Para s\u00eb t\u00eb fillojm\u00eb, pyetjen tjet\u00ebr, le t\u2019u tregojm\u00eb shikuesve tan\u00eb se \u00e7far\u00eb padrejt\u00ebsie kan\u00eb b\u00ebr\u00eb kund\u00ebrshtar\u00ebt n\u00eb k\u00ebt\u00eb lib\u00ebr akuzash. Duke dh\u00ebn\u00eb referenc\u00ebn e librit t\u00eb Hazret Mesihut t\u00eb Premtuar a.s., n\u00eb k\u00ebt\u00eb faqe, pa mbaruar fjalia e k\u00ebsaj faqe, q\u00eb \u00ebsht\u00eb e librit \u201cIzalae Auham\u201d<\/i>, dhan\u00eb titullin e librit \u201cHamamatul Bushra\u201d <\/i>q\u00eb \u00ebsht\u00eb nj\u00eb lib\u00ebr tjet\u00ebr. Pra, ata nuk ua treguan njer\u00ebzve versionin e plot\u00eb nga ajo q\u00eb tha Hazret Mesihu i Premtuar a.s.. Pastaj edhe k\u00ebtu p\u00ebr shembull, kjo \u00ebsht\u00eb faqja e 503 e librit \u201cHekikatul Vehi\u201d<\/i> dhe pastaj dhan\u00eb faqen 406 t\u00eb atij libri. Pra duke i shk\u00ebputur gj\u00ebrat nga konteksti i tyre, kan\u00eb ngritura akuza t\u00eb padrejta. K\u00ebshtu mund t\u00eb deformosh cilindo lib\u00ebr. Madje, disa komentues per\u00ebndimor\u00eb, duke paraqitur ajete t\u00eb Kuranit jasht\u00eb kontekstit, i treguan bot\u00ebs nj\u00eb pamje t\u00eb tmerrshme t\u00eb Kuranit Fam\u00eblart\u00eb. Pra, t\u00eb nj\u00ebjt\u00ebn gj\u00eb n\u00ebse, njer\u00ebzit e b\u00ebjn\u00eb me ndonj\u00eb lib\u00ebr tjet\u00ebr, t\u00eb cilitdo profeti, do t\u00eb dal\u00eb i nj\u00ebjti rezultat, q\u00eb hoxhallar\u00ebt nxjerrin nga librat e Mesihut t\u00eb Premtuar a.s. Sidoqoft\u00eb, n\u00ebse shikuesit do t\u2019i lexojn\u00eb vet\u00eb librat e Hazret Mesihut t\u00eb Premtuar a.s. ata do t\u00eb marrin p\u00ebrgjigjet e t\u00eb gjitha pyetjeve.<\/p>\nPyetje:<\/b><\/h3>\n
Tani, do t\u00eb doja t\u00eb vija te pyetja e radh\u00ebs: N\u00ebse Hazret Mesihu i Premtuar a.s. thot\u00eb se pas Profetit Muhammed s.a.v. mund t\u00eb vij\u00eb ndonj\u00eb profet, si mund t\u00eb argumentohet? Nj\u00eb student\u00a0 joahmedian na d\u00ebrgoi k\u00ebt\u00eb pyetje. Ai thot\u00eb se edhe sikur t\u00eb pranojm\u00eb p\u00ebrkoh\u00ebsisht q\u00eb me fjal\u00ebt \u0644\u0627 \u0646\u0628\u06cc\u0651\u064e \u0628\u0639\u062f\u06cc \u00a0\u201cLa nabia badi\u201d, i D\u00ebrguari i Allahut s.a.v.s. nuk e kishte kuptimin q\u00eb pas tij n\u00eb asnj\u00eb m\u00ebnyr\u00eb, n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb vij\u00eb ndonj\u00eb profet, por ekziston mund\u00ebsia e profetizmit n\u00eb t\u00eb ardhmen, at\u00ebher\u00eb n\u00eb qoft\u00eb se i D\u00ebrguari i Allahut s.a.v.s. do t\u00eb kishte dashur t\u00eb thoshte n\u00eb gjuh\u00ebn arabe q\u00eb \u201cpas meje n\u00eb asnj\u00eb m\u00ebnyr\u00eb, n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb vij\u00eb asnj\u00eb lloj profeti\u201d si duhet t\u00eb shprehej ai?<\/p>\n
Duhet t\u00eb dim\u00eb q\u00eb Hazret i D\u00ebrguari i Allahut s.a.v.s. ishte \u201cEfsahul arab uel exhem\u201d<\/i> D.m.th. q\u00eb kur \u00ebsht\u00eb krijuar bota dhe deri sa t\u00eb vazhdoj\u00eb ajo, ai ka pasur aft\u00ebsin\u00eb m\u00eb t\u00eb lart\u00eb shpreh\u00ebse nd\u00ebr arab\u00ebt dhe joarab\u00ebt. Prandaj, nuk na takon neve q\u00eb t\u00eb guxojm\u00eb t\u00eb p\u00ebrcaktojm\u00eb nga vetja p\u00ebr t\u00eb D\u00ebrguarin e Allahut s.a.v.s. se si ai duhet t\u00eb fliste p\u00ebr t\u00eb shprehur nj\u00eb gj\u00eb t\u00eb caktuar. Nj\u00eb besimtar me takua<\/i>, pra q\u00eb ka frik\u00eb e devotshm\u00ebri ndaj Zotit dhe q\u00eb ka dashuri dhe besnik\u00ebri t\u00eb sinqert\u00eb ndaj t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup>, e ka p\u00ebr detyr\u00eb q\u00eb n\u00ebse i D\u00ebrguari i Allahut s.a.v.s. ka th\u00ebn\u00eb di\u00e7ka, t\u2019i ket\u00eb parasysh edhe th\u00ebniet e tij t\u00eb tjera, p\u00ebr ta kuptuar sa m\u00eb mir\u00eb th\u00ebnien e tij. Sepse \u00ebsht\u00eb rregulli logjik, q\u00eb, p\u00ebr t\u00eb kuptuar fjal\u00ebt e nj\u00eb njeriu, duhet t\u00eb studiojm\u00eb edhe shkrimet dhe veprat e tij t\u00eb tjera. At\u00ebher\u00eb mund ta kuptojm\u00eb at\u00eb m\u00eb s\u00eb miri. Nuk duhet t\u2019i ngjisim nga vetja kuptimin q\u00eb ne duam. Kjo ishte e para.<\/p>\n S\u00eb dyti, pyet\u00ebsi na thot\u00eb t\u00eb p\u00ebrcaktojm\u00eb fjal\u00ebt e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s. dhe si\u00e7 e thash\u00eb q\u00eb k\u00ebt\u00eb guxim nuk mund ta marrim ne, por ndonj\u00eb hoxh\u00eb tjet\u00ebr do t\u00eb mund t\u00eb b\u00ebnte. Ai mund t\u00eb thot\u00eb q\u00eb i D\u00ebrguari i Allahut s.a.v.s., p\u00ebr t\u00eb shprehur se n\u00eb asnj\u00eb m\u00ebnyr\u00eb, n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb vij\u00eb asnj\u00eb lloj profeti pas tij<\/i>, n\u00eb arabisht ai mund t\u00eb thoshte:<\/p>\n \u0644\u0646 \u06cc\u06a9\u0648\u0646 \u0628\u0639\u062f\u06cc \u0646\u0628\u06cc\u064c\u00a0 \u0627\u0628\u062f\u0627<\/p>\n Ose<\/p>\n \u0644\u0646 \u06cc\u06a9\u0648\u0646 \u0628\u0639\u062f\u06cc \u0646\u0628\u06cc\u064c \u0627\u0644\u06cc \u06cc\u0648\u0645 \u0627\u0644\u0642\u06cc\u0627\u0645\u06c3<\/p>\n Ose<\/p>\n \u0644\u06cc\u0633 \u0628\u0639\u062f\u06cc \u0646\u0628\u06cc\u064c \u0645\u0637\u0644\u0642\u0627<\/p>\n Ose ndonj\u00eb fjali tjet\u00ebr t\u00eb k\u00ebtij kuptimi.<\/p>\n Por, si\u00e7 e thash\u00eb, p\u00ebr t\u00eb kuptuar nj\u00eb fjali t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s., ne duhet t\u00eb shikojm\u00eb edhe fjal\u00ebt e tij t\u00eb tjera q\u00eb ka th\u00ebn\u00eb. Por, p\u00ebr sa i p\u00ebrket kuptimit gjuh\u00ebsor apo gramatikor t\u00eb hadithit t\u00eb t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s. q\u00eb thot\u00eb \u0644\u0627 \u0646\u0628\u06cc\u0651\u064e \u0628\u0639\u062f\u06cc, (d.m.th. nuk ka profet pas meje) do t\u00eb p\u00ebrpiqem t\u2019ju shpjegoj me fjal\u00eb t\u00eb thjeshta. Pjes\u00ebza mohuese \u201cla\u201d<\/i> (d.m.th. \u201cnuk\u201d<\/i>) q\u00eb \u00ebsht\u00eb p\u00ebrdorur n\u00eb k\u00ebt\u00eb fjali \u00ebsht\u00eb e dyllojshme. Dometh\u00ebn\u00eb, kur kjo \u201cla\u201d<\/i> i paraprin ndonj\u00eb emri, i cili ka nj\u00eb fat\u2019ha<\/i>, (zanoren a) pra, t\u00eb mos ket\u00eb dy fat\u2019ha<\/i> apo dy damma<\/i> (zanoren u) apo dy kasra<\/i> (zanoren i) dhe as t\u00eb ket\u00eb nj\u00eb damma<\/i> apo nj\u00eb kesra<\/i>, ashtu si\u00e7 \u00ebsht\u00eb n\u00eb hadithin konkrekt \u201cLa nabijja<\/b>\u201d<\/i>, at\u00ebher\u00eb kjo \u201cla\u201d<\/i> \u00ebsht\u00eb e dyllojshme: e para quhet \u201cla nefi xhins\u201d<\/i> dhe e dyta quhet \u201cla nefi kemal\u201d. \u201cLa nefi xhins\u201d<\/i> p\u00ebrdoret p\u00ebr mohimin e ekzistenc\u00ebs s\u00eb t\u00eb gjitha llojeve t\u00eb asaj apo atij q\u00eb vjen pas k\u00ebsaj pjes\u00ebze. Pra, mohimi total i ekzistenc\u00ebs s\u00eb di\u00e7kaje t\u00eb caktuar. Ky mohim, n\u00eb arabisht, quhet \u201cnefi xhins\u201d<\/i>. N\u00eb Kuranin Fam\u00eblart\u00eb gjejm\u00eb shembuj t\u00eb saj. P\u00ebr shembull, Profeti Nuh a.s. kur thirri djalin e tij p\u00ebr t\u2019u futur n\u00eb vark\u00eb q\u00eb t\u00eb shp\u00ebtonte nga furtuna, nd\u00ebrsa ai e mohonte dhe tha: \u201cN\u00ebse vjen p\u00ebrmbytje, do t\u00eb gjej strehim mbi ndonj\u00eb mal\u201d<\/i>. At\u00ebher\u00eb Hazret Nuhu a.s. i tha: \u0644\u0627 \u0639\u0627\u0635\u0645\u064e \u0627\u0644\u06cc\u0648\u0645 \u201cLa asima<\/b>l jeum\u201d.<\/i> K\u00ebtu \u00ebsht\u00eb ajo la-ja mohuese totale dhe emri asima ka fat\u2019ha<\/i> dhe kuptimi i saj \u00ebsht\u00eb \u201cSot nuk ka asnj\u00eb shp\u00ebtimtar\u201d<\/i>. D.m.th. \u00ebsht\u00eb nj\u00eb mohim total dhe kjo do t\u00eb thot\u00eb se askush apo asgj\u00eb p\u00ebrve\u00e7 Zotit nuk mund t\u00eb b\u00ebhet shp\u00ebtimtar. Ose nj\u00eb shembull tjet\u00ebr \u00ebsht\u00eb ajo q\u00eb ne recitojm\u00eb n\u00eb teshehud<\/i> (apo n\u00eb shehadetin) dhe themi \u00a0\u0644\u0627 \u0634\u0631\u06cc\u06a9\u064e \u0644\u06c1 \u201cLa sherika lahu\u201d<\/i>. Edhe k\u00ebtu n\u00eb fjal\u00ebn \u201csherika\u201d<\/i> kemi nj\u00eb fat\u2019ha<\/i> dhe kuptimi i saj \u00ebsht\u00eb \u201cAsnj\u00eb gj\u00eb, kategorikisht n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb barazohet me Zotin\u201d<\/i>. Pra k\u00ebta jan\u00eb shembuj t\u00eb pjes\u00ebz\u00ebs \u201cla\u201d<\/i> mohuese totale (nefi xhins).<\/p>\n E dyta \u00ebsht\u00eb \u201cla nefi kemal\u201d<\/i> dhe ajo p\u00ebrdoret at\u00ebher\u00eb kur jo q\u00eb mohohet ekzistenca e nj\u00eb njeriu apo nj\u00eb gj\u00ebje t\u00eb caktuar, por mohohet vet\u00ebm ekzistenca e saj n\u00eb at\u00eb mas\u00eb ose n\u00eb at\u00eb nivel. Sjellim nj\u00eb shembull nga fjal\u00ebt e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s., hadith ky q\u00eb gjendet n\u00eb Buhari, ku ai thot\u00eb:<\/p>\n \u0627\u0630\u0627 \u06be\u0644\u06a9 \u0642\u06cc\u0635\u0631\u064f \u0641\u0644\u0627 \u0642\u06cc\u0635\u0631\u064e \u0628\u0639\u062f\u06c1<\/p>\n Pra, duke p\u00ebrmendur mbretin Caesar, Hazret i D\u00ebrguari i Allahut s.a.v.s. paralajm\u00ebron: \u201cKur ky Caesar do t\u00eb vdes\u00eb, at\u00ebher\u00eb<\/i>\u201d \u00a0\u0641\u0644\u0627 \u0642\u06cc\u0635\u0631\u064e \u0628\u0639\u062f\u06c1 \u201cnuk do t\u00eb ket\u00eb asnj\u00eb Cezar tjet\u00ebr\u201d<\/i>, gj\u00eb q\u00eb do t\u00eb thot\u00eb, nuk do t\u00eb ket\u00eb asnj\u00eb Caesar aq madhor si ai. K\u00ebt\u00eb hadith pse e kuptojm\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb? Sepse kan\u00eb qen\u00eb shum\u00eb mbret\u00ebr t\u00eb tjer\u00eb q\u00eb jan\u00eb quajtur Caesar, por, asnj\u00ebri prej tyre nuk ka pasur madh\u00ebshti t\u00eb till\u00eb, q\u00eb kishte ai Caesari i koh\u00ebs s\u00eb t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s. Sepse musliman\u00ebt e kishin thyer fuqin\u00eb e perandoris\u00eb romake, e cila me kalimin e koh\u00ebs filloi t\u00eb thyhej akoma m\u00eb shum\u00eb, si\u00e7 p\u00ebrmendet n\u00eb histori.<\/p>\n Po ashtu d\u00ebgjojm\u00eb vjersh\u00ebn e famshme, n\u00eb t\u00eb cil\u00ebn thuhet:<\/p>\n \u0644\u0627 \u0641\u062a\u06cc\u0670 \u0627\u0644\u064e\u0627 \u0639\u0644\u06cc \u0644\u0627 \u0633\u06cc\u0641\u064e \u0627\u0644\u0651\u0627 \u0630\u0648\u0627\u0644\u0641\u0642\u0627\u0631<\/p>\n \u201cLa fata il-la Ali, la saifa il-la dhulfihar\u201d<\/i><\/p>\n Edhe k\u00ebtu q\u00eb thuhet \u201cla fata\u201d<\/i>. Kjo fata<\/i> nuk \u00ebsht\u00eb ajo fateh<\/i> q\u00eb do t\u00eb thot\u00eb fitore<\/i>, por shkronjat jan\u00eb f, t dhe j dhe kuptimi i saj \u00ebsht\u00eb djalosh, trim, luft\u00ebtar. Dhe Kuptimi i strof\u00ebs \u00ebsht\u00eb: \u201cS\u2019ka ndonj\u00eb trim p\u00ebrve\u00e7 Aliut dhe s\u2019ka asnj\u00eb shpat\u00eb p\u00ebrve\u00e7 shpat\u00ebs dhulfihar\u201d<\/i>, pra p\u00ebrve\u00e7 shpat\u00ebs s\u00eb Aliut. Dihet se kuptimi i k\u00ebsaj strofe \u00ebsht\u00eb luft\u00ebtar i v\u00ebrtet\u00eb ishte Aliu dhe shpata e v\u00ebrtet\u00eb ka qen\u00eb shpata e tij. Kjo quhet \u201cla nefi kemal\u201d<\/i>, d.m.th. nuk mund t\u00eb jet\u00eb dikush si ai.<\/p>\n Tani, n\u00ebse Hazret i D\u00ebrguari Allahut s.a.v.s. tha \u201cLa nabia badi\u201d<\/i>, (q\u00eb nuk ka profet pas meje) at\u00ebher\u00eb duhet t\u00eb shohim se i D\u00ebrguari i Allahut s.a.v.s., n\u00eb k\u00ebt\u00eb hadith, e ka p\u00ebrdorur pjes\u00ebz\u00ebn mohuese si \u201cla nefi kemal\u201d<\/i> apo \u201cla nefi xhins\u201d. <\/i>Kur lexojm\u00eb hadithe t\u00eb tjera t\u00eb tij, na del qart\u00eb q\u00eb i D\u00ebrguari i Allahut s.a.v.s., k\u00ebtu pjes\u00ebz\u00ebn mohuese, e ka p\u00ebrdorur p\u00ebr nefi kemal<\/i>, dhe kuptimi i tij \u00ebsht\u00eb q\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb vij\u00eb ndonj\u00eb profet m\u00eb i mir\u00eb se sa ai, ose si ai, ose jasht\u00eb sheriatit t\u00eb tij. Arsyeja e k\u00ebtij komentimi \u00ebsht\u00eb q\u00eb i D\u00ebrguari i Allahut s.a.v.s. n\u00ebse n\u00eb nj\u00eb vend thot\u00eb \u201cNuk ka profet pas meje\u201d<\/i>, at\u00ebher\u00eb n\u00eb vende t\u00eb tjera vazhdimisht paralajm\u00ebron p\u00ebr ardhjen e nj\u00eb t\u00eb d\u00ebrguari. Ka plot\u00eb hadithe t\u00eb tilla.<\/p>\n P\u00ebr shembull, ai thot\u00eb: \u0644\u0648 \u0639\u0627\u0634 \u0644\u06a9\u0627\u0646 \u0635\u062f\u06cc\u0642\u0627 \u0646\u0628\u06cc\u0627 kur i nd\u00ebrroi jet\u00eb djali, Ibrahimi, at\u00ebher\u00eb i D\u00ebrguari i Allahut s.a.v.s. tha k\u00ebto fjal\u00eb: \u201cN\u00ebse ky do t\u00eb jetonte do t\u00eb b\u00ebhej profet i v\u00ebrtet\u00eb\u201d<\/i>. Madje, duke vendosur dor\u00ebn e tij mbi varrin e tij tha: \u201cP\u00ebr Zotin, ky ishte profet dhe i biri i profetit\u201d.<\/i><\/p>\n N\u00eb nj\u00eb hadith tjet\u00ebr, i D\u00ebrguari i Allahut s.a.v.s. tha:<\/p>\n \u0627\u0628\u0648 \u0628\u06a9\u0631 \u0627\u0641\u0636\u0644 \u06be\u0630\u06c1 \u0627\u0644\u0627\u0645\u06c3 \u0627\u0644\u0627 \u0627\u0646 \u06cc\u06a9\u0648\u0646\u064e \u0646\u0628\u06cc\u0651<\/p>\n Dometh\u00ebn\u00eb, \u201cEbu Bekri \u00ebsht\u00eb m\u00eb i miri i k\u00ebtij umeti, me p\u00ebrjashtim n\u00ebse do t\u00eb ket\u00eb ndonj\u00eb profet tjet\u00ebr\u201d.<\/i><\/p>\n Pastaj, duke komentuar ajetet e sures El-Xhuma, Hazret i D\u00ebrguari i Allahut s.a.v.s. paralajm\u00ebroi se do t\u00eb vij\u00eb nj\u00eb burr\u00eb me origjin\u00eb perse, dhe ardhjen e atij njeriu e quajti si ardhja e vet\u00eb t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/p>\n Pastaj, i D\u00ebrguari i Allahut s.a.v.s. p\u00ebrmendi edhe ardhjen e Hazret Isait dhe n\u00eb nj\u00eb hadith, kat\u00ebr her\u00eb ka th\u00ebn\u00eb se ai do t\u00eb vij\u00eb si profet. (Sahih Muslimi<\/i>)<\/p>\n N\u00eb nj\u00eb hadith tjet\u00ebr tha: \u201cNuk ka asnj\u00eb profet midis meje dhe atij\u201d<\/i>. Pra, \u0644\u06cc\u0633 \u0628\u0646\u06cc \u0648 \u0628\u06cc\u0646\u06c1 \u0646\u0628\u06cc\u0651<\/p>\n Tani, si \u00ebsht\u00eb kjo \u00e7\u00ebshtje? N\u00eb nj\u00ebr\u00ebn an\u00eb Hazret i D\u00ebrguari i Allahut s.a.v.s. thot\u00eb se \u201cNuk ka profet pas meje\u201d<\/i> dhe n\u00eb an\u00ebn tjet\u00ebr, n\u00eb m\u00ebnyr\u00eb kaq t\u00eb p\u00ebrs\u00ebritur dhe vazhdimisht paralajm\u00ebron q\u00eb do t\u00eb vij\u00eb dikush, i cili do t\u00eb jet\u00eb edhe profet. E kemi p\u00ebr detyr\u00eb ta zgjidhim k\u00ebt\u00eb kontradikt\u00eb, p\u00ebrndryshe ne do t\u2019i veshim atij gj\u00ebrat q\u00eb provojn\u00eb se th\u00ebniet e tij, neudhubillah<\/i>, jan\u00eb kontradiktore. Pra, k\u00ebt\u00eb kontradikt\u00eb mund ta zgjidhim vet\u00ebm n\u00ebse do ta kuptojm\u00eb hadithin e tij, ashtu si\u00e7 e kan\u00eb kuptuar disa dijetar\u00eb t\u00eb m\u00ebparsh\u00ebm, t\u00eb cil\u00ebt pohuan q\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk mund t\u00eb vij\u00eb ndonj\u00eb profet jasht\u00eb sheriatit t\u00eb tij, duke u liruar nga ndjekja e modelit t\u00eb tij, duke qen\u00eb jasht\u00eb umetit t\u00eb tij dhe duke mohuar bekimet e tij t\u00eb gjithanshme. Por, duke pranuar ndjekjen e tij, duke p\u00ebrfituar nga bekimet e tij dhe duke qen\u00eb brenda umetit t\u00eb tij mund t\u00eb vij\u00eb ndonj\u00eb profet. K\u00ebt\u00eb gj\u00eb kan\u00eb th\u00ebn\u00eb shum\u00eb dijetar\u00eb t\u00eb umetit musliman dhe ne kemi p\u00ebrs\u00ebritur shum\u00eb her\u00eb k\u00ebtu th\u00ebniet e tyre. P\u00ebr shembull Hazret Aisha, bashk\u00ebshortja e t\u00eb D\u00ebrguarit t\u00eb Allahut, Hazret Maulana Ibne Arabi, Hazret Abdul Wahab Sharani, Muhamed Kasim Nanutvi, Abul Hasanaat Lakhanwi, Hafiz Mulla Ali, Hazret Waliullah Shah Dehlvi, Ahmad Serhandi, etj.<\/p>\n Nuk \u00ebsht\u00eb vet\u00ebm kaq. Realisht pik\u00ebrisht k\u00ebt\u00eb besim e kan\u00eb edhe hoxhallar\u00ebt, t\u00eb cil\u00ebt na akuzojn\u00eb se ne nuk e pranojm\u00eb hadithin q\u00eb thot\u00eb \u201cNuk ka profet pas meje\u201d<\/i>. Ata n\u00eb nj\u00ebr\u00ebn an\u00eb e thon\u00eb k\u00ebt\u00eb, nd\u00ebrsa n\u00eb an\u00ebn tjet\u00ebr besojn\u00eb n\u00eb ardhjen e Hazret Isait. Ne e pyesim: \u00c7far\u00eb \u00ebsht\u00eb kjo? P\u00ebr t\u00eb na kund\u00ebrshtuar ne, ju sillni hadithin \u201cNuk ka profet pas meje\u201d<\/i> dhe vet\u00eb besoni n\u00eb ardhjen e Hazret Isait. Ata thon\u00eb, jo jo. Kuptimi i k\u00ebtij hadithi \u00ebsht\u00eb q\u00eb nj\u00eb profet i vjet\u00ebr mund t\u00eb vij\u00eb por profet i ri nuk mund t\u00eb vij\u00eb. Pra, ata na akuzojn\u00eb q\u00eb ne komentojm\u00eb hadithet, nd\u00ebrsa ata vet\u00eb jan\u00eb duke b\u00ebr\u00eb komentim sipas qejfit t\u00eb tyre, sipas mendjes s\u00eb tyre, sepse rreth Hazret Isait Kurani shum\u00eb qart\u00eb pohon:\u00a0 \u0648 \u0631\u0633\u0648\u0644\u0627 \u0627\u0644\u06cc \u0628\u0646\u06cc \u0627\u0633\u0631\u0627\u0626\u06cc\u0644 \u201cAi ishte profet p\u00ebr bijt\u00eb e izraelit\u201d,<\/i> nd\u00ebrsa ata at\u00eb e b\u00ebjn\u00eb profet p\u00ebr umetin e t\u00eb D\u00ebrguarin e Allahut s.a.v.s.. Pyetja jon\u00eb p\u00ebr ta \u00ebsht\u00eb shum\u00eb e thjesht\u00eb: duke pasur bindjen se Profeti Isa a.s. do t\u00eb kthehet kurdo qoft\u00eb, a nuk besojn\u00eb edhe ata q\u00eb pas Profetit Muhammed s.a. musliman\u00ebt do t\u00eb ken\u00eb nevoj\u00eb p\u00ebr nj\u00eb profet?!<\/p>\n Pse e harrojn\u00eb at\u00eb hadith, q\u00eb citonin n\u00ebp\u00ebr minberet e tyre dhe vazhdojn\u00eb ta p\u00ebrmendin at\u00eb, q\u00eb Hazret Musai a.s. kur mori vesh p\u00ebr madh\u00ebshtin\u00eb e umetit t\u00eb Muhammedit s.a.v.s. at\u00ebher\u00eb shprehu d\u00ebshir\u00ebn \u201cO Zot m\u00eb b\u00ebj mua profet t\u00eb umetit t\u00eb tij!\u201d<\/i>. Zoti iu p\u00ebrgjigj:\u00a0 \u0646\u0628\u06cc\u0651\u064f\u06be\u0627 \u0645\u0646\u06be\u0627 \u201cProfeti i tij do t\u00eb jet\u00eb prej tij\u201d<\/i>. Hazret Musai tha: \u201cO Zot m\u00eb b\u00ebj nj\u00eb ndjek\u00ebs t\u00eb atij umeti!\u201d<\/i> Zoti i tha: \u201cJo. Ti ke ardhur m\u00eb her\u00ebt dhe ai do t\u00eb vij\u00eb m\u00eb von\u00eb\u201d<\/i>.<\/p>\n Por, kur vjen \u00e7\u00ebshtja e Hazret Isait, k\u00ebta hoxhallar\u00eb e ngat\u00ebrrojn\u00eb. Pra, e gjith\u00eb biseda p\u00ebrfundon te kjo \u00e7\u00ebshtje, q\u00eb k\u00ebta njer\u00ebz m\u00eb s\u00eb pari duhet t\u00eb provojn\u00eb se Hazret Isai \u00ebsht\u00eb i gjall\u00eb akoma. Ne e provojm\u00eb nga Kurani, nga hadithet dhe nga th\u00ebniet e dijetar\u00ebve t\u00eb m\u00ebparsh\u00ebm faktin q\u00eb ai ka nd\u00ebrruar jet\u00eb dhe q\u00eb ai q\u00eb do t\u00eb vinte, duhet t\u00eb vinte me misionin e tij dhe me tiparet e tij, gjithashtu ai duhet t\u00eb vinte nga ky umet, e jo nga ndonj\u00eb umet tjet\u00ebr. Mu ashtu si\u00e7 kishte ndodhur n\u00eb \u00e7\u00ebshtjen e ardhjes s\u00eb Iljasit apo t\u00eb Elias. Pra, paralajm\u00ebrimi ishte q\u00eb ai do t\u00eb vinte p\u00ebrs\u00ebri. Por \u00e7far\u00eb ndodhi? Hazret Jahja erdhi n\u00eb vend t\u00eb tij, me tiparet e tij e me misionin e tij. K\u00ebt\u00eb vendim e ka dh\u00ebn\u00eb vet\u00eb Hazret Isai a.s. Ky parim mbahet edhe n\u00eb k\u00ebt\u00eb bot\u00eb q\u00eb p\u00ebr t\u00eb marr\u00eb ndonj\u00eb vendim, merren parasysh se \u00e7far\u00eb ndodhi n\u00eb t\u00eb kaluar\u00ebn. Ne i p\u00ebrmbahemi vendimit t\u00eb Hazret Isait dhe k\u00ebta hoxhallar\u00eb i p\u00ebrmbahen vendimit t\u00eb hebrenjve. Tani gjykoni vet\u00eb!<\/p>\n","protected":false},"excerpt":{"rendered":" Para s\u00eb t\u00eb fillojm\u00eb, pyetjen tjet\u00ebr, le t\u2019u tregojm\u00eb shikuesve tan\u00eb se \u00e7far\u00eb padrejt\u00ebsie kan\u00eb b\u00ebr\u00eb kund\u00ebrshtar\u00ebt n\u00eb k\u00ebt\u00eb lib\u00ebr akuzash. Duke dh\u00ebn\u00eb referenc\u00ebn e librit t\u00eb Hazret Mesihut t\u00eb Premtuar a.s., n\u00eb k\u00ebt\u00eb faqe, pa mbaruar fjalia e k\u00ebsaj faqe, q\u00eb \u00ebsht\u00eb e librit \u201cIzalae Auham\u201d, dhan\u00eb titullin e librit \u201cHamamatul Bushra\u201d q\u00eb \u00ebsht\u00eb<\/p>\n","protected":false},"featured_media":1499,"parent":0,"menu_order":23,"template":"","tags":[147],"authors":[482],"content_source":[],"class_list":["post-670","videos","type-videos","status-publish","has-post-thumbnail","hentry","tag-hadithet","topics-vertetesia-e-xhematit-ahmedia","topics-vula-e-profeteve","video-categories-pyetje-pergjigje","authors-abdul-mumin-tahir"],"acf":[],"yoast_head":"\n