{"id":1414,"date":"2016-07-09T12:45:14","date_gmt":"2016-07-09T12:45:14","guid":{"rendered":"http:\/\/shkollaislame.com\/SHKIWP\/index.php\/2016\/07\/09\/kush-mund-te-behet-mbartes-i-dijes\/"},"modified":"2016-07-09T12:45:14","modified_gmt":"2016-07-09T12:45:14","slug":"kush-mund-te-behet-mbartes-i-dijes","status":"publish","type":"post","link":"https:\/\/shkollaislame.com\/?p=1414","title":{"rendered":"KUSH MUND T\u00cb B\u00cbHET MBART\u00cbS I DIJES?"},"content":{"rendered":"

Dija p\u00ebr t\u00eb cil\u00ebn Allahu dhe i D\u00ebrguari i Tij na flasin shpesh, \u00ebsht\u00eb dija p\u00ebr t\u00eb cil\u00ebn njeriu ka nevoj\u00eb m\u00eb tep\u00ebr, dije q\u00eb t\u00eb m\u00ebson se nga ke ardhur, pse jeton dhe ku do t\u00eb shkosh. Dija q\u00eb i jep kuptim jet\u00ebs s\u00eb njeriut, dija q\u00eb rregullon marr\u00ebdh\u00ebniet n\u00eb mes Zotit e krijes\u00ebs dhe n\u00eb mes krijes\u00ebs e krijes\u00ebs. Dija e ep\u00ebrme, p\u00ebr t\u00eb cil\u00ebn ka nevoj\u00eb \u00e7do njeri, ajo q\u00eb n\u00eb gjuh\u00ebn fetare quhet\u00a0fardul-ajn\u00a0<\/em>(detyrim individual), status q\u00eb asnj\u00eb dije tjet\u00ebr nuk e ka. E cila dije mund t\u00eb jet\u00eb kjo ve\u00e7 dijes s\u00eb fes\u00eb?!<\/p>\n

<\/p>\n

Mbivler\u00ebsimin kjo dije e merr edhe p\u00ebr nj\u00eb shkak tjet\u00ebr dhe ai \u00ebsht\u00eb burimi i saj. N\u00ebse dijet e tjera burimin e tyre kryesisht e kan\u00eb te p\u00ebrpjekja njer\u00ebzore, pra, te qenia e mang\u00ebt dhe e gabueshme njeri, dija fetare burimin e saj e ka tek e v\u00ebrteta hyjnore, e ka nga vet\u00eb i Larti, i P\u00ebrsosuri dhe i Gjith\u00ebdituri Zot. Dhe lart\u00ebsia e k\u00ebsaj dije ndaj t\u00eb tjerave dallon si distanca n\u00eb mes k\u00ebtyre dy burimeve.<\/p>\n

Po kush mund ta marr\u00eb dhe ta p\u00ebrvet\u00ebsoj\u00eb k\u00ebt\u00eb dije, dhe si? N\u00eb rreshtat n\u00eb vazhdim do t\u00eb mundohemi t\u2019i japim p\u00ebrgjigje k\u00ebsaj pyetjeje, si dhe disa prej problemeve m\u00eb thelb\u00ebsore q\u00eb k\u00ebrkon mbartja e k\u00ebsaj dijeje. Mbartja e dijes mb\u00ebshtetet mbi dy shtylla kryesore:\u00a0E para<\/strong>, q\u00eb \u00ebsht\u00eb edhe m\u00eb par\u00ebsore p\u00ebr nga r\u00ebnd\u00ebsia, kuptimi dhe perceptimi i njohuris\u00eb.\u00a0E dyta<\/strong>, memorizimi, t\u00eb m\u00ebsuarit p\u00ebrmend\u00ebsh apo t\u00eb mbajturit mend i teksteve q\u00eb mbartin dijen. Le t\u2019i shpjegojm\u00eb me radh\u00eb.<\/p>\n

Fikhu, t\u00eb kuptuarit<\/strong><\/p>\n

T\u00eb kuptuarit, p\u00ebr t\u00eb cilin po flasim, ng\u00ebrthen n\u00eb vetvete dy gj\u00ebra: perceptimin sip\u00ebrfaq\u00ebsor t\u00eb p\u00ebrmbajtjes s\u00eb fjal\u00ebve, si dhe perceptimin e thelbit, dometh\u00ebnies s\u00eb asaj \u00e7ka dashur t\u00eb thot\u00eb dhe t\u00eb p\u00ebr\u00e7oj\u00eb autori i fjal\u00ebve.[1] E para n\u00eb gjuh\u00ebn arabe quhet\u00a0fehm,\u00a0<\/em>nd\u00ebrsa e dyta\u00a0fikh<\/em>. Si\u00a0fehm-<\/em>i edhe\u00a0fikh<\/em>-u jan\u00eb tep\u00ebr t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb marrjen e dijes, madje ato leht\u00ebsojn\u00eb edhe procesin e dyt\u00eb t\u00eb saj, memorizimin.\u00a0Fehm<\/em>-i \u00ebsht\u00eb niveli minimal i t\u00eb kuptuarit t\u00eb gj\u00ebrave, t\u00eb cilin duhet ta ket\u00eb \u00e7do nx\u00ebn\u00ebs q\u00eb k\u00ebrkon t\u00eb m\u00ebsoj\u00eb di\u00e7ka. P\u00ebrgjith\u00ebsisht njer\u00ebzit me nivel mesatar zgjuarsie e kan\u00eb nj\u00eb aft\u00ebsi t\u00eb till\u00eb. Nd\u00ebrsa\u00a0fikh<\/em>-u \u00ebsht\u00eb di\u00e7ka m\u00eb e lart\u00eb, m\u00eb e v\u00ebshtir\u00eb dhe jo t\u00eb gjith\u00eb njer\u00ebzit e zot\u00ebrojn\u00eb nj\u00eb aft\u00ebsi t\u00eb till\u00eb, madje kjo aft\u00ebsi dallon nga nj\u00eb njeri te tjetri. Q\u00eb t\u00eb quhesh nj\u00eb njeri i ditur dhe dijetar duhet doemos ta zot\u00ebrosh n\u00eb shkall\u00eb t\u00eb lart\u00eb k\u00ebt\u00eb aft\u00ebsi. Po \u00e7far\u00eb \u00ebsht\u00eb\u00a0fikh<\/em>-u? Ragib El-Isfahani thot\u00eb: \u201cFikhu \u00ebsht\u00eb arritja te dija e padukshme me an\u00eb t\u00eb dijes s\u00eb dukshme, ndaj ajo \u00ebsht\u00eb m\u00eb e ve\u00e7ant\u00eb sesa thjesht\u00eb dija.\u201d[2] Po ashtu thuhet se\u00a0fikh<\/em>-u \u00ebsht\u00eb: \u201ct\u00eb q\u00eblluarit apo arritja te kuptimi i paduksh\u00ebm me t\u00eb cilin lidhet gjykimi.\u00a0Fikh<\/em>-u \u00ebsht\u00eb dije e nxjerr\u00eb me an\u00eb t\u00eb mendimit dhe p\u00ebrpjekjes dhe q\u00eb ka nevoj\u00eb p\u00ebr diskutim dhe meditim.\u201d[3] Nga k\u00ebtu kuptojm\u00eb pse dija q\u00eb ka t\u00eb b\u00ebj\u00eb me ligjet e Zotit p\u00ebr njer\u00ebzit, Sheriati, quhet\u00a0fikh<\/em>. Pra\u00a0fikh<\/em>-u \u00ebsht\u00eb veprim energjik, \u00ebsht\u00eb p\u00ebrpjekje njer\u00ebzore p\u00ebr t\u00eb rrokur me forc\u00ebn e mendjes kuptimin e fes\u00eb, kuptimin e shpalljes hyjnore.\u00a0Fikh<\/em>-u nuk \u00ebsht\u00eb pritje, nuk \u00ebsht\u00eb veprim pasiv, ku kuptimet dhe dometh\u00ebniet e gj\u00ebrave vijn\u00eb nga dikush tjet\u00ebr, ndaj dhe p\u00ebr k\u00ebt\u00eb arsye nj\u00eb njeri nuk mund t\u00eb quhet\u00a0fakih<\/em>\u00a0apo dijetar pse ai thjesht m\u00ebson dijen q\u00eb e kan\u00eb nxjerr\u00eb t\u00eb tjer\u00ebt para tij, p\u00ebrderisa ai vet\u00eb t\u00eb kaloj\u00eb n\u00ebp\u00ebr at\u00eb shteg nga i cili kan\u00eb kaluar dijetar\u00ebt. Prej k\u00ebtu dalim n\u00eb nj\u00eb konkluzion mjaft t\u00eb r\u00ebnd\u00ebsish\u00ebm, se dija m\u00eb s\u00eb shumti arrihet n\u00ebp\u00ebrmjet aktivizimit dhe p\u00ebrpjekjes individuale t\u00eb nx\u00ebn\u00ebsit p\u00ebr t\u00eb kuptuar, sesa p\u00ebrpjekjes s\u00eb m\u00ebsuesit p\u00ebr t\u00eb shpjeguar. Do ta mbyllja k\u00ebt\u00eb pik\u00eb duke cituar dy hadithe, t\u00eb cil\u00ebt evidentojn\u00eb k\u00ebt\u00eb\u00a0fikh<\/em>\u00a0n\u00eb radh\u00ebn e sahabeve. T\u00eb parin na e p\u00ebrcjell Abdullah ib\u00ebn Abasi\u00a0(radijallahu anhu)<\/em>, i cili n\u00eb at\u00eb koh\u00eb ishte akoma f\u00ebmij\u00eb. Ai thot\u00eb: \u201cNj\u00eb her\u00eb Profeti(alejhi salatu ue selam)\u00a0<\/em>shkoi p\u00ebr t\u00eb kryer nevojat personale dhe un\u00eb solla p\u00ebr t\u00eb nj\u00eb en\u00eb me uj\u00eb, p\u00ebr abdes. Ai pyeti:\u00a0Kush e ka sjell\u00eb k\u00ebt\u00eb?-<\/em>Dhe atij i than\u00eb se kush e kish v\u00ebn\u00eb. At\u00ebher\u00eb ai tha:\u00a0O Zot b\u00ebje at\u00eb ta kuptoj\u00eb fen\u00eb.\u201d<\/em>[4]<\/p>\n

Hadithin e dyt\u00eb e p\u00ebrcjell Ubej ib\u00ebn Kabi (radijallahu anhu<\/em>), i cili thot\u00eb: \u201cI D\u00ebrguari i Allahut m\u00eb tha:\u00a0O Ebu Mundhir! A e di se cili ajet, nga ato q\u00eb ti di, \u00ebsht\u00eb m\u00eb i madhi, n\u00eb librin e Allahut?<\/em>– Dhe un\u00eb i thash\u00eb: Allahu dhe i D\u00ebrguari i Tij e din\u00eb.- Dhe ai p\u00ebrs\u00ebri m\u00eb tha:\u00a0O Ebu Mundhir! A e di se cili ajet, nga ato q\u00eb ti di, \u00ebsht\u00eb m\u00eb i madhi n\u00eb librin e Allahut?<\/em>– Dhe un\u00eb i thash\u00eb: Allahu la ilahe ila huel hajul kajum.- Ai m\u00eb ra n\u00eb gjoks dhe m\u00eb tha:\u00a0Le t\u00eb b\u00ebhet p\u00ebr ty e thjesht\u00eb dija, o Ebu Mundhir!\u201d<\/em>[5]<\/p>\n

Memorizimi (hifdh<\/em>-i)<\/strong><\/p>\n

Tham\u00eb se dija mbartet edhe n\u00ebp\u00ebrmjet memorizmit. N\u00ebse t\u00eb kuptuarit e dijes \u00ebsht\u00eb nj\u00eb veprim logjik, t\u00eb memorizuarit e saj \u00ebsht\u00eb nj\u00eb veprim kryesisht mekanik. Ndon\u00ebse kjo gj\u00eb p\u00ebr nga r\u00ebnd\u00ebsia vjen e dyta, ajo nuk mund t\u00eb ndahet nga e para. Asnj\u00eb njeri nuk mund t\u00eb quhet i ditur, n\u00ebse ai nuk ruan n\u00eb memorien e tij tekstet e dijes, dhe n\u00eb rastin ton\u00eb nuk mund t\u00eb quhet ai q\u00eb nuk memorizon ajetet e Kuranit, hadithet e Profetit (alejhi salatu ue selam<\/em>), si dhe rregulla e tekste t\u00eb tjera plot\u00ebsuese. Memorizimi b\u00ebn q\u00eb dija t\u00eb ruhet, si\u00e7 edhe ndihmon n\u00eb kuptimin e saj.\u00a0E<\/strong>\u00a0para<\/strong>, sepse njohurit\u00eb e nj\u00eb njeriu t\u00eb dijsh\u00ebm rezervohen n\u00eb mendjen e tij dhe jo n\u00ebp\u00ebr rreshtat e librave. N\u00ebse dikujt i duhet t\u00eb pohoj\u00eb di\u00e7ka t\u00eb cil\u00ebn ai duhet ta argumentoj\u00eb, atij i duhet patjet\u00ebr t\u00eb citoj\u00eb tekstet p\u00ebrkat\u00ebse, ajete apo hadithe. Dhe\u00a0s\u00eb dyti<\/strong>, ashtu si\u00e7 dija ruhet n\u00eb mendjen e njeriut ashtu dhe ajo kultivohet po aty. Mendja \u00ebsht\u00eb ajo tok\u00eb e begat\u00eb, ku fara e dijes mbin dhe rritet. Lidhja, krahasimi dhe zb\u00ebrthimi i dijes ndodh pik\u00ebrisht n\u00eb at\u00eb vend ku ndodh edhe procesi i arsyetimit dhe i t\u00eb kuptuarit. P\u00ebr k\u00ebt\u00eb arsye kafsh\u00ebt apo edhe kompjuteri nuk mund t\u00eb jen\u00eb dijetar\u00eb, sepse atyre u mungon kjo aft\u00ebsi. Edhe pse nj\u00ebri prej tyre mund t\u00eb konsiderohet si nj\u00eb magazin\u00eb e madhe e dijes, ai nuk ngelet gj\u00eb tjet\u00ebr ve\u00e7se nj\u00eb lib\u00ebr i st\u00ebrmadh, i indeksuar mir\u00eb dhe nj\u00ebkoh\u00ebsisht i thjesht\u00eb p\u00ebr t\u2019u lexuar, por q\u00eb n\u00eb fund t\u00eb fundit ka nevoj\u00eb p\u00ebr nj\u00eb qenie inteligjente p\u00ebr ta b\u00ebr\u00eb efikas. T\u00eb mbajturit mend p\u00ebrmend\u00ebsh, n\u00eb dallim me \u00e7\u2019mendojn\u00eb shumica e njer\u00ebzve sot, \u00ebsht\u00eb forma kryesore me t\u00eb cil\u00ebn \u00ebsht\u00eb mbartur dija p\u00ebr shekuj me radh\u00eb, nga nj\u00ebri brez te tjetri. Kjo \u00ebsht\u00eb edhe forma kryesore se si \u00ebsht\u00eb ruajtur Kurani dhe Hadithi. P\u00ebr k\u00ebt\u00eb dhe Allahu e leht\u00ebsoi m\u00ebsimin e Kuranit p\u00ebrmend\u00ebsh, Ai thot\u00eb:\u00a0\u201cV\u00ebrtet, Ne e kemi b\u00ebr\u00eb Kuranin t\u00eb leht\u00eb p\u00ebr t\u2019u kuptuar dhe kujtua\u2026\u201d<\/em><\/strong>[6] N\u00eb nj\u00eb hadith kudsij Ai thot\u00eb:\u00a0\u201c\u2026dhe t\u00eb kam zbritur ty nj\u00eb Lib\u00ebr q\u00eb nuk e shp\u00eblan uji. E k\u00ebndon at\u00eb n\u00eb gjum\u00eb dhe kur je zgjuar.\u201d<\/strong>[7] Pra, nuk e fshin boj\u00ebn e tij uji, sepse ai m\u00ebsohet p\u00ebrmend\u00ebsh dhe po k\u00ebshtu e ke t\u00eb ruajtur me vete n\u00eb \u00e7do lloj situate, qoft\u00eb n\u00eb gjum\u00eb apo kur je zgjuar. P\u00ebr k\u00ebt\u00eb arsye edhe t\u00eb par\u00ebt e k\u00ebtij umeti krahas kuptimit t\u00eb dijes, i jepnin shum\u00eb r\u00ebnd\u00ebsi t\u00eb m\u00ebsuarit p\u00ebrmend\u00ebsh dhe m\u00eb pak shkrimit.<\/p>\n

N\u00ebse t\u00eb dyja k\u00ebto shtylla, mbi t\u00eb cilat q\u00ebndron dija, do t\u2019i shikonim n\u00eb realitetin e sot\u00ebm, do t\u00eb thoshim se ato kan\u00eb p\u00ebsuar nj\u00eb deficit t\u00eb jasht\u00ebzakonsh\u00ebm. P\u00ebr shum\u00eb njer\u00ebz dija merret thjesht me lexim dhe p\u00ebr t\u00eb tjer\u00eb me lexim dhe m\u00ebsim p\u00ebrmend\u00ebsh. T\u00eb dyja k\u00ebto gj\u00ebra fal\u00eb zhdukjes s\u00eb analfabetizmit dhe shp\u00ebrndarjes s\u00eb gjithanshme t\u00eb librave, tashm\u00eb i jan\u00eb mund\u00ebsuar shum\u00ebkujt. P\u00ebr k\u00ebt\u00eb arsye dhe \u00ebsht\u00eb b\u00ebr\u00eb e v\u00ebshtir\u00eb t\u00eb dallosh nj\u00eb dijetar t\u00eb v\u00ebrtet\u00eb nga nj\u00eb jo i till\u00eb. Me sa duket jetojm\u00eb n\u00eb koh\u00ebn, kur njer\u00ebzit k\u00ebrkojn\u00eb t\u00eb b\u00ebhen prij\u00ebs dhe t\u00eb ken\u00eb sa m\u00eb shum\u00eb ithtar\u00eb dhe ndjek\u00ebs, koh\u00eb t\u00eb cil\u00ebn Muadh ib\u00ebn Xhebeli e p\u00ebrshkruante, si koha kur Kurani do t\u00eb shpaloset p\u00ebr t\u2019u lexuar nga gruaja, f\u00ebmija dhe burri.[8] Apo koha, q\u00eb Abdullah ib\u00ebn Mesudi e cil\u00ebsonte si: \u201cKoha kur do t\u00eb shtohen hatib\u00ebt (ligj\u00ebruesit), do t\u00eb pak\u00ebsohen fakih\u00ebt, t\u00eb kuptuarit nuk do t\u2019i kushtohet m\u00eb fes\u00eb dhe kur me pun\u00ebt e Ahiretit do t\u00eb k\u00ebrkohet k\u00ebnaq\u00ebsia e k\u00ebsaj bote.\u201d[9]<\/p>\n

Sigurisht q\u00eb t\u00eb kuptuarit e fes\u00eb rezulton edhe m\u00eb deficitarja n\u00eb k\u00ebt\u00eb koh\u00eb, gj\u00ebja p\u00ebr t\u00eb cil\u00ebn kemi edhe m\u00eb shum\u00eb nevoj\u00eb.<\/p>\n

Dija \u00ebsht\u00eb dhunti dhe p\u00ebrkushtim<\/strong><\/p>\n

N\u00eb fjal\u00ebt e m\u00ebsip\u00ebrme nuk dua t\u00eb them se botimi i librave t\u00eb shumt\u00eb dhe leximi i tyre apo edhe m\u00ebsimi p\u00ebrmend\u00ebsh nga shum\u00eb njer\u00ebz \u00ebsht\u00eb di\u00e7ka negative. Por negativja q\u00ebndron tek perceptimi i shum\u00eb prej njer\u00ebzve, kur modelojn\u00eb n\u00eb mendjen e tyre, se cili quhet nj\u00eb njeri i ditur apo edhe sa leht\u00eb q\u00eb \u00ebsht\u00eb sot p\u00ebr t\u2019u b\u00ebr\u00eb i till\u00eb! Dija \u00ebsht\u00eb dhunti, sepse ajo \u00ebsht\u00eb nj\u00eb dhurat\u00eb e Allahut, q\u00eb nuk i jepet \u00e7do kujt q\u00eb e d\u00ebshiron, apo edhe mund t\u00eb p\u00ebrpiqet p\u00ebr ta marr\u00eb at\u00eb. Dija \u00ebsht\u00eb urt\u00ebsi dhe Allahu nuk ia jep at\u00eb \u00e7dokujt\u00a0\u201cAi ia jep urt\u00ebsin\u00eb<\/em><\/strong>\u00a0(t\u00eb kuptuarit e Kuranit)\u00a0kujt t\u00eb doj\u00eb. Cilitdo q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb urt\u00ebsia, v\u00ebrtet q\u00eb i \u00ebsht\u00eb dh\u00ebn\u00eb nj\u00eb mir\u00ebsi e madhe. Por k\u00ebt\u00eb nuk e kupton tjet\u00ebr kush, p\u00ebrve\u00e7 njer\u00ebzve t\u00eb men\u00e7ur.\u201d<\/em><\/strong>[10] I D\u00ebrguari i Allahut n\u00eb nj\u00eb hadith t\u00eb tij thot\u00eb:\u00a0\u201cNjer\u00ebzit jan\u00eb si mineralet, m\u00eb t\u00eb mir\u00ebt e tyre n\u00eb xhahilijet<\/em>\u00a0(n\u00eb injoranc\u00eb, jasht\u00eb Islamit)\u00a0jan\u00eb edhe m\u00eb t\u00eb mir\u00ebt n\u00eb Islam, n\u00ebse feja p\u00ebr ta b\u00ebhet e kuptueshme.\u201d<\/em>[11] Ky hadith na tregon se n\u00ebse nj\u00eb njeri i men\u00e7ur dhe inteligjent, nj\u00eb njeri q\u00eb vler\u00ebsohet p\u00ebr intelektualizmin dhe dijen e tij, nj\u00eb njeri me prejardhje fisnike apo fisnik\u00ebri t\u00eb fituar, do ta ruaj\u00eb k\u00ebt\u00eb status edhe n\u00eb Islam, kur ai t\u00eb njoh dhe kuptoj\u00eb ashtu si\u00e7 duhet k\u00ebt\u00eb fe. Islami nuk ua humb vlerat k\u00ebtyre njer\u00ebzve, p\u00ebrkundrazi ai i ngre lart ata m\u00eb shum\u00eb se t\u00eb tjer\u00ebt, edhe n\u00ebse kan\u00eb m\u00eb pak vite n\u00eb fe, por sigurisht me kushtin e domosdosh\u00ebm, t\u00eb cilin e p\u00ebrmend\u00ebm m\u00eb lart. Kujtoni Omer ib\u00ebn Hatabin (radijallahu anhu<\/em>) dhe Ebu Xhehlin! A nuk i lutej Profeti (alejhi salatu ue selam<\/em>) Allahut q\u00eb ta forconte Islamin me nj\u00ebrin prej k\u00ebtyre dy njer\u00ebzve?! E cila mund t\u00eb ishte arsyeja m\u00eb madhore p\u00ebr k\u00ebt\u00eb gj\u00eb ve\u00e7se inteligjenca, men\u00e7uria dhe autoriteti i tyre n\u00eb k\u00ebt\u00eb drejtim?! Omeri u b\u00eb musliman rreth gjasht\u00eb vjet pas shpalljes, por ai do t\u00eb ishte njeriu i dyt\u00eb i k\u00ebtij umeti pas Ebu Bekrit, p\u00ebr t\u00eb gjith\u00eb historin\u00eb islame. Njeriu t\u00eb cilin me t\u00eb drejt\u00eb Majk\u00ebll Hart do ta vendoste, n\u00eb librin e tij, n\u00eb radh\u00ebn e nj\u00ebqind personaliteteve m\u00eb me ndikim n\u00eb historin\u00eb bot\u00ebrore.<\/p>\n

Nevoj\u00ebn p\u00ebr t\u00eb till\u00eb njer\u00ebz Islami asnj\u00ebher\u00eb nuk e konsideron si t\u00eb tep\u00ebrt, p\u00ebrkundrazi ne kemi nevoj\u00eb sot m\u00eb shum\u00eb se kurr\u00eb p\u00ebr t\u00eb till\u00eb njer\u00ebz, sesa p\u00ebr dhjet\u00ebra dhe qindra t\u00eb diplomuar n\u00eb fe, q\u00eb zot\u00ebrojn\u00eb nj\u00eb nivel mesatar inteligjence apo edhe n\u00ebn mesataren. Por dija, ve\u00e7 k\u00ebsaj \u00ebsht\u00eb edhe p\u00ebrkushtim. Dija nuk merret me rehati, p\u00ebr t\u00eb duhen or\u00eb t\u00eb gjata pune dhe studimi, net pa gjum\u00eb dhe vite t\u00eb t\u00ebra lodhje dhe p\u00ebrpjekje. Dhe njer\u00ebz q\u00eb t\u00eb sfiliten pas dijes dhe t\u00eb b\u00ebjn\u00eb t\u00eb tilla sakrifica jan\u00eb gjithmon\u00eb t\u00eb pakt\u00eb, n\u00eb \u00e7do koh\u00eb. Shumica e dijetar\u00ebve n\u00eb t\u00ebr\u00eb historin\u00eb e njer\u00ebzimit jan\u00eb konsideruar si t\u00eb till\u00eb vet\u00ebm pasi qen\u00eb plakur dhe kryet e tyre qen\u00eb mbuluar nga thinjat!<\/p>\n

\u201cDija fitohet me t\u00eb m\u00ebsuar dhe maturia me vet\u00ebp\u00ebrmbajtje.\u201d<\/em>[12]- thot\u00eb i D\u00ebrguari i Allahut, \u00e7ka do t\u00eb thot\u00eb se dija merret me durim t\u00eb madh dhe n\u00eb luft\u00eb me vetveten.<\/p>\n

Dija \u00ebsht\u00eb devotshm\u00ebri dhe sinqeritet<\/strong><\/p>\n

Dhe s\u00eb fundi, por jo p\u00ebr nga r\u00ebnd\u00ebsia, dija e fes\u00eb ruhet dhe kultivohet m\u00eb shum\u00eb nga njer\u00ebzit e devotsh\u00ebm. Nga ata t\u00eb cil\u00ebt e k\u00ebrkojn\u00eb dijen p\u00ebr t\u00eb fituar k\u00ebnaq\u00ebsin\u00eb e Allahut dhe shp\u00ebrblimin n\u00eb bot\u00ebn tjet\u00ebr. Nga ata t\u00eb cil\u00ebt punojn\u00eb dhe veprojn\u00eb me at\u00eb \u00e7ka din\u00eb, vet\u00eb n\u00eb radh\u00eb t\u00eb par\u00eb e pastaj ua m\u00ebsojn\u00eb edhe t\u00eb tjer\u00ebve. Allahu i Lart\u00ebsuar thot\u00eb:\u00a0\u201cN\u00eb t\u00eb v\u00ebrtet\u00eb, nga rob\u00ebrit e Tij, Allahut i frik\u00ebsohen vet\u00ebm dijetar\u00ebt.\u201d<\/em><\/strong>[13]<\/p>\n

Nj\u00eb njeri i ditur q\u00eb i frik\u00ebsohet shum\u00eb pak Zotit, begatin\u00eb e dijes e ka t\u00eb pak\u00ebt. Ajo nuk mund t\u00eb ngjitet n\u00eb qiell nga nj\u00eb pellg i ndyr\u00eb dhe pastaj t\u00eb zbres\u00eb mbi njer\u00ebzit si nj\u00eb shi i past\u00ebr. Ajo do t\u00eb ngelet aty, n\u00eb tok\u00eb, vet\u00ebm p\u00ebr ata q\u00eb do t\u2019i afrohen asaj. Kjo \u00ebsht\u00eb edhe arsyeja pse emrat e shum\u00eb dijetar\u00ebve dhe dija e tyre rrojn\u00eb edhe sot e k\u00ebsaj dite, e nd\u00ebrsa e shum\u00eb t\u00eb tjer\u00ebve jo. Kur imam Malikut i than\u00eb, pse po e shkruante librin e tij t\u00eb hadithit, kur si ai lib\u00ebr kishte edhe shum\u00eb t\u00eb tjer\u00eb, ai u p\u00ebrgjigj: \u201cAjo q\u00eb b\u00ebhet p\u00ebr hir t\u00eb Allahut mbetet.\u201d Dhe me t\u00eb v\u00ebrtet\u00eb shum\u00eb libra t\u00eb ngjash\u00ebm me t\u00eb u harruan, por libri i tij mbeti! Devotshm\u00ebria ndihmon n\u00eb nx\u00ebnien e dijes, dhe Allahu p\u00ebr k\u00ebt\u00eb thot\u00eb:\u00a0\u201c\u2026prandaj ruajuni Allahut! Allahu ju m\u00ebson ju; Allahu \u00ebsht\u00eb i Dijsh\u00ebm p\u00ebr \u00e7do gj\u00eb.\u201d<\/em><\/strong>[14] T\u00eb par\u00ebt tan\u00eb t\u00eb mir\u00eb thoshin: \u201cAi q\u00eb vepron me dijen q\u00eb ka, Allahu i m\u00ebson atij at\u00eb q\u00eb ai nuk e di.\u201d Nd\u00ebrsa imam Shafiu n\u00eb disa vargje t\u00eb tij p\u00ebr k\u00ebt\u00eb do t\u00eb shprehej:<\/p>\n

Ju ankova Uekiut[15] p\u00ebr memorien e dob\u00ebt
<\/em><\/p>\n

Dhe m\u00eb tha: l\u00ebri gjynahet
<\/em><\/p>\n

Sepse dija \u00ebsht\u00eb drit\u00eb<\/em><\/p>\n


D<\/em>he drita e Allahut nuk i jepet m\u00ebkatarit!<\/em><\/p>\n

Ndryshe nga dijet e tjera, dija fetare k\u00ebrkon sinqeritet, sepse k\u00ebshtu fitohet begatia e bot\u00ebs tjet\u00ebr. Profeti i Zotit thot\u00eb:\u00a0\u201cAi q\u00eb m\u00ebson nj\u00eb dije, me t\u00eb cil\u00ebn k\u00ebrkohet hir\u00ebsia e Allahut, dhe e m\u00ebson vet\u00ebm p\u00ebr t\u00eb fituar me t\u00eb nj\u00eb dobi t\u00eb p\u00ebrkohshme t\u00eb k\u00ebsaj bote, ai nuk do ta ndjej\u00eb er\u00ebn e Xhenetit Dit\u00ebn e Kiametit.\u201d<\/em>[16]<\/p>\n

K\u00ebshtu pra duke ardhur n\u00eb fund t\u00eb k\u00ebtij ligj\u00ebrimi do t\u00eb citoj nj\u00eb hadith t\u00eb Profetit (alejhi salatu ue selam<\/em>), q\u00eb njer\u00ebzit karshi k\u00ebsaj dije i ndan n\u00eb tre kategori, duke i krahasuar ata me tok\u00ebn pjellore, at\u00eb argjilore dhe me at\u00eb t\u00eb shterp\u00ebt. Ai thot\u00eb:\u00a0\u201cShembulli i dijes dhe udh\u00ebzimit, me t\u00eb cilin Allahu m\u00eb ka d\u00ebrguar, i sh\u00ebmb\u00ebllen shiut t\u00eb shumt\u00eb q\u00eb bie mbi tok\u00eb. Nj\u00eb pjes\u00eb e saj \u00ebsht\u00eb pjellore, q\u00eb e pranoi ujin, dhe me t\u00eb mbin kullota dhe bari i shumt\u00eb. Nj\u00eb pjes\u00eb e saj \u00ebsht\u00eb argjilore q\u00eb e ruan ujin, me t\u00eb cilin Allahu b\u00ebri t\u00eb p\u00ebrfitojn\u00eb njer\u00ebzit, t\u00eb pin\u00eb prej tij, t\u00eb vadisin dhe t\u00eb mbjellin. Nd\u00ebrsa nj\u00eb pjes\u00eb tjet\u00ebr \u00ebsht\u00eb e shterp\u00ebt, as nuk e mban ujin dhe as nuk mbin n\u00eb t\u00eb bar. Ky \u00ebsht\u00eb shembulli i atij q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb e kuptueshme feja e Allahut dhe i b\u00ebri dobi ajo me t\u00eb cil\u00ebn m\u00eb d\u00ebrgoi Allahu, m\u00ebsoi vet\u00eb dhe ua m\u00ebsoi edhe t\u00eb tjer\u00ebve, si dhe i atij q\u00eb nuk e ngriti kok\u00ebn me t\u00eb. Dhe e atij q\u00eb nuk e pranoi udh\u00ebzimin e Allahut me t\u00eb cilin u d\u00ebrgova.\u201d<\/em>[17]<\/p>\n

T\u00eb nderuar musliman\u00eb\u00a0\u201cAtij q\u00eb Allahu ia do t\u00eb mir\u00ebn ia m\u00ebson fen\u00eb.\u201d<\/em>[18]<\/p>\n

O Zot na m\u00ebso at\u00eb q\u00eb nuk dim\u00eb, na b\u00ebj dobi me at\u00eb q\u00eb dim\u00eb dhe na shto diturin\u00eb!<\/p>\n

P\u00ebrgatiti: Justinian Topulli<\/p>\n

\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2013
[1] El-kulijat El-kefeui\u2026
[2] El-mufredat Er-ragib kap. Fikh.
[3] Meusuatu Nedretu En-neim 8\/3137.
[4] Buhariu nr. 143 dhe Muslimi nr.2477.
[5] Muslimi nr.810.
[6] El-kamer: 17, 22, 32, 40.
[7] Muslimi bashk\u00eb me komentin e Neveviut.
[8] Sunen Ed-darimi nr.199.
[9] El-mustedrek nr.8570.
[10] El-bekare: 269.
[11] Sipas p\u00ebrkthimit tjet\u00ebr t\u00eb mundsh\u00ebm \u201ce kuptojn\u00eb fen\u00eb\u201d. Trs. Buhari nr. 3496 dhe Muslimi. nr. 2526.
[12] Shih Sahihul xhamiu nr.2328.
[13] El-fatir:28.
[14] El-bekare:282.
[15] Uekij ib\u00ebn Xherah (v.196 h.) dijetar i shquar i shekullit t\u00eb dyt\u00eb dhe m\u00ebsuesi i Imam Shafiut, Ahmedit dhe t\u00eb tjer\u00eb.
[16] Ebu Davudi nr.3664, Tirmidhiu nr.2655.
[17] Buhari nr. 79, Muslimi nr.2282.
[18] Buhari nr.71.<\/p>\n","protected":false},"excerpt":{"rendered":"

Dija p\u00ebr t\u00eb cil\u00ebn Allahu dhe i D\u00ebrguari i Tij na flasin shpesh, \u00ebsht\u00eb dija p\u00ebr t\u00eb cil\u00ebn njeriu ka nevoj\u00eb m\u00eb tep\u00ebr, dije q\u00eb t\u00eb m\u00ebson se nga ke ardhur, pse jeton dhe ku do t\u00eb shkosh. Dija q\u00eb i jep kuptim jet\u00ebs s\u00eb njeriut, dija q\u00eb rregullon marr\u00ebdh\u00ebniet n\u00eb mes Zotit e krijes\u00ebs […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":{"0":"post-1414","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-c96-davet"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/1414","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=1414"}],"version-history":[{"count":0,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/1414\/revisions"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1414"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1414"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1414"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}