I riu q\u00eb b\u00ebn gjynahe, edhe pse t\u00eb gjith\u00eb jemi t\u00eb till\u00eb, n\u00eb vete ndien kund\u00ebrshtim dhe p\u00ebrleshje mes dy gj\u00ebrave;<\/p>\n
Ai d\u00ebgjon fjalime p\u00ebr thirrjen n\u00eb fen\u00eb e Allahut dhe p\u00ebr mohimin e s\u00eb keqes. Veshi i tij d\u00ebgjon argumente q\u00eb urdh\u00ebrojn\u00eb dhe nxisin p\u00ebr t\u00eb thirrur n\u00eb fe. I sheh thirr\u00ebsit n\u00eb fen\u00eb e Allahut para syve t\u00eb vet dhe kjo e nxit t\u00eb marr\u00eb pjes\u00eb n\u00eb mejdanin e thirrjes dhe t\u2019i bashk\u00ebngjitet karvanit. Jeta nuk e p\u00ebrballon pritjen.<\/p>\n
Sa nis euforia n\u00eb vete dhe fillojn\u00eb parap\u00ebrgatitjet q\u00eb m\u00ebsimet t\u00eb jet\u00ebsohen me vepra dhe p\u00ebrpjekje, e d\u00ebgjon nj\u00eb z\u00eb tjet\u00ebr q\u00eb e th\u00ebrret nga brenda tij dhe i thot\u00eb:<\/p>\n
\u00c7far\u00eb \u00ebsht\u00eb kjo? Ti po th\u00ebrret n\u00eb fen\u00eb e Allahut me gjith\u00eb ato gjynahe? Ti je n\u00eb gabim? Thirrja n\u00eb fe dhe p\u00ebrkrahja e fes\u00eb \u00ebsht\u00eb shkall\u00eb e lart\u00eb dhe e respektueshme, nuk i takon dikujt si ti gjynahqar t\u00eb angazhohet n\u00eb k\u00ebt\u00eb fush\u00eb. M\u00eb e mira p\u00ebr ty \u00ebsht\u00eb t\u00eb merresh me veten, ta urdh\u00ebrosh at\u00eb n\u00eb vepra t\u00eb mira dhe ta ndalosh nga e keqja.<\/p>\n
Ky z\u00eb ka mund\u00ebsi t\u00eb mbizot\u00ebroj\u00eb tek ai dhe t\u00eb vendos\u00eb t\u00eb largohet nga thirrja deri p\u00ebr nj\u00eb koh\u00eb tjet\u00ebr. Ai e sheh q\u00eb kjo rrug\u00eb k\u00ebrkon rregullim fetar t\u00eb vetes dhe se m\u00eb e mira p\u00ebr t\u00eb \u00ebsht\u00eb t\u00eb mos hyj\u00eb n\u00eb k\u00ebt\u00eb mejdan.<\/p>\n
Arritja deri te rezultati i menj\u00ebhersh\u00ebm, duke gjykuar n\u00eb k\u00ebt\u00eb form\u00eb: kjo \u00ebsht\u00eb gabim apo kjo \u00ebsht\u00eb e sakt\u00eb. Sigurisht se kjo logjik\u00eb refuzohet, fetarisht dhe logjikisht. Nj\u00ebher\u00eb patjet\u00ebr duhet q\u00eb mendimi t\u00eb vendoset n\u00eb kandarin e argumenteve fetare dhe logjik\u00ebs s\u00eb sh\u00ebndosh\u00eb, t\u00eb sistemuar me peshoren e fes\u00eb. Ta shtjellojm\u00eb m\u00eb gjer\u00ebsisht k\u00ebt\u00eb mesele, ndoshta mendja jote ka hap\u00ebsir\u00eb t\u00eb mjaftueshme q\u00eb ta shtjellojm\u00eb. K\u00ebrkoj prej Allahut ndihm\u00eb dhe mbar\u00ebsi!<\/p>\n
\u00c7\u00ebshtja e par\u00eb: S\u2019ka dyshim q\u00eb fjala e cila nuk v\u00ebrtetohet me vepra \u00ebsht\u00eb e urryer n\u00eb Kuran dhe Sunet dhe n\u00eb th\u00ebniet e t\u00eb par\u00ebve tan\u00eb t\u00eb drejt\u00eb. Allahu thot\u00eb: \u201cO besimtar\u00eb, p\u00ebrse thoni at\u00eb q\u00eb nuk e b\u00ebni? \u00cbsht\u00eb shum\u00eb e urryer p\u00ebr Allahun t\u00eb thoni at\u00eb q\u00eb nuk e b\u00ebni.\u201d (Es-Saf: 2-3)<\/p>\n
Po ashtu, Allahu thot\u00eb: \u201cVall\u00eb, a i urdh\u00ebroni njer\u00ebzit q\u00eb t\u00eb b\u00ebjn\u00eb t\u00eb mira e veten po e harroni, ju q\u00eb lexoni Shkrimet?! A nuk mendoni?\u201d (El-Bekare: 44)<\/p>\n
N\u00eb hadithet profetike Usame ibn Zejdi p\u00ebrcjell q\u00eb Pejgamberi (alejhi selam) ka th\u00ebn\u00eb: \u201cDo ta sjellin nj\u00eb njeri n\u00eb Dit\u00ebn e Kiametit t\u00eb cilin do ta hedhin n\u00eb zjarr, atij i dalin zorr\u00ebt nga barku (shkaku i zjarrit t\u00eb fort\u00eb dhe d\u00ebnimit t\u00eb r\u00ebnd\u00eb) dhe n\u00eb k\u00ebt\u00eb gjendje me zorr\u00ebt e tij jasht\u00eb do t\u00eb sillet rrotull si\u00e7 sillet gomari rreth e rrotull gurit t\u00eb mullirit. Tubohen banor\u00ebt e zjarrit p\u00ebrreth tij dhe i thon\u00eb: \u2018O ti filan, \u00e7far\u00eb \u00ebsht\u00eb puna me ty? A nuk ishe ti q\u00eb urdh\u00ebroje p\u00ebr n\u00eb t\u00eb mir\u00eb dhe ndaloje nga e keqja?\u2019 Ai tha: \u2018Ju urdh\u00ebroja p\u00ebr n\u00eb t\u00eb mir\u00ebn e vet\u00eb nuk e veproja at\u00eb dhe ju ndaloja nga e keqja e vet\u00eb i afrohesha asaj.\u2019 \u201d[1]<\/p>\n
P\u00ebrcillen edhe transmetime nga t\u00eb par\u00ebt tan\u00eb t\u00eb mir\u00eb. Nj\u00eb prej tyre \u00ebsht\u00eb th\u00ebnia e Ebu Derdas\u00eb: \u201cNjeriu nuk e kupton thell\u00ebsisht fen\u00eb derisa nuk i qorton njer\u00ebzit (p\u00ebr gjynahet) p\u00ebr hir t\u00eb Allahut, e m\u00eb pas i kthehet vetes dhe e qorton at\u00eb m\u00eb fort.\u201d[2]<\/p>\n
\u00c7\u00ebshtja e dyt\u00eb: Ky k\u00ebrc\u00ebnim n\u00eb citatet e lartp\u00ebrmendura, a e ka p\u00ebr q\u00ebllim qortimin e k\u00ebtij personi, i cili thirr n\u00eb t\u00eb mir\u00ebn dhe ndalon nga e keqja (edhe pse vet\u00eb nuk \u00ebsht\u00eb sh\u00ebmb\u00eblltyr\u00eb)? Apo ka p\u00ebr q\u00ebllim qortimin e tij, sepse ai i b\u00ebn gj\u00ebrat e ndaluara, nd\u00ebrkaq prej tij k\u00ebrkohet t\u00eb jet\u00eb i pari q\u00eb largohet nga ato gj\u00ebra t\u00eb ndaluara?<\/p>\n
Besoj q\u00eb fjala b\u00ebhet p\u00ebr t\u00eb dytin dhe u p\u00ebrshtatet argumenteve fetare; sepse nuk \u00ebsht\u00eb e logjikshme q\u00eb njeriu t\u00eb qortohet p\u00ebr pun\u00ebn e mir\u00eb, nd\u00ebrsa vepra e tij e mir\u00eb t\u00eb llogaritet e keqe dhe t\u00eb d\u00ebnohet p\u00ebr t\u00eb.<\/p>\n
Ibn Kethiri, Allahu e m\u00ebshiroft\u00eb, e zgjodhi k\u00ebt\u00eb kuptim dhe tha: \u201cArgumentet tregojn\u00eb q\u00eb qortimi i tyre nuk erdhi shkaku se urdh\u00ebruan p\u00ebr t\u00eb mir\u00ebn, edhe pse vet\u00eb nuk e punuan at\u00eb, po p\u00ebr shkak se e braktis\u00ebn urdh\u00ebrimin p\u00ebr n\u00eb t\u00eb mir\u00ebn.\u201d[3]<\/p>\n
\u00c7\u00ebshtja e tret\u00eb: Pasi ta gjeneralizojm\u00eb k\u00ebt\u00eb rezultat, a ka dikush q\u00eb nuk b\u00ebn gabim dhe nuk bie n\u00eb gjynah? Njer\u00ebzit t\u00eb gjith\u00eb jan\u00eb gjynahqar\u00eb dhe gabojn\u00eb. Nuk mundet njeriu t\u00eb arrij\u00eb deri n\u00eb at\u00eb nivel saq\u00eb t\u00eb mos b\u00ebj\u00eb m\u00eb gjynah. E pas gjith\u00eb k\u00ebsaj, a tolerohet t\u00eb themi se nuk i takon askujt t\u2019i urdh\u00ebroj\u00eb njer\u00ebzit t\u2019ia ken\u00eb frik\u00ebn Allahut, sepse ai patjet\u00ebr vet\u00eb e ka t\u00eb bjer\u00eb n\u00eb gjynah dhe deri te kjo vjen p\u00ebr shkak se frika ndaj Allahut n\u00eb zemr\u00ebn e tij \u00ebsht\u00eb e dob\u00ebt; apo nuk i takon askujt t\u2019i urdh\u00ebroj\u00eb njer\u00ebzit p\u00ebr devotshm\u00ebri p\u00ebrderisa ai vet\u00eb b\u00ebn gjynah, sepse nuk ia ka frik\u00ebn Allahut!<\/p>\n
Kjo shkurtimisht n\u00ebnkupton q\u00eb ai nuk duhet ta thirr\u00eb ask\u00ebnd n\u00eb fe, e as ta urdh\u00ebroj\u00eb dik\u00eb p\u00ebr n\u00eb t\u00eb mir\u00ebn, sepse askush nuk mund t\u00eb arrij\u00eb nivelin q\u00eb t\u00eb mos b\u00ebj\u00eb gjynahe.<\/p>\n
Seid ibn Xhubejri, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: \u201cN\u00ebse nuk do t\u00eb thirrte p\u00ebr n\u00eb t\u00eb mir\u00ebn dhe nuk do t\u00eb ndalonte nga e keqja, sepse \u00ebsht\u00eb gjynahqar dhe vepron gjynahe, at\u00ebher\u00eb askush nuk kishte p\u00ebr t\u00eb thirrur n\u00eb t\u00eb mir\u00ebn dhe nuk kishte p\u00ebr t\u00eb ndaluar nga e keqja.\u201d Maliku p\u00ebr k\u00ebt\u00eb th\u00ebnie t\u00eb Seidit tha: \u201cE ka th\u00ebn\u00eb t\u00eb v\u00ebrtet\u00ebn. A ka njeri pa gjynahe?!\u201d[4]<\/p>\n
Drejt k\u00ebtij kuptimi aludon poeti duke th\u00ebn\u00eb:<\/p>\n
Sikur t\u00eb mos i k\u00ebshillonte njer\u00ebzit ai q\u00eb bie n\u00eb gjynahe, kush do t\u2019i k\u00ebshillonte gjynahqar\u00ebt pas Muhamedit (alejhi selam).<\/p>\n
\u00c7\u00ebshtja e kat\u00ebrt: Njeriu karshi s\u00eb keqes p\u00ebr obligim i ka dy gj\u00ebra:<\/p>\n
E para: ta braktis\u00eb at\u00eb dhe<\/p>\n
E dyta: ta ndaloj\u00eb at\u00eb.<\/p>\n
Po ashtu, karshi s\u00eb mir\u00ebs p\u00ebr obligim i ka dy gj\u00ebra:<\/p>\n
E\u00a0 para: ta veproj\u00eb at\u00eb dhe<\/p>\n
E dyta: t\u00eb urdh\u00ebroj\u00eb p\u00ebr n\u00eb t\u00eb.<\/p>\n
Kur e braktis obligimin e par\u00eb, a n\u00ebnkupton kjo q\u00eb bie edhe obligimi i dyt\u00eb? Ibn Kethiri, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: \u201cUrdh\u00ebrimi p\u00ebr n\u00eb t\u00eb mir\u00ebn dhe veprimi i s\u00eb mir\u00ebs jan\u00eb obligim dhe nuk duhet t\u00eb braktiset nj\u00ebra n\u00ebse bie tjetra. Ky \u00ebsht\u00eb mendimi m\u00eb i sakt\u00eb i dijetar\u00ebve t\u00eb vjet\u00ebr dhe atyre bashk\u00ebkohor\u00eb.\u201d[5]<\/p>\n
Braktisja e k\u00ebshillimit dhe e thirrjes p\u00ebr n\u00eb t\u00eb mir\u00ebn, si dhe e ndalimit nga e keqja p\u00ebr shkak se ti b\u00ebn gjynahe apo p\u00ebr shkak se nuk e vepron t\u00eb mir\u00ebn, kjo vetvetiu \u00ebsht\u00eb nj\u00eb e keqe tjet\u00ebr.<\/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
[1] Buhariu (3267), Muslimi (2989).<\/p>\n
[2] Tefsir Ibn Xherir (1\/258).<\/p>\n
[3] Tefsir Ibn Kethir (1\/129).<\/p>\n
[4] Tefsir Ibn Kethir (1\/129-130).<\/p>\n
[5] Tefsir Ibn Kethir (1\/129).<\/p>\n","protected":false},"excerpt":{"rendered":"
I riu q\u00eb b\u00ebn gjynahe, edhe pse t\u00eb gjith\u00eb jemi t\u00eb till\u00eb, n\u00eb vete ndien kund\u00ebrshtim dhe p\u00ebrleshje mes dy gj\u00ebrave; Ai d\u00ebgjon fjalime p\u00ebr thirrjen n\u00eb fen\u00eb e Allahut dhe p\u00ebr mohimin e s\u00eb keqes. Veshi i tij d\u00ebgjon argumente q\u00eb urdh\u00ebrojn\u00eb dhe nxisin p\u00ebr t\u00eb thirrur n\u00eb fe. I sheh thirr\u00ebsit n\u00eb fen\u00eb […]<\/p>\n","protected":false},"author":4,"featured_media":6154,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,4,6,67],"tags":[],"class_list":["post-6153","post","type-post","status-publish","format-standard","has-post-thumbnail","category-c95-ahlak","category-c86-akide","category-c96-davet","category-te-zgjedhura"],"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/6153","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\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6153"}],"version-history":[{"count":1,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/6153\/revisions"}],"predecessor-version":[{"id":6155,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/6153\/revisions\/6155"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/media\/6154"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6153"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6153"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6153"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}