![\"Allahu\"](\"images\/Allahu.jpg\")
Njeriu e arrijn\u00eb k\u00ebnaq\u00ebsin\u00eb me qet\u00ebsi, ai q\u00eb e st\u00ebrvit\u00eb vetveten n\u00eb qet\u00ebsi e arrin\u00eb k\u00ebnaq\u00ebsin\u00eb ndaj All-llahut [subhanehu ve teala]. <\/p>\nNjeriu e arrijn\u00eb k\u00ebnaq\u00ebsin\u00eb me qet\u00ebsi, ai q\u00eb e st\u00ebrvit\u00eb vetveten n\u00eb qet\u00ebsi e arrin\u00eb k\u00ebnaq\u00ebsin\u00eb ndaj All-llahut [subhanehu ve teala]. <\/p>\n
K\u00ebt\u00eb e v\u00ebrteton ajeti Kur’anor:<\/p>\n
“O ti shpirt i bindur plot\u00ebsisht! Kthehu te Zoti yt i vet\u00ebk\u00ebnaqur e i pranuar! Hyn n\u00eb turm\u00ebn e rob\u00ebrve t\u00eb Mi! Dhe hyn n\u00eb Xhennetin Tim!”. [El-Fexhr, 27-30]…]<\/p>\n
Fal\u00ebnderimi i takon All-llahut. At\u00eb e fal\u00ebnderojm\u00eb dhe prej Tij falje dhe ndihm\u00eb k\u00ebrkojm\u00eb. K\u00ebrkojm\u00eb mbrojtje nga All-llahu prej t\u00eb k\u00ebqijave t\u00eb vetvetes dhe t\u00eb veprave tona. K\u00eb e udh\u00ebzon All-llahu s’ka kush e lajthit dhe k\u00eb e largon nga rruga e v\u00ebrtet\u00eb, s’ka kush e udh\u00ebzon. D\u00ebshmoj se s’ka hyjni tjet\u00ebr p\u00ebrve\u00e7 All-llahut , i Cili \u00ebsht\u00eb Nj\u00eb dhe d\u00ebshmoj se Muhammedi \u00ebsht\u00eb rob dhe i d\u00ebrguar i Tij.<\/p>\n
“O ju q\u00eb keni besuar, keni frik\u00eb All-llahun me nj\u00eb frik\u00eb t\u00eb denj\u00eb dhe mos vdisni, pos duke qen\u00eb musliman\u00eb!”<\/p>\n
[Ali Imran, 102]<\/p>\n
“O ju njer\u00ebz! Keni frik\u00eb Zotin tuaj q\u00eb ju ka krijuar prej nj\u00eb veteje dhe nga ajo krijoi pal\u00ebn e saj, e prej atyre dyve u shtuan shum\u00eb burra e gra. Dhe keni frik\u00eb All-llahun q\u00eb me emrin e Tij p\u00ebrbetoheni, ruajeni farefisin, se All-llahu \u00ebsht\u00eb Mbikqyr\u00ebs mbi ju.”<\/p>\n
[En-Nisa, 1]<\/p>\n
“O ju besimtar\u00eb, keni frik\u00eb All-llahun dhe thuani fjal\u00eb t\u00eb drejta. Ai (All-llahu) ju mund\u00ebson t\u00eb b\u00ebni vepra t\u00eb mira, jua shlyen m\u00ebkatet e juaja,e kush respekton All-llahun dhe t\u00eb D\u00ebrguarin e Tij, ka shp\u00ebtuar me nj\u00eb shp\u00ebtim t\u00eb madh.”<\/p>\n
[El-Ahzab, 70-71]<\/p>\n
Th\u00ebnia m\u00eb e v\u00ebrtet\u00eb \u00ebsht\u00eb th\u00ebnia e All-llahut, kurse udh\u00ebzimi m\u00eb i mir\u00eb – udh\u00ebzimi i Muhammedit sal-lall-llahu ‘alejhi ve sel-lem. Veprat m\u00eb t\u00eb k\u00ebqia jan\u00eb ato t\u00eb shpikurat, \u00e7do shpikje \u00ebsht\u00eb bid’at dhe \u00e7do bid’at \u00ebsht\u00eb lajthitje, e \u00e7do lajthitje \u00e7on n\u00eb zjarr…<\/p>\n
Dijetar\u00ebt jan\u00eb t\u00eb pajtimit se kjo vep\u00ebr \u00ebsht\u00eb e p\u00eblqyeshme, kurse disa kan\u00eb th\u00ebn\u00eb se \u00ebsht\u00eb obligim. Sidoqoft\u00eb Shejhul-Islam Ibn Tejmije [rahimehull-llah] anon nga mendimi se kjo vep\u00ebr \u00ebsht\u00eb mustehab. K\u00ebt\u00eb ai e argumenton me faktin se All-llahu ka urdh\u00ebruar t\u00eb b\u00ebjm\u00eb sab\u00ebr, kurse sa i p\u00ebrket k\u00ebnaqjes me All-llahun, n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb p\u00ebrmendur vet\u00ebm lavd\u00ebrimi i k\u00ebtyre njer\u00ebzve.<\/p>\n
Ibn Kajjimi [rahimehull-llah] thot\u00eb:<\/p>\n
” P\u00ebr shkak se \u00ebsht\u00eb i rrall\u00eb, \u00ebsht\u00eb i v\u00ebshtir\u00eb dhe se shumica e njer\u00ebzve nuk mund t\u00eb arrijn\u00eb k\u00ebt\u00eb shkall\u00eb, All-llahu [subhanehu ve teala] nuk ua b\u00ebri obligim n\u00eb shenj\u00eb m\u00ebshire dhe leht\u00ebsimi, mirepo i nxiti n\u00eb k\u00ebt\u00eb vep\u00ebr, i lavd\u00ebroi bart\u00ebsit e k\u00ebsa pozite dhe tregoi se shp\u00ebrblim p\u00ebr k\u00ebt\u00eb vep\u00ebr \u00ebsht\u00eb fitimi i K\u00ebnaq\u00ebsis\u00eb s\u00eb All-llahut q\u00eb \u00ebsht\u00eb shp\u00ebrblimi m\u00eb i madh… P\u00ebr k\u00ebt\u00eb ridaja- k\u00ebnaq\u00ebsia \u00ebsht\u00eb dera m\u00eb e madhe e All-llahut, xhenneti i dunjas\u00eb, pushimoreja e njoh\u00ebsve, jeta e t\u00eb dashuruarve, dhunti e ibadet\u00e7ive dhe k\u00ebnaq\u00ebsi e t\u00eb mall\u00ebngjuarve.”<\/p>\n
Definicioni i Ridas\u00eb – K\u00ebnaq\u00ebsis\u00eb<\/p>\n
Dijetar\u00ebt kan\u00eb dh\u00ebn\u00eb definicione t\u00eb ndryshme, ne n\u00eb vazhdim do t’i p\u00ebrmendim disa prej tyre:<\/p>\n
– Rida- k\u00ebnaq\u00ebsi \u00ebsht\u00eb: mostrishtim n\u00eb \u00e7do gjykim, pa mar\u00eb para sysh se \u00e7far\u00eb \u00ebsht\u00eb ai gjykim.<\/p>\n
– Rida \u2013 k\u00ebnaq\u00ebsi \u00ebsht\u00eb: t\u00eb ngritet mund\u00ebsia p\u00ebr zgjedhje.<\/p>\n
– Pranimi i vendimeve me g\u00ebzim.<\/p>\n
– Qet\u00ebsimi i zemr\u00ebs n\u00ebn ndodhin\u00eb e vendimeve<\/p>\n
– Xhunejdi thot\u00eb: rida- k\u00ebnaq\u00ebsi \u00ebsht\u00eb: dituria e sh\u00ebndosh q\u00eb arrin\u00eb deri n\u00eb zem\u00ebr, e kur t\u00eb dep\u00ebrton n\u00eb zem\u00ebr dituria e sh\u00ebndosh, kjo gj\u00eb shkakton ridan\u00eb- k\u00ebnaq\u00ebsin\u00eb.<\/p>\n
– I kan\u00eb th\u00ebn\u00eb Jahja ibn Muadhit [rahimehull-llah]: kur arrin\u00eb besimtari pozit\u00ebn e ridas\u00eb- k\u00ebnaq\u00ebsis\u00eb? N\u00ebse mb\u00ebshtetet n\u00eb sjelljen e tij ndaj All-llahut n\u00eb kat\u00ebr baza: n\u00ebse i jep, e pranon, n\u00ebse nuk i jep \u00ebsht\u00eb i k\u00ebnaqur me k\u00ebt\u00eb gj\u00eb, n\u00ebse e le, e adhuron dhe n\u00ebse e th\u00ebrret, i p\u00ebrgjigjet.<\/p>\n
Llojet e ridas\u00eb- k\u00ebnaq\u00ebsis\u00eb<\/p>\n
Ibn Kajjimi [rahimehull-llah] thot\u00eb: ” K\u00ebnaq\u00ebsia \u00ebsht\u00eb tre llojesh:<\/p>\n
1- K\u00ebnaq\u00ebsia e mas\u00ebs s\u00eb thjesht\u00eb me at\u00eb q\u00eb ua ka ndar\u00eb dhe ua ka dh\u00ebn\u00eb All-llahu.<\/p>\n
2- K\u00ebnaq\u00ebsia e nj\u00eb pjese t\u00eb ve\u00e7ant\u00eb t\u00eb njer\u00ebzve me caktimin e All-llahut.<\/p>\n
3- K\u00ebnaq\u00ebsia e pjes\u00ebs m\u00eb t\u00eb ve\u00e7ant\u00eb (elit\u00ebs), e cila vet\u00ebm me Te k\u00ebnaqet.<\/p>\n
Njeriu e arrijn\u00eb k\u00ebnaq\u00ebsin\u00eb me qet\u00ebsi, ai q\u00eb e st\u00ebrvit\u00eb vetveten n\u00eb qet\u00ebsi e arrin\u00eb k\u00ebnaq\u00ebsin\u00eb ndaj All-llahut [subhanehu ve teala]. K\u00ebt\u00eb e v\u00ebrteton ajeti Kur’anor:<\/p>\n
“O ti shpirt i bindur plot\u00ebsisht! Kthehu te Zoti yt i vet\u00ebk\u00ebnaqur e i pranuar! Hyn n\u00eb turm\u00ebn e rob\u00ebrve t\u00eb Mi! Dhe hyn n\u00eb Xhennetin Tim!”.<\/p>\n
[El-Fexhr, 27-30]<\/p>\n
Disa dijetar\u00eb kan\u00eb th\u00ebn\u00eb se kjo u thuhet kur t\u00eb vdesin, t\u00eb tjer\u00ebt kan\u00eb th\u00ebn\u00eb se kjo th\u00ebnje u thuhet n\u00eb ahiret, kurse grupi i tret\u00eb kan\u00eb th\u00ebn\u00eb: th\u00ebnja e par\u00eb (Kthehu te Zoti yt i vet\u00ebk\u00ebnaqur e i pranuar!) u thuhet kur t\u00eb vdesin, kurse e dyta (Hyn n\u00eb turm\u00ebn e rob\u00ebrve t\u00eb Mi! Dhe hyn n\u00eb Xhennetin Tim!) n\u00eb ahiret. Mir\u00ebpo mednimi m\u00eb i sakt\u00eb \u00ebsht\u00eb se kjo th\u00ebnje u thuhet edhe n\u00eb dunja edhe n\u00eb ahiret, fillon me ndarjen nga kjo bot\u00eb dhe p\u00ebrfundon dit\u00ebn e Kijametit.<\/p>\n
Ajetet dhe hadithet q\u00eb flasin rreth k\u00ebsaj teme<\/p>\n
1- “E sikur t\u00eb k\u00ebnaqeshin me at\u00eb q\u00eb ua dha All-llahu dhe i d\u00ebrguari i Tij, e t\u00eb thonin: “Ne na mjafton All-llahu, All-llahu do t\u00eb na furnizoj\u00eb nga t\u00eb mirat e Tij, e edhe i d\u00ebrguari i Tij, dhe se vet\u00ebm te All-llahu e mb\u00ebshtesim d\u00ebshir\u00ebn (do t\u00eb ishte shum\u00eb m\u00eb mir\u00eb p\u00ebr ta)”.<\/p>\n
[Et-Teube, 59]<\/p>\n
2- “Shp\u00ebrblimi p\u00ebr ta te Zoti i tyre jan\u00eb: vendet ne Xhennete n\u00ebp\u00ebr t\u00eb cil\u00ebt burojn\u00eb lumenj, e aty jan\u00eb p\u00ebrgjithmon\u00eb, pak\u00ebputur. All-llahu \u00ebsht\u00eb i k\u00ebnaqur ndaj tyre, e edhe ata t\u00eb k\u00ebnaqur prej Tij. E ky \u00ebsht\u00eb p\u00ebr at\u00eb, q\u00eb i ka pasur dron\u00eb Zotit t\u00eb vet”.<\/p>\n
[El-Bejjine, 8]<\/p>\n
Ibn Kethiri [rahimehull-llah] thot\u00eb: “posti i k\u00ebnaq\u00ebsis\u00eb \u00ebsht\u00eb post m\u00eb i madh sesa hyrja n\u00eb xhennet”.<\/p>\n
3- “At\u00eb dit\u00eb sheh fytyra t\u00eb ndritshme. T\u00eb k\u00ebnaqura p\u00ebr veprimet e veta. N\u00eb Xhennet t\u00eb shkall\u00ebs s\u00eb lart\u00eb,..”.<\/p>\n
[El-Gashije, 9]<\/p>\n
4- “E Zoti yt do t\u00eb jep\u00eb ty, e ti do t\u00eb k\u00ebnaqesh”.<\/p>\n
[Ed-Duha, 5]<\/p>\n
Kurse prej haditheve q\u00eb flasin mbi k\u00ebt\u00eb tem\u00eb jan\u00eb k\u00ebto:<\/p>\n
1- Transmeton Abbas ibn Abdul-Mutalibi [radijall-llahu anhu] dhe thot\u00eb: kam d\u00ebgjuar Pejgamberin [sal-lall-llahu alejhi ve sel-lem] duke th\u00ebn\u00eb: “Ka shijuar k\u00ebnaq\u00ebsin\u00eb e imanit ai q\u00eb \u00ebsht\u00eb i k\u00ebnaqur me All-llahun Zot, Islamin fe dhe me Muhammedin Pejgamber”.<\/p>\n
[transmeton Muslimi]<\/p>\n
2- Transmeton S’ad ibn Ebi Vekkasi [radijall-llahu anhu] nga Pejgamberi [sal-lall-llahu alejhi ve sel-lem] se ka th\u00ebn\u00eb: “Kush thot\u00eb kur t\u00eb d\u00ebgjon ezanin: D\u00ebshmos se s’ka hyjni tjet\u00ebr p\u00ebrve\u00e7 All-llahut, I cili \u00ebsht\u00eb Nj\u00eb dhe se Muhammedi \u00ebsht\u00eb rob dhe i D\u00ebrguar i Tij; jam i k\u00ebnaqur me All-llahun p\u00ebr Zot timin, me Muhammedin p\u00ebr Pejgamber timin dhe me Islmain p\u00ebr fe timen, (Eshhedu en la ilahe il-lall-llahu vahdehu la sherike lehu ve en-ne muhammeden abduhu ve resuluhu; redijtu bil-lahi rabben ve bimuhammedin resulen ve bil-islami dinen), i fal\u00ebn m\u00ebkatet”.<\/p>\n
[Transmeton Muslimi]<\/p>\n
Ibn Kajjimi [rahimehull-llah] thot\u00eb: “N\u00eb k\u00ebto dy hadithe ngriten t\u00eb gjitha pozitat e fes\u00eb, sepse p\u00ebrmbledhin k\u00ebnaq\u00ebsin\u00eb me All-llahun, n\u00eb aspekt t\u00eb rububijetit dhe uluhijetit, k\u00ebnaq\u00ebsin\u00eb me Pejgamberin [sal-lall-llahu alejhi ve sel-lem], duke iu n\u00ebnshtruar, dor\u00ebzuar dhe duke qen\u00eb i k\u00ebnaqur me fen\u00eb e tij. Kush i p\u00ebrmbledh\u00eb k\u00ebto kat\u00ebr gj\u00ebra, ai me t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb siddik. K\u00ebto gj\u00ebra jan\u00eb t\u00eb lehta n\u00eb pretendim, mir\u00ebpo m\u00eb t\u00eb r\u00ebndat n\u00eb realizim.<\/p>\n
T\u00eb jemi t\u00eb k\u00ebnaqur me hyjnitetin (uluhijetin) e All-llahut dmth: t\u00eb jemi t\u00eb k\u00ebnaqur q\u00eb vet\u00ebm Ate ta duam, vet\u00ebm Atij t’i frikohemi, vet\u00ebm Ate ta shpresojm\u00eb, vet\u00ebm Atij ibadet ti b\u00ebjm\u00eb dhe vet\u00ebm te Ai t\u00eb pendohemi, th\u00ebn\u00eb shkurt t\u00eb gjitha forcat e vullnetit dhe dashuris\u00eb t\u00eb ikin nga Ai.<\/p>\n
T\u00eb jemi t\u00eb k\u00ebnaqur me rububijetin e All-llahut dmth: t\u00eb jemi t\u00eb k\u00ebnaur me caktimet e Tija p\u00ebr ne, vet\u00ebm Atij t’i mb\u00ebshtetemi, vet\u00ebm prej Tij t\u00eb k\u00ebrkojm\u00eb ndihm\u00eb dhe t\u00eb jet\u00eb i k\u00ebnaqur me Te pa mar\u00eb para sysh se \u00e7ka b\u00ebn me te.<\/p>\n
E para ka t\u00eb b\u00ebj\u00eb me k\u00ebnaq\u00ebsin\u00eb ndaj urdh\u00ebrave t\u00eb Tij, kurse e dyta me k\u00ebnaq\u00ebsin\u00eb ndaj caktimeve t\u00eb Tija.<\/p>\n
T\u00eb jesh i k\u00ebnaqer me Muhammedin [sal-lall-llahu alejhi ve sel-lem] si Pejgamber t\u00eb All-llahut dmth: n\u00ebnshtrim dhe dor\u00ebzim total, deri n\u00eb at\u00eb shkall\u00eb saq\u00eb t\u00eb jet\u00eb ai m\u00eb proritar se vetvetja. Udh\u00ebzimin ta mer vet\u00ebm nga ai, vet\u00ebm ate ta arbitron dhe vet\u00ebm me gjykimin e tij t\u00eb jet\u00eb i k\u00ebnaqur.<\/p>\n
T\u00eb jesh i k\u00ebnaqur me fen\u00eb e All-llahut dmth: t\u00eb jesh\u00eb i k\u00ebnaqur plot\u00ebsisht me at\u00eb q\u00eb thot\u00eb, q\u00eb urdh\u00ebron, q\u00eb gjykon dhe q\u00eb ndalon feja. Nuk i mbetet n\u00eb zemr\u00ebn e tij keqardhje p\u00ebr gjykimin e saj dhe i dor\u00ebzohet vendimeve t\u00eb saja t\u00ebr\u00ebsisht.<\/p>\n
Kjo etap\u00eb t\u00eb shkakton vetmi, jabanxhill\u00ebk, mir\u00ebpo ti mos u dor\u00ebzo, sepse aq sa ma tep\u00ebr e ndien jabanxhill\u00ebkun, aq ma tep\u00ebr e shijon \u00ebmb\u00eblsin\u00eb e imanit dhe t\u00eb k\u00ebnaqet shpirti. Me shtimin e k\u00ebtyre ndjenjave arrin\u00eb t\u00eb kuptosh se largimi prej njer\u00ebzve \u00ebsht\u00eb shoq\u00ebrimi m\u00eb i mir\u00eb me ta, modestia ndaj tyre, krenaria me e madhe, kurse injoranc\u00eb \u00ebsht\u00eb veprimi sipas mendimeve t\u00eb tyre dhe mbeturinave t\u00eb mendjeve t\u00eb tyre. Nuk ia jep askujt prej krijesave fatin e tij prej All-llahut dhe nuk e shet\u00eb k\u00ebt\u00eb shans\u00eb me gj\u00ebra q\u00eb i sjellin vet\u00ebm privim, gj\u00eb t\u00eb cil\u00ebn e b\u00ebn\u00eb, vet\u00ebm p\u00ebr t\u00eb qen\u00eb i dashur mes tyre n\u00eb k\u00ebt\u00eb bot\u00eb. Mir\u00ebpo kur t\u00eb ndodh e v\u00ebrteta, kur t\u00eb dalin krijesat nga varret, kur t\u00eb shfaqet ajo q\u00eb ka qen\u00eb e fshehur n\u00eb gjokse, shpalohen sekretet, at\u00ebher\u00eb kur ska p\u00ebrkrahje as ndihm\u00eb prej askujt p\u00ebrve\u00e7 All-llahut, at\u00ebher\u00eb do t\u00eb kupton se ku \u00ebsht\u00eb fitimi e ku \u00ebsht\u00eb humbja, \u00e7ka ia leht\u00ebson peshoj\u00ebn dhe \u00e7ka ia r\u00ebndon”.<\/p>\n
Shkall\u00ebt e ridas\u00eb- k\u00ebnaq\u00ebsis\u00eb<\/p>\n
Shkalla m\u00eb e lart\u00eb \u00ebsht\u00eb:<\/p>\n
1- T\u00eb jesh i k\u00ebnaqur me All-llahun p\u00ebr Zot t\u00ebndin dhe urrejtja e adhurimeve drejtuar qenjeve tjera p\u00ebrve\u00e7 Tij. Kjo \u00ebsht\u00eb strumbullari kryesor i Islamit.<\/p>\n
\u00c7ka dmth kjo? Mos t\u00eb konsideron askend p\u00ebrve\u00e7 All-llahut Zot t\u00eb vetin, q\u00eb pushon n\u00eb caktimin e Tij dhe I cili ia p\u00ebrmbush nevojat e tij. All-llahu thot\u00eb:<\/p>\n
“Thuaj: ” A t\u00eb k\u00ebrkoj\u00eb Zot pos All-llahut, e Ai \u00ebsht\u00eb Zot i \u00e7do sendi (ekzistues)…”.<\/p>\n
[El-En’am, 164]<\/p>\n
Kurse n\u00eb fillim t\u00eb sures thot\u00eb:<\/p>\n
“Thuaj: “A pos All-llahut, krijues i qiejve dhe i tok\u00ebs, q\u00eb ushqen t\u00eb tjer\u00ebt, nd\u00ebrsa vet\u00eb nuk ushqehet, t\u00eb pranoj Mik- P\u00ebrkrah\u00ebs (Zot) tjet\u00ebr?”.<\/p>\n
[El-En’am, 14]<\/p>\n
“(Thuaj) A pos All-llahut t\u00eb k\u00ebrkoj un\u00eb gjykat\u00ebs (mes meje dhe juve)? Kur Ai \u00ebsht\u00eb q\u00eb zbriti librin n\u00eb m\u00ebnyr\u00eb t\u00eb shkoqitur?”.<\/p>\n
[El-En’am, 114]<\/p>\n
N\u00ebse ndalesh dhe i analizon k\u00ebto tre ajete do t\u00eb shohish se nxjerin n\u00eb pah k\u00ebnaq\u00ebsin\u00eb ndaj All-llahut, ndaj Muhammedit dhe ndaj islamit, kurse hadithi sikurse t\u00eb jet\u00eb i nxjerur prej k\u00ebtyre ajeteve ose t\u00eb jet\u00eb koment i k\u00ebtyre ajeteve.<\/p>\n
Shum\u00eb njer\u00ebz jan\u00eb t\u00eb k\u00ebnaqur me All-llahun p\u00ebr Zot t\u00eb tyrin, mir\u00ebpo nuk jan\u00eb t\u00eb k\u00ebnaqur q\u00eb ta ken\u00eb vet\u00ebm Ate, Mik dhe P\u00ebrkrah\u00ebs, por konsiderojn\u00eb edhe qenije tjera p\u00ebrve\u00e7 Tij miq duke menduar se ata i afrojn\u00eb te All-llahu dhe se miq\u00ebsimi i tyre i ngjan miq\u00ebsimit t\u00eb njer\u00ebzve t\u00eb af\u00ebrt t\u00eb mbretit, kurse kjo \u00ebsht\u00eb kulmi i shikrut.<\/p>\n
Disa tjer\u00eb konsiderojn\u00eb qenije tjera gjykat\u00ebs p\u00ebrve\u00e7 All-llahut, i arbit\u00ebrojn\u00eb dhe me vendimet e tyre k\u00ebnaqen. Edhe kjo \u00ebsht\u00eb shirk.<\/p>\n
Andaj k\u00ebto tre pozita jan\u00eb shtyllat e tevhidit: mos t\u00eb konsideron zot tjet\u00ebr p\u00ebrve\u00e7 All-llahut, mos t\u00eb konsideron mik tjet\u00ebr p\u00ebrve\u00e7 All-llahut dhe mos t\u00eb konsideron gjykat\u00ebs tjet\u00ebr p\u00ebrve\u00e7 All-llahut.<\/p>\n
2- T\u00eb jesh i k\u00ebnaqur nga All-llahu, dmth t\u00eb k\u00ebnaqesh me \u00e7do gj\u00eb q\u00eb vjen prej All-llahut. Kjo \u00ebsht\u00eb shkall\u00eb e dyt\u00eb sepse shkalla e par\u00eb \u00ebsht\u00eb e ve\u00e7ant\u00eb p\u00ebr besimtar\u00ebt, kurse kjo \u00ebsht\u00eb e p\u00ebrbashk\u00ebt p\u00ebr t\u00eb gjitha krijesat, qofshin besimtar\u00eb ose mosbesimtar\u00eb. Nga ana tjet\u00ebr, t\u00eb k\u00ebnaqurit me All-llahun p\u00ebr Zot \u00ebsht\u00eb obligim, bile prej obligimeve m\u00eb t\u00eb forta, tek e fundit ska islam pa k\u00ebt\u00eb pik\u00eb, kurse t\u00eb k\u00ebnaqurit me caktimin e All-llahut \u00ebsht\u00eb e p\u00eblqyshme, nuk \u00ebsht\u00eb obligim.<\/p>\n
Frytet e k\u00ebndshme t\u00eb ridas\u00eb- k\u00ebnaq\u00ebsis\u00eb<\/p>\n
K\u00ebnaq\u00ebsia jep fryte t\u00eb shumta dhe t\u00eb bolshme, me t\u00eb cilat ky besimtar arrin\u00eb shkall\u00ebt m\u00eb t\u00eb larta.<\/p>\n
1- Adhurimi i plot\u00eb, si\u00e7 \u00ebsht\u00eb n\u00eb sab\u00ebr, n\u00eb tevek-kul, n\u00eb rida, mposhtje etj, nuk mund t\u00eb ndodh n\u00ebse k\u00ebtij besimtari nuk i ndodhin gj\u00ebra q\u00eb s’i p\u00eblqen dhe t\u00eb jet\u00eb i k\u00ebnaqur me k\u00ebto gj\u00ebra.<\/p>\n
2- K\u00ebnaq\u00ebsia e robit ndaj All-llahut n\u00eb \u00e7do rast shkakton q\u00eb All-llahu t\u00eb jet\u00eb i k\u00ebnaqur me te. N\u00ebse njeriu k\u00ebnaqet me pak rizk, All-llahu k\u00ebnaqet me pak vepra t\u00eb tija, etj.<\/p>\n
3- Hidh\u00ebrimi shkakton brenga, m\u00ebrzi, d\u00ebshprim, ndarje t\u00eb zemr\u00ebs, mendim t\u00eb keq p\u00ebr All-llahun, etj, kurse k\u00ebnaq\u00ebsia e shp\u00ebton nga gjith kjo dhe ia hap nj\u00eb der\u00eb t\u00eb xhennetit t\u00eb dunjas\u00eb para se me hy n\u00eb xhennet t\u00eb ahiretit.<\/p>\n
4- K\u00ebnaq\u00ebsia e besimtarit ndaj All-llahut e shp\u00ebton besimtarin nga kund\u00ebrshtimi i vendimeve dhe caktimeve t\u00eb All-llahut [subhanehu ve teala]. Kund\u00ebrshtimi i par\u00eb i Iblisit kund\u00ebr All-llahut ndodhi nga shkaku se nuk ishte i k\u00ebnaqur me caktimet e Tija.<\/p>\n
5- Vendimi i All-llahut do t\u00eb realizohet n\u00eb robin e tij, kurse gjykimi i Tij ndaj robit \u00eb Tij \u00ebsht\u00eb i drejt\u00eb, kurse ai q\u00eb nuk k\u00ebnaqet me dejt\u00ebsi, at\u00ebher\u00eb \u00ebsht\u00eb zullumqar\u00eb.<\/p>\n
6- Mosk\u00ebnaqja ndodh ose nga shkaku i kalimit t\u00eb gj\u00ebrav\u00eb q\u00eb i d\u00ebshiron ose me goditjen e gj\u00ebrave q\u00eb i urren, mir\u00ebpo n\u00ebse e di se ajo q\u00eb e ka kapluar nuk ka mundur ta gabon dhe se ajo q\u00eb e ka gabuar nuk ka mundur ta kaplon, at\u00ebher\u00eb e kupton se s’ka dobi n\u00eb hidh\u00ebrimin e tij.<\/p>\n
7- K\u00ebnaq\u00ebsia i hap der\u00ebn e sh\u00ebndetit, i b\u00ebhet zemra e sh\u00ebndosh, e past\u00ebrt nga mashtrimi, urrejtja dhe zilia, kurse te All-llahu do t\u00eb shp\u00ebton ai q\u00eb vjen me zem\u00ebr t\u00eb sh\u00ebndosh\u00eb.<\/p>\n
8- Hidh\u00ebrimi i hap der\u00ebn e dyshimit n\u00eb All-llahun [subhanehu ve teala], n\u00eb caktimin, vendimin dhe diturin\u00eb e Tij. ?sht\u00eb v\u00ebshtir\u00eb t\u00eb shp\u00ebton njeriu q\u00eb \u00ebsht\u00eb hidh\u00ebruar n\u00eb All-llahun nga k\u00ebto gj\u00ebra, sepse bindja dhe k\u00ebnaq\u00ebsia jan\u00eb dy bineq t\u00eb pandar\u00eb, ashtu sikurse dyshimi dhe hidh\u00ebrimi jan\u00eb dy bineq t\u00eb pandar\u00eb.<\/p>\n
9- Ai q\u00eb e mbush zemr\u00ebn e tij me k\u00ebnaq\u00ebsi ndaj kaderit t\u00eb All-llahut, All-llahu ia mbush zemr\u00ebn me pasuri, siguri dhe maturi, zemr\u00ebn e tij e angazhon vet\u00ebm p\u00ebr ta dashur All-llahun, vet\u00ebm p\u00ebr t’iu penduar Atij dhe vet\u00ebm p\u00ebr t\u00eb mb\u00ebshtetur n\u00eb Te. K\u00ebnaq\u00ebsia e zbraz zemr\u00ebn p\u00ebr All-llahun, kurse hidh\u00ebrimi e zbraz zemr\u00ebn nga All-llahu.<\/p>\n
10- K\u00ebnaq\u00ebsia jep frytin e fal\u00ebnderimit q\u00eb \u00ebsht\u00eb prej pozitave m\u00eb t\u00eb larta t\u00eb imanit, bile \u00ebsht\u00eb hakikati i imanit, kurse hidh\u00ebrimi shkakton t\u00eb kund\u00ebrt\u00ebn e k\u00ebsaj, shkakotn p\u00ebrbuzjen e dhuntive.<\/p>\n
11- Shejtani zakonisht e sundon njeriun kur \u00ebsht\u00eb i hidh\u00ebruar dhe kur \u00ebsht\u00eb p\u00ebrplot me epshe. N\u00eb k\u00ebsi rasti e gjuan. Sidomos kur hidh\u00ebrimi e sundon, at\u00ebher\u00eb flet dhe vepron gj\u00ebra t\u00eb cilat e hidh\u00ebrojn\u00eb All-llahun. Andaj Pejgamberi [sal-lall-llahu alejhi ve sel-lem] kur i vdiq djali i tij, Ibrahimi, tha: “syri loton, zemra m\u00ebrzitet, mir\u00ebpo nuk themi gj\u00ebra q\u00eb e hidh\u00ebrojn\u00eb All-llahun”.<\/p>\n
12- K\u00ebnaq\u00ebsia e nxjer epshin nga zemra, sepse ai q\u00eb \u00ebsht\u00eb i k\u00ebnaur me All-llahun, epshi i tij pason vullnetin e Atij q\u00eb e do. ?sht\u00eb e pamundur t\u00eb bashkohen k\u00ebnaq\u00ebsia dhe pasimi i peshit n\u00eb zem\u00ebr t\u00eb ndonj\u00eb besimtarit.<\/p>\n
13- Ai q\u00eb \u00ebsht\u00eb i k\u00ebnqaur me All-llahun, ngritet nga zgjedhja personale, i le All-llahut t\u00eb zgjedh p\u00ebr te. Kjo ndodh nga shkaku i forc\u00ebs s\u00eb njohjes s\u00eb All-llahut dhe njohjes s\u00eb vetvetes.<\/p>\n
Nj\u00eb dit\u00eb ishin mbledhur Vehib ibn Verdi, Sufjan Theuriu dhe Jusuf ibn Esbati. Theuriu tha: deri sot e urreja vdekjen t\u00eb m\u00eb vjen befas, mir\u00ebpo sot d\u00ebshiroja t\u00eb jem i vdekur. Jusuf ibn Esbati i tha: pse? Tha: frikem prej sprovave. Jusufi tha: mir\u00ebpo un\u00eb nuk e urrej jet\u00ebn e gjat\u00eb. Theuria e pyeti: pse e urren vdekjen? Tha: ndoshta jetoj n\u00eb dit\u00ebn kur pendohem dhe b\u00ebj pun\u00eb t\u00eb mira. Pastaj iu drejtuan Vehibit dhe i than\u00eb: \u00e7ka thua ti? Tha: un\u00eb nuk zgjedhi asgj\u00eb, ajo q\u00eb \u00ebsht\u00eb m\u00eb e dashur te All-llahu, \u00ebsht\u00eb m\u00eb e dashura te un\u00eb. E puthi Theuriu mes dy syve dhe tha: pasha Zotin e Kabes, inspirim nga shpirti.<\/p>\n
14- K\u00ebnaq\u00ebsia e All-llahut nga robi \u00ebsht\u00eb m\u00eb e madhe se xhenneti dhe \u00e7ka n\u00eb te, sepse k\u00ebnaq\u00ebsia \u00ebsht\u00eb cil\u00ebsi e All-llahut, kurse xhenneti krijes\u00eb e Tij.<\/p>\n
All-llahu thot\u00eb:<\/p>\n
“Besimtar\u00ebve dhe besimtareve All-llahu u premtoi xhennete n\u00ebn t\u00eb cil\u00ebt rrjedhin lumenj, n\u00eb t\u00eb to do t\u00eb jen\u00eb p\u00ebrgjithmon\u00eb, dhe (u premtoi) vendbanime t\u00eb bukura n\u00eb xhennetin e Adnit, edhe nj\u00eb disponim nga All-llahu q\u00eb \u00ebsht\u00eb mbi t\u00eb gjitha. Ky, pra \u00ebsht\u00eb ai shp\u00ebtimi i madh”.<\/p>\n
[Et-Teube, 72]<\/p>\n
15- Kur besimtari t\u00eb k\u00ebnaqet me All-llahun dhe nga All-llahu n\u00eb \u00e7do rast nuk i zgjedh \u00e7eshtjet, i mjafton k\u00ebnaq\u00ebsia e tij ndaj asaj q\u00eb ia ka ndar\u00eb dhe caktuar All-llahu. Ai n\u00eb vend se t\u00eb k\u00ebrkon prej Tij, ai e p\u00ebrmend Ate, ose n\u00ebse k\u00ebrkon di\u00e7 prej Tij k\u00ebrkon ndihm\u00eb n\u00eb p\u00ebrmendje t\u00eb Tij dhe arritje t\u00eb k\u00ebnaq\u00ebsis\u00eb s\u00eb Tij. All-llahu [subhanehu ve teala] thot\u00eb n\u00eb hadith kudsi: “at\u00eb q\u00eb e angazhon p\u00ebrmendja Ime nga k\u00ebrkimi prej Meje, i jap ma mir\u00eb sesa i jap atyreve q\u00eb k\u00ebrkojn\u00eb”.<\/p>\n
16- K\u00ebnaq\u00ebsia shkakton g\u00ebzimin e zemr\u00ebs n\u00eb \u00e7do gj\u00eb, qet\u00ebsimin e shpirtit n\u00eb \u00e7do gjendje, rehatin\u00eb e zemr\u00ebs n\u00eb \u00e7do trishtim t\u00eb k\u00ebsaj bote, \u00ebsht\u00eb i lumtur me p\u00ebrkujdesin e Zotit ndaj tij, i dor\u00ebzohet Mikut t\u00eb vet n\u00eb \u00e7do gj\u00eb dhe \u00ebsht\u00eb i k\u00ebnaqur me \u00e7do gj\u00eb q\u00eb ia sjell All-llahu [subhanehu ve teala].<\/p>\n
17- K\u00ebnaq\u00ebsia ndaj caktimit t\u00eb All-llahut e shp\u00ebton besimtarin nga k\u00ebnaqja e njer\u00ebzve duke e hidh\u00ebruar All-llahun [subhanehu ve teala].<\/p>\n
18- K\u00ebnaq\u00ebsia i zvog\u00eblon brengat dhe m\u00ebrzit\u00eb e robit dhe i p\u00ebrkushtohet adhurimit ndaj All-llahut.<\/p>\n
19- Veprat e trupit shumfishohen me mas\u00eb t\u00eb caktuar, kurse veprat e zemr\u00ebs shum\u00ebfishohen pakufi, sepse veprat trupore t\u00eb njeriut jan\u00eb t\u00eb kufizuara, kurse veprat e zemr\u00ebs kur\u00eb nuk ndalen.<\/p>\n
K\u00ebto ishin disa fryte q\u00eb i shkakton k\u00ebnaq\u00ebsia ndaj All-llahut. E lusim All-llahun t\u00eb na b\u00ebj\u00eb prej atyreve q\u00eb k\u00ebnaqen me Te dhe All-llahu t\u00eb jet\u00eb i K\u00ebnaqur prej neve. Amin.<\/p>\n
Bekir Halimi.<\/p>\n
www.shkollaislame.com<\/p>\n","protected":false},"excerpt":{"rendered":"
Njeriu e arrijn\u00eb k\u00ebnaq\u00ebsin\u00eb me qet\u00ebsi, ai q\u00eb e st\u00ebrvit\u00eb vetveten n\u00eb qet\u00ebsi e arrin\u00eb k\u00ebnaq\u00ebsin\u00eb ndaj All-llahut [subhanehu ve teala].<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22],"tags":[],"class_list":{"0":"post-105","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-c82-artikuj"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/105","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=105"}],"version-history":[{"count":0,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/105\/revisions"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=105"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=105"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=105"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}