P\u00ebrmendja e Allahut b\u00ebhet me zem\u00ebr, b\u00ebhet me gjuh\u00eb dhe b\u00ebhet me gjymtyr\u00eb.<\/p>\n
Zemra e p\u00ebrmend Allahun me meditim.<\/p>\n
Gjuha e p\u00ebrmend Allahun me shqiptim.<\/p>\n
Gjymtyr\u00ebt e p\u00ebrmendin Allahun me vepra.<\/p>\n
Pra, p\u00ebrmendja e Allahut b\u00ebhet me zem\u00ebr, b\u00ebhet me gjuh\u00eb, si dhe b\u00ebhet bashk\u00ebrisht me zem\u00ebr dhe me gjuh\u00eb.<\/p>\n
– P\u00ebrmendja e Allahut me zem\u00ebr n\u00ebnkupton t\u00eb meditosh dhe t\u00eb mendosh n\u00eb madh\u00ebshtin\u00eb e Allahut dhe shenjat e Tij sheriatike, n\u00eb Kuranin dhe n\u00eb rregullat e tij, n\u00eb shenjat e Allahut n\u00eb krijesat e Tij, si: n\u00eb qiellin, n\u00eb Tok\u00ebn, n\u00eb Diellin, n\u00eb H\u00ebn\u00ebn etj.<\/p>\n
El-Kadi Ajad, Allahu e m\u00ebshiroft\u00eb, ka th\u00ebn\u00eb: \u201cNga p\u00ebrmendja e Allahut me zem\u00ebr \u00ebsht\u00eb q\u00eb myslimani ta kujtoj\u00eb Allahun me zemr\u00ebn e tij gjat\u00eb urdhrave dhe ndalesave t\u00eb Tij. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ta zbatoj\u00eb at\u00eb q\u00eb \u00ebsht\u00eb urdh\u00ebruar dhe t\u00eb largohet prej asaj q\u00eb \u00ebsht\u00eb ndaluar.\u201d[1]<\/sup><\/a><\/p>\n – P\u00ebrmendja e Allahut me gjuh\u00eb b\u00ebhet me tesbih (subhanallah), me tehlil (la ilahe il-lallah), me istigfar (k\u00ebrkimfalje), me lexim t\u00eb Kuranit dhe me \u00e7do fjal\u00eb q\u00eb afron tek Allahu.<\/p>\n Shkalla m\u00eb e lart\u00eb \u00ebsht\u00eb q\u00eb p\u00ebrmend\u00ebsi t\u00eb bashkoj\u00eb n\u00eb mes dhikrit t\u00eb zemr\u00ebs dhe dhikrit t\u00eb gjuh\u00ebs.<\/p>\n Imam Neveviu, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: \u201cDhikri b\u00ebhet me zem\u00ebr dhe b\u00ebhet me gjuh\u00eb, por dhikri m\u00eb i mir\u00eb \u00ebsht\u00eb ai q\u00eb b\u00ebhet me zem\u00ebr dhe me gjuh\u00eb bashk\u00eb. E, kur e b\u00ebn ve\u00e7 nj\u00ebr\u00ebn prej tyre, dhikri me zem\u00ebr \u00ebsht\u00eb m\u00eb i mir\u00eb se ai me gjuh\u00eb.<\/p>\n Nuk duhet t\u00eb braktiset dhikri i gjuh\u00ebs me zemr\u00ebn nga frika e t\u00eb tjer\u00ebve se do t\u00eb mendojn\u00eb q\u00eb dhikrin po e b\u00ebn p\u00ebr syefaq\u00ebsi, bile p\u00ebrkundrazi dhikrin nuk e ndal dhe me t\u00eb e synon Fytyr\u00ebn e Allahut. E p\u00ebrmend\u00ebm m\u00eb her\u00ebt se Fudajl ibn Ijadi, Allahu e m\u00ebshiroft\u00eb, thoshte: \u201cL\u00ebnia e vepr\u00ebs nga frika e njer\u00ebzve \u00ebsht\u00eb syefaq\u00ebsi.\u201d N\u00ebse njeriu ia hap vetes der\u00ebn e v\u00ebrejtjeve dhe ruajtjes nga mendimet e kota t\u00eb njer\u00ebzve, do t\u2019i mbyllen shum\u00eb dyer t\u00eb hairit dhe do t\u00eb humb\u00eb shum\u00eb gj\u00ebra t\u00eb r\u00ebnd\u00ebsishme t\u00eb fes\u00eb p\u00ebr veten e tij.\u201d[2]<\/sup><\/a><\/p>\n – P\u00ebrmendja e Allahut me gjymtyr\u00eb n\u00ebnkupton t\u00eb vepruarit me n\u00ebnshtrime ndaj Allahut. \u00c7donj\u00ebri q\u00eb punon me n\u00ebnshtrime ndaj Allahut, llogaritet p\u00ebrmend\u00ebs i Allahut.<\/p>\n Imam Neveviu, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: \u201cDije q\u00eb mir\u00ebsia e dhikrit \u00ebsht\u00eb e pap\u00ebrkufizuar n\u00eb tesbih (th\u00ebnia subhanallah), tehlil (th\u00ebnia la ilahe il-llah), tehmid (elhamdulilah), tekbir (Allahu ekber) dhe t\u00eb ngjashmeve me to, madje \u00e7donj\u00ebri q\u00eb punon p\u00ebr Allahun me n\u00ebnshtrime llogaritet p\u00ebrmend\u00ebs i Allahut. K\u00ebshtu tha Seid ibn Xhubejr dhe dijetar\u00ebt t\u00eb tjer\u00eb, Allahu i m\u00ebshiroft\u00eb!<\/p>\n Ataja, Allahu e m\u00ebshiroft\u00eb, tha: \u2018Ndejat e dhikrit jan\u00eb ndejat ku m\u00ebsohen rregullat e hallallit dhe haramit; rregullat e shitblerjes, namazit, agj\u00ebrimit, niqahut, divorcit, haxhit e t\u00eb ngjashmeve me to\u2019.\u201d[3]<\/sup><\/a><\/p>\n Namazi b\u00ebn pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, xhihadi b\u00ebn pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, respektimi i prind\u00ebrve b\u00ebn pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, respektimi i akraball\u00ebkut b\u00ebn pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, ndihma e myslimanit b\u00ebn pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, p\u00ebrkrahja e atij q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb padrejt\u00ebsi b\u00ebn pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, marrja e dijes dhe m\u00ebsimdh\u00ebnia b\u00ebjn\u00eb pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut, thirrja n\u00eb t\u00eb mir\u00eb dhe ndalimi nga e keqja b\u00ebjn\u00eb pjes\u00eb n\u00eb p\u00ebrmendjen e Allahut.<\/p>\n Te dhikri q\u00eb shqiptohet me gjuh\u00eb patjet\u00ebr duhet q\u00eb t\u00eb l\u00ebvizin buz\u00ebt, si: leximi i Kuranit, tesbihi, tehmidi, tehlili, dhikri i sabahut dhe i mbr\u00ebmjes, dhikri i gjumit, dhikri i hyrjes n\u00eb tualet e t\u00eb tjera. P\u00ebr t\u2019u konsideruar p\u00ebrmend\u00ebs i Allahut patjet\u00ebr duhet q\u00eb gjat\u00eb dhikrit t\u00eb l\u00ebvizin buz\u00ebt.<\/p>\n P\u00ebr mir\u00ebsit\u00eb e disa veprave (kush thot\u00eb k\u00ebshtu dhe k\u00ebshtu, do t\u00eb fitoj\u00eb k\u00ebshtu dhe k\u00ebshtu), shp\u00ebrblimi i tyre arrihet vet\u00ebm n\u00ebse l\u00ebvizin buz\u00ebt. E, po q\u00eb se njeriu e mediton me zem\u00ebr, por nuk e shqipton me gjuh\u00eb, nuk e arrin shp\u00ebrblimin e ve\u00e7ant\u00eb q\u00eb e premtoi sheriati. Unik\u00eb p\u00ebr k\u00ebt\u00eb jan\u00eb t\u00eb gjith\u00eb dijetar\u00ebt, si\u00e7 e p\u00ebrcjell Ibn Haxher el-Hejthemij, Allahu e m\u00ebshiroft\u00eb. Megjithat\u00eb ai do t\u00eb shp\u00ebrblehet nga nj\u00eb an\u00eb tjet\u00ebr, ajo e meditimit dhe e p\u00ebrsiatjes.[4]<\/sup><\/a><\/p>\n Imam Maliku, Allahu e m\u00ebshiroft\u00eb, p\u00ebr at\u00eb q\u00eb lexon n\u00eb namaz dhe nuk e d\u00ebgjon askush, madje as ai vet\u00eb s\u2019e d\u00ebgjon vetveten dhe gjat\u00eb leximit nuk i l\u00ebviz buz\u00ebt, tha: \u201cKy nuk \u00ebsht\u00eb lexim, por leximi b\u00ebhet me l\u00ebvizjen e buz\u00ebve.\u201d[5]<\/sup><\/a><\/p>\n Imam El-Kasanij, Allahu e m\u00ebshiroft\u00eb, tha: \u201cLeximi n\u00eb namaz nuk b\u00ebhet ndryshe ve\u00e7se me shqiptimin e shkronjave duke i l\u00ebvizur buz\u00ebt. Namazfal\u00ebsi i cili ka mund\u00ebsi t\u00eb lexoj\u00eb, n\u00ebse nuk i shqipton shkronjat me buz\u00ebt e tij, nuk i pranohet namazi i tij.\u201d[6]<\/sup><\/a><\/p>\n Argument tjet\u00ebr q\u00eb e p\u00ebrforcon k\u00ebt\u00eb rregull \u00ebsht\u00eb se dijetar\u00ebt e ndalojn\u00eb q\u00eb xhunubi t\u00eb lexoj\u00eb Kuran me gjuh\u00eb, por e lejojn\u00eb q\u00eb t\u00eb shikoj\u00eb n\u00eb Mus\u2019haf pa e prekur, t\u00eb lexoj\u00eb Kuran me zem\u00ebr pa e shqiptuar me gjuh\u00eb. Kjo gj\u00eb aludon n\u00eb dallimin n\u00eb mes t\u00eb t\u00eb dyja \u00e7\u00ebshtjeve dhe se mosl\u00ebvizja e gjuh\u00ebs llogaritet moslexim.\u201d[7]<\/sup><\/a><\/p>\n E pyet\u00ebn Ibn Uthejminin, Allahu e m\u00ebshiroft\u00eb, se a detyrohet l\u00ebvizja e gjuh\u00ebs gjat\u00eb leximit t\u00eb Kuranit n\u00eb namaz? Apo mjafton ve\u00e7 leximi me zem\u00ebr?<\/p>\n U p\u00ebrgjigj: \u201cLeximi n\u00eb namaz patjet\u00ebr duhet t\u00eb b\u00ebhet me gjuh\u00eb. N\u00ebse namazfal\u00ebsi lexon me zem\u00ebr, pa e shqiptuar me gjuh\u00eb, namazi i tij nuk \u00ebsht\u00eb i sakt\u00eb. E nj\u00ebjta vlen edhe p\u00ebr dhikrin, nuk pranohet t\u00eb shprehet ve\u00e7 me zem\u00ebr, po duhet patjet\u00ebr t\u00eb l\u00ebvizin gjuha dhe dy buz\u00ebt, sepse dhikri \u00ebsht\u00eb fjal\u00eb, e realizimi i fjal\u00ebve nuk arrihet p\u00ebrve\u00e7se me l\u00ebvizjen e gjuh\u00ebs dhe t\u00eb dyja buz\u00ebve.\u201d[8]<\/sup><\/a><\/p>\n Kurse kushti tjet\u00ebr q\u00eb njeriu ta d\u00ebgjoj\u00eb veten gjat\u00eb dhikrit; shum\u00eb prej dijetar\u00ebve e kan\u00eb p\u00ebrmendur k\u00ebt\u00eb kusht, por e v\u00ebrteta \u00ebsht\u00eb q\u00eb nuk \u00ebsht\u00eb kusht, mjafton q\u00eb ta l\u00ebviz\u00eb gjuh\u00ebn e tij. Me k\u00ebt\u00eb realizohet t\u00eb folurit.<\/p>\n Ky \u00ebsht\u00eb mendimi i Ibn Tejmijes dhe si t\u00eb sakt\u00eb e zgjodhi Ibn Uthejmini, Allahu i m\u00ebshiroft\u00eb!<\/p>\n <\/p>\n [1]<\/a> El-Futuhat er-Rabanije (1\/106).<\/p>\n [2]<\/a> El-Edhkar (fq. 9).<\/p>\n [3]<\/a> El-Edhkar (fq. 910).<\/p>\n [4]<\/a> El-Futuhat er-Rabanije (1\/106).<\/p>\n [5]<\/a> El-Bejan ue et-Tehsil (1\/490).<\/p>\n [6]<\/a> Beda\u2019i es-Sana\u2019i (4\/118).<\/p>\n\n