Pas konfliktit mes pasuesve t\u00eb s\u00eb v\u00ebrtet\u00ebs dhe s\u00eb kot\u00ebs, ose mes pasuesve t\u00eb s\u00eb kot\u00ebs nd\u00ebrmjet vete, vjen ligji i nd\u00ebrrimit, e n\u00eb at\u00eb rast dominimi nuk q\u00ebndron vet\u00ebm te nj\u00ebra pal\u00eb, por ai nd\u00ebrrohet.<\/p>\n
Pra, nganj\u00ebher\u00eb dominimi i takon nj\u00ebr\u00ebs pal\u00eb, nganj\u00ebher\u00eb pal\u00ebs tjet\u00ebr, si\u00e7 thot\u00eb Allahu: \u201cN\u00ebse ju ka goditur ndonj\u00eb plag\u00eb, edhe popullin (armik) e kan\u00eb goditur t\u00eb tilla plag\u00eb. Ato dit\u00eb (fitoreje dhe humbjeje) Ne i nd\u00ebrrojm\u00eb midis njer\u00ebzve, q\u00eb Allahu t\u2019i dalloj\u00eb besimtar\u00ebt dhe p\u00ebr t\u2019i b\u00ebr\u00eb disa nga ju d\u00ebshmor\u00eb. Allahu nuk i do keqb\u00ebr\u00ebsit. E k\u00ebshtu, Allahu i d\u00eblir besimtar\u00ebt e i shuan jobesimtar\u00ebt.\u201d (Ali Imran, 140-141)<\/p>\n
Dynjan\u00eb Allahu ia jep \u00e7dokujt: besimtarit dhe jobesimtarit, t\u00eb devotshmit dhe t\u00eb keqit, e m\u00eb pas ndodh nd\u00ebrrimi i dit\u00ebve mes njer\u00ebzve, ku nj\u00ebra dit\u00eb i takon nj\u00ebr\u00ebs pal\u00eb, e dita tjet\u00ebr pal\u00ebs tjet\u00ebr. Nd\u00ebrkaq, ahiretin ua jep vet\u00ebm atyre q\u00eb besuan.<\/p>\n
\u00cbsht\u00eb prej ligjeve t\u00eb Allahut q\u00eb pejgamber\u00ebt me gjith\u00eb pasuesit e tyre \u00e7doher\u00eb jan\u00eb n\u00eb konflikt me armiqt\u00eb e tyre, rrjedhimisht her\u00eb ngadh\u00ebnjejn\u00eb ata, her\u00eb ngadh\u00ebnjen armiku.<\/p>\n
Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cGoditjen q\u00eb e merr besimtari n\u00eb k\u00ebt\u00eb dynja duke u mposhtur her\u00eb nga armiku, her\u00eb duke ngadh\u00ebnjyer mbi armikun, e n\u00eb disa raste duke marr\u00eb l\u00ebndime, \u00ebsht\u00eb \u00e7\u00ebshtje q\u00eb medoemos duhet t\u00eb ndodh\u00eb. Kjo i ngjason t\u00eb nxehtit t\u00eb r\u00ebnd\u00eb, t\u00eb ftohtit t\u00eb acart\u00eb, s\u00ebmundjes, brengave dhe d\u00ebshp\u00ebrimit, t\u00eb gjitha k\u00ebto jan\u00eb t\u00eb pashmangshme p\u00ebr natyr\u00ebn dhe zhvillimin e njer\u00ebzimit n\u00eb k\u00ebt\u00eb dynja.\u201d[1]<\/sup><\/a><\/p>\n Ky ligj e rr\u00ebnon propagand\u00ebn e disave q\u00eb e mb\u00ebshtesin teorin\u00eb \u201cfundi i historis\u00eb\u201d, q\u00eb e pretendon mendimtari amerikan Francis Fukujama n\u00eb librin e tij \u201cFundi i historis\u00eb dhe njeriu i fundit\u201d[2]<\/sup><\/a>. Hipoteza e tij thot\u00eb: \u201cPas r\u00ebnies s\u00eb Bashkimit Sovjetik dhe ngadh\u00ebnjimit t\u00eb demokracis\u00eb per\u00ebndimore, para bot\u00ebs m\u00eb nuk ka mbetur asnj\u00eb opsion i ri. Pas k\u00ebtij ngadh\u00ebnjimi, nuk do t\u00eb vij\u00eb m\u00eb gj\u00eb e re.\u201d<\/p>\n Ep\u00ebrsia e Shteteve t\u00eb Bashkuara t\u00eb Amerik\u00ebs dhe aleat\u00ebve t\u00eb saj e ka epok\u00ebn e vet n\u00eb historin\u00eb bashk\u00ebkohore, si\u00e7 e kishin m\u00eb her\u00ebt shum\u00eb superfuqi t\u00eb tjera. Epoka nuk ndalet k\u00ebtu dhe historia nuk p\u00ebrfundon me k\u00ebt\u00eb pamje, por ajo vazhdon e qarkullon epok\u00eb pas epoke, duke u realizuar n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb fjala e Allahut: \u201cAto dit\u00eb (fitoreje dhe humbjeje) Ne i nd\u00ebrrojm\u00eb midis njer\u00ebzve…\u201d (Ali Imran, 140)<\/p>\n K\u00ebt\u00eb realitet e p\u00ebrshkoi poeti me fjal\u00ebt:<\/p>\n \u00c7do gj\u00eb q\u00eb s\u2019ka fund \u00ebsht\u00eb e mang\u00ebt,<\/em><\/p>\n prandaj njeriun nuk duhet ta mashtroj\u00eb jetesa e mir\u00eb.<\/em><\/p>\n Gj\u00ebrat nd\u00ebrrohen, si\u00e7 ke par\u00eb dhe vet\u00eb,<\/em><\/p>\n ndoshta g\u00ebzohet p\u00ebr nj\u00eb koh\u00eb, por t\u00eb shumt\u00ebn e her\u00ebve do t\u00eb pik\u00ebllohet.<\/em><\/p>\n Kjo dynja nuk mbetet p\u00ebr ask\u00ebnd,<\/em><\/p>\n dhe gj\u00ebrat ndryshojn\u00eb e nuk mbeten t\u00eb nj\u00ebjta.<\/em><\/p>\n – Disa imazhe n\u00eb t\u00eb cilat shfaqet ligji i nd\u00ebrrimit mes popujve:<\/strong><\/p>\n * Fitorja e persian\u00ebve mbi bizantin\u00ebt. P\u00ebr nj\u00eb periudh\u00eb kohore, derisa deshi Allahu, persian\u00ebt dominuan mbi bizantin\u00ebt, e m\u00eb von\u00eb roli ndryshoi: nisi dominimi i bizantin\u00ebve mbi persian\u00ebt. Kurani tregoi p\u00ebr k\u00ebto luft\u00ebra mes tyre: \u201cElif, L\u00e2m, M\u00eem. U mund\u00ebn bizantin\u00ebt, n\u00eb af\u00ebrsi t\u00eb tok\u00ebs (arabe), por pas thyerjes s\u00eb tyre, me siguri do t\u00eb fitojn\u00eb.\u201d (Er Rum, 1-3)<\/p>\n Zubejr ibn Abdullah el Kilabi thot\u00eb: \u201cIsha d\u00ebshmitar i ngadh\u00ebnjimit t\u00eb persian\u00ebve mbi bizantin\u00ebt e pastaj t\u00eb ngadh\u00ebnjimit t\u00eb bizantin\u00ebve mbi persian\u00ebt. Pastaj e arrita koh\u00ebn kur mysliman\u00ebt ngadh\u00ebnjyen mbi persian\u00ebt dhe bizantin\u00ebt. T\u00eb gjith\u00eb k\u00ebto ndryshime ndodh\u00ebn p\u00ebrbrenda pes\u00ebmb\u00ebdhjet\u00eb vjet\u00ebsh.\u201d[3]<\/sup><\/a><\/p>\n *N\u00eb Betej\u00ebn e Bedrit fituan mysliman\u00ebt ndaj jobesimtar\u00ebve, nd\u00ebrsa n\u00eb luft\u00ebn e Uhudit, Allahu ua mund\u00ebsoi jobesimtar\u00ebve t\u00eb ngadh\u00ebnjejn\u00eb mbi mysliman\u00ebt.<\/p>\n *Nj\u00eb periudh\u00eb kohore, p\u00ebr diku tet\u00eb shekuj, Andaluzia ishte n\u00eb duart e mysliman\u00ebve. Allahu ua mund\u00ebsoi mysliman\u00ebve q\u00eb t\u00eb ngadh\u00ebnjejn\u00eb mbi t\u00eb krishter\u00ebt e atij vendi. Pushteti i tyre zgjati tet\u00eb shekuj dhe, kur mysliman\u00ebt zun\u00eb t\u00eb ishin larg fes\u00eb s\u00eb tyre, at\u00ebher\u00eb ndryshoi realiteti: t\u00eb krishter\u00ebt ngadh\u00ebnjyen mbi mysliman\u00ebt.<\/p>\n – Disa shkaqe t\u00eb nd\u00ebrrimit t\u00eb rolit dominues mes popujve:<\/strong><\/p>\n Nd\u00ebrrimi i rolit dominues mes popujve dhe shteteve ose mes nj\u00ebr\u00ebs pal\u00eb me pal\u00ebn tjet\u00ebr nuk vjen kuturu dhe shkel e shko. T\u00eb gjitha nd\u00ebrrimet n\u00eb rolin dominues vijn\u00eb sipas urt\u00ebsive t\u00eb m\u00ebdha hyjnore, n\u00eb p\u00ebrputhje me sistemimin dhe ligjet e pandryshueshme t\u00eb Allahut te krijesat. E, kush i kupton ato dhe punon sipas tyre, atij i takon fitorja.<\/p>\n Prej shkaqeve t\u00eb fitores s\u00eb jobesimtar\u00ebve ndaj mysliman\u00ebve jan\u00eb: frika, dob\u00ebsia shpirt\u00ebrore dhe ambicieve, mospajtimi mes mysliman\u00ebve, gjynahet dhe lakmia pas dynjas\u00eb.<\/p>\n Disa prej k\u00ebtyre shkaqeve Allahu i p\u00ebrmendi n\u00eb Kuran p\u00ebrgjat\u00eb p\u00ebrmendjes s\u00eb shkaqeve t\u00eb humbjes s\u00eb mysliman\u00ebve n\u00eb Luft\u00ebn e Uhudit, kur thot\u00eb: \u201cPor, kur ju u frik\u00ebsuat, u grind\u00ebt mes vete dhe kund\u00ebrshtuat (Pejgamberin m), pasi Ai ju tregoi at\u00eb q\u00eb p\u00eblqenit, (Allahu e t\u00ebrhoqi ndihm\u00ebn e Vet). Disa nga ju d\u00ebshirojn\u00eb k\u00ebt\u00eb bot\u00eb, nd\u00ebrsa t\u00eb tjer\u00eb nga ju d\u00ebshirojn\u00eb bot\u00ebn tjet\u00ebr…\u201d (Ali Imran, 152)<\/p>\n Dhe thot\u00eb: \u201cKur ju goditi fatkeq\u00ebsia, nd\u00ebrkoh\u00eb ju i kishit goditur m\u00eb par\u00eb armiqt\u00eb tuaj dyfish, ju that\u00eb: \u201cPrej nga na erdhi neve kjo?!\u201d Thuaj (o Muhamed): \u201cKjo ndodhi prej jush.\u201d V\u00ebrtet, Allahu \u00ebsht\u00eb i Fuqish\u00ebm p\u00ebr \u00e7do gj\u00eb.\u201d (Ali Imran, 165)<\/p>\n Abdullah ibn Omeri tregon se Pejgamberi, alejhi selam, ka th\u00ebn\u00eb: \u201cKur t\u00eb punoni me el iine<\/em> (nj\u00eb prej formave t\u00eb shitblerjes me kamat\u00eb), kur t\u00eb kapeni p\u00ebr bishtat e lop\u00ebve (pra, t\u00eb jepeni pas blegtoris\u00eb), kur t\u00eb jepeni pas bujq\u00ebsis\u00eb dhe kur t\u00eb largoheni nga lufta n\u00eb rrug\u00ebn e Allahut, at\u00ebher\u00eb Allahu do t\u00eb lejoj\u00eb t\u00eb bjer\u00eb mbi ju posht\u00ebrsia e dob\u00ebsia dhe nuk do t\u2019i largoj\u00eb ato, derisa t\u2019i ktheheni fes\u00eb suaj.\u201d[4]<\/sup><\/a><\/p>\n Theubani\u00a0 tregon se Pejgamberi, alejhi selam, ka th\u00ebn\u00eb: \u201cGati sa nuk jan\u00eb bashkuar jobesimtar\u00ebt nga t\u00eb gjitha an\u00ebt kund\u00ebr jush, ashtu si\u00e7 bashkohen nj\u00eb grup njer\u00ebzish p\u00ebrreth ushqimit!\u201d I tham\u00eb: \u201cO i D\u00ebrguari i Allahut! A do t\u00eb jemi pakic\u00eb ato dit\u00eb?\u201d Tha: \u201cJo! P\u00ebrkundrazi, ato dit\u00eb ju do t\u00eb jeni shum\u00eb, por t\u00eb pavler\u00eb, si llumi q\u00eb e bart me vete shkuma e detit. Prej zemrave t\u00eb armikut tuaj do t\u00eb hiqet frika p\u00ebr ju, nd\u00ebrsa n\u00eb zemrat tuaja do t\u00eb vendoset el vehn<\/em> (dob\u00ebsia dhe pafuqia).\u201d I tham\u00eb: \u201cO i D\u00ebrguari i Allahut! \u00c7far\u00eb \u00ebsht\u00eb el vehn<\/em>?\u201d Tha: \u201cDashuria p\u00ebr dynjan\u00eb dhe urrejtja e vdekjes.\u201d[5]<\/sup><\/a><\/p>\n Dr. Muhamed el Munexhidi<\/p>\n Nga arabishtja: Irfan JAHIU<\/p>\n Fragment nga libri: \u201cLIGJET E PANDRYSHUESHME T\u00cb ALLAHUT TE KRIJESAT E TIJ\u201d (I p\u00ebrkthyer n\u00eb gjuh\u00ebn shqipe)<\/p>\n [1]<\/a> \u201cIgathetu el Lehfan\u201d (2\/189).<\/p>\n [2]<\/a> \u201cFundi i historis\u00eb dhe njeriu i fundit\u201d, Francisko Fukujama, botuar n\u00eb vitin 1991. (Sh. p.)<\/p>\n [3]<\/a> \u201cDelail en Nubuve\u201d, Bejhakiu (2\/209).<\/p>\n