Besimtarit t\u00eb devotsh\u00ebm, q\u00eb i frik\u00ebsohet dhe e madh\u00ebron Allahun, gjynahu i duket i madh, nd\u00ebrsa vetja i duket shum\u00eb e mang\u00ebt kundrejt urdhrave t\u00eb Allahut. Aq sa ka iman dhe aq sa e madh\u00ebron Allahun, aq edhe e sheh t\u00eb madh njeriu gjynahun e vet.<\/p>\n
Allahu i p\u00ebrshkroi t\u00eb devotshmit me fjal\u00ebt: \u201cAta flinin pak nat\u00ebn, nd\u00ebrsa n\u00eb agim k\u00ebrkonin falje (nga Allahu).\u201d (Edh-Dharijat: 17-18).<\/p>\n
Me nj\u00eb ajet tjet\u00ebr thot\u00eb: \u201cAta q\u00eb thon\u00eb: \u2018Zoti yn\u00eb! Me t\u00eb v\u00ebrtet\u00eb kemi besuar, andaj na i fal gjynahet tona dhe na ruaj nga d\u00ebnimi i zjarrit!\u2019; q\u00eb jan\u00eb t\u00eb duruesh\u00ebm, t\u00eb sinqert\u00eb, t\u00eb devotsh\u00ebm n\u00eb adhurimin e Allahut; q\u00eb japin l\u00ebmosh\u00eb dhe q\u00eb k\u00ebrkojn\u00eb faljen e gjynaheve para agimit.\u201d (Ali Imran: 16-17)<\/p>\n
Megjithat\u00eb, pavar\u00ebsisht devotshm\u00ebris\u00eb, ibadetit, shpenzimit p\u00ebr Allahun dhe namazit t\u00eb nat\u00ebs q\u00eb e falin, i sheh ata duke i k\u00ebrkuar falje Allahut n\u00eb koh\u00ebn q\u00eb mendojn\u00eb se \u00ebsht\u00eb m\u00eb af\u00ebr pranimit t\u00eb lutjes.<\/p>\n
Abdullah ibn Mesudi h na e p\u00ebrshkruan gjendjen e besimtarit me gjynahun me nj\u00eb p\u00ebrshkrim t\u00eb sakt\u00eb dhe thot\u00eb: \u201cBesimtari i sheh gjynahet e tij sikur t\u00eb jet\u00eb i ulur n\u00ebn mal dhe frikohet se n\u00eb \u00e7do moment mali do t\u00eb bjer\u00eb mbi t\u00eb, nd\u00ebrsa gjynahqari i sheh gjynahet e tij si miza q\u00eb kalon pran\u00eb hund\u00ebs s\u00eb tij.\u201d[1]<\/sup><\/a><\/p>\n Ibn Ebi Xhemre, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: \u201cUrt\u00ebsia e\u00a0 ilustrimit t\u00eb shembullit t\u00eb gjynaheve me malin q\u00ebndron n\u00eb faktin se gj\u00ebrat e tjera mund t\u00eb jen\u00eb shkat\u00ebrruese, por ndoshta mund t\u2019u shp\u00ebtoj\u00eb atyre, kurse prej malit nuk ka shp\u00ebtim, po qe se bie mbi njeriun. \u201d[2]<\/sup><\/a><\/p>\n Imam Taberiu, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: \u201cKjo cil\u00ebsi e shoq\u00ebron besimtarin p\u00ebr shkak t\u00eb frik\u00ebs s\u00eb madhe q\u00eb e ka ndaj Allahut dhe nga nd\u00ebshkimi i Tij. Besimtari e di bindsh\u00ebm q\u00eb gabon dhe nuk e di a i falet gjynahu i tij, nd\u00ebrsa gjynahqari nuk e njeh Allahun sa duhet, p\u00ebr k\u00ebt\u00eb shkak nuk ia ka frik\u00ebn Allahut dhe e n\u00ebnvler\u00ebson gjynahun.\u201d[3]<\/sup><\/a><\/p>\n V\u00eblla i dashur; po qe se e vendos veten dhe ty n\u00eb peshoren e Ibn Mesudit h, n\u00eb cilin krah t\u00eb peshores mendon se do t\u00eb ishim ne t\u00eb dy, duke pasur parasysh se si i shohim ne gjynahet dhe gabimet tona! A do t\u00eb ishim prej atyre q\u00eb gjynahet i shohin si mali apo prej atyre q\u00eb i shohin si miza?<\/p>\n Kjo ndjeshm\u00ebri dhe droj\u00eb prej gjynahut nuk ka qen\u00eb karakteristik\u00eb e ve\u00e7ant\u00eb e Ibn Mesudit h, por ishte cil\u00ebsi q\u00eb dominonte n\u00eb p\u00ebrgjith\u00ebsi te brezi i par\u00eb.<\/p>\n Gajlan ibn Xheriri, Allahu e m\u00ebshiroft\u00eb, transmeton se Enes ibn Maliku h ka th\u00ebn\u00eb: \u201cMe t\u00eb v\u00ebrtet\u00eb ju i punoni disa vepra q\u00eb n\u00eb syt\u00eb tuaj duken m\u00eb t\u00eb holla se qimja, e q\u00eb ne ato n\u00eb koh\u00ebn e Pejgamberit m i llogarisnim nga gjynahet e m\u00ebdha shkat\u00ebrruese.\u201d[4]<\/sup><\/a><\/p>\n Myslimani hutohet para k\u00ebtyre fjal\u00ebve dhe b\u00ebn pyetje: Enesi h ia p\u00ebrshkroi nx\u00ebn\u00ebsit t\u00eb tij proporcionin se si i shihnin tabiin\u00ebt (gjenerata pas sahab\u00ebve) gjynahet dhe si i shihnin shok\u00ebt e Pejgamberit m ato. At\u00ebher\u00eb, vall\u00eb \u00e7far\u00eb gjynahe kan\u00eb b\u00ebr\u00eb tabiin\u00ebt? Sa dallim kemi ne me brezin e par\u00eb n\u00eb pik\u00ebpamjen e gjynaheve dhe mang\u00ebsive? \u00c7far\u00eb kishte p\u00ebr t\u00eb th\u00ebn\u00eb Enesi h p\u00ebr ne dhe gjendjen ton\u00eb?<\/p>\n T\u00eb nj\u00ebjt\u00ebn ndjenj\u00eb e p\u00ebrjetojm\u00eb te Hudhejfe ibn el-Jemani h i cili tha: \u201cPo e d\u00ebgjoj nj\u00eb fjal\u00eb q\u00eb po e p\u00ebrs\u00ebrisni kat\u00ebr her\u00eb n\u00eb nj\u00eb ndej\u00eb, e sikur ta thoshte vet\u00ebm nj\u00eb her\u00eb k\u00ebt\u00eb fjal\u00eb ndonj\u00ebri prej nesh n\u00eb koh\u00ebn e Pejgamberit m, do t\u00eb konsiderohej hipokrit.\u201d[5]<\/sup><\/a><\/p>\n Po ashtu, e gjejm\u00eb te Ebu Bekri h, njeriu m\u00eb i mir\u00eb i k\u00ebtij umeti pas Pejgamberit m. Omer ibn Hatabi h kur hyri te Ebu Bekri h e pa q\u00eb e mbante gjuh\u00ebn e tij me dor\u00eb dhe thoshte: \u201cGjuha ime \u00ebsht\u00eb ajo q\u00eb m\u00eb \u00e7oi n\u00eb shkat\u00ebrrim.\u201d[6]<\/sup><\/a><\/p>\n Mysliman\u00ebt ishin p\u00ebrmalluar p\u00ebr Qaben\u00eb, por kur u nis\u00ebn nga Medina p\u00ebr ta vizituar sht\u00ebpin\u00eb e Allahut, jobesimtar\u00ebt i penguan ta vazhdonin rrug\u00ebtimin, k\u00ebshtu q\u00eb Pejgamberi m b\u00ebri marr\u00ebveshjen e njohur t\u00eb Hudejbijes me ta. Sahab\u00ebt u m\u00ebrzit\u00ebn nga ajo q\u00eb ndodhi. Erdhi Omeri h te Pejgamberi m dhe i tha: \u201cA je v\u00ebrtet\u00eb i d\u00ebrguari i Allahut? Pejgamberi m tha: \u201cPo.\u201d Omeri h tha: \u201cA jemi ne n\u00eb t\u00eb drejt\u00ebn dhe armiku yn\u00eb n\u00eb t\u00eb kot\u00ebn? Pejgamberi m tha: \u201cPo.\u201d Omeri h tha: \u201cAt\u00ebher\u00eb, p\u00ebrse t\u2019i pranojm\u00eb kushtet e marr\u00ebveshjes kur jan\u00eb n\u00eb d\u00ebm t\u00eb mysliman\u00ebve?\u201d Pejgamberi m tha: \u201cUn\u00eb jam i d\u00ebrguari i Allahut, nuk e kund\u00ebrshtoj At\u00eb dhe Ai do t\u00eb m\u00eb ndihmoj\u00eb.\u201d Omeri h tha: \u201cA na pate th\u00ebn\u00eb se do t\u00eb shkonim n\u00eb Qabe ta kryenim umren?\u201d Pejgamberi m tha: \u201cPo, mir\u00ebpo a t\u00eb thash\u00eb p\u00ebr k\u00ebt\u00eb vit?\u201d Omeri h tha: \u201cJo.\u201d Pejgamberi m tha: \u201cDo t\u00eb shkosh n\u00eb Meke dhe do ta kryesh umren n\u00eb vitin tjet\u00ebr.\u201d Omeri h shkoi te Ebu Bekri ia b\u00ebri t\u00eb nj\u00ebjtat pyetje dhe p\u00ebrgjigjet ishin t\u00eb nj\u00ebjtat si t\u00eb Pejgamberit.\u201d[7]<\/sup><\/a><\/p>\n \u00c7far\u00eb e nxiti Omerin t\u00eb pyeste dhe t\u00eb diskutonte me Pejgamberin? A nuk ishte d\u00ebshira p\u00ebr ta ndihmuar fen\u00eb e Allahut dhe vizita e Qabes\u00eb p\u00ebr ta adhuruar Allahun?<\/p>\n Mir\u00ebpo, Omeri, kur e pa q\u00eb gaboi, nisi ta qortonte veten. E llogariti veten q\u00eb kishte b\u00ebr\u00eb gjynah, e kjo e b\u00ebri t\u2019i shtonte veprat e mira q\u00eb Allahu t\u2019ia falte gabimin. Vet\u00eb Omeri h thoshte: \u201cPunova vepra shtes\u00eb q\u00eb ta shlyeja gabimin tim.\u201d N\u00eb transmetimin tjet\u00ebr q\u00eb e sh\u00ebnon Ibn Is\u2019haku transmetohet se Omeri h\u00a0 thoshte: \u201cPrej asaj dite, p\u00ebr gabimin q\u00eb e b\u00ebra e shtova sadakan\u00eb, agj\u00ebrimin vullnetar, namazin vullnetar dhe lirimin e skllev\u00ebrve.\u201d<\/p>\n Ibn Haxheri, Allahu e m\u00ebshiroft\u00eb, ka th\u00ebn\u00eb: \u201cPunoi vepra t\u00eb mira shtes\u00eb p\u00ebr shkak se e llogariti veten q\u00eb kishte r\u00ebn\u00eb n\u00eb gabim, p\u00ebrndryshe ai \u00ebsht\u00eb i justifikuar p\u00ebr pyetjet dhe diskutimin e tij, madje shp\u00ebrblehet sepse ka b\u00ebr\u00eb ixhtihad n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje.\u201d[8]<\/sup><\/a><\/p>\n N\u00ebse gjeneratat e para n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb e trajtonin veten me gj\u00ebrat q\u00eb b\u00ebnin ixhtihad n\u00eb to (orvatjen dhe interpretimin e normave fetare n\u00eb m\u00ebnyr\u00eb t\u00eb pavarur), at\u00ebher\u00eb vall\u00eb, si ishte gjendja e ndonj\u00ebrit prej tyre kur e b\u00ebnin gjynahun?<\/p>\n Abdullah ibn Am\u00ebr ibn el-Asi e p\u00ebrshkroi me p\u00ebrshkrim t\u00eb bukur shpirtin e besimtarit kur bie n\u00eb gabim dhe tha: \u201cShpirti i besimtarit ik\u00ebn prej gabimit me vrap m\u00eb t\u00eb shpejt\u00eb se zogu kur e gjuajn\u00eb p\u00ebr ta goditur.\u201d[9]<\/sup><\/a><\/p>\n Shpresoj q\u00eb pajtohesh me mua n\u00eb kuptimin e realitetit se ka dallim mes pik\u00ebpamjes s\u00eb Abdullah ibn Am\u00ebr ibn el-Asit p\u00ebr gjynahun n\u00eb krahasim me pik\u00ebpamjen ton\u00eb.<\/p>\n Ndoshta njeriu e neglizhon madh\u00ebsin\u00eb e gjynahut dhe nuk i kushton v\u00ebmendje, nj\u00eb rrezik p\u00ebr t\u00eb cilin na paralajm\u00ebroi Bilal ibn Sadi, Allahu e m\u00ebshiroft\u00eb, i cili tha: \u201cMos shiko n\u00eb madh\u00ebsin\u00eb e gjynahut, por shiko se kujt po i b\u00ebn gjynah.\u201d[10]<\/sup><\/a><\/p>\n Sulejman ibn Habibi, Allahu e m\u00ebshiroft\u00eb, thoshte: \u201cKur Allahu ia do t\u00eb mir\u00ebn robit t\u00eb Tij, robi gjynahun e sheh si fatalitet. E, n\u00ebse Allahu ia do t\u00eb keqen robit t\u00eb Tij, robi gjynahun e sheh si t\u00eb mir\u00eb n\u00eb syt\u00eb e vet.\u201d[11]<\/sup><\/a><\/p>\n Imam El-Evzaiji, Allahu e m\u00ebshiroft\u00eb, e shprehu qart\u00eb rrezikun e p\u00ebrbuzjes s\u00eb gjynahut dhe tha: \u201cThuhej se prej gjynaheve t\u00eb m\u00ebdha \u00ebsht\u00eb q\u00eb njeriu ta p\u00ebrbuz\u00eb gjynahun q\u00eb e b\u00ebn.\u201d[12]<\/sup><\/a><\/p>\n Po ashtu tha: \u201cNga k\u00ebmb\u00ebngulja n\u00eb gjynah \u00ebsht\u00eb q\u00eb njeriu ta b\u00ebj\u00eb gjynahun dhe ta p\u00ebrbuz\u00eb at\u00eb.\u201d[13]<\/sup><\/a><\/p>\n E kur njeriu e zmadhon gjynahun te vetja e tij, e ngjall te vetja istigfarin (k\u00ebrkimfaljen) dhe pendimin, t\u00eb qar\u00ebt dhe keqardhjen, k\u00ebmb\u00ebnguljen n\u00eb dua dhe lutjen e Allahut q\u00eb ta mbroj\u00eb nga e keqja e gjynahut, po ashtu, i jep njeriut kuraj\u00eb dhe stimulim t\u00eb fort\u00eb ta mposht\u00eb epshin e tij.<\/p>\n Nd\u00ebrsa, ata q\u00eb e p\u00ebrbuzin rrezikun e gjynahut, e pastaj ndiejn\u00eb keqardhje dhe shprehin vendosm\u00ebri p\u00ebr t\u2019u penduar, i sheh q\u00eb vendosm\u00ebria e tyre \u00ebsht\u00eb e dob\u00ebt dhe se shum\u00eb shpejt zhduket para josh\u00ebsve t\u00eb m\u00ebkatit.<\/p>\n <\/p>\n DR. MUHAMED ED DUVEJSH<\/p>\n Nga arabishtja: Irfan JAHIU<\/p>\n PJES\u00cb NGA LIBRI \u201cRRUGA E SHP\u00cbTIMIT NGA E KEQJA E GJYNAHUT\u201d<\/p>\n (Libri \u00ebsht\u00eb i p\u00ebrkthyer n\u00eb shqip)<\/p>\n <\/p>\n [1]<\/a> Buhariu (6308).<\/p>\n [2]<\/a> Fet\u2019hul Barij (11\/105).<\/p>\n [3]<\/a> Fet\u2019hul Barij (11\/105).<\/p>\n [4]<\/a> Buhariu (6492).<\/p>\n [5]<\/a> Zuhd, Ibn Ebi Asim (fq.69), El-Hilje, Ebu Nuajm (1\/279).<\/p>\n [6]<\/a> Ibn Ebi Shejbe (9\/66), El-Hilje (1\/33).<\/p>\n [7]<\/a> Buhariu (2732), Muslimi (1785).<\/p>\n [8]<\/a> Fet\u2019hul Barij (11\/347).<\/p>\n [9]<\/a> Ibn el-Mubareku n\u00eb librin ez-Zuhd (72).<\/p>\n [10]<\/a> Ibn el-Mubareku n\u00eb ez-Zuhd (71), Bejhakiu n\u00eb Shuab el-Iman (7159).<\/p>\n [11]<\/a> Ibn el-Mubareku n\u00eb ez-Zuhd (70).<\/p>\n