebr ilustrim, kurse ka shum\u00eb profet\u00eb q\u00eb nuk p\u00ebrmenden n\u00eb Kur’an.<\/li>\n
  2. b) N\u00eb list\u00ebn e profet\u00ebve q\u00eb jan\u00eb p\u00ebrmendur n\u00eb m\u00ebnyr\u00eb specifike, ka disa emra q\u00eb sa duket nuk u takojn\u00eb\u00a0\u00a0 profet\u00ebve t\u00eb Izrailit. Prandaj, shum\u00eb komentator\u00eb t\u00eb\u00a0 Kur’anit jan\u00eb t\u00eb mendimit se ata kan\u00eb qen\u00eb profet\u00eb jo-arab, t\u00eb cil\u00ebt jan\u00eb futur n\u00eb list\u00eb vet\u00ebm p\u00ebr shkak se e\u00a0 p\u00ebrfaq\u00ebsonin bot\u00ebn e jashtme. P.sh. Zul-Kifl \u00ebsht\u00eb nj\u00eb\u00a0 em\u00ebr n\u00eb list\u00ebn e profet\u00ebve q\u00eb nuk p\u00ebrmendet n\u00eb\u00a0 referencat arabe apo semitike. Disa dijetar\u00eb sa duket k\u00ebt\u00eb em\u00ebr e kan\u00eb gjurmuar te Buda, i cili i takonte Kapilit q\u00eb ishte kryeqytet i nj\u00eb shteti t\u00eb vog\u00ebl q\u00eb gjendej n\u00eb kufi t\u00eb Indis\u00eb e t\u00eb Nepalit. Budah jo vet\u00ebm q\u00eb i takonte Kapilit, por herave t\u00eb shumta ai referohej si “Of Kapil”. Kjo sakt\u00ebsist \u00ebsht\u00eb kuptimi i fjal\u00ebs “Zul-Kifl”. Duhet t\u00eb keni t\u00eb qart\u00eb se konsonati “p” nuk ekziston n\u00eb gjuh\u00ebn arabe, dhe konsonanti m\u00eb i af\u00ebrt me t\u00eb \u00ebsht\u00eb “f”. Pra, Kapili transkriptohet n\u00eb arabishte me Kifl.<\/li>\n<\/ol>\n

    P\u00ebrve\u00e7 eviden\u00ebs s\u00eb Kur’anit, ka nj\u00eb referenc\u00eb q\u00eb \u00ebsht\u00eb e diskutueshme prej komentator\u00ebve. Ka nj\u00eb hadith ku profeti i shenjt\u00eb s.a.s. flet rreth nj\u00eb profeti indian duke e p\u00ebrmendur edhe emrin e tij. Fjal\u00ebt e hadithit jan\u00eb:<\/p>\n

    Ka qen\u00eb nj\u00eb profet i Zotit n\u00eb Indi q\u00eb ishte zeshkan dhe quhej Kahan.*<\/a><\/p><\/blockquote>\n

    Tani, \u00e7dokush i informuar me historin\u00eb e religjioneve t\u00eb Indis\u00eb mund ta lidh\u00eb menj\u00ebher\u00eb k\u00ebt\u00eb sh\u00ebnim me Lord Krishn\u00ebn, i cili n\u00eb literatur\u00ebn Hinduse n\u00eb m\u00ebnyr\u00eb konstante \u00ebsht\u00eb sh\u00ebnuar si nj\u00eb zeshkan. Poashtu, titulli Kanhaja i shtohet emrit t\u00eb tij Krishna. Kanhaja mban n\u00eb vete t\u00eb nj\u00ebtat konsonante K,N,H si\u00e7 mban emri Kahan – nj\u00eb ngjajshm\u00ebri e pap\u00ebrfillshme. Mir\u00ebpo, n\u00ebse ndonj\u00eb profet jo-arab \u00ebsht\u00eb p\u00ebrmendur me em\u00ebr apo jo, \u00ebsht\u00eb nj\u00eb diskutim akadamik. Nuk mohohet fakti se Kur’ani i shenjt\u00eb e detyron \u00e7do mysliman t\u00eb ket\u00eb besim jo vet\u00ebm n\u00eb t\u00eb gjith\u00eb profet\u00ebt, por ai na informon qartazi se n\u00eb \u00e7do zon\u00eb t\u00eb bot\u00ebs dhe n\u00eb \u00e7do epok\u00eb, Allahu xh.sh. i d\u00ebrgoi profet\u00ebt e vet\u00eb.<\/p>\n

    Ky besim n\u00eb princip n\u00eb v\u00ebrtet\u00ebsin\u00eb e profet\u00ebve themelues dhe t\u00eb profet\u00ebve t\u00eb vegj\u00ebl t\u00eb religjoneve t\u00eb tjera \u00ebsht\u00eb nj\u00eb deklarat\u00eb unike e Kur’anit q\u00eb nuk ekziston n\u00eb librat e tjer\u00eb hyjnor. Ky hedh drit\u00eb mbi universalitetin e krijimit dhe gjithashtu mbi universalitetin e vet\u00eb t\u00eb Isalmit. N\u00ebse \u00ebsht\u00eb e v\u00ebrtet\u00eb deklarta kur’anike se m\u00ebsimet e Kur’anit jan\u00eb p\u00ebr t\u00ebr\u00eb bot\u00ebn, at\u00ebher\u00eb ky duhet ta njoh\u00eb v\u00ebrtet\u00ebsin\u00eb e t\u00eb gjith\u00eb profet\u00ebve. P\u00ebrndryshe, ndjek\u00ebsit e shum\u00eb religjiove t\u00eb ndryshme nuk do ta gjejn\u00eb ndonj\u00eb ur\u00eb midis tyre dhe t\u00eb Islamit.<\/p>\n

    Miratimi dhe pranimi i s\u00eb v\u00ebrtet\u00ebs s\u00eb t\u00eb gjith\u00eb librave dhe miratimi dhe njoja e t\u00eb gjith\u00eb profet\u00ebve \u00ebsht\u00eb nj\u00eb deklarat\u00eb revolucionare q\u00eb ka shum\u00eb dobi p\u00ebr njeriun n\u00eb p\u00ebrgjith\u00ebsi. P\u00ebrve\u00e7 tjerash, kjo fuqimisht shtron rrug\u00ebn p\u00ebr paqen dhe harmonin\u00eb nd\u00ebr-religjioze. Si mund t\u00eb jetoj\u00eb dikush n\u00eb paqe me ndjek\u00ebsit e religjioneve t\u00eb tjera, n\u00ebse njeriu i konsideron ata g\u00ebnjeshtar\u00eb; dhe n\u00ebse njeriu e monopolon v\u00ebrtet\u00ebsin\u00eb vet\u00ebm p\u00ebr t\u00eb shenj\u00ebtit religjioz t\u00eb besimit t\u00eb vet\u00eb.<\/p>\n

    Ky \u00ebsht\u00eb nj\u00eb v\u00ebzhgim universal se ndjek\u00ebsit e religjionve t\u00eb ndryshme kan\u00eb prirje sip\u00ebrfaq\u00ebsore t\u00eb m\u00ebsojn\u00eb rreth aspekteve doktrinale t\u00eb religjioneve t\u00eb tyre. K\u00ebta jan\u00eb prift\u00ebrinj t\u00eb caktuar apo lider\u00eb t\u00eb tjer\u00eb, t\u00eb cil\u00ebt sa duket e posedojn\u00eb diturin\u00eb religjioze, dhe sipas tyre njer\u00ebz t\u00eb p\u00ebrgjithsh\u00ebm drejtohen kur ata ngrehen p\u00ebr t\u00eb marr\u00eb udh\u00ebzimin religjioz. Njer\u00ebz t\u00eb till\u00eb jan\u00eb m\u00eb shum\u00eb t\u00eb ndiejsh\u00ebm kur \u00ebsht\u00eb fjala p\u00ebr nderin e profet\u00ebve t\u00eb tyre dhe t\u00eb njer\u00ebzve t\u00eb shenjt\u00eb se sa ndaj Allahut dhe ndaj nderit t\u00eb Tij.<\/p>\n

    Pavar\u00ebsisht nga Islami, asnj\u00eb lib\u00ebr prej librave hyjnor t\u00eb religjioneve nuk e mban ndonj\u00eb d\u00ebshmi t\u00eb v\u00ebrtet\u00ebsis\u00eb s\u00eb themeluesve t\u00eb religjioneve t\u00eb tjera. Mungesa e njohjes dhe t\u00eb miratimit t\u00eb v\u00ebrtet\u00ebsis\u00eb s\u00eb profet\u00ebvet\u00eb t\u00eb tjer\u00eb, p\u00ebrve\u00e7 profet\u00ebve t\u00eb vet\u00eb, i ka izoluar religjionet prej njeri-tjetrit. Secili deklaron monopolin\u00eb e s\u00eb v\u00ebrtet\u00ebs, secili i p\u00ebrg\u00ebnjeshtron profet\u00ebt e religjioneve t\u00eb tjera. Sadoq\u00eb, ne n\u00eb jet\u00ebn e p\u00ebrdit\u00ebshme nuk e gjejm\u00eb k\u00ebt\u00eb dukuri aq fort t\u00eb shfaqur, e v\u00ebrteta e r\u00ebnd\u00eb mbetet se n\u00ebse ndjek\u00ebsit e ndonj\u00eb religjioni sinqerisht i marrin p\u00ebrsip\u00ebr besimet e tyre, ata duhet t’i konsiderojn\u00eb t\u00eb gjitha religjionet e tjera si false, bile edhe pik\u00ebnisjet e tyre. Kjo \u00ebsht\u00eb e pamundur q\u00eb t\u00eb p\u00ebrfytyrohet se nj\u00eb i krishter, nj\u00eb besimtar i v\u00ebrtet\u00eb i Krishterizmit, si\u00e7 ai e kupton sot, t\u00eb verifikoj\u00eb v\u00ebrtet\u00ebsin\u00eb e Bud\u00ebs, t\u00eb Krishn\u00ebs dhe t\u00eb Zaratushtit. Ve\u00e7an\u00ebrisht, q\u00ebndrimi i t\u00eb krishter\u00ebve ndaj Profetit t\u00eb shenjt\u00eb t\u00eb Islamit s.a.s. \u00ebsht\u00eb pik\u00ebrisht ai q\u00eb \u00ebsht\u00eb p\u00ebrmendur m\u00eb lart; ata duhet ta p\u00ebrg\u00ebnjeshtrojn\u00eb at\u00eb duke e konsideruar si g\u00ebnjeshtar, p\u00ebrndryshe e vetmja alternativ\u00eb p\u00ebr ata \u00ebsht\u00eb t\u00eb b\u00ebhen mysliman. Orientalist\u00ebt duke e diskutuar k\u00ebt\u00eb tem\u00eb gjithnj\u00eb e kan\u00eb p\u00ebrmendur qartazi k\u00ebt\u00eb situat\u00eb, shumica prej tyre tregojn\u00eb nj\u00eb armiq\u00ebsi t\u00eb hap\u00ebt kund\u00ebr themeluesit t\u00eb Islamit n\u00eb baz\u00eb t\u00eb premis\u00ebs se ai \u00ebsht\u00eb fals. Kjo e nj\u00ebjta aplikohet ashtu edhe p\u00ebr religjionet e tjera.<\/p>\n

    Megjith\u00ebse, ne n\u00eb jet\u00ebn ton\u00eb t\u00eb p\u00ebrdit\u00ebshme nuk takohemi me shembuj t\u00eb till\u00eb plot\u00eb zem\u00ebrim t\u00eb mosmir\u00ebsjelljes dhe t\u00eb fyejes, por n\u00ebse dikush e mban pik\u00ebpamjen e vet p\u00ebr vete apo ta shfaq\u00eb haptazi, pengesa prap\u00eb mbetet. Nga kjo del qart se ndjek\u00ebsit e t\u00eb gjitha religjioneve e kan\u00eb lidhur veten n\u00eb grupe kund\u00ebr t\u00eb gjith\u00eb t\u00eb tjer\u00ebve, dhe pengesa midis t\u00eb v\u00ebrtet\u00ebs dhe jo t\u00eb v\u00ebrtet\u00ebs, midis t\u00eb drejt\u00ebs dhe jo t\u00eb drejt\u00ebs korr sukses p\u00ebr ta parandaluar harmonin\u00eb religjioze, p\u00ebr t\u00eb cil\u00ebn njeriu i sot\u00ebm ka nevoj\u00eb shum\u00eb t\u00eb madhe.<\/p>\n

    Me t\u00eb v\u00ebrtet\u00eb, ka shum\u00eb t\u00eb krishter\u00eb t\u00eb civilizuar dhe t\u00eb edukuar n\u00eb bot\u00eb, t\u00eb cil\u00ebt p\u00ebr shkak t\u00eb mir\u00ebsjelljes nuk i ofendojn\u00eb ndjenjat e mysliman\u00ebve duke e denoncuar profetin e Islamit si g\u00ebnjeshtar. Megjith\u00ebk\u00ebt\u00eb, t\u00eb krishter\u00ebt n\u00eb baz\u00eb t\u00eb besimeve t\u00eb tyre, nuk kan\u00eb ndonj\u00eb zgjedhje tjet\u00ebr, por ta refuzojn\u00eb v\u00ebrtet\u00ebsin\u00eb e themeluesit t\u00eb Islamit. P\u00ebr sa i p\u00ebrket nj\u00eb myslimani, ka nj\u00eb tregim t\u00ebr\u00ebrsisht t\u00eb ndrysh\u00ebm. Kur ai flet p\u00ebr Jesus Krishtin apo p\u00ebr Hazret Musain apo p\u00ebr Krishn\u00ebn apo p\u00ebr Bud\u00ebn, flet me respekt e me dashuri, ai vepron ashtu, sepse ai nuk ka ndonj\u00eb zgjedhje tjet\u00ebr. Kjo \u00ebsht\u00eb pjesa e besimit t\u00eb tij fundamental jo vet\u00ebm n\u00eb baz\u00eb t\u00eb mir\u00ebsjelljes njer\u00ebzore, por qartazi t\u00eb ket\u00eb besim n\u00eb v\u00ebrtet\u00ebsin\u00eb dhe nderin e tyre. N\u00eb baz\u00eb t\u00eb k\u00ebsaj, ky artikull besimi si\u00e7 duket mban n\u00eb vete nj\u00eb r\u00ebnd\u00ebsi t\u00eb shkall\u00ebs globale. Ky e stabilizon paqen dhe harmonin\u00eb nd\u00ebr-religjioze dhe n\u00eb t\u00eb v\u00ebrtet\u00eb krijon nj\u00eb atmosfer\u00eb t\u00eb besimit dhe t\u00eb dashuris\u00eb reciproke. Si Unikat\u00ebsia e Zotit edhe ky mban kualitetin e qen\u00ebsish\u00ebm t\u00eb jet\u00eb i paz\u00ebven\u00ebsuesh\u00ebm – s’ka alternativ\u00eb tjet\u00ebr.<\/p>\n

    Masihu i Premtuar, Hazret Mirza Ghulam Ahmadi a.s. nga Kadijani, e ka p\u00ebrmbledhur besimin islamik n\u00eb profet\u00eb t\u00eb tjer\u00eb ashtu si vijon:<\/p>\n

    \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 “Nj\u00eb nga principet q\u00eb e formojn\u00eb baz\u00ebn e besimit tim \u00ebsht\u00eb ai q\u00eb ka t\u00eb b\u00ebj\u00eb\u00a0 me religjionet e stabilizuara t\u00eb bot\u00ebs. K\u00ebto religjione kan\u00eb hasur miratime t\u00eb gjera n\u00eb zona t\u00eb ndryshme t\u00eb bot\u00ebs. Ato kan\u00eb p\u00ebrfituar nj\u00eb mas\u00eb t\u00eb madhe t\u00eb koh\u00ebs, dhe kan\u00eb arritur n\u00eb gjendjen e pjekuris\u00eb. Allahu xh.sh. m\u00eb informoi mua se asnj\u00eb religjion prej k\u00ebtyre religjioneve nuk ishte false n\u00eb koh\u00ebn e zanafill\u00ebs s\u00eb tyre dhe asnj\u00eb profet prej profet\u00ebve t\u00eb Zotit nuk ishte fals.”*<\/a><\/p>\n

    \u201cKy \u00ebsht\u00eb nj\u00eb princip i bukur i cili e zhvillon paqen dhe harmonin\u00eb, dhe i cili v\u00eb baz\u00ebn e pajtimit, dhe i cili i jep ndihm\u00eb gjendjes morale t\u00eb njeriut. T\u00eb gjith\u00eb profet\u00ebt, t\u00eb cil\u00ebt kan\u00eb ardhur n\u00eb bot\u00eb, pa marr\u00eb parasysh se kan\u00eb banuar n\u00eb Indi apo n\u00eb Persi apo n\u00eb Kin\u00eb, apo n\u00eb ndonj\u00eb vend tjet\u00ebr, ne i besojm\u00eb, i pranojm\u00eb t\u00eb gjith\u00eb dhe i konsiderojm\u00eb t\u00eb v\u00ebrtet\u00eb.\u201d*<\/a><\/p><\/blockquote>\n

    Me stabilizimin e k\u00ebtij fakti se aty n\u00eb t\u00eb gjitha vendet e bot\u00ebs dhe n\u00eb t\u00eb gjitha koh\u00ebrat ka pasur profet\u00eb, t\u00eb cil\u00ebt kan\u00eb qen\u00eb prej Zotit, koha k\u00ebrkonte nj\u00eb profet universal. Pranimi i nj\u00eb profeti universal k\u00ebrkon nj\u00eb reciprocitet. Kur ju pritni prej t\u00eb tjer\u00ebve q\u00eb t\u00eb ken\u00eb besim n\u00eb at\u00eb, t\u00eb cilin ju e konsideroni t\u00eb v\u00ebrtet\u00eb, do t\u00eb jet\u00eb, m\u00eb t\u00eb v\u00ebrtet\u00eb, shum\u00eb ndihmuese\u00a0 n\u00ebse jepni d\u00ebshmi p\u00ebr v\u00ebrtetimin e atij populli t\u00eb till\u00eb hyjnor n\u00eb t\u00eb cilin partia tjet\u00ebr ka besim t\u00eb paluhatsh\u00ebm.<\/p>\n

    Islami, pra, v\u00ebn baz\u00ebn p\u00ebr universalitetin e nj\u00eb profeti t\u00eb vet\u00ebm. Si deklarata e\u00a0 Kur\u2019anit – se Profeti i shenjt\u00eb\u00a0 s.a.s.\u00a0 ishte ngritur jo vet\u00ebm p\u00ebr Arabin\u00eb, por p\u00ebr t\u00ebr\u00eb njer\u00ebzimin – bazohet mbi nj\u00eb fiozofi t\u00eb thell\u00eb. N\u00eb \u00e7do religjion ne e gjejm\u00eb t\u00eb p\u00ebrmendur nj\u00eb ardhm\u00ebri t\u00eb shk\u00eblqyeshme apo epok\u00ebn e art\u00eb kur t\u00eb gjith\u00eb njer\u00ebzit do t\u00eb sillen e do t\u00eb tubohen n\u00ebn nj\u00eb flamur. Mir\u00ebpo, aty nuk shihet asnj\u00eb baz\u00eb\u00a0 p\u00ebr unifikimin e njeriut n\u00eb besimet e n\u00eb dogmat e tij. Ishte hera e par\u00eb n\u00eb historin\u00eb e religjionit q\u00eb Islami e shtroi rrug\u00ebn p\u00ebr nj\u00eb religjion universal duke e l\u00ebshuar k\u00ebt\u00eb deklarat\u00eb se t\u00eb gjith\u00eb popujt e bot\u00ebs, n\u00eb koh\u00ebra t\u00eb ndryshme, jan\u00eb bekuar me ardhjen e profet\u00ebve hyjnor. \u00a0\u00a0\u00a0\u00a0\u00a0 Sipas Kur\u2019anit, institucioni i profetizmit \u00ebsht\u00eb universal dhe i p\u00ebrhersh\u00ebm. Ka dy terma q\u00eb p\u00ebrdoren p\u00ebr t\u00eb treguar t\u00eb nj\u00ebjt\u00ebn detyr\u00eb, secili me nj\u00eb ndryshim t\u00eb vog\u00ebl t\u00eb t\u00eb kuptuarit. Termi An-Nabi <\/em>ka kuptimin e profecis\u00eb e t\u00eb parashikuarit. Ata, t\u00eb cil\u00ebt Allahu xh.sh. i zgjedh q\u00eb ta p\u00ebrfaq\u00ebsojn\u00eb At\u00eb, bekohen dhe dhurohen me dijeni e dituri\u00a0 rreth ngjarjeve t\u00eb r\u00ebnd\u00ebsishme lidhur me t\u00eb ardhm\u00ebn. Ata, poashtu, m\u00ebsohen p\u00ebr ndodhit\u00eb e s\u00eb kaluar\u00ebs, t\u00eb cilat njer\u00ebzit nuk i njohnin, dhe kjo njohje e tyre q\u00ebndron si nj\u00eb shenj\u00eb se ata informohen prej Nj\u00eb Qenieje t\u00eb Gjith\u00ebdijshme (Allahu). Profecia dhe parashikimi q\u00eb e stabilizon v\u00ebrtet\u00ebsin\u00eb e profet\u00ebve, b\u00ebhet q\u00eb njer\u00ebzit mund t\u2019u binden dhe ta pranojn\u00eb mesazhin e tyre.<\/p>\n

    Termi i dyt\u00eb q\u00eb p\u00ebrdoret p\u00ebr profet\u00ebt, \u00ebsht\u00eb Al-Resul<\/em> apo pejgember (lajm\u00ebtar). Ky ka t\u00eb b\u00ebj\u00eb me ato diktime (Ilham, Vahi) t\u00eb profet\u00ebve q\u00eb bartin mesazhe t\u00eb r\u00ebnd\u00ebsishme, t\u00eb cilat n\u00eb em\u00ebr t\u00eb Allahut i jipen njer\u00ebzimit. Ato mesazhe mund t\u00eb sjellin ndonj\u00eb Sheriat t\u00eb ri, apo thjesht\u00eb mund t\u00eb mbajn\u00eb qortime dhe v\u00ebrejtje p\u00ebr njer\u00ebzit, t\u00eb cil\u00ebt kan\u00eb treguar nj\u00eb mosrespekt dhe pakujdesi ndaj librave t\u00eb m\u00ebparsh\u00ebm hyjnor. T\u00eb dyja k\u00ebto funkcione mblidhen n\u00eb nj\u00eb person, dhe ashtu t\u00eb gjith\u00eb profet\u00ebt mund t\u00eb pag\u00ebzohen me termin pejgember a lajm\u00ebtar (Al-Resul), dhe t\u00eb gjith\u00eb mund t\u00eb pag\u00ebzohen si profet (An-Nabi)<\/p>\n

    Sipas Islamit, t\u00eb gjith\u00eb profet\u00ebt jan\u00eb qenie njer\u00ebzore dhe asnj\u00eb prej tyre nuk i posedon karakteristika mbinjer\u00ebzore. P\u00ebr sa u p\u00ebrket mrekullive, t\u00eb cilat shfaqen prej profet\u00ebve dhe t\u00eb cilat kuptohen p\u00ebr t\u00eb treguar karakterin e tyre mbinjer\u00ebzor, deklarata kategorike dhe t\u00eb qarta\u00a0 t\u00eb Kur’anit e mohojn\u00eb k\u00ebt\u00eb nocion. Ringjallja e nj\u00eb t\u00eb vdekuri \u00ebsht\u00eb njera prej mrekullive t\u00eb tilla q\u00eb u atribohet disa profet\u00ebve. Sadoq\u00eb p\u00ebrshkrime t\u00eb ngjajshme jan\u00eb gjetur n\u00eb shum\u00eb skripta hjynore apo n\u00eb libra religjioz, sipas Kur’anit ato nuk duhet t\u00eb merren letrarisht, por kan\u00eb nj\u00eb kuptim metaforik. P.sh. Isait a.s. (Jesusi) i \u00ebsht\u00eb p\u00ebrshkruar se ai e ringjalli nj\u00eb t\u00eb vdekur. Mir\u00ebpo, Kur’ani i Shenjt\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn\u00a0 m\u00ebnyr\u00eb me terma t\u00eb nj\u00ebjta flet edhe p\u00ebr Profetin e shenjt\u00eb Hazret Muhammadin s.a.s. dhe me fjal\u00eb t\u00eb nj\u00ebjta, por q\u00eb jan\u00eb aplikuar p\u00ebr mrekullin\u00eb e tij t\u00eb ringjalljes shpirt\u00ebrore. Poashtu, n\u00eb rastin e krijimit t\u00eb zogjve prej deltin\u00ebs (balt\u00ebs) dhe mund\u00ebsia e tyre p\u00ebr fluturim n\u00eb em\u00ebr t\u00eb Zotit. K\u00ebta zogj kan\u00eb qen\u00eb vet\u00ebm qenie njer\u00ebzore, t\u00eb cil\u00ebve u \u00ebsht\u00eb dhuruar aft\u00ebsia e t\u00eb fluturimit spiritual, n\u00eb krahasim t\u00eb njer\u00ebzve t\u00eb k\u00ebsaj bote.<\/p>\n

    Asnj\u00eb profeti nuk i \u00ebsht\u00eb dh\u00ebn\u00eb nj\u00eb jet\u00eb jasht\u00ebzakonisht i gjat\u00eb q\u00eb e b\u00ebn at\u00eb qartazi t\u00eb ndrysh\u00ebm dhe lart v\u00ebllez\u00ebrimit t\u00eb profet\u00ebve t\u00eb cilit i p\u00ebrket\u00eb ai. As nuk p\u00ebrmendet ndonj\u00eb profet q\u00eb \u00ebsht\u00eb ngritur fizikisht jasht\u00eb skutave t\u00eb universit. Ku \u00ebsht\u00eb p\u00ebrmendur di\u00e7ka e till\u00eb, ka kuptimin e ngritjes shpirt\u00ebrore, jo ngritja fizike, t\u00eb cil\u00ebn Kur’ani kategorikisht deklaron se \u00ebsht\u00eb kund\u00ebr karakterit t\u00eb profet\u00ebve. Kur Njer\u00ebzit e Librit k\u00ebrkuan prej Themeluesit t\u00eb shenjt\u00eb t\u00eb Islamit q\u00eb t\u00eb shkoj\u00eb fizikisht n\u00eb qiell dhe t\u00eb sjell\u00eb me vete nj\u00eb lib\u00ebr, p\u00ebrgjigjen e thjesht\u00eb q\u00eb Allahu xh.sh. ia m\u00ebsoi, ishte:<\/p>\n

    \u00a0Thuaju:\u00a0 “Zoti im\u00a0 \u00ebsht\u00eb shum\u00eb larg (k\u00ebtyre sjelljeve f\u00ebmij\u00ebnore). Un\u00eb s’jam m\u00eb shum\u00eb se nj\u00eb qenie njer\u00ebzore dhe nj\u00eb profet”.\u00a0<\/strong>\u00a0(Sure Bani Israil 17:94)<\/p><\/blockquote>\n

    Kjo p\u00ebrgjigja i mohon t\u00eb gjitha deklaratat lidhur me profet\u00eb t\u00eb tjer\u00eb, t\u00eb cil\u00ebt jan\u00eb kuptuar se jan\u00eb ngritur fizikisht n\u00eb qiell. Argumenti q\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb n\u00eb k\u00ebt\u00eb p\u00ebrgjigje \u00ebsht\u00eb se asnj\u00eb qenie njer\u00ebzore dhe asnj\u00eb profet nuk mund t\u00eb ngritet fizikisht n\u00eb qiell, p\u00ebrndryshe edhe Profeti Hazret Muhammadi s.a.s. mund t\u00eb p\u00ebrs\u00ebriste t\u00eb nj\u00ebjt\u00ebn mrekulli. T\u00eb shprehurit me emfaz\u00eb (theks) rreth karakteristikave njer\u00ebzore t\u00eb profet\u00ebve dhe rreth kufive t\u00eb tyre njer\u00ebzore \u00ebsht\u00eb njeri prej tipareve m\u00eb t\u00eb bukura t\u00eb m\u00ebsimeve fundamentale t\u00eb Islamit. Profet\u00ebt lart\u00ebsohen prej njer\u00ebzve t\u00eb tjer\u00eb jo p\u00ebr shak se dhurohen me kualitete mbinjer\u00ebzore, por p\u00ebr shkak se ata n\u00eb m\u00ebnyr\u00eb m\u00eb t\u00eb bukur i shfryt\u00ebzojn\u00eb ato\u00a0 aft\u00ebsi dhe kualitete me t\u00eb cilat jan\u00eb dhuruar ata. Ata\u00a0 duke u ngritur n\u00eb lart\u00ebsi shum\u00eb t\u00eb m\u00ebdha shpirt\u00ebrore, prap\u00eb mbeten qenie njer\u00ebzore, dhe sjelljet e tyre jan\u00eb t\u00eb imitueshme prej qenieve t\u00eb tjera njer\u00ebzore.<\/p>\n

    P\u00ebr sa i p\u00ebrket tem\u00ebs s\u00eb vazhdimsis\u00eb s\u00eb profetizmit, Islami kategorikisht deklaron se Profeti i shenjt\u00eb i Islamit Hazret Muhammadi s.a.s. \u00ebsht\u00eb profeti i fundit Shariatbart\u00ebs dhe se Kur’ani \u00ebsht\u00eb Shariati i fundit hyjnor, i p\u00ebrsosur, i p\u00ebrkryer dhe perfekt deri n\u00eb dit\u00ebn e fundit t\u00eb bot\u00ebs. V\u00ebrtet,\u00a0 ky \u00ebsht\u00eb nj\u00eb lib\u00ebr i p\u00ebrsosur dhe i ruajtur prej t\u00eb gjitha llojeve t\u00eb nd\u00ebrhyrjes dhe t\u00eb ndryshimit. Asnj\u00eb ndryshim prej k\u00ebtyre t\u00eb dyjave nuk do t\u00eb b\u00ebhet me garanti. Deri sa libri \u00ebsht\u00eb perfekt dhe i ruajtur prej prekjes dhe ndryshimit njer\u00ebzor, asnj\u00eb ndryshim nuk \u00ebsht\u00eb i justifikuar.<\/p>\n

    P\u00ebr sa i p\u00ebrket profecis\u00eb lidhur me ardhjen e profet\u00ebve pa Shariat, mund\u00ebsia e vijueshm\u00ebris\u00eb dhe t\u00eb kontinuitetit t\u00eb tyre \u00ebsht\u00eb p\u00ebrmendur qart n\u00eb Kur’an. Pra, \u00e7do profet q\u00eb do t\u00eb paraqitet, do t\u00eb paraqitet vet\u00ebm si rob i Profetit t\u00eb Shenjt\u00eb s.a.s. dhe i Kur’anit.<\/p>\n

    Ajeti i posht\u00ebsh\u00ebnuar i Sures Al-Nisa nuk e le asnj\u00eb fije dyshimi lidhur me k\u00ebt\u00eb:<\/p>\n

    \u00a0\u201cDhe ata, t\u00eb cil\u00ebt e d\u00ebgjojn\u00eb Allahun dhe profetin e Tij, do t\u00eb\u00a0 jen\u00eb\u00a0 nd\u00ebr\u00a0 ata\u00a0 t\u00eb cil\u00ebt\u00a0 Allahu i ka bekuar: profet\u00ebt\u00a0 (pejgember\u00eb), t\u00eb v\u00ebrtet\u00ebt (siddik\u00eb), martir\u00ebt (shahid\u00eb) dhe fisnik\u00ebt (salih\u00eb).\u00a0(Sure Al- Nisa 4:70)<\/strong><\/p>\n

    Shkurt, n\u00eb Kur’an Islami \u00ebsht\u00eb deklaruar si religjion i p\u00ebrsosur dhe i fundit p\u00ebr dobin\u00eb e njer\u00ebzimit, pas t\u00eb cilit asnj\u00eb m\u00ebsim i ri nuk do t\u00eb zbritet p\u00ebr t’i anuluar m\u00ebsimet e Islamit, as nuk do t\u00eb paraqitet ndonj\u00eb profet i pavarur jasht\u00eb sfer\u00ebs s\u00eb Islamit. \u00c7do profet i ri q\u00eb do t\u00eb paraqitet, do t\u00eb paraqitet t\u00ebr\u00ebsisht si ndihm\u00ebtar dhe n\u00ebnshtrues i Profetit t\u00eb shenjt\u00eb Hazret Muhammadit s.a.s.<\/p>\n

    Profet\u00ebt e Zotit gjith\u00ebnj\u00eb kan\u00eb ardhur p\u00ebr ta shp\u00ebrndar\u00eb nj\u00eb mesazh. Ai mesazh nuk kufizohej vet\u00ebm me hap\u00ebsirat e besimeve, por ashtu i mbante n\u00eb vete hap\u00ebsirat e praktikave dhe zbatimin e besimeve. M\u00ebsimet jan\u00eb ndar\u00eb n\u00eb dy kategori t\u00eb m\u00ebdha:<\/p>\n

      \n
    1. Si mund t\u00eb p\u00ebrforcohet lidhja e njeriut me Zotin<\/li>\n
    2. Si duhet t\u00eb sillet njeriu ndaj qenieve t\u00eb tjera njer\u00ebzore.<\/li>\n<\/ol>\n

      K\u00ebto dy kategori, n\u00eb t\u00eb v\u00ebrtet\u00eb, i mbulojn\u00eb n\u00eb vete t\u00eb gjitha aspektet e ligjeve religjioze. Ne nuk mund t\u00eb hyjm\u00eb k\u00ebtu n\u00eb nj\u00eb diskutim t\u00eb gjat\u00eb se si kjo detyr\u00eb zbatohet n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrsosur n\u00eb Islam, por ndoshta kjo do t\u00eb jet\u00eb e p\u00ebrshtatshme t\u00eb ilustrohen disa\u00a0 tipare t\u00eb r\u00ebnd\u00ebsishme t\u00eb k\u00ebtij m\u00ebsimi me karakter universal.<\/p>\n

      *<\/a> Tarikh-i-Hamadan Dailami \u2013 Babul-Kaf.<\/p>\n

      Shikoni Pocket book, f. 854 shkruar nga Malik Abdur\u00a0 Rahman Khadim,\u00a0\u00a0 botimi VI i vitit 1952<\/p>\n

      *<\/a> P\u00ebrkthyer nga urdishtja \u201cTohfa Kejseria\u201d f. 256, Ruhani Khezain (Thesare shpirt\u00ebrore), vol. 12, Unwin Brothers, Gresham Press, Old Woking, Surrej, 1984<\/p>\n

      *<\/a> P\u00ebrkthyer nga urdishtja \u201cTohfa Kejseria\u201d, f. 259, Ruhani Khezain ( Thesare shpirt\u00ebrore ), vol. 12, Unwin Brothers, Gresham Press, Old Woking, Surrej, 1984<\/p>\n

      5. Dita e gjykimit (Jeta pas vdekjes)<\/h1>\n

      Pyetja rreth jet\u00ebs s\u00eb pas vdekjes gjithnj\u00eb e ka trazuar mendjen e njer\u00ebzve t\u00eb t\u00eb gjitha religjioneve dhe ashtu edhe t\u00eb t\u00eb gjitha koh\u00ebrave. Aty ka edhe pik\u00ebpamja e ateist\u00ebve q\u00eb t\u00ebr\u00ebsisht e mohon mund\u00ebsin\u00eb e jet\u00ebs pas vdekjes.<\/p>\n

      Religjionet, t\u00eb cilat besojn\u00eb n\u00eb jet\u00ebn pas vdekjes, mund t\u00eb ndahen n\u00eb dy kategori:<\/p>\n

        \n
      1. Ato t\u00eb cilat besojn\u00eb n\u00eb reinkarnacionin (ringjallja) e shpirtit t\u00eb nj\u00eb t\u00eb vdekuri n\u00eb nj\u00eb qenie t\u00eb re njer\u00ebzore apo n\u00eb form\u00ebn e ekzistenc\u00ebs s\u00eb nj\u00eb kafshe.<\/li>\n
      2. Ato t\u00eb cilat besojn\u00eb n\u00eb nj\u00eb gjendje t\u00eb ekzistenc\u00ebs s\u00eb nj\u00eb bote tjet\u00ebr pas vdekjes.<\/li>\n<\/ol>\n

        Pik\u00ebpamja ateistike \u00ebsht\u00eb jasht\u00eb sfer\u00ebs s\u00eb diskutimit. P\u00ebr sa i p\u00ebrket doktrin\u00ebs islamike, Islami i p\u00ebrket asaj katgorie t\u00eb religjioneve q\u00eb i hedh posht\u00eb t\u00eb gjitha mund\u00ebsit\u00eb e\u00a0reinkarnacionit t\u00eb ndonj\u00eb forme. Por, ata q\u00eb besojn\u00eb n\u00eb disa forma t\u00eb tjera shpirt\u00ebrore t\u00eb ndonj\u00eb bote tjet\u00ebr apo t\u00eb ekzistenc\u00ebs trupore, ndahen mes veti n\u00eb shum\u00eb mendime. N\u00eb secilin religjion kuptimi dallohet. Megjith\u00ebse, n\u00eb baz\u00eb t\u00eb pik\u00ebpamjeve\u00a0 q\u00eb mbahen prej pasues\u00ebve dhe ndjek\u00ebsve t\u00eb religjioneve t\u00eb ndryshme, asnj\u00eb besim nuk mund t’u atribohet pa frik\u00ebn e kontradikt\u00ebs.<\/p>\n

        Gjithashtu, vet\u00eb edhe n\u00eb\u00a0 Islam ka shum\u00eb mendime dhe pik\u00ebpamje, t\u00eb cilat i paraqesin sekte t\u00eb ndryshme dhe dijetar\u00eb mysliman. T\u00eb kuptuarit e p\u00ebrgjith\u00ebsh\u00ebm ka prirje ta kuptoj\u00eb e ta perceptoj\u00eb form\u00ebn e bot\u00ebs tjet\u00ebr t\u00eb ngjajshme me k\u00ebt\u00eb bot\u00eb materiale q\u00eb ekziston k\u00ebtu n\u00eb tok\u00eb. Koncepti i parajs\u00ebs (Xhenetit) dhe i sk\u00ebterrit (Xhehenemit) rrjedhimisht e prezenton nj\u00eb p\u00ebrfytyrim dhe imagjinat\u00eb materiale m\u00eb shum\u00eb se sa nj\u00eb p\u00ebrfytyrim dhe imagjinat\u00eb shpirt\u00ebrore t\u00eb gj\u00ebrave si\u00e7 duhet. Xheneti p\u00ebrshkruhet, sipas konceptit t\u00eb tyre, si nj\u00eb kopsht i gjer\u00eb dhe i pamatsh\u00ebm\u00a0 n\u00eb kuptimin e drejtp\u00ebrdrejt\u00eb i pajisur me pem\u00eb t\u00eb bukura n\u00eb boll\u00ebk duke i l\u00ebshuar hijet e amshueshme n\u00ebn t\u00eb cilave do t\u00eb rrjedhin lumenjt\u00eb. Ata lumenjt\u00eb do t\u00eb jen\u00eb prej qumshtit e mjaltit. Kopshtet do t\u00eb jen\u00eb t\u00eb mbushura me pem\u00eb dhe frutet e t\u00eb gjitha llojeve q\u00eb do t\u00eb jen\u00eb n\u00eb dispozicionin e njeriut. Aty do t\u00eb jet\u00eb mishi i zogjve t\u00eb t\u00eb gjitha llojeve; dhe njeriu do t\u00eb ket\u00eb mund\u00ebsi t\u00eb haj\u00eb \u00e7far\u00ebdo mishi q\u00eb ai ve\u00e7an\u00ebrisht e do p\u00ebr vete. Besimtar\u00ebve fisnik e t\u00eb devotsh\u00ebm\u00a0 do t’u dhurohen gra shum\u00eb t\u00eb bukura dhe delikat\u00ebse,\u00a0 numri i t\u00eb cilave nuk do t\u00eb kufizoht, q\u00eb do t\u00eb vendosen sipas kapaciteteve t\u00eb tyre. Sa m\u00eb shum\u00eb ata mund t\u00eb ken\u00eb, do t\u00eb jen\u00eb t\u00eb tyre. \u00c7ka do b\u00ebjn\u00eb ata? Si do t\u00eb ken\u00eb marr\u00ebdh\u00ebnie me njeri-tjetrin? A do t\u00eb lindin f\u00ebmij\u00eb apo do t\u00eb ken\u00eb nj\u00eb jet\u00eb shterpe t\u00eb k\u00ebnaq\u00ebsis\u00eb. T\u00eb gjitha k\u00ebto jan\u00eb pyetje t\u00eb heshtura. K\u00ebnaq\u00ebsia, si\u00e7 konceptohet e p\u00ebrfytyrohet, \u00ebsht\u00eb fuqimisht sensuale. Nuk do t\u00eb kryehet ndonj\u00eb pun\u00eb, s’do t\u00eb ket\u00eb mundim, as nuk do t\u00eb b\u00ebhet ndonj\u00eb p\u00ebrpjekje. Nj\u00eb jet\u00eb e p\u00ebrsosur (n\u00ebse nj\u00eb jet\u00eb e till\u00eb mund t\u00eb quhet e p\u00ebrsosur) e p\u00ebrtacis\u00eb totale e t\u00eb plot\u00eb, me mund\u00ebsi t\u00eb t\u00eb ngr\u00ebnit pamas\u00eb dhe t\u00eb t\u00eb pirit pamas\u00eb, sepse edhe vera do t\u00eb rrjedh\u00eb af\u00ebr lumenjeve t\u00eb qumshtit e t\u00eb mjaltit. Aty nuk do t\u00eb ket\u00eb frika e dispepsis\u00eb apo e dehjes! Duke u mb\u00ebshtetur me kolltuk\u00ebt e m\u00ebndafshit e t\u00eb brokad\u00ebs t\u00eb Xhenetit, ata do t\u00eb kalojn\u00eb koh\u00ebn e tyre n\u00eb hare dhe lumturi t\u00eb amshueshme – por \u00e7’\u00ebsht\u00eb lumturia e amshueshme!<\/p>\n

        N\u00eb Islam, ka t\u00eb tjer\u00eb, t\u00eb cil\u00ebt kategorikisht e hedhin posht\u00eb k\u00ebt\u00eb kuptim t\u00eb referencave kur’anike t\u00eb Xhenetit, dhe me an\u00eb t\u00eb shum\u00eb referencave t\u00eb ajeteve t\u00eb Kur’anit argumentojn\u00eb dhe v\u00ebrtetojn\u00eb se gjith\u00eb\u00e7ka q\u00eb \u00ebsht\u00eb p\u00ebrmendur, \u00ebsht\u00eb vet\u00ebm p\u00ebrfytyrim metaforik q\u00eb nuk duhet kuptuar fizikisht. Faktikisht, Kur’ani i Shenjt\u00eb e b\u00ebn shum\u00eb t\u00eb qart\u00eb se forma e ekzistenc\u00ebs s\u00eb jet\u00ebs pas vdekjes do t\u00eb jet\u00eb n\u00eb nj\u00eb form\u00eb krejt\u00ebsisht ndryshe prej t\u00eb gjitha formave t\u00eb jet\u00ebs n\u00eb tok\u00eb, kjo \u00ebsht\u00eb p\u00ebrtej imagjinat\u00ebs njer\u00ebzore q\u00eb njeriu t\u00eb ket\u00eb bile nj\u00eb shikim shum\u00eb t\u00eb vog\u00ebl t\u00eb realiteteve t\u00eb asaj bote.<\/p>\n

        \u00a0Ne do t’ju ngrehim n\u00eb nj\u00eb form\u00eb p\u00ebr t\u00eb cil\u00ebn ju s’keni ndonj\u00eb dije t\u00eb vog\u00ebl. <\/strong>(Sure Al-Vakia 56:62)<\/p><\/blockquote>\n

        Kjo \u00ebsht\u00eb deklarata kategorike e Kur’anit lidhur me k\u00ebt\u00eb tem\u00eb. N\u00eb koh\u00ebn ton\u00eb, themeluesi i Xhematit Islamik Ahmadia, Hazret Mirza Ghulam Ahmad nga Kadijani -Indi, e ka paraqitur k\u00ebt\u00eb pik\u00ebpamje t\u00eb ekzistenc\u00ebs shpirt\u00ebrore p\u00ebrkund\u00ebr ekzistenc\u00ebs fizike n\u00eb librin e vet unik dhe t\u00eb spikatsh\u00ebm “Filozofia e m\u00ebsimeve t\u00eb Islamit”*. T\u00eb gjitha pik\u00ebpamjet e shtruara e t\u00eb shqyrtuara n\u00eb k\u00ebt\u00eb lib\u00ebr jan\u00eb shum\u00eb mir\u00eb t\u00eb dokumentuara me an\u00eb t\u00eb referencave t\u00eb ajeteve t\u00eb Kur’anit dhe t\u00eb haditheve t\u00eb Profetit t\u00eb Shenjt\u00eb t\u00eb Islamit s.a.s. Nj\u00eb raport i shkurt\u00ebr riprodhohet k\u00ebtu.<\/p>\n

        Sipas studimit t\u00eb tij t\u00eb thell\u00eb, jeta n\u00eb Ahiret nuk do t\u00eb jet\u00eb materiale. P\u00ebrkundrazi, kjo do t\u00eb jet\u00eb nj\u00eb natyre shpirt\u00ebrore prej s\u00eb cil\u00ebs ne vet\u00ebm mund t\u00eb p\u00ebrfytyrojm\u00eb aspekte t\u00eb sigurta.<\/p>\n

        Ne nuk mund t\u00eb gjejm\u00eb me p\u00ebrpik\u00ebri se sendet \u00e7far\u00eb forme do t\u00eb marrin. Njeri nd\u00ebr tiparet m\u00eb t\u00eb spikatshme t\u00eb vizionit t\u00eb tij t\u00eb bot\u00ebs s\u00eb pask\u00ebsajme i p\u00ebrket lindjes shpirtdh\u00ebn\u00ebse t\u00eb nj\u00eb qenieje tjet\u00ebr t\u00eb rall\u00eb, e cila do ta okupoj\u00eb t\u00eb nj\u00ebjt\u00ebn pozit\u00eb n\u00eb lidhje me shpirtin\u00a0 si\u00e7 shpirti okupon\u00a0 n\u00eb\u00a0 lidhje\u00a0 me\u00a0 ekzistenc\u00ebn ton\u00eb fizike k\u00ebtu n\u00ebp\u00ebr k\u00ebt\u00eb tok\u00eb. Kjo lindje e nj\u00eb shpirti prej nj\u00eb shpirti do t’i p\u00ebrkas\u00eb llojit t\u00eb jet\u00ebs q\u00eb e kemi p\u00ebrjetuar k\u00ebtu n\u00eb tok\u00eb. N\u00ebse jetat tona k\u00ebtu jan\u00eb kaluar n\u00eb bindjen e plot\u00eb para d\u00ebshir\u00ebs s\u00eb Zotit dhe sipas urdh\u00ebrve t\u00eb Tij, ndjenjat tona gradualisht kultivohen dhe harmonizohen t’i ndjejn\u00eb k\u00ebnaq\u00ebsit\u00eb shpirt\u00ebrore p\u00ebrkund\u00ebr k\u00ebnaq\u00ebsive fizike. Brenda shpirtit nj\u00eb lloj shpirti embrional fillon t\u00eb marr\u00eb nj\u00eb trajt\u00eb. Aft\u00ebsi t\u00eb reja linden dhe ndjenja t\u00eb reja p\u00ebrfitohen, ku shprehit\u00eb e k\u00ebnaq\u00ebsive fizike\u00a0nuk e gjejn\u00eb asnj\u00eb arg\u00ebtim. K\u00ebto tipa t\u00eb reja t\u00eb qenieve t\u00eb rafinuara njer\u00ebzore mund ta gjejn\u00eb k\u00ebnaq\u00ebsin\u00eb e zemr\u00ebs s\u00eb tyre. Sakrifikimi n\u00eb vend t\u00eb uzurpimit t\u00eb t\u00eb drejtave t\u00eb tjer\u00ebve b\u00ebhet i lezetsh\u00ebm dhe i k\u00ebndsh\u00ebm. Falje merr vendin e sip\u00ebrm ndaj hakmarrjes, dhe dashuria pa asnj\u00eb motiv egoistik lind si nj\u00eb krijes\u00eb tjet\u00ebr, duke i z\u00ebvend\u00ebsuar t\u00eb gjitha lidhjet q\u00eb kan\u00eb motive t\u00eb m\u00ebtejshme. Pra, njeri mund t\u00eb thot\u00eb se nj\u00eb shpirt i ri brenda shpirtit \u00ebsht\u00eb n\u00eb hap\u00ebsir\u00eb.<\/p>\n

        T\u00eb gjitha k\u00ebto projektime lidhur me zhvillimin e shpirtit jan\u00eb p\u00ebrfundimtare t\u00eb nxjerr\u00eb prej ajeteve t\u00eb ndryshme t\u00eb Kur’anit t\u00eb Shenjt\u00eb, prap\u00eb natyra e sakt\u00eb e ndodhive t\u00eb s\u00eb ardhm\u00ebs nuk mund t\u00eb p\u00ebrcaktohen pik\u00ebrisht. Dikush mund t\u00eb thot\u00eb vet\u00ebm se di\u00e7ka bashk\u00eb me k\u00ebto vija do t\u00eb z\u00ebj\u00eb vend, holl\u00ebsit\u00eb e s\u00eb cil\u00ebs jan\u00eb p\u00ebrtej kuptimit t\u00eb kapsh\u00ebm njer\u00ebzor. Aty ka disa aspekte t\u00eb sigurta t\u00eb jet\u00ebs s\u00eb re q\u00eb\u00a0 duhet t\u00eb diskutohen. Koncepti i xhehenemit dhe ai i xhenetit n\u00eb Islam t\u00ebr\u00ebsisht dallohet nga ai koncept q\u00eb zakonisht mbahet. Xhehenemi dhe xheneti nuk jan\u00eb dy vende t\u00eb ndryshme duke e okupuar koh\u00eb dhe hap\u00ebsir\u00eb t\u00eb ndar\u00eb. Sipas Kur’anit, xheneti e p\u00ebrfshin t\u00ebr\u00eb universin. “Ku do t\u00eb jet\u00eb mandaj xhehenemi?” k\u00ebrkoi njeri prej es-hab\u00ebve t\u00eb\u00a0 Profetit t\u00eb Shenjt\u00eb s.a.s. “N\u00eb t\u00eb nj\u00ebjt\u00ebn vend”, ishte p\u00ebrgjigja, por ju nuk keni aft\u00ebsi ta kuptoni koekzistenc\u00ebn e tyre”. Kjo do t\u00eb thot\u00eb n\u00eb termin e zakonsh\u00ebm njer\u00ebzor, ato si duket okupojn\u00eb t\u00eb nj\u00ebt\u00ebn hap\u00ebsir\u00eb-kohore, por n\u00eb realitet ato, meq\u00eb u takojn\u00eb dimensioneve t\u00eb ndryshme, do t\u00eb koekzistojn\u00eb pa u ngat\u00ebrruar e pa nd\u00ebr-lidhje me njeri-tjetrin.<\/p>\n

        Mir\u00ebpo, \u00e7far\u00eb kuptimi ka lumturia e xhenetit dhe torturat e zjarrit t\u00eb xhehenemit? N\u00eb p\u00ebrgjigje t\u00eb k\u00ebtyre pyetjeve, Masihu i Premtuar a.s. e ka ilustruar k\u00ebt\u00eb \u00e7\u00ebshtje me k\u00ebto shprehje vijuese: N\u00ebse nj\u00eb njeriu i afrohet vdekja nga etja, dhe ai p\u00ebrndryshe \u00ebsht\u00eb sh\u00ebndosh mir\u00eb, uj\u00eb i ftoht\u00eb mund t’ia sjell\u00eb k\u00ebnaq\u00ebsin\u00eb e thell\u00eb satisfaksioni q\u00eb nuk mund t\u00eb p\u00ebrfitohet nga eksperienca t\u00eb zakonshme t\u00eb t\u00eb pirit uj\u00eb, apo t’i jepet nj\u00eb pije q\u00eb \u00ebsht\u00eb m\u00eb e shijeshme ndaj tij. N\u00ebse njeriu \u00ebsht\u00eb i etsh\u00ebm dhe gjithashtu edhe i uritur, dhe ka nevoj\u00eb q\u00eb shpejt t\u00eb ket\u00eb nj\u00eb burim energjie, at\u00ebher\u00eb nj\u00eb vile e ftoht\u00eb rrushi mund t’ia sjell\u00eb satisfakcionin shum\u00eb t\u00eb thell\u00eb q\u00eb nj\u00eb satisfakcion i till\u00eb nuk \u00ebsht\u00eb eksperimentuar n\u00eb rrethana t\u00eb zakonshme. Por, \u00ebsht\u00eb e nevojshme p\u00ebr t’i shijuar k\u00ebto k\u00ebnaq\u00ebsi q\u00eb njeriu t\u00eb ket\u00eb sh\u00ebndet t\u00eb plot\u00eb. Tani, p\u00ebrfytyrojeni nj\u00eb njeri shum\u00eb t\u00eb s\u00ebmur\u00eb, i cili ndien t\u00eb p\u00ebshtir\u00eb dhe mundohet ta vjell\u00eb \u00e7do pije q\u00eb \u00ebsht\u00eb n\u00eb t\u00eb, dhe i cili \u00ebsht\u00eb n\u00eb prag t\u00eb vdekjes p\u00ebr shkak t\u00eb dehidracionit. Jepia nj\u00eb got\u00eb uj\u00eb t\u00eb ftoht\u00eb, apo nj\u00eb vile t\u00eb ftoht\u00eb rrushi, at\u00ebher\u00eb nuk ka nevoj\u00eb t\u00eb p\u00ebrmendet se si i pranon ato sende, do t\u00eb krijoj\u00eb n\u00eb t\u00eb nj\u00eb gjendje t\u00eb ndryshimit t\u00eb menj\u00ebhersh\u00ebm t\u00eb ndienjave dhe absolutisht neveri e krup\u00eb kur ai do t\u00eb hedh\u00eb nj\u00eb shikim mbi to.<\/p>\n

        N\u00eb ilustrimet si t\u00eb k\u00ebtilla, Masihu i Premtuar a.s. e b\u00ebri shum\u00eb t\u00eb qart\u00eb se xhehenemi dhe xheneti jan\u00eb vet\u00eb \u00e7\u00ebshtje t\u00eb relativitetit. Nj\u00eb shpirt i sh\u00ebndosh q\u00eb ka shijen ndaj gj\u00ebrave t\u00eb mira, kur u afrohet objeketeve t\u00eb zgjedhjes s\u00eb vet\u00eb, ndien nj\u00eb k\u00ebnaq\u00ebsi m\u00eb t\u00eb madhe q\u00eb nuk ka pasur p\u00ebrpara. Gjith\u00eb\u00e7ka q\u00eb k\u00ebrkonte nj\u00eb njeri i sh\u00ebndosh shpirt\u00ebror, ishte af\u00ebrsin\u00eb me Zotin dhe me atributet e Tij dhe t’i imitonte virtyte hyjnore. N\u00eb xhenet, nj\u00eb shpirt i till\u00eb i sh\u00ebndosh do t\u00eb filloj\u00eb ta shikoj\u00eb, ta konceptoj\u00eb dhe ta realizoj\u00eb af\u00ebrsin\u00eb e atributeve t\u00eb Zotit ashtu q\u00eb kurr\u00eb nuk e ka p\u00ebrjetuar m\u00eb par\u00eb. Ato, sipas Masihut t\u00eb Premtuar a.s., nuk do t\u00eb mbeten vet\u00ebm vlera shpirt\u00ebrore, por do t’i p\u00ebrfitojn\u00eb forma dhe trajta eterike, me t\u00eb cilat shpirti i rilindur i xhenetit do t\u00eb k\u00ebnaqet me ndihm\u00ebn e shpirtit t\u00eb m\u00ebhersh\u00ebm, i cili do t\u00eb funksionoj\u00eb si trup. Prap\u00eb kjo do t\u00eb jet\u00eb \u00e7\u00ebshtja e relativitetit. Anasjell\u00ebtas do t\u00eb jet\u00eb realiteti i xhehenemit, me kuptim se nj\u00eb shpirt jo i sh\u00ebndosh do ta krijoj\u00eb nj\u00eb trup jo t\u00eb sh\u00ebndosh p\u00ebr shpirtin e ri t\u00eb asaj bote. Dhe faktor\u00ebt e nj\u00ebjt\u00eb q\u00eb ia sjellin k\u00ebnaq\u00ebsi shpirtit t\u00eb sh\u00ebndosh, do t’ia sjellin tortura dhe vuajtje t\u00eb thella shpirtit t\u00eb s\u00ebmur\u00eb.<\/p>\n

        Ne kur b\u00ebjm\u00eb fjal\u00eb p\u00ebr mendjen apo shpirtin duke e krahasuar me trupin ton\u00eb fizik, aty ka nj\u00eb diferenc\u00eb shum\u00eb t\u00eb madhe n\u00eb natyr\u00ebn e ekzistenc\u00ebs s\u00eb tyre q\u00eb gati \u00ebsht\u00eb e pap\u00ebrfytyrueshme. \u00c7do pjes\u00eb e trupit \u00ebsht\u00eb e gjall\u00eb dhe rreh bashk\u00eb me jet\u00ebn, jo vet\u00ebm n\u00eb terma materiale por edhe n\u00eb dijeni. \u00c7do gjymtyr\u00eb e trupit t\u00eb njeriut \u00ebsht\u00eb dhuruar me nj\u00eb lloj dijeni. Shkenc\u00ebtar\u00ebt mundohen ta shpjegojn\u00eb k\u00ebt\u00eb dijeni n\u00eb terma t\u00eb pulsave elektronike, mir\u00ebpo kjo \u00ebsht\u00eb nj\u00eb rrug\u00eb e pap\u00ebrpunuar p\u00ebr ta shpjeguar dijenin\u00eb e p\u00ebrgjithshme t\u00eb vet\u00ebdijes dhe t\u00eb n\u00ebnvet\u00ebdijes s\u00eb mendjes dhe t\u00eb sistemit immun dhe t\u00eb funksioneve t\u00eb pavarura t\u00eb trupit njer\u00ebzor, q\u00eb akoma \u00ebsht\u00eb p\u00ebrtej fuqis\u00eb son\u00eb t\u00eb t\u00eb kuptuarit.<\/p>\n

        Pra, \u00e7far\u00eb \u00ebsht\u00eb kjo dijeni? Si mund t\u00eb p\u00ebrkufizohet dhe t\u00eb shpjegohet-ai i Fundit “Uni” n\u00eb \u00e7do gj\u00eb e gjall\u00eb. A mund ta p\u00ebrshkruajm\u00eb at\u00eb si ego n\u00eb terma psikologjike? Mir\u00ebpo, psikolog\u00ebt kurr\u00eb nuk kan\u00eb korrur sukses n\u00eb t\u00eb dh\u00ebn\u00eb p\u00ebrkufizim se \u00e7’\u00ebsht\u00eb ego. Kjo \u00ebsht\u00eb di\u00e7ka e ngjajshme q\u00eb n\u00eb terminologjin\u00eb religjioze p\u00ebrshkruhet si shpirt. Aty nuk ka ndonj\u00eb metod\u00eb me an\u00ebn e s\u00eb cil\u00ebs mund ta masemi distanc\u00ebn midis shpirtit dhe trupit fizik. N\u00eb terma t\u00eb rrall\u00eb, shpirti bile edhe n\u00eb perceptimin ton\u00eb t\u00eb pap\u00ebrpunuar, \u00ebsht\u00eb aq i rrall\u00eb dhe ultra -i rafinuar q\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb krahasohet me at\u00eb trup q\u00eb e mban ai. Tani, provoni ta konceptoni skenarin e lindjes s\u00eb nj\u00eb shpirti brenda shpirtit\u00a0 gjat\u00eb nj\u00eb periode miliarda vitesh. N\u00eb mbarim t\u00eb nj\u00eb dite t\u00eb gjat\u00eb, ne e gjejm\u00eb shpirtin brenda shpirtit, q\u00eb do t\u00eb ket\u00eb ngjajshm\u00ebrin\u00eb e nj\u00ebjt\u00eb n\u00eb terma t\u00eb rrall\u00eb si nj\u00eb shpirt njer\u00ebzor n\u00eb k\u00ebt\u00eb tok\u00eb ka trup njer\u00ebzor. Di\u00e7ka t\u00eb ngjajshme me kjo do t\u00eb paraqitet, dhe n\u00eb terma relative, ekzistenca e jet\u00ebs s\u00eb ardh\u00ebshme ashtu do t\u00eb ket\u00eb dy gjendje t\u00eb kombinuara n\u00eb nj\u00eb qenie. N\u00eb terma relative,\u00a0 nj\u00eb gjendje do t\u00eb jet\u00eb si trup dhe tjetra si shpirt. Me krahasim t\u00eb trupave tan\u00eb, shpirti yn\u00eb do t\u00eb paraqitet si nj\u00eb trup n\u00eb esenc\u00ebn e evoluar t\u00eb ekzistenc\u00ebs.<\/p>\n

        P\u00ebr holl\u00ebsi t\u00eb m\u00ebtejshme, lexuesit k\u00ebshillohen ta lexojn\u00eb librin n\u00eb t\u00ebr\u00ebsi, q\u00eb nuk b\u00ebn fjal\u00eb vet\u00ebm p\u00ebr k\u00ebt\u00eb tem\u00eb por edhe diskuton disa tema t\u00eb tjera shum\u00eb t\u00eb r\u00ebnd\u00ebsishme e interesante, t\u00eb cilat krijon\u00eb shqet\u00ebsime n\u00eb mendjen e njer\u00ebzve t\u00eb t\u00ebr\u00eb bot\u00ebs.<\/p>\n

        Shkurt, secili individ e krijon xhehenemin e vet apo xhenetin e vet, dhe n\u00eb baz\u00eb t\u00eb gjendjes s\u00eb tij, \u00e7do xhenet diferencohet prej xheneteve t\u00eb njer\u00ebzve t\u00eb tjer\u00eb, dhe \u00e7do xhehenem diferencohet prej xhehenemit t\u00eb njer\u00ebzve t\u00eb tjer\u00eb, sadoq\u00eb ato okupojn\u00eb t\u00eb nj\u00ebjt\u00ebn hap\u00ebsir\u00eb dhe koh\u00eb n\u00eb dimensione t\u00eb asajbote.<\/p>\n

        \u00c7ka ndodh me shpirtin e njeriut n\u00eb koh\u00ebn midis vdekjes s\u00eb tij fizike dhe t\u00eb ringjalljes s\u00eb tij n\u00eb Dit\u00ebn e Gjykimit? Profeti i Shenjt\u00eb s.a.s. ka th\u00ebn\u00eb se pas vdekjes son\u00eb, n\u00eb varr\u00eb do t\u00eb hapen dreitare; p\u00ebr njer\u00ebzit bamir\u00ebs, dritaret do hapen nga ana e xhenetit, dhe p\u00ebr njer\u00ebzit keq\u00ebb\u00ebr\u00ebs ato do t\u00eb hapen nga xhehenemi. Migjith\u00ebse, n\u00ebse ne e \u00e7elim nj\u00eb varr\u00eb, ne asnj\u00eb dritare nuk do ta gjejm\u00eb!\u00a0 Pra, pranimi fjal\u00eb p\u00ebr fjal\u00eb i k\u00ebtyre fjal\u00ebve nuk do t\u00eb transmetoj\u00eb\u00a0 e as nuk do t\u00eb jap\u00eb kuptimin real t\u00eb k\u00ebsaj teme. \u00cbsht\u00eb e pamundur q\u00eb Profeti i Shenjt\u00eb s.a.s. t’na informoj\u00eb gabimisht, pra k\u00ebtu ai flet n\u00eb m\u00ebnyr\u00eb metaforike. Po t\u00eb mos ishte ashtu, at\u00ebher\u00eb \u00e7doher\u00eb kur ne do ta\u00a0 hapnim ndonj\u00eb varr\u00eb, do t’i gjejnim dritare, ose t\u00eb hapura n\u00eb drejtim t\u00eb xhehenemit apo me fllad e me aj\u00ebr t\u00eb k\u00ebnd\u00ebsh\u00ebm t\u00eb xhenetit. Por ne nuk d\u00ebshmojm\u00eb p\u00ebr k\u00ebt\u00eb. Pra, \u00e7far\u00eb dometh\u00ebnie kan\u00eb fjal\u00ebt e Profetit t\u00eb Shenjt\u00eb s.a.s.?<\/p>\n

        Varri me t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb nj\u00eb faz\u00eb nd\u00ebrmjet\u00ebsuese e ekzistenc\u00ebs midis k\u00ebsaj jete dhe jet\u00ebs s\u00eb pask\u00ebsajme. K\u00ebtu, jeta shpirt\u00ebrore gradualisht do t\u00eb p\u00ebrparoj\u00eb gjat\u00eb shkallave t\u00eb shumta derisa ai arrin n\u00eb vendin p\u00ebrfundimtar. Mandaj, me urdhrin e Allahut xh.sh. do t\u00eb fryjhet nj\u00eb trumpet, dhe forma finale shpirt\u00ebrore do t\u00eb manifestohet. N\u00eb k\u00ebt\u00eb period\u00eb t\u00eb p\u00ebrkohshme, shpirt\u00ebra t\u00eb ndryshme do t\u00eb p\u00ebrjetojn\u00eb nj\u00eb ngjajshm\u00ebri t\u00eb xhenetit apo t\u00eb xhehenemit para se t\u00eb arrijn\u00eb n\u00eb gjendjen e tyre finale t\u00eb perfeksionit, t\u00eb p\u00ebrshtatshm\u00ebris\u00eb dhe t\u00eb gatishm\u00ebris\u00eb p\u00ebr t’u ngritur n\u00eb nj\u00eb qenie t\u00ebr\u00ebsisht t\u00eb transformuar. Kur’ani k\u00ebt\u00eb koncept e ilustron p\u00ebr bukuri:<\/p>\n

        \u00a0Krijimi juaj i par\u00eb dhe krijimi juaj i dyt\u00eb do t\u00eb jan\u00eb identike. <\/strong>\u00a0( Sure Lukman 31:29)<\/p><\/blockquote>\n

        Duke menduar rreth lindjes s\u00eb nj\u00eb foshnj\u00ebje nga nj\u00eb qeliz\u00eb t\u00eb vetme, njeriu e gjen k\u00ebt\u00eb deklarat\u00eb kur’anike:<\/p>\n

        \u00a0Shikoni se si Allahu xh.sh. ju dhuron trajta t\u00eb ndryshme n\u00eb mit\u00ebr.\u00a0<\/strong>( Sure Al-Imran 3:7 )<\/p><\/blockquote>\n

        Tani, kjo tem\u00eb lidhet me tem\u00ebn e dy krijimeve identike t\u00eb p\u00ebrmendura m\u00eb lart. P.sh. merreni rastin e f\u00ebmij\u00ebve t\u00eb till\u00eb q\u00eb linden t\u00eb s\u00ebmur\u00eb. Ato nuk e z\u00ebjn\u00eb papritmas\u00eb s\u00ebmundjen n\u00eb koh\u00ebn e lindjes, p\u00ebrkundrazi ato gradualisht zhvillohen n\u00eb nj\u00eb gjendje jo normale e patologjike q\u00eb \u00ebsht\u00eb progresive dhe q\u00eb fillon nga koha e gjendjes s\u00eb tyre fillestare embrionale. Poashtu, shpirti i nj\u00eb personi q\u00eb shpirt\u00ebrisht \u00ebsht\u00eb i s\u00ebmur\u00eb, n\u00eb at\u00eb gjendje embrionale para ringjalljes s\u00eb vet\u00eb finale n\u00eb Dit\u00ebn e Gjykimit, do t\u00eb vuaj\u00eb prej nd\u00ebshkimit t\u00eb\u00a0 ngjajsh\u00ebm t\u00eb xhehenemit dhe do t\u00eb rrij\u00eb i parehatuesh\u00ebm n\u00eb at\u00eb period\u00eb t\u00eb varrit si\u00e7 rrin nj\u00eb foshnj\u00eb e s\u00ebmur\u00eb n\u00eb mitr\u00ebn e n\u00ebn\u00ebs s\u00eb vet\u00eb. Sjelljet e nj\u00eb foshnj\u00ebje t\u00eb sh\u00ebndosh jan\u00eb t\u00ebr\u00ebsisht t\u00eb ndryshme, bile edhe goditjet dhe shqelmimi i saj\u00a0 \u00e7mohet dhe vler\u00ebsohet prej n\u00ebn\u00ebs.<\/p>\n

        Tani shtrohet pyetja: A do t\u00eb zhvillohet shpirti si\u00e7 zhivllohet foshnja n\u00eb mitr\u00ebn e n\u00ebn\u00ebs, dhe a do t\u00eb kaloj\u00eb ai n\u00ebp\u00ebr t\u00eb gjitha k\u00ebto faza? P\u00ebrgjigjen mund ta gjejm\u00eb n\u00eb t\u00eb nj\u00ebjtin ajet t\u00eb Kur’anit:<\/p>\n

        \u00a0Krijimi juaj i par\u00eb dhe krijimi juaj i dyt\u00eb do t\u00eb jen\u00eb identike. <\/strong>\u00a0<\/em>(Sure Lukman 31:29 )<\/p><\/blockquote>\n

        \u00a0<\/em>P\u00ebr ta kuptuar krijimin e dyt\u00eb, ne kemi nevoj\u00eb ta kuptojm\u00eb m\u00ebnyr\u00ebn se si nj\u00eb foshnj\u00eb merr trajt\u00ebn n\u00eb mitr\u00ebn e n\u00ebn\u00ebs. K\u00ebto forma n\u00eb dukje marrin vet\u00ebm n\u00ebnt\u00eb muaj p\u00ebr t’u zhvilluar, kurse n\u00eb realitet krijimi i jet\u00ebs \u00ebsht\u00eb p\u00ebrhapur mbi m\u00eb shum\u00eb se miliarda vjet. Duke shkuar mbrapa n\u00eb fillimin e jet\u00ebs zoologjike, foshnja kalon gati n\u00ebp\u00ebr t\u00eb gjitha fazat e evolucionit t\u00eb jet\u00ebs.\u00a0 Nga fillimi i shtat\u00ebz\u00ebnis\u00eb, deri n\u00eb kulminacionin e saj pas n\u00ebnt\u00eb muajve, zhvillimi i foshnj\u00ebs i reflekton t\u00eb gjitha fazat e krijimit. Me fjal\u00eb tjera, t\u00eb gjitha fazat e evolucionit p\u00ebrs\u00ebriten gjat\u00eb k\u00ebtyre n\u00ebnt\u00eb muajve, njera pas tjetr\u00ebs, dhe me nj\u00eb shpejt\u00ebsi aq t\u00eb madhe q\u00eb \u00ebsht\u00eb p\u00ebrtej imagjinat\u00ebs son\u00eb. kjo i mban t\u00eb gjall\u00eb fazat e sistemit t\u00eb evolucionit, dhe e prezenton nj\u00eb piktur\u00eb t\u00eb tij.<\/p>\n

        Krijimi i jet\u00ebs kalon n\u00ebp\u00ebr nj\u00eb period\u00eb zhvillimi p\u00ebr t\u00eb arritur n\u00eb at\u00eb form\u00eb q\u00eb ne d\u00ebshmojm\u00eb n\u00eb n\u00ebnt\u00eb muaj. Kjo hedh drit\u00eb mbi faktin se perioda e krijimit ton\u00eb t\u00eb par\u00eb ka qen\u00eb shum\u00eb e gjat\u00eb, dhe krijimi yn\u00eb i dyt\u00eb gjithashtu shtrihet n\u00eb nj\u00eb period shum\u00eb t\u00eb gjat\u00eb. Duke studijuar k\u00ebta n\u00ebnt\u00eb muaj ne mund t\u00eb m\u00ebsojm\u00eb di\u00e7ka nga historia miliarda vje\u00e7are e jet\u00ebs, dhe ashtu edhe rreth evolucionit t\u00eb shpirt\u00ebrave n\u00eb bot\u00ebn e pask\u00ebsajme. Ndoshta, kjo do t\u00eb jet\u00eb e sigurt\u00eb t\u00eb nxirret p\u00ebrfundimi se nj\u00eb koh\u00eb aq e gjat\u00eb, nga origjina e her\u00ebshme e jet\u00ebs deri n\u00eb krijimin p\u00ebrfundimtar t\u00eb njeriut, do t\u00eb k\u00ebrkohet edhe nj\u00eb her\u00eb p\u00ebr zhvillimin e shpirtit pas vdekjes.<\/p>\n

        N\u00eb mb\u00ebshtetjen e k\u00ebtij rezoni, Kur’ani kategorikisht deklaron se kur shpirt\u00ebrat do t\u00eb ringjallen, ata do t\u00eb flasin me njeri-tjetrin duke b\u00ebr\u00eb p\u00ebrpjekje t\u00eb caktojn\u00eb se sa gjat\u00eb kan\u00eb q\u00ebndruar n\u00ebp\u00ebr tok\u00eb. Disa do t\u00eb thon\u00eb, “Ne q\u00ebndruam vet\u00ebm nj\u00eb dit\u00eb”, kurse t\u00eb tjer\u00ebt do t\u00eb thon\u00eb, “bile m\u00eb pak se nj\u00eb dit\u00eb”. At\u00ebher\u00eb Allahu xh. sh. do t\u00eb thot\u00eb: “Edhe kjo nuk \u00ebsht\u00eb e drejt\u00eb.” Me fjal\u00eb t\u00eb tjera, Allahu do t\u00eb thot\u00eb, “Ju q\u00ebndruat n\u00eb tok\u00eb p\u00ebr nj\u00eb koh\u00eb m\u00eb pak se sa llogarisni ju”. N\u00eb t\u00eb v\u00ebrtet\u00eb, lidh\u00ebshm\u00ebria e shtrirjes s\u00eb jet\u00ebs s\u00eb dikujt me nj\u00eb pjes\u00eb t\u00eb vog\u00ebl t\u00eb dit\u00ebs\u00a0 pak a shum\u00eb \u00ebsht\u00eb pjes\u00ebtimi i nj\u00ebjt\u00eb i asaj kohe q\u00eb ringjallja e shpirtit do ket\u00eb p\u00ebr t\u00ebr\u00eb jet\u00ebn e vet\u00eb t\u00eb m\u00ebparshme. Sa m\u00eb larg do t\u00eb jet\u00eb nj\u00eb objekt aq m\u00eb i vog\u00ebl duket. Mosha jon\u00eb f\u00ebmij\u00ebnore duket si nj\u00eb eksperienc\u00eb vet\u00ebm e disa sekundave. Sa m\u00eb larg do t\u00eb jen\u00eb yjt, aq m\u00eb t\u00eb vegj\u00ebl duken ata. \u00c7ka Allahu xh.sh. do t’na tregoj\u00eb \u00ebsht\u00eb se ne nuk do t\u00eb jemi n\u00eb gjendje t\u00eb gjykojm\u00eb t\u00eb nj\u00ebjt\u00ebn kur do t\u00eb vdesimi ne. N\u00eb vend t\u00eb k\u00ebsaj, gjykimi do t\u00eb b\u00ebhet n\u00eb nj\u00eb t\u00eb ardhm\u00ebn aq t\u00eb larg\u00ebt sa q\u00eb jetat tona t\u00eb m\u00ebparshme do t’na duken si nj\u00eb \u00e7\u00ebshtje e disa sekundave, si\u00e7 nj\u00eb pik\u00eb e vog\u00ebl duket nga s\u00eb largu.<\/p>\n

        Shkurt, ringjallja e njeriut p\u00ebrshkruhet si nj\u00eb transformim, t\u00eb cilin ai nuk mund ta p\u00ebrfytyroj\u00eb dhe si nj\u00eb ngjarje q\u00eb \u00ebsht\u00eb aq e sigurt\u00eb sa \u00ebsht\u00eb ekzistenca e tij k\u00ebtu n\u00eb tok\u00eb. T\u00eb gjitha k\u00ebto temat jan\u00eb t\u00eb shpjeguara n\u00eb holl\u00ebsi n\u00eb Kur’anin e Shenjt\u00eb.<\/p>\n

        6. Fati (Tekdiri)<\/h1>\n

        Tekdiri dhe vullneti i lir\u00eb<\/h3>\n

        Kjo \u00ebsht\u00eb njera\u00a0 nd\u00ebr temat m\u00eb t\u00eb komplikuara q\u00eb gjat\u00eb t\u00eb gjitha koh\u00ebrave \u00ebsht\u00eb diskutuar prej filozof\u00ebve dhe poashtu prej personave hyjnor. Gati n\u00eb \u00e7do religjion ka disa referenca t\u00eb natyr\u00ebs s\u00eb fatit.<\/p>\n

        Ne mund t’i ndajm\u00eb njer\u00ebzit, t\u00eb cil\u00ebt kan\u00eb besim n\u00eb fat, n\u00eb dy kategori. Ata t\u00eb cil\u00ebt verb\u00ebrisht e mbajn\u00eb besimin e p\u00ebrgjith\u00ebsh\u00ebm, e portretizojn\u00eb k\u00ebt\u00eb si paravendosje e \u00e7do gj\u00ebje t\u00eb vog\u00ebl apo t\u00eb madhe prej Zotit. Kjo pik\u00ebpamje \u00ebsht\u00eb mjaft\u00eb e popullarizuar tek disa sekte t\u00eb panjohura\u00a0 t\u00eb Sufive, t\u00eb cil\u00ebt jetojn\u00eb ndryshe se si jetojn\u00eb njer\u00ebzit e p\u00ebrgjithsh\u00ebm. Ata deklarojn\u00eb se asgj\u00eb nuk \u00ebsht\u00eb n\u00ebn kontrolin e njeriut. \u00c7do gj\u00eb \u00ebsht\u00eb e paravendosur. Gjith\u00e7ka q\u00eb ndodh dhe paraqitet n\u00eb planin madh\u00ebshtor t\u00eb fatit, dihet vet\u00ebm prej Zotit. Ky \u00ebsht\u00eb koncepti m\u00eb problematik i planit t\u00eb sendeve dhe pashmangshm\u00ebrisht udh\u00ebheq drejt pyetjes s\u00eb krimit dhe t\u00eb nd\u00ebshkimit, t\u00eb gjobitjes dhe t\u00eb shp\u00ebrblimit. N\u00ebse njeriu nuk ka mund\u00ebsi zgjedhjeje, at\u00ebher\u00eb nuk duhet t\u00eb jet\u00eb as nd\u00ebshkimi e as shp\u00ebrblimi p\u00ebr aksionet e tij.<\/p>\n

        Pik\u00ebpamja tjet\u00ebr \u00ebsht\u00eb t\u00eb kesh mund\u00ebsi dhe vullnet t\u00eb lir\u00eb, fati praktikisht nuk luan ndonj\u00eb rol n\u00eb vendimin dhe n\u00eb ekzekutimin e njeriut.<\/p>\n

        Gjat\u00eb diskutimit rreth fatit, nj\u00eb \u00e7\u00ebshtje filozofike mjaft\u00eb e r\u00ebnd\u00ebsishme e z\u00ebn vendin e vet n\u00eb debat, duke ia shtuar edhe m\u00eb shum\u00eb komplikime, dhe ajo \u00ebsht\u00eb pyetja e paranjohj\u00ebs. \u00c7far\u00eb t\u00eb b\u00ebj\u00eb paranjohja e Zotit me ngjarje vijuese? Kjo \u00ebsht\u00eb ajo pyetje, p\u00ebrgjigja e s\u00eb cil\u00ebs ndoshta \u00ebsht\u00eb shqyrtuar prej t\u00eb dyja paleve n\u00eb debat. Ne nuk propozojm\u00eb t\u00eb hyjm\u00eb n\u00eb nj\u00eb recension t\u00eb gjat\u00eb t\u00eb meritave komperative t\u00eb argumenteve t\u00eb besimtar\u00ebve dhe t\u00eb mosbesimtar\u00ebve lidhur me \u00e7\u00ebshtjen e fatit, por do t\u00eb mundohemi vet\u00ebm ta portretizojm\u00eb pik\u00ebpamjen islamike.<\/p>\n

        Fati ka shum\u00eb kategori. Secila luan nj\u00eb rol t\u00eb ve\u00e7ant\u00eb n\u00eb sferat e tyre respektive t\u00eb operacionit, duke punuar nj\u00ebkoh\u00ebsisht. Ligjet e natyr\u00ebs sundojn\u00eb mbi t\u00eb gjith\u00eb, dhe askush nuk \u00ebsht\u00eb p\u00ebrtej influenc\u00ebs s\u00eb tyre. Ky \u00ebsht\u00eb plani i p\u00ebrgjithsh\u00ebm i gj\u00ebrave q\u00eb mund t’i referohet konceptit t\u00eb gjer\u00eb t\u00eb fatit. Kushdo i ndjek ligjet e natyr\u00ebs duke i kuptuar thell\u00eb, do t\u00eb fitoj\u00eb disa dobi me krahasim t\u00eb atyre, t\u00eb cil\u00ebt nuk i ndjekin ato. Disa njer\u00ebz gjith\u00ebnj\u00eb paracaktojn\u00eb ta fitojn\u00eb p\u00ebr vete nj\u00eb jet\u00eb t\u00eb mir\u00eb a t’i japin nj\u00eb trajt\u00eb t\u00eb mir\u00eb. Por, askush prej tyre nuk \u00ebsht\u00eb paracaktuar t’i takoj\u00eb nj\u00eb grupi specifik n\u00eb lidhje me t\u00eb qenurit n\u00eb an\u00ebn e drejt\u00eb apo t\u00eb gabueshme t\u00eb ligjeve t\u00eb natyr\u00ebs.<\/p>\n

        Gjat\u00eb Renesanc\u00ebs s\u00eb Evrop\u00ebs ka pasur nj\u00eb koh\u00eb kur bota myslimane orientale ka qen\u00eb shum\u00eb e p\u00ebrparuar n\u00eb t\u00eb kuptuarit e ligjeve t\u00eb natyr\u00ebs. Mysliman\u00ebt rrjedhimisht kan\u00eb qen\u00eb n\u00eb pozicion t’i nxjerrnin dobi shoq\u00ebruese me k\u00ebt\u00eb dije. Kur, m\u00eb von\u00eb, ky studim i paparagjykuar dhe i hap\u00ebt i natyr\u00ebs \u00ebsht\u00eb transferuar n\u00eb Per\u00ebndim, kjo e solli drit\u00ebn e nj\u00eb dite t\u00eb re t\u00eb dituris\u00eb p\u00ebr Per\u00ebndim, kurse Lindja filloi t\u00eb kredhet n\u00eb nj\u00eb nat\u00eb t\u00eb gjat\u00eb t\u00eb mendimeve epshore, t\u00eb bes\u00ebtytnis\u00eb dhe t\u00eb \u00ebnd\u00ebrrave. Ky \u00ebsht\u00eb me t\u00eb v\u00ebrtet\u00eb fati, por i nj\u00eb tipi tjet\u00ebr. Ligji i vet\u00ebm q\u00eb \u00ebsht\u00eb paracaktuar n\u00eb lidhje me k\u00ebt\u00eb fat, \u00ebsht\u00eb urdh\u00ebri i pandryshuesh\u00ebm se kushdo e studion natyr\u00ebn pa paragjykime, dhe lejon t\u00eb shpiej\u00eb veten n\u00eb at\u00eb drejtim ku ligjet e natyr\u00ebs e shpiejn\u00eb at\u00eb, ai do ta shkel\u00eb rrug\u00ebn e progresit t\u00eb amshuesh\u00ebm. Kjo \u00ebsht\u00eb kategoria e p\u00ebrgjithshme dhe m\u00eb e p\u00ebrhapur e fatit q\u00eb e tejkalon \u00e7do gj\u00eb, p\u00ebrve\u00e7 ligjeve t\u00eb fatit lidhur me religjion.<\/p>\n

        Para se t\u00eb vazhdojm\u00eb t\u00eb diskutojm\u00eb rreth fatit lidhur me aplikimin e religjionit, ne do t\u00eb sqarojm\u00eb m\u00ebtutje disa hap\u00ebsira t\u00eb fatit t\u00eb k\u00ebtij universit t\u00eb ligjeve t\u00eb natyr\u00ebs; n\u00eb aplikimet e tyre t\u00eb gj\u00ebra globale, ato ekpozojn\u00eb disa tipare t\u00eb paravendosjes, por t\u00eb nj\u00eb tipi t\u00eb ndrysh\u00ebm nga ato q\u00eb jan\u00eb kuptuar n\u00eb p\u00ebrgjith\u00ebsi. N\u00eb k\u00ebt\u00eb kuptim ne jemi duke folur rreth atyre ndryshimeve t\u00eb atilla stinore apo periodike n\u00eb balanc\u00ebn atmosferike, t\u00eb cilat e reprezentojn\u00eb nj\u00eb eko-sistem mjaft\u00eb t\u00eb komplikuar ku edhe ngjarjet e larg\u00ebta si\u00e7 jan\u00eb edhe njollat e diellit (njera nd\u00ebr pikat e zeza q\u00eb koh\u00eb pas kohe paraqiten n\u00eb sip\u00ebrfaqen e diellit dhe q\u00eb nuk shihen p\u00ebrve\u00e7 me an\u00eb t\u00eb teleskopit-p\u00ebrkthyesi) luajn\u00eb nj\u00eb rol. Poashtu, invazioni meteorik i planeteve sjellin disa ndryshime t\u00eb sigurta, t\u00eb cilat gjat\u00eb variacionve korresponduese jan\u00eb reflektuar n\u00eb tok\u00eb n\u00eb stina, klimat etj. K\u00ebto influenca t\u00eb gjera, bashk\u00eb me alternimin periodik n\u00eb klimate (q\u00eb shkaktohen prej faktor\u00ebve t\u00eb ndrysh\u00ebm, shumica e t\u00eb cilave akoma jan\u00eb n\u00ebn dhe), disa her\u00eb sjellin ndryshime subtile n\u00eb zhvillimin e modeleve t\u00eb jet\u00ebs bimore dhe shtazore n\u00eb tok\u00eb. Prap\u00eb, ka faktor\u00eb q\u00eb jan\u00eb p\u00ebrgjegj\u00ebs p\u00ebr that\u00ebsir\u00eb apo shp\u00ebrnguljen e stinave nga nj\u00eb pjes\u00eb t\u00eb tok\u00ebs n\u00eb nj\u00eb tjet\u00ebr. Periodha e akullnajave dhe ngroht\u00ebsia globale, n\u00eb alternacion, jan\u00eb p\u00ebr shkak t\u00eb disa konsekuencave t\u00eb influencave t\u00eb ndryshme kozmike. Megjith\u00ebse, k\u00ebto influenca t\u00eb gjera\u00a0 nuk krijojn\u00eb ndonj\u00eb efekt special n\u00eb jet\u00ebn e nj\u00eb individi n\u00eb tok\u00eb, por n\u00eb analiza p\u00ebrfundimtare, meq\u00eb t\u00eb gjith\u00eb individ\u00ebt jan\u00eb an\u00ebtar\u00eb t\u00eb familjes Homo-Sapien, ata efektohen deri n\u00eb nj\u00eb shkall\u00eb.<\/p>\n

        Aty nuk ka ndonj\u00eb evidenc\u00eb p\u00ebr t\u00eb treguar se\u00a0 jeta e \u00e7do njeriu \u00ebsht\u00eb parap\u00ebrcaktuar, dhe se ai nuk ka mund\u00ebsi zgjedhjeje apo alternativ\u00eb n\u00eb t\u00eb zgjedhurit prej s\u00eb mir\u00ebs dhe t\u00eb keq\u00ebs, t\u00eb drejt\u00ebs dhe jo t\u00eb drejt\u00ebs. Kur’ani i Shenjt\u00eb kategorikisht e hedh posht\u00eb konceptin e shtr\u00ebngimit e t\u00eb dhun\u00ebs, dhe qartazi deklaron se \u00e7do qenie njer\u00ebzore \u00ebsht\u00eb e lir\u00eb t\u00eb zgjedh\u00eb midis s\u00eb mir\u00ebs e t\u00eb keq\u00ebs:<\/p>\n

        \u00a0S’ka dhun\u00eb n\u00eb \u00e7\u00ebshtje t\u00eb fes\u00eb.<\/strong> ( Sure Al-Bakare 2:257 )<\/p><\/blockquote>\n

        Dhe:<\/p>\n

        \u00a0<\/em>Allahu xh.sh. nuk e ngarkon nj\u00eb qenie p\u00ebrtej kapacitetit t\u00eb saj. Ajo do t\u00eb shp\u00ebrblehet p\u00ebr veprat e mira, kurse do t\u00eb nd\u00ebshkohet p\u00ebr ato t\u00eb k\u00ebqijat.\u00a0<\/strong>(Sure Al-Bakara 2:287)<\/p><\/blockquote>\n

        Dhe s\u00ebrish:<\/p>\n

        \u00a0Dhe njeriu nuk do t’i takoj\u00eb tjet\u00ebr vet\u00ebm se ajo q\u00eb ka punuar.<\/strong>\u00a0( Sure Al-Naxhm 53:40)<\/p><\/blockquote>\n

        Megjith\u00ebse, n\u00eb lidhje me fen\u00eb, ka disa sfera t\u00eb fatit q\u00eb jan\u00eb t\u00eb paracaktuara dhe t\u00eb pandryshueshme. Ato n\u00eb Kur’an p\u00ebrmenden si Synneti i Zotit. Nj\u00eb synnet i till\u00eb \u00ebsht\u00eb q\u00eb profet\u00ebt (Pegember\u00eb) e Zotit gjith\u00ebnj\u00eb dalin fitimtar, qoft\u00eb ata pranohen apo jo. N\u00ebse ata p\u00ebrg\u00ebnjeshtrohen dhe nuk pranohen, prap\u00eb planet e kund\u00ebrshtar\u00ebve shkojn\u00eb kot dhe ata p\u00ebsojn\u00eb disfat. Profet\u00ebt, mesazhet e tyre dhe misioni i tyre gjith\u00ebnj\u00eb triumfojn\u00eb, pa marr\u00eb parasysh sa t\u00eb fuqish\u00ebm t\u00eb jen\u00eb armiqt\u00eb e tyre. Kemi disa shembuj nga historia e gjall\u00eb e njeriut, si p.sh. konfrontimet midis Hazret Musait a.s. dh t\u00eb Faraonit, midis Hazret Isait a.s. dhe t\u00eb kund\u00ebrshtar\u00ebve t\u00eb tij, dhe midis Hazret Muhammadit s.a.s. dhe t\u00eb armiqve t\u00eb tij. Triumfi i religjionit \u00ebsht\u00eb ai q\u00eb mbetet si trash\u00ebgim i p\u00ebrpjekjeve t\u00eb s\u00eb kaluar\u00ebs midis profet\u00ebve dhe t\u00eb kund\u00ebrshtar\u00ebve t\u00eb tyre. Hazret Ibrahimi a.s. dhe feja e tij, dhe ata, t\u00eb cil\u00ebt ia dhan\u00eb p\u00ebrkrahje dhe e pranuan dhe mesazhi i tij, mbizot\u00ebrojn\u00eb n\u00eb bot\u00eb. Hazret Musai a.s. dhe pasuesit e tij, Hazret Isai a.s. dhe mesazhi i tij, dhe Hazret Muhammadi s.a.s. dhe feja e tij, dominojn\u00eb gati n\u00eb t\u00ebr\u00eb bot\u00ebn. Kurse, an\u00ebn tjet\u00ebr\u00a0 nuk ekziston asnj\u00eb njeri, i cili e pranoi q\u00ebllimin dhe vlerat e armiqve dhe t\u00eb kund\u00ebrshtar\u00ebve t\u00eb tyre. Ky fat nuk luan rol n\u00eb konfrontimet e tjera midis njer\u00ebzve dhe njer\u00ebzve. Aty luan rol principi i p\u00ebrgjithsh\u00ebm se i fuqishmi do ta asgj\u00ebsoj\u00eb t\u00eb dob\u00ebtin. N\u00eb fatin e religjioneve,\u00a0 \u00ebsht\u00eb e kund\u00ebrta q\u00eb b\u00ebhet nj\u00eb princip i pacenuesh\u00ebm.<\/p>\n

        Sadoq\u00eb, ligjet e natyr\u00ebs qarkullojn\u00eb n\u00eb rrjedhim t\u00eb l\u00ebmuar, dhe njeriu normalisht nuk mund t’i gjej\u00eb p\u00ebrjashtime nga principet e p\u00ebrgjithshme, por sipas planit t\u00eb sendeve t\u00eb nxjerr\u00eb prej ajeteve t\u00eb ndryshme t\u00eb Kur’anit, ligjet e natyr\u00ebs, t\u00eb cilat jan\u00eb t\u00eb njohura para nesh, u takojn\u00eb shum\u00eb kategorive dhe sferave. Ato nuk ndishen me njeri-tjetrin brenda sfer\u00ebs s\u00eb tyre, por kur ato q\u00ebndrojn\u00eb n\u00eb mosmarr\u00ebveshje me ligje t\u00eb tjera, at\u00ebher\u00eb ligjet, t\u00eb cilat e\u00a0 posedojn\u00eb fuqin\u00eb m\u00eb t\u00eb madhe, gjith\u00ebnj\u00eb triumfojn\u00eb mbi t\u00eb dob\u00ebtet. Bile, edhe nj\u00eb ligj me influenc\u00eb t\u00eb gjer\u00eb dhe t\u00eb larg\u00ebt mund d\u00ebshtohet brenda nj\u00eb sfere t\u00eb vog\u00ebl nga nj\u00eb ligj m\u00eb i fuqish\u00ebm se ai q\u00eb vepron kund\u00ebr atij. Ligjet termodinamike dhe elektromagnetike n\u00eb kund\u00ebrshtim me ligjet e gravitacionit mund t\u00eb fitojn\u00eb n\u00eb hap\u00ebsira t\u00eb kufizuara t\u00eb influenc\u00ebs. Megjith\u00ebse, ligji gravitacional \u00ebsht\u00eb m\u00eb i gjer\u00eb n\u00eb influenc\u00ebn e vet, dhe\u00a0 \u00ebsht\u00eb m\u00eb i paarritsh\u00ebm. Sa e sa\u00a0 nga shekulli n\u00eb shekull zhvillohet t\u00eb kuptuarit e njeriut ndaj natyr\u00ebs, sende q\u00eb ishin hudhur posht\u00eb si t\u00eb pamundshme, jan\u00eb b\u00ebr\u00eb t\u00eb kapshme dhe t\u00eb p\u00ebrfytyrueshme dhe jan\u00eb b\u00ebr\u00eb \u00e7\u00ebshtje t\u00eb observimit t\u00eb r\u00ebndomt\u00eb.<\/p>\n

        N\u00eb baz\u00eb t\u00eb k\u00ebtij introdukcioni, sipas Islamit, n\u00ebse Zoti vendos t\u00eb tregoj\u00eb nj\u00eb favor ndaj ndonj\u00eb robi t\u00eb Tij special me an\u00eb t\u00eb manifestimit special t\u00eb disa ligjeve t\u00eb fshehta, manifestime t\u00eb tilla konsiderohen prej spektator\u00ebve si mrekulli dhe ngjarje t\u00eb mbinatyrshme. Mir\u00ebpo, k\u00ebto ndodhen n\u00eb pajtim t\u00eb ligjeve t\u00eb natyr\u00ebs, t\u00eb cil\u00ebt n\u00eb m\u00ebnyr\u00eb\u00a0 subtile jan\u00eb t\u00eb kontrolluara p\u00ebr ta sjell\u00eb nj\u00eb efekt t\u00eb \u00e7uditsh\u00ebm. K\u00ebtu, fati luan nj\u00eb rol specifik n\u00eb jet\u00ebn e nj\u00eb robi special t\u00eb Zotit.<\/p>\n

        Poashtu, fati gjithashtu mund t\u00eb kuptohet n\u00eb lidhje me sfondin gjenetike, sociale, ekonomike apo edukative t\u00eb individit, i cili duket si nj\u00eb produkt i pap\u00ebrkrahur i rrethanave. Kjo pazot\u00ebsia e individit e krijon fatin e tij, mbi t\u00eb cilin ai s’ka kontroll. Prandaj, thuhet se f\u00ebmija e nj\u00eb t\u00eb pasuri lind me nj\u00eb lug\u00eb argjendi n\u00eb goj\u00ebn e vet.<\/p>\n

        Rrethanat n\u00eb t\u00eb cilat lind nj\u00eb person, shoq\u00ebria ku ai rritet, loja e p\u00ebrditshme e fatit q\u00eb luan nj\u00eb rol n\u00eb jet\u00ebn e \u00e7do personi, t\u00eb q\u00eblluarit e ashtuquajturit fat n\u00eb favor apo kund\u00ebr vetes, fatkeq\u00ebsit\u00eb ku njeriu shp\u00ebtohet ose b\u00ebhet pre e tyre, jan\u00eb t\u00eb gjitha ato sfera t\u00eb atilla ku individ\u00ebt kan\u00eb shum\u00eb pak mund\u00ebsi zgjedhjeje. Prap\u00eb, nuk duhet t\u00eb pranohet si t\u00eb v\u00ebrtet\u00eb se ai ve\u00e7an\u00ebrisht ishte b\u00ebr\u00eb shenj\u00eb p\u00ebr ngjarje apo fatkeq\u00ebsi t\u00eb tilla q\u00eb luajn\u00eb nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb formimin a mosformimin e jet\u00ebs s\u00eb tij.<\/p>\n

        Individ\u00ebt t\u00eb cil\u00ebt jan\u00eb lindur n\u00eb sht\u00ebpi t\u00eb shoshitura nga varf\u00ebria, m\u00eb s\u00eb shumti b\u00ebhen pre t\u00eb krimave t\u00eb vogla dhe t\u00eb par\u00ebnd\u00ebsishme apo serioze. Varf\u00ebria \u00ebsht\u00eb forca m\u00eb detyruese prej t\u00eb gjith\u00eb faktor\u00ebve q\u00eb e krijon krimin dhe e gradon shum\u00eb lart. N\u00ebse k\u00ebt\u00eb e kuptojm\u00eb si fat, at\u00ebher\u00eb kjo do ta hedh\u00eb nj\u00eb reflektim t\u00eb zymt\u00eb mbi Zotin Krijues. Pra, s\u00eb pari duhet kuptuar qartazi se fati \u00ebsht\u00eb vet\u00ebm pjesa e nj\u00eb skeme t\u00eb sendeve\u00a0 q\u00eb nuk l\u00ebshon dekrete t\u00eb ve\u00e7an\u00ebta kund\u00ebr njer\u00ebzve t\u00eb familjeve t\u00eb ve\u00e7an\u00ebta. N\u00eb nj\u00eb plan t\u00eb gjer\u00eb ekonomik, duhet t\u00eb jen\u00eb m\u00eb shum\u00eb njer\u00ebz fatbardh\u00eb dhe m\u00eb pak fatzinj n\u00eb lidhje me avantazhet dhe disavantazhet. \u00cbsht\u00eb gabim t\u00eb thuhet se ata kan\u00eb qen\u00eb individualisht t\u00eb shtypur prej nj\u00eb kreatorie t\u00eb fatit, bile edhe para lindjes s\u00eb tyre, q\u00eb t\u00eb lindnin n\u00ebn rrethana specifike t\u00eb sigurta. Prap\u00eb, ka disa pyetje t\u00eb tjera q\u00eb t\u00eb p\u00ebrgjigjen. Si do t\u00eb sillen ata lidhur me ato krime t\u00eb b\u00ebra prej tyre, me krahasim t\u00eb atyre, t\u00eb cil\u00ebt jan\u00eb lindur krahasimisht n\u00eb rrethana m\u00eb t\u00eb sh\u00ebndosha, dhe t\u00eb cil\u00ebt kan\u00eb shum\u00eb pak faktor\u00eb sfondi, n\u00ebse kan\u00eb,\u00a0 q\u00eb i shpiejn\u00eb drejt krimeve? N\u00ebse krimi \u00ebsht\u00eb i nj\u00ebjt\u00eb, a do t\u00eb sillen n\u00eb t\u00eb nj\u00ebt\u00ebn m\u00ebnyr\u00eb? Kur’ani i Shenjt\u00eb p\u00ebrgjigjen e k\u00ebsaj pyetjeje mjaft\u00eb t\u00eb ngat\u00ebrruar jep n\u00eb k\u00ebt\u00eb ajet vijues:<\/p>\n

        \u00a0Asnj\u00eb shpirt nuk do t\u00eb ngarkohet p\u00ebrtej kapacitetit t\u00eb tij.\u00a0<\/strong>( Sure Al-Bakara 2:287)<\/p><\/blockquote>\n

        Kjo do t\u00eb thot\u00eb se faktor\u00ebt sfondi, social dhe t\u00eb tjer\u00eb, t\u00eb cil\u00ebt e rrethojn\u00eb nj\u00eb person, do t\u00eb merren me siguri n\u00eb llogaritje, dhe ai do t\u00eb gjykohet sipas tyre. N\u00eb sy t\u00eb Allahut xh.sh. nuk \u00ebsht\u00eb vet\u00ebm krimi q\u00eb mekanikisht do t\u00eb nd\u00ebshkohet, por t\u00eb gjith\u00eb faktor\u00ebt q\u00eb luajn\u00eb rol n\u00eb ekzekutimin e krimeve, do t\u00eb vijn\u00eb n\u00eb konsiderim, me rezultatin p\u00ebrfundimtar t\u00eb ndahet drejt\u00ebsia. Fatbardh\u00ebt dhe ata fatzinjt\u00eb nuk do t\u00eb gjykohen me nj\u00eb ashp\u00ebrsi t\u00eb barabart\u00eb, dhe m\u00eb me siguri, licensi do t’i jepet rrethit dhe sfondit t\u00eb nj\u00eb personi q\u00eb b\u00ebn krim. Poashtu, veprat e bamir\u00ebsis\u00eb do t\u00eb shp\u00ebrblehen m\u00eb shum\u00eb n\u00eb rastin e atij personi rrethanat e t\u00eb cilit jan\u00eb shum\u00eb t\u00eb pavolitshme dhe dekurajuara t\u00eb b\u00ebj\u00eb t\u00eb mira, me krahasim t\u00eb atij personi rrethi i t\u00eb cilit \u00ebsht\u00eb shum\u00eb i volitsh\u00ebm ku ai ka mund\u00ebsi t\u00eb b\u00ebj\u00eb bamir\u00ebsi.<\/p>\n

        Pra, tema e fatit\u00a0 \u00ebsht\u00eb shum\u00eb tep\u00ebr e komplikuar, por meq\u00eb vendimi p\u00ebrfundimtar \u00ebsht\u00eb n\u00eb duart e Zotit t\u00eb Gjith\u00ebdijsh\u00ebm, Bamir\u00ebs, t\u00eb Gjith\u00ebfuqish\u00ebm dhe t\u00eb Urt\u00eb, n\u00eb analiza finale, udh\u00ebzimet e drejt\u00ebsis\u00eb do t\u00eb triumfojn\u00eb.<\/p>\n

        Ka disa sfera ku njeriu \u00ebsht\u00eb i lir\u00eb ta kryej\u00eb d\u00ebshir\u00ebn e vet\u00eb, ku ai mund ta zgjedh\u00eb njer\u00ebn prej s\u00eb mir\u00ebs apo t\u00eb keq\u00ebs, prej s\u00eb drejt\u00ebs dhe jo t\u00eb drejt\u00ebs, dhe p\u00ebr t\u00eb cil\u00ebn ai do t\u00eb jet\u00eb p\u00ebrgjegj\u00ebs. N\u00eb an\u00ebn tjet\u00ebr, ka sfera ku njeriu ka shum\u00eb pak mund\u00ebsi zgjedhjeje, dhe aty ai duket si nj\u00eb ushtar shahu n\u00eb dor\u00ebn e lojtarit. Plani i p\u00ebrgjithsh\u00ebm i sendeve n\u00eb natyr\u00eb q\u00eb i p\u00ebrfshin dhe i kontrollon fatet e kombeve dhe t\u00eb popujve, \u00ebsht\u00eb nj\u00eb hap\u00ebsir\u00eb e till\u00eb. Rethanat e aplikimit t\u00eb gjer\u00eb nj\u00eb individ t\u00eb shoq\u00ebris\u00eb e b\u00ebjn\u00eb t\u00ebr\u00ebsisht t\u00eb pap\u00ebrkrahur, ai nuk ka zgjedhje por t\u00eb l\u00ebviz\u00eb si nj\u00eb kasht\u00eb, t\u00eb cil\u00ebn valet e nj\u00eb lumi e \u00e7ojn\u00eb n\u00eb rrebesh.<\/p>\n

        Tema e fatit \u00ebsht\u00eb shum\u00eb e komplikuar dhe ashtu e gjer\u00eb, dhe k\u00ebrkon nj\u00eb diskutim dhe nj\u00eb shtjellim seperat (t\u00eb ve\u00e7ant\u00eb) e t\u00eb plot\u00eb. Pra, me disa k\u00ebto pika, ne d\u00ebshirojm\u00eb t’i japim fund k\u00ebtij diskutimi.<\/p>\n","protected":false},"excerpt":{"rendered":"

        Islam e ka quajtur Zoti i Madh\u00ebrish\u00ebm fen\u00eb ton\u00eb n\u00eb Kuranin Fam\u00eblart\u00eb. Islami \u00ebsht\u00eb nj\u00eb fjal\u00eb arabe, q\u00eb fjal\u00eb p\u00ebr fjal\u00eb do t\u00eb thot\u00eb n\u00ebnshtrim, bindje dhe paqe. Kjo fjal\u00eb rrjedh nga rr\u00ebnja salima, q\u00eb do t\u00eb thot\u00eb, n\u00ebnshtrim, paqe e bindje. K\u00ebshtu q\u00eb, islami \u00ebsht\u00eb rruga e atyre q\u00eb jan\u00eb t\u00eb n\u00ebnshtruar para Zotit<\/p>\n","protected":false},"author":5,"featured_media":0,"parent":7,"menu_order":11,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"class_list":["post-170","page","type-page","status-publish","hentry"],"acf":[],"yoast_head":"\nGjasht\u00eb shtyllat e besimit<\/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\/islami\/gjashte-shtyllat-e-besimit\/\" \/>\n<link rel=\"next\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/islami\/gjashte-shtyllat-e-besimit\/2\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Gjasht\u00eb shtyllat e besimit\" \/>\n<meta property=\"og:description\" content=\"Islam e ka quajtur Zoti i Madh\u00ebrish\u00ebm fen\u00eb ton\u00eb n\u00eb Kuranin Fam\u00eblart\u00eb. 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K\u00ebshtu q\u00eb, islami \u00ebsht\u00eb rruga e atyre q\u00eb jan\u00eb t\u00eb n\u00ebnshtruar para Zotit\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/islami\/gjashte-shtyllat-e-besimit\/\" \/>\n<meta property=\"og:site_name\" content=\"Xhemati Musliman Ahmedia\" \/>\n<meta property=\"article:modified_time\" content=\"2019-12-23T07:11:14+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2019\/02\/ahmadiyya.png\" \/>\n\t<meta property=\"og:image:width\" content=\"917\" \/>\n\t<meta property=\"og:image:height\" content=\"410\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\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=\"71 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/islami\\\/gjashte-shtyllat-e-besimit\\\/\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/islami\\\/gjashte-shtyllat-e-besimit\\\/\",\"name\":\"Gjasht\u00eb shtyllat e besimit\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/#website\"},\"datePublished\":\"2015-04-09T12:08:05+00:00\",\"dateModified\":\"2019-12-23T07:11:14+00:00\",\"breadcrumb\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/islami\\\/gjashte-shtyllat-e-besimit\\\/#breadcrumb\"},\"inLanguage\":\"sq-AL\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/islami\\\/gjashte-shtyllat-e-besimit\\\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/islami\\\/gjashte-shtyllat-e-besimit\\\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Islami\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/#website\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/\",\"name\":\"Xhemati Musliman Ahmedia\",\"description\":\"Albania\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"sq-AL\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Gjasht\u00eb shtyllat e besimit","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.ahmadiyya-islam.org\/al\/islami\/gjashte-shtyllat-e-besimit\/","next":"https:\/\/www.ahmadiyya-islam.org\/al\/islami\/gjashte-shtyllat-e-besimit\/2\/","og_locale":"sq_AL","og_type":"article","og_title":"Gjasht\u00eb shtyllat e besimit","og_description":"Islam e ka quajtur Zoti i Madh\u00ebrish\u00ebm fen\u00eb ton\u00eb n\u00eb Kuranin Fam\u00eblart\u00eb. 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