Kuptimi i drejt\u00eb i dyshimit ateist \u00ebsht\u00eb parahyrja n\u00eb p\u00ebrgjigjen e dyshimit. Shprehjet e dyshimeve ateiste shpeshher\u00eb e hutojn\u00eb vet\u00ebdijen nga burimi q\u00eb e rr\u00ebnon dyshimin. Kjo na shtyn t\u00eb hulumtojm\u00eb fjal\u00ebt e pyetjes dhe shprehjet mes rreshtave, m\u00ebnyr\u00ebn e artikulimit dhe pik\u00ebpamjet q\u00eb gjenden pas dyshimeve. Nganj\u00ebher\u00eb pyetja vetvetiu mund t\u00eb jet\u00eb gjuha e p\u00ebrgjigjes.<\/p>\n
V\u00ebshtrimi me v\u00ebmendje n\u00eb t\u00eb gjitha dyshimet ateiste na \u00e7on n\u00eb nj\u00eb realitet t\u00eb madh se ato vetvetiu tregojn\u00eb se jan\u00eb t\u00eb pavlefshme. P\u00ebr k\u00ebt\u00eb shkak logjik\u00ebsh\u00ebndoshi, para se t\u00eb grumbulloj\u00eb argumentet nga jasht\u00eb p\u00ebr t\u2019i kund\u00ebrshtuar ato, \u00ebsht\u00eb mir\u00eb t\u00eb ket\u00eb kujdes nga p\u00ebshtjellimi i tyre i brendsh\u00ebm. As dyshimi q\u00eb jemi duke folur rreth tij n\u00eb k\u00ebt\u00eb lib\u00ebr nuk \u00ebsht\u00eb imun nga kjo dukuri.<\/p>\n
Me p\u00ebshtjellim t\u00eb brendsh\u00ebm n\u00ebnkuptojm\u00eb se dyshimi nuk q\u00ebndron drejt n\u00eb teorem\u00ebn dhe n\u00eb themelet e tij: bazohet n\u00eb themele t\u00eb kota iluzionare e kund\u00ebrshtohet vetvetiu n\u00eb thirrjen e tij duke iu n\u00ebnshtruar nj\u00eb gj\u00ebje dhe s\u00eb kund\u00ebrt\u00ebs s\u00eb saj. P\u00ebr k\u00ebt\u00eb shkak \u00ebsht\u00eb i prishur n\u00eb vete.<\/p>\n
V\u00ebshtrimi kritik n\u00eb pretendimin se Allahu \u201cpaska nevoj\u00eb\u201d p\u00ebr adhurimin ton\u00eb dhe kund\u00ebrshtimi i k\u00ebtij v\u00ebshtrimi me realitetin e natyrsh\u00ebm (q\u00eb Allahu nuk ka nevoj\u00eb absolutisht p\u00ebr adhurimin ton\u00eb) nxjerr n\u00eb pah se ky dyshim \u00ebsht\u00eb i kot\u00eb nga shum\u00eb aspekte. Nd\u00ebr m\u00eb kryesoret dallojm\u00eb:<\/p>\n
Prej nga buron n\u00eb zem\u00ebr pyetja p\u00ebshtjelluese se Allahu paska nevoj\u00eb q\u00eb njer\u00ebzit ta adhurojn\u00eb At\u00eb? Dhe pse k\u00ebmb\u00ebngul ateisti ose dyshuesi te \u00e7\u00ebshtja se \u00e7far\u00eb p\u00ebrfiton Allahu prej adhurimit?<\/p>\n
P\u00ebrgjigjja e k\u00ebtyre dy pyetjeve fshihet n\u00eb realitetin: \u00e7dokush q\u00eb pyet p\u00ebr nevoj\u00ebn dhe p\u00ebrfitimin personal n\u00eb veprimin e Zotit, pik\u00ebnisjen e pyetjes s\u00eb tij nuk e ka prej realitetit gjith\u00ebp\u00ebrfshir\u00ebs kozmik, por e ka te perceptimi i tij rreth Qenies s\u00eb Krijuesit, t\u00eb cilin e ka bazuar n\u00eb p\u00ebrputhje me parimin se Zoti ka cil\u00ebsi njer\u00ebzore, e kuptoi apo jo k\u00ebt\u00eb gj\u00eb. N\u00eb historin\u00eb njer\u00ebzore kjo dukuri njihet si antropomorfiz\u00ebm<\/em>. Shum\u00eb besime pagane zanafill\u00ebn e kan\u00eb prej tij: shpirti njer\u00ebzor lakmon q\u00eb \u00e7do gj\u00eb p\u00ebrreth vetes ta perceptoj\u00eb si njer\u00ebzore, p\u00ebrfshir\u00eb k\u00ebtu krijesat e gjalla dhe t\u00eb ngurta, duke e veshur me ndjenja njer\u00ebzore e nuanca logjike dhe emocionale t\u00eb tij.<\/p>\n Edhe ai q\u00eb k\u00ebrkon t\u00eb dij\u00eb se \u00e7far\u00eb \u201cdobie\u201d ka Zoti nga adhurimi i njer\u00ebzve, mendjen nuk e ka larg perceptimit t\u00eb vjet\u00ebr pagan rreth zotave; atyre zotave q\u00eb garojn\u00eb me njeriun n\u00eb d\u00ebshirat e tij, duke k\u00ebrkuar prej tij n\u00eb shenj\u00eb lakmie dhe duke e privuar at\u00eb n\u00eb shenj\u00eb xhelozie; atyre zotave q\u00eb nxisin luft\u00ebra mes vete p\u00ebr ep\u00ebrsin\u00eb e pushtetit n\u00eb kozmos dhe mbik\u00ebqyrjen e mir\u00ebsive t\u00eb ekzistenc\u00ebs; atyre zotave q\u00eb bartin ndjenja njer\u00ebzore dhe tabiatet e tij, e l\u00ebvizin sipas motiveve dhe epsheve t\u00eb tij.<\/p>\n Filozofi i vjet\u00ebr grek Ksenofoni p\u00ebr koh\u00ebn e tij sqaroi thellimin e tij n\u00eb perceptimin njer\u00ebzor t\u00eb Zotit duke th\u00ebn\u00eb: \u201cAbisinit\u00ebt e perceptojn\u00eb zotin e tyre hund\u00ebshtypur, nd\u00ebrsa te traditat mitologjike ai \u00ebsht\u00eb sykalt\u00ebr dhe flok\u00ebkuq. M\u00eb e \u00e7uditshmja nga gjith\u00eb kjo \u00ebsht\u00eb se k\u00ebta zota i b\u00ebjn\u00eb veprimet m\u00eb t\u00eb k\u00ebqija q\u00eb jan\u00eb n\u00eb kund\u00ebrshtim me moralin e lart\u00eb, si: vrasja, vjedhja, grabitja; pra, nj\u00ebjt\u00eb si\u00e7 veprojn\u00eb adhuruesit e tyre.\u201d Vijon e thot\u00eb: \u201cSikur lopa, kali dhe luani t\u00eb kishin duar dhe t\u00eb ekzistonte mund\u00ebsia q\u00eb ato t\u00eb portretizoheshin, kuajt do t\u00eb portretizoheshin me figur\u00ebn e zotave kuaj, kurse lop\u00ebt me figur\u00ebn e zotave lop\u00eb.\u201d[1]<\/sup><\/a><\/p>\n N\u00eb k\u00ebt\u00eb perceptim p\u00ebrfshihet edhe krahasimi i Qenies Hyjnore me analogjin\u00eb e p\u00ebrgjith\u00ebsimit ose analogjin\u00eb e barazimit, k\u00ebshtu q\u00eb njeriu dhe Zoti p\u00ebrfshihen n\u00eb bot\u00ebkuptimet e nj\u00ebjta, q\u00eb i bie t\u00eb jet\u00eb:<\/p>\n Ibn Tejmija (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cK\u00ebrkesa m\u00eb e madhe \u00ebsht\u00eb t\u00eb njoh\u00ebsh Allahun, emrat, cil\u00ebsit\u00eb, veprimet, urdhrat dhe ndalesat e Tij. Ve\u00e7orit\u00eb e gjith\u00eb k\u00ebsaj nuk arrihen me analogjin\u00eb e p\u00ebrgjith\u00ebsimit e as me analogjin\u00eb e barazimit. Nuk ka t\u00eb ngjash\u00ebm me Allahun q\u00eb t\u00eb b\u00ebhet krahasim dhe assesi nuk mund t\u00eb p\u00ebrfshihet Allahu me t\u00eb tjer\u00ebt n\u00ebn rregullin e p\u00ebrgjith\u00ebsimit ku t\u00eb gjith\u00eb jan\u00eb t\u00eb barabart\u00eb. Mu p\u00ebr k\u00ebt\u00eb, asaj q\u00eb kishte t\u00eb b\u00ebnte me Zotin, gjeneratat e para dhe imam\u00ebt e njohur i ktheheshin rrug\u00ebs s\u00eb Kuranit. Te kjo \u00e7\u00ebshtje nuk p\u00ebrdornin analogjin\u00eb e barazimit dhe analogjin\u00eb e p\u00ebrgjith\u00ebsimit, ku t\u00eb gjith\u00eb individ\u00ebt jan\u00eb t\u00eb barabart\u00eb, por e p\u00ebrdornin \u201ckijasu el evla (analogjia e m\u00eb s\u00eb mir\u00ebs)\u201d dhe, n\u00eb t\u00eb v\u00ebrtet\u00eb, Allahut i takon shembulli m\u00eb i lart\u00eb.\u201d[2]<\/sup><\/a><\/p>\n Pra, cil\u00ebsit\u00eb e Allahut nuk p\u00ebrfshihen n\u00eb analogjin\u00eb e barazimit, i cili n\u00ebnkupton q\u00eb \u201cdeg\u00ebzimi t\u00eb ket\u00eb t\u00eb nj\u00ebjt\u00ebn dispozit\u00eb me esenc\u00ebn, sepse e kan\u00eb t\u00eb nj\u00ebjtin shkak\u201d[3]<\/sup><\/a>, se Qenia e Allahut nuk barazohet me qenien njer\u00ebzore. Qenia e Allahut \u00ebsht\u00eb m\u00eb e lart\u00eb dhe m\u00eb e p\u00ebrsosur se qenia njer\u00ebzore. N\u00eb parim, cil\u00ebsive njer\u00ebzore nuk ia shoq\u00ebrojm\u00eb cil\u00ebsit\u00eb e Allahut q\u00eb ato t\u00eb barazohen n\u00eb em\u00ebrtime dhe realitete. Realisht, cil\u00ebsit\u00eb e Allahut i kuptojm\u00eb me analogjin\u00eb \u201ce m\u00eb s\u00eb mir\u00ebs (kijasu el evla)\u201d; d.m.th. pohojm\u00eb \u00e7do cil\u00ebsi t\u00eb mir\u00eb p\u00ebr Allahun, ashtu si i p\u00ebrket vet\u00ebm Atij. Di\u00e7ka prej cil\u00ebsive mund t\u00eb ken\u00eb ngjashm\u00ebri n\u00eb em\u00ebr me njeriun, megjithat\u00eb cil\u00ebsit\u00eb e Allahut jan\u00eb m\u00eb t\u00eb larta dhe m\u00eb t\u00eb p\u00ebrsosura. P\u00ebr shembull: njeriu ka jet\u00eb, q\u00eb \u00ebsht\u00eb cil\u00ebsi e p\u00eblqyer, e edhe Allahu ka jet\u00eb, por ajo \u00ebsht\u00eb e p\u00ebrsosur dhe e madh\u00ebrishme. Njeriu p\u00ebrshkruhet me dije, q\u00eb \u00ebsht\u00eb cil\u00ebsi e p\u00eblqyer, e edhe Allahu p\u00ebrshkruhet me dije, por dija e Allahut \u00ebsht\u00eb e p\u00ebrsosur dhe gjith\u00ebp\u00ebrfshir\u00ebse.<\/p>\n N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb pohohen cil\u00ebsit\u00eb e Allahut me t\u00eb cilat p\u00ebrshkruhet edhe njeriu (ve\u00e7 n\u00eb em\u00ebrtim e jo realitet), porse ato jan\u00eb m\u00eb t\u00eb p\u00ebrsosura dhe m\u00eb t\u00eb plota. Prandaj, \u201cngjashm\u00ebria n\u00eb em\u00ebrtime nuk e obligon domosdoshm\u00ebrisht ngjashm\u00ebrin\u00eb n\u00eb realitet\u201d.<\/p>\n Ai q\u00eb pretendon se Allahu k\u00ebrkon t\u00eb adhurohet p\u00ebr t\u00eb p\u00ebrmbushur ndonj\u00eb nevoj\u00eb ose mang\u00ebsi, pretendimin e tij e bazon n\u00eb mendjen q\u00eb e ka t\u00eb mbushur me nuanca t\u00eb perceptimit se Zoti ka cil\u00ebsi njer\u00ebzore. Ai nuk e lejon mendjen e tij t\u00eb perceptoj\u00eb q\u00eb k\u00ebrkes\u00ebn e Allahut p\u00ebr adhurim nuk e nxit d\u00ebshira p\u00ebr t\u00eb p\u00ebrmbushur nevoj\u00ebn dhe p\u00ebr t\u00eb plot\u00ebsuar ndonj\u00eb zbraz\u00ebtir\u00eb. Njeriu si zakonisht k\u00ebrkon ta mbush\u00eb zbraz\u00ebtir\u00ebn dhe ta plot\u00ebsoj\u00eb t\u00eb mang\u00ebt\u00ebn. E mu p\u00ebr k\u00ebt\u00eb dyshuesi ose ateisti mendon se kjo \u00e7\u00ebshtje nd\u00ebrlidhet me \u00e7do k\u00ebrkes\u00eb dhe me \u00e7do bot\u00eb. Nd\u00ebrkaq, e v\u00ebrteta n\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb t\u00eb thuhet se njohja e objektivave ose synimeve vjen nga njohja e tipareve t\u00eb qenies. Njohja e natyr\u00ebs s\u00eb njeriut na jep t\u00eb drejt\u00ebn e plot\u00eb t\u00eb themi me k\u00ebmb\u00ebngulje dhe dije se, kur njeriu k\u00ebrkon di\u00e7ka, si zakonisht e \u00e7on ndonj\u00eb interes fitimprur\u00ebs t\u00eb b\u00ebj\u00eb k\u00ebrkes\u00ebn e tij: ose t\u00eb p\u00ebrfitoj\u00eb ndonj\u00eb t\u00eb mir\u00eb, ose t\u00eb largoj\u00eb ndonj\u00eb t\u00eb keqe. Prandaj, shp\u00ebrndarja e k\u00ebtij pretendimi p\u00ebr Qenien Hyjnore \u00ebsht\u00eb i kot\u00eb, sepse n\u00eb parim nuk kemi dijeni p\u00ebr themeloren e k\u00ebsaj Qenieje. Nd\u00ebrkaq, ajo q\u00eb dim\u00eb nga logjika dhe tekstet fetare nuk na lejon t\u00eb mashtrohemi t\u00eb mendojm\u00eb se urdhrat dhe k\u00ebrkesat e Allahut vijn\u00eb q\u00eb t\u00eb plot\u00ebsohet Qenia e Tij, sepse Ajo \u00ebsht\u00eb e p\u00ebrsosur dhe e plot\u00eb n\u00eb vetvete.<\/p>\n Kund\u00ebrshtuesi dyshimin e tij e mb\u00ebshtet mbi mendimin se k\u00ebrkesa e nj\u00eb gj\u00ebje domosdoshm\u00ebrisht aludon n\u00eb mang\u00ebsi. Megjithat\u00eb, gj\u00ebrat nuk maten k\u00ebsisoj. K\u00ebrkesa shpeshher\u00eb nuk vjen nga mang\u00ebsia: mjeku k\u00ebrkon nga pacienti t\u00eb hap\u00eb goj\u00ebn e tij q\u00eb ta marr\u00eb ila\u00e7in dhe k\u00ebtu p\u00ebrfiton vet\u00ebm pacienti; pasaniku k\u00ebrkon nga i varfri t\u00eb shtrij\u00eb dor\u00ebn q\u00eb t\u2019i jap\u00eb l\u00ebmosh\u00eb dhe prej k\u00ebtij veprimi p\u00ebrfiton vet\u00ebm i varfri etj.<\/p>\n Nj\u00eblloj gj\u00ebrat trajtohen edhe n\u00eb fush\u00ebn e adhurimit: ta duash adhurimin nuk n\u00ebnkupton domosdoshm\u00ebrisht se i dh\u00ebni pas adhurimit ka nevoj\u00eb dhe mang\u00ebsi. Dashuria nuk \u00ebsht\u00eb thjesht nj\u00eb nevoj\u00eb q\u00eb i nevojitet shtim.<\/p>\n K\u00ebrkimi i nj\u00eb gj\u00ebje mund t\u00eb jet\u00eb kumtim p\u00ebr nj\u00eb mir\u00ebsi t\u00eb sinqert\u00eb prej k\u00ebrkuesit i cili tjetrit ia d\u00ebshiron realizimin e ndonj\u00eb dobie dhe arritjen e nj\u00eb gj\u00ebje q\u00eb ai e shpreson. Po ashtu mund t\u00eb ndodh\u00eb p\u00ebr t\u00eb ngritur baraspeshat e drejt\u00ebsis\u00eb mes asaj q\u00eb k\u00ebrkohet prej tij dhe prej tjetrit. Po ashtu mund t\u00eb ndodh\u00eb p\u00ebr m\u00ebsim dhe udh\u00ebzim e p\u00ebr shum\u00eb \u00e7\u00ebshtje t\u00eb tjera. Kjo tregon se duhet t\u00eb rr\u00ebnohet hipoteza se nevoja personale duhet t\u00eb jet\u00eb burim i k\u00ebrkes\u00ebs. K\u00ebshtu bie posht\u00eb paragjykimi: \u201cHyjnia nuk po p\u00ebrputhet me faktin se b\u00ebka k\u00ebrkesa.\u201d<\/p>\n K\u00ebrkesa \u00ebsht\u00eb k\u00ebrkes\u00eb: nuk tregon p\u00ebrsosuri ose mang\u00ebsi, ve\u00e7 n\u00ebse vjen paralelisht n\u00eb kontekste q\u00eb aludojn\u00eb lypjen e nevoj\u00ebs. Thjesht k\u00ebrkesa n\u00eb vetvete nuk \u00ebsht\u00eb asnj\u00eb lloj argumenti.<\/p>\n Allahu \u00ebsht\u00eb i p\u00ebrsosur n\u00eb Qenien dhe cil\u00ebsit\u00eb e Tij. Atij t\u00eb mirat e njer\u00ebzve nuk i shtojn\u00eb gj\u00eb. Madje, veprimet e p\u00eblqyera t\u00eb njer\u00ebzve jan\u00eb krejt\u00ebsisht mir\u00ebsi e Allahut ndaj tyre, sepse Ai u dhuroi aft\u00ebsin\u00eb e njohjes s\u00eb t\u00eb mir\u00ebs dhe veprimin e s\u00eb mir\u00ebs p\u00ebr njer\u00ebzit. Allahu thot\u00eb: \u201cAtij i p\u00ebrket \u00e7do gj\u00eb q\u00eb gjendet n\u00eb qiej dhe n\u00eb Tok\u00eb, Atij i p\u00ebrket bindja e besimi p\u00ebrher\u00eb. A mos vall\u00eb do t\u2019i frik\u00ebsoheni tjet\u00ebrkujt p\u00ebrve\u00e7 Allahut? \u00c7do mir\u00ebsi q\u00eb keni, \u00ebsht\u00eb nga Allahu. E, n\u00ebse ju godet ndonj\u00eb fatkeq\u00ebsi, prap\u00eb nuk keni kujt t\u2019i k\u00ebrkoni ndihm\u00eb p\u00ebrve\u00e7 Tij.\u201d (En Nahl, 52-53)<\/p>\n Kund\u00ebrshtari thot\u00eb: K\u00ebrkesa e Allahut q\u00eb krijesat ta adhurojn\u00eb At\u00eb e kund\u00ebrshton p\u00ebrsosurin\u00eb e urt\u00ebsis\u00eb hyjnore, sepse Ai nuk p\u00ebrfiton gj\u00eb prej urdhrit t\u00eb Vet!<\/p>\n Lexuesi q\u00eb analizon k\u00ebt\u00eb kund\u00ebrshtim v\u00ebren se ai n\u00eb t\u00eb v\u00ebrtet\u00eb nuk arrin deri n\u00eb at\u00eb nivel saq\u00eb t\u00eb diskutohet ekzistimi i Qenies Hyjnore, por caku p\u00ebrfundimtar \u00ebsht\u00eb t\u00eb diskutohen disa prej cil\u00ebsive t\u00eb Allahut, q\u00eb i bie se ky dyshim, n\u00eb thelb, nuk synon t\u00eb pohohet ateizmi, por t\u00eb diskutohen cil\u00ebsit\u00eb \u201cetike\u201d t\u00eb Krijuesit, ngase krijimi dhe planifikimi n\u00eb univers jan\u00eb d\u00ebshmi t\u00eb qarta q\u00eb aludojn\u00eb se ekziston nj\u00eb Krijues.<\/p>\n N\u00ebse pika e dyshimit \u00ebsht\u00eb kjo q\u00eb u p\u00ebrmend, at\u00ebher\u00eb kund\u00ebrshtuesi duhet t\u00eb pranoj\u00eb qartazi se synimi i tij nuk arrin deri te niveli ta kund\u00ebrshtoj\u00eb ekzistimin e Qenies Hyjnore, q\u00eb i krijoi krijesat prej hi\u00e7it. Si rrjedhoj\u00eb, dyshimi nuk diskutohet n\u00eb fush\u00ebn e ateizmit, por ai kufizohet n\u00eb fush\u00ebn e diskutimit t\u00eb cil\u00ebsive t\u00eb ve\u00e7anta t\u00eb Allahut, q\u00eb kan\u00eb lidhje me urdhrin e Tij q\u00eb krijesat ta adhurojn\u00eb At\u00eb.<\/p>\n P\u00ebrgjat\u00eb leximit p\u00ebr cil\u00ebsit\u00eb e Allahut t\u00eb men\u00e7urit nuk i mbetet gj\u00eb tjet\u00ebr ve\u00e7se t\u00eb pranoj\u00eb se mendja njer\u00ebzore \u00ebsht\u00eb e paaft\u00eb t\u00eb perceptoj\u00eb shum\u00eb holl\u00ebsira dhe dometh\u00ebnie prej cil\u00ebsive t\u00eb Allahut, ngase njeriu nuk e ka t\u00eb drejt\u00ebn t\u00eb b\u00ebj\u00eb krahasimin e s\u00eb padukshmes me t\u00eb dukshmen. Bota materiale dhe realiteti i saj jan\u00eb t\u00eb lidhura me dukjen q\u00eb Allahu e p\u00ebrzgjodhi p\u00ebr t\u00eb. Ajo \u00ebsht\u00eb bot\u00eb me ligje t\u00eb posa\u00e7me, ku shumica e realiteteve t\u00eb saj jan\u00eb nga fusha e t\u00eb mundshmeve dhe nuk jan\u00eb domosdoshm\u00ebrisht ekzistenciale.<\/p>\n Prej m\u00ebnyrave m\u00eb t\u00eb mira p\u00ebr t\u00eb kund\u00ebrshtuar dyshimin e ateist\u00ebve q\u00eb nd\u00ebrlidhet me cil\u00ebsit\u00eb e Allahut \u00ebsht\u00eb t\u00eb supozohet antiteza dhe t\u00eb shqyrtohen pasojat e pamundura.<\/p>\n Gjat\u00eb analizimit t\u00eb dyshimit q\u00eb jemi duke e diskutuar mund t\u00eb themi se nuk \u00ebsht\u00eb e domosdoshme q\u00eb vet\u00ebm pse Zoti ka krijuar bot\u00ebn, Ai patjet\u00ebr duhet t\u00eb doj\u00eb ose t\u00eb k\u00ebrkoj\u00eb q\u00eb njer\u00ebzit ta adhurojn\u00eb. T\u00eb qen\u00ebt Krijues dhe t\u00eb k\u00ebrkuarit nga krijesat adhurim jan\u00eb dy gj\u00ebra t\u00eb ndara. Pra, Zoti ka fuqin\u00eb absolute p\u00ebr t\u00eb krijuar gjith\u00ebsin\u00eb, por k\u00ebrkesa e Tij q\u00eb krijesat t\u2019i n\u00ebnshtrohen ose jo \u00ebsht\u00eb \u00e7\u00ebshtje e vullnetit t\u00eb Tij, jo e lidhur me vet\u00eb Fuqin\u00eb e Tij krijuese.<\/p>\n Si rrjedhoj\u00eb, p\u00ebrfytyrimi i kund\u00ebrshtuesit te ky dyshim nuk \u00ebsht\u00eb realitet i vet\u00ebkuptuesh\u00ebm e as rezultat i nj\u00eb zbulimi logjik t\u00eb prer\u00eb ose t\u00eb studiuar holl\u00ebsisht, por ai \u00ebsht\u00eb perceptim p\u00ebrjetues q\u00eb buron nga realiteti njer\u00ebzor, ku njer\u00ebzit refuzojn\u00eb t\u00eb k\u00ebrkojn\u00eb di\u00e7ka nga t\u00eb tjer\u00ebt kur ata vet\u00eb mund ta realizojn\u00eb at\u00eb.<\/p>\n Nj\u00eb rregull thot\u00eb: \u201cGjykimi i nj\u00eb gj\u00ebje \u00ebsht\u00eb deg\u00eb e perceptimit t\u00eb saj.\u201d<\/p>\n A thua njeriu ka arritur t\u00eb perceptoj\u00eb realitetin dhe p\u00ebrsosurin\u00eb e Qenies Hyjnore, q\u00eb m\u00eb pas mbi k\u00ebt\u00eb perceptim t\u00eb bazoj\u00eb pretendimin e tij se k\u00ebrkesa p\u00ebr adhurim e kund\u00ebrshton at\u00eb q\u00eb mendja e tij e supozon p\u00ebr k\u00ebt\u00eb Qenie t\u00eb Lart\u00eb?<\/p>\n Ta llogarit\u00ebsh k\u00ebrkes\u00ebn e Zotit q\u00eb t\u00eb adhurohet si nj\u00eb \u00e7\u00ebshtje q\u00eb e kund\u00ebrshton realitetin e uluhijes (nj\u00ebsimit t\u00eb Allahut n\u00eb adhurimin e Tij) k\u00ebrkon njohje t\u00eb holl\u00ebsishme t\u00eb natyr\u00ebs s\u00eb k\u00ebsaj Qenieje. K\u00ebt\u00eb s\u2019kan\u00eb mundur ta arrijn\u00eb as kund\u00ebrshtuesit e as t\u00eb tjer\u00ebt, sepse kjo Qenie \u00ebsht\u00eb larg p\u00ebrfytyrimeve dhe perceptimeve t\u00eb njeriut. E, kur nuk arrihet as njohja themelore, at\u00ebher\u00eb si ka mund\u00ebsi q\u00eb mendja e kund\u00ebrshtuesit t\u00eb gjej\u00eb argument p\u00ebr pretendimin e tij?<\/p>\n Allahu thot\u00eb: \u201cAsgj\u00eb nuk i sh\u00ebmb\u00ebllen Atij. Ai i d\u00ebgjon t\u00eb gjitha dhe i sheh t\u00eb gjitha.\u201d (Shura, 11)<\/p>\n Dhe thot\u00eb: \u201cPo dija e tyre nuk mund ta p\u00ebrfshij\u00eb At\u00eb.\u201d (Taha, 110)<\/p>\n Ibn Ebu Zejd el Kajravani (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cP\u00ebrshkruesi nuk mund ta p\u00ebrshkruaj\u00eb Allahun e as medituesi nuk arrin t\u00eb ng\u00ebrthej\u00eb dijenin\u00eb e Allahut. Medituesi mediton n\u00eb shenjat e argumentet e Allahut dhe nuk mediton n\u00eb cil\u00ebsit\u00eb e Qenies s\u00eb Tij.\u201d[4]<\/sup><\/a> [5]<\/sup><\/a><\/p>\n Njohja e Qenies s\u00eb Lart\u00eb Hyjnore \u00ebsht\u00eb e pamundshme t\u00eb perceptohet me mendjen e njeriut. Pengesat p\u00ebr t\u00eb arritur te kjo njohje nuk tejkalohen assesi. Andaj, i men\u00e7ur \u00ebsht\u00eb ai q\u00eb ndalet tek ajo q\u00eb kuptohet dhe logjika e tij i p\u00ebrmbahet asaj q\u00eb kufizohet.<\/p>\n Njeriun universi q\u00eb e rrethon e shtyn t\u00eb kuptoj\u00eb madh\u00ebshtin\u00eb e Krijuesit dhe bujarin\u00eb e mir\u00ebsive t\u00eb Tij. Allahu thot\u00eb: \u201cP\u00ebr ata q\u00eb e p\u00ebrmendin Allahun duke q\u00ebndruar n\u00eb k\u00ebmb\u00eb, ndenjur ose shtrir\u00eb dhe q\u00eb meditojn\u00eb p\u00ebr krijimin e qiejve dhe t\u00eb Tok\u00ebs (duke th\u00ebn\u00eb:) \u201cO Zoti Yn\u00eb! Ti nuk i ke krijuar kot k\u00ebto lart\u00ebsuar qofsh (nga \u00e7do e met\u00eb)!\u201d (Ali Imran, 191)<\/p>\n Por, kjo \u00ebsht\u00eb e t\u00ebra q\u00eb mund t\u00eb arrij\u00eb t\u00eb kuptoj\u00eb nga lajmet e qiellit, sado e madhe t\u00eb ishte p\u00ebrpjekja dhe dija tij. M\u00eb pas, mendja e tij kur e sheh paaft\u00ebsin\u00eb e saj t\u00eb kuptoj\u00eb e t\u00eb hulumtoj\u00eb m\u00eb tep\u00ebr nga t\u00eb fshehtat qiellore, ndalet dhe p\u00ebrmbahet. Njeriu assesi nuk mund t\u00eb dij\u00eb di\u00e7ka nga gajbi (bota e padukshme), p\u00ebrve\u00e7 asaj q\u00eb atij ia m\u00ebson bota e dukshme.<\/p>\n Ngaq\u00eb mendja qenka e paaft\u00eb t\u00eb perceptoj\u00eb n\u00eb p\u00ebrgjith\u00ebsi cil\u00ebsit\u00eb e Krijuesit, at\u00ebher\u00eb lajm\u00ebrimi p\u00ebr Qenien dhe cil\u00ebsit\u00eb e Zotit \u00ebsht\u00eb nga karakteristikat e lajmeve t\u00eb shpalljes, mu p\u00ebr k\u00ebt\u00eb shpallja heshti t\u00eb qart\u00ebsoj\u00eb p\u00ebrshkrimet e cil\u00ebsive. Pik\u00ebrisht paaft\u00ebsia e mendjes t\u00eb ng\u00ebrthej\u00eb k\u00ebt\u00eb realitet ishte shkaku i kufizimit.<\/p>\n Si rrjedhoj\u00eb, mosnjohja e form\u00ebs s\u00eb cil\u00ebsive u b\u00eb d\u00ebshmi p\u00ebr braktisjen e t\u00eb folurit rreth p\u00ebrshkrimit t\u00eb Qenies dhe cil\u00ebsive hyjnore (p\u00ebrve\u00e7 asaj q\u00eb ka ardhur n\u00eb Kuran dhe Sunet), ngase kjo e kund\u00ebrshton urt\u00ebsin\u00eb hyjnore.<\/p>\n \u00c7far\u00eb e trim\u00ebron njeriun t\u00eb marr\u00eb guximin ta pyes\u00eb Krijuesin p\u00ebr urt\u00ebsin\u00eb e k\u00ebrkes\u00ebs s\u00eb Tij?<\/p>\n Sejid Kutbi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cNuk i takon askujt prej krijesave ta pyes\u00eb Allahun pse deshi t\u00eb jet\u00eb e gjith\u00eb kjo sipas asaj q\u00eb Ai d\u00ebshiroi t\u00eb jet\u00eb. Nuk i takon askujt prej krijesave ta pyes\u00eb Allahun p\u00ebrderisa asnj\u00ebri prej krijesave nuk \u00ebsht\u00eb Zot, as ka dijeni e as q\u00eb ka mund\u00ebsi t\u00eb ket\u00eb dijeni p\u00ebr sistemin gjith\u00ebp\u00ebrfshir\u00ebs t\u00eb k\u00ebtij kozmosi dhe p\u00ebr k\u00ebrkesat e k\u00ebtij sistemi n\u00eb natyr\u00ebn e \u00e7do krijese n\u00eb k\u00ebt\u00eb kozmos.<\/p>\n At\u00ebher\u00eb, pse t\u00eb parashtrohet nj\u00eb pyetje e till\u00eb q\u00eb as besimtari i v\u00ebrtet\u00eb e as ateisti i v\u00ebrtet\u00eb nuk e parashtrojn\u00eb. Besimtari nuk e parashtron, sepse \u00ebsht\u00eb i edukuar n\u00eb raport me Allahun, e njeh m\u00eb s\u00eb miri natyr\u00ebn e njeriut dhe kufijt\u00eb e tij t\u00eb njohjes dhe e di q\u00eb nuk \u00ebsht\u00eb i parap\u00ebrgatitur t\u00eb merret me k\u00ebt\u00eb fush\u00eb. Ateisti i v\u00ebrtet\u00eb nuk e parashtron, sepse ai fillimisht nuk e pranon Allahun. E, sikur t\u00eb pranonte Allahun p\u00ebr Zot dhe t\u00eb adhuruar, do ta kuptonte q\u00eb k\u00ebrkesa e Tij \u00ebsht\u00eb e drejt\u00eb, dhe kjo \u00ebsht\u00eb n\u00eb p\u00ebrputhje me dometh\u00ebnien e adhurimit. V\u00ebrtet Allahu \u201cnuk pyetet se \u00e7ka punon, por njer\u00ebzit pyeten\u201d, ngase Ai \u00ebsht\u00eb Mbik\u00ebqyr\u00ebsi (q\u00eb mbik\u00ebqyr dhe p\u00ebrcjell \u00e7do send) dhe i Gjith\u00ebdijsh\u00ebm p\u00ebr veprat e Tij.<\/p>\n K\u00ebt\u00eb pyetje e parashtron joseriozi, q\u00eb s\u2019\u00ebsht\u00eb besimtar i v\u00ebrtet\u00eb e as ateist i v\u00ebrtet\u00eb. Mund ta pyes\u00eb ai q\u00eb \u00ebsht\u00eb i padijsh\u00ebm p\u00ebr realitetin e adhurimit t\u00eb Allahut dhe ve\u00e7orive t\u00eb tij. Rruga p\u00ebr ta m\u00ebsuar k\u00ebt\u00eb t\u00eb padijsh\u00ebm \u00ebsht\u00eb njoftimi i tij me realitetin e adhurimit t\u00eb Allahut dhe ve\u00e7orive t\u00eb tij. Pasi t\u00eb njoftohet e t\u2019i qart\u00ebsohet, at\u00ebher\u00eb ai vet\u00eb zgjedh: n\u00ebse pranon e n\u00ebnshtrohet, at\u00ebher\u00eb \u00ebsht\u00eb prej besimtar\u00ebve, e, n\u00ebse mohon e kund\u00ebrshton, at\u00ebher\u00eb \u00ebsht\u00eb prej femohuesve. K\u00ebtu do t\u00eb duhej t\u00eb p\u00ebrfundonte diskutimi, p\u00ebrve\u00e7 n\u00ebse \u00ebsht\u00eb inat\u00e7i dhe d\u00ebshiron polemik\u00eb n\u00eb t\u00eb kot\u00ebn. Nd\u00ebrkoh\u00eb, myslimanit i ndalohet t\u00eb hyj\u00eb n\u00eb diskutime e polemika t\u00eb tilla.\u201d[6]<\/sup><\/a><\/p>\n Dr. Sami Amiriu<\/p>\n Nga arabishtja: Irfan JAHIU<\/p>\n Pjes\u00eb nga libri i p\u00ebrkthyer n\u00eb gjuh\u00ebn shqipe: \u201cPSE ALLAHU NA K\u00cbRKON TA ADHUROJM\u00cb? (Rr\u00ebnimi i dyshimit se munguaka urt\u00ebsia n\u00eb urdhrin e Allahut q\u00eb njer\u00ebzit ta adhurojn\u00eb At\u00eb)\u201d<\/p>\n <\/p>\n [1]<\/a> H. Diels and W. Kranz, eds., Die Fragmente der Vorsokratiker, Berlin: 1903, B, 16, 15.<\/p>\n [2]<\/a> \u201cDer\u2019u Tearud el Ak\u00ebl ve en Nakl\u201d, Ibn Tejmije (4\/35).<\/p>\n [3]<\/a> P.sh.: djegia e pasuris\u00eb s\u00eb jetimit dhe ngr\u00ebnia e pasuris\u00eb s\u00eb jetimit jan\u00eb t\u00eb nj\u00ebjta ndalesa dhe kur b\u00ebjm\u00eb krahasimin e norm\u00ebs v\u00ebrejm\u00eb se q\u00eb t\u00eb dyja, edhe dega, edhe baza, kan\u00eb shkakun e nj\u00ebjt\u00eb: shkat\u00ebrrimin e pasuris\u00eb. (sh.p.)<\/p>\n [4]<\/a> \u201cEr Risale\u201d, Ibn Ebi Zejd el Kajravanij (f. 17).<\/p>\n\n
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