Tashm\u00eb kuptuam se dyshimi i kund\u00ebrshtuesit \u00ebsht\u00eb i kot\u00eb e i mb\u00ebshtetur n\u00eb perceptim t\u00eb gabuar q\u00eb shpie n\u00eb kund\u00ebrshtim, por kjo nuk duhet t\u00eb na pengoj\u00eb t\u00eb shfaqim argumentet tona q\u00eb e rr\u00ebnojn\u00eb k\u00ebt\u00eb dyshim dhe nxjerrin n\u00eb pah papajtueshm\u00ebrin\u00eb e tij me realitetet e logjik\u00ebs s\u00eb sh\u00ebndosh\u00eb dhe bot\u00ebkuptimet thelb\u00ebsore t\u00eb besimit.<\/p>\n
Paaft\u00ebsia jon\u00eb p\u00ebr t\u00eb njohur natyr\u00ebn e Qenies Hyjnore dhe mungesa e argumentit t\u00eb prer\u00eb q\u00eb kund\u00ebrshton ekzistimin e Allahut dhe k\u00ebrkes\u00ebn e Tij p\u00ebr ta adhuruar At\u00eb \u00ebsht\u00eb argument i qart\u00eb se tematika rreth natyr\u00ebs s\u00eb Qenies Hyjnore dhe k\u00ebrkes\u00ebs s\u00eb Tij p\u00ebr adhurim \u00ebsht\u00eb e kufizuar kryesisht me tekstet e shpalljes ose me at\u00eb q\u00eb besohet t\u00eb jet\u00eb shpallje. Leximi i teksteve t\u00eb Kuranit zbulon v\u00ebrtet\u00ebsin\u00eb e mesazhit q\u00eb Allahu nuk vepron asgj\u00eb kot. Ky fakt tregon se Allahu \u00ebsht\u00eb n\u00eb dijeni t\u00eb plot\u00eb p\u00ebr mendjen e njeriut se ajo duke u mb\u00ebshtetur n\u00eb pamjet sip\u00ebrfaq\u00ebsore t\u00eb disa gj\u00ebrave mund t\u00eb formoj\u00eb bindje se ato jan\u00eb pa urt\u00ebsi ose, edhe n\u00eb paft\u00eb urt\u00ebsi n\u00eb to, ajo nuk p\u00ebrputhet me pozit\u00ebn e Zotit, Krijuesit, t\u00eb P\u00ebrsosurit.<\/p>\n
Allahu thot\u00eb: \u201cNe nuk e kemi krijuar qiellin dhe Tok\u00ebn e \u00e7\u2019gjendet n\u00eb mes tyre, p\u00ebr t\u00eb luajtur (pa q\u00ebllim). Sikur t\u00eb donim arg\u00ebtim, Ne do ta b\u00ebnim me gj\u00ebrat pran\u00eb Nesh (si engj\u00ebjt etj.), n\u00ebse do t\u00eb b\u00ebnim di\u00e7ka t\u00eb till\u00eb.\u201d (Enbija, 17-18)<\/p>\n
Dhe thot\u00eb: \u201cNe nuk i kemi krijuar qiejt, Tok\u00ebn dhe \u00e7far\u00eb gjendet midis tyre, p\u00ebr t\u2019u zbavitur! Ne i kemi krijuar ato me q\u00ebllim t\u00eb plot\u00eb, por shumica e tyre nuk e din\u00eb.\u201d (Duhan, 38-39)<\/p>\n
Dhe thot\u00eb: \u201cKy Lib\u00ebr \u00ebsht\u00eb shpallur prej Allahut, t\u00eb Plotfuqishmit dhe t\u00eb Urtit! Ne i kemi krijuar qiejt e Tok\u00ebn dhe \u00e7far\u00eb gjendet midis tyre me q\u00ebllim t\u00eb plot\u00eb dhe me afat t\u00eb caktuar. E megjithat\u00eb, mohuesit shmangen nga ajo q\u00eb u \u00ebsht\u00eb paralajm\u00ebruar.\u201d (Ahkaf, 2-3)<\/p>\n
Dhe thot\u00eb: \u201cMos vall\u00eb, keni menduar q\u00eb Ne ju kemi krijuar kot dhe q\u00eb nuk do t\u00eb ktheheshit te Ne (p\u00ebr t\u2019ju gjykuar)?!\u201d I Lart\u00ebsuar \u00ebsht\u00eb Allahu, Sundimtari i V\u00ebrtet\u00eb! S\u2019ka t\u00eb adhuruar t\u00eb denj\u00eb p\u00ebrve\u00e7 Tij, Zotit t\u00eb Fronit Madh\u00ebshtor!\u201d (Muminun, 115-116)<\/p>\n
Vet\u00eb mendja e njeriut nga m\u00ebnyra e p\u00ebrsosur e krijimit t\u00eb saj tregon madh\u00ebshtin\u00eb e Krijuesit, nd\u00ebrsa p\u00ebrsosuria n\u00eb krijim tregon p\u00ebrsosurin\u00eb e urt\u00ebsis\u00eb, e p\u00ebrsosuria n\u00eb urt\u00ebsi e kund\u00ebrshton t\u00eb kot\u00ebn. Kozmosi dhe funksionaliteti i tij d\u00ebshmojn\u00eb se Krijuesi n\u00eb t\u00eb gjitha veprimet vepron me urt\u00ebsi.<\/p>\n
<\/p>\n
Kur themi se Allahu nuk b\u00ebn gj\u00eb kot, kjo nuk kufizohet me faktin se urt\u00ebsia i kthehet vet\u00ebm Atij, por themi se Allahu i b\u00ebn gj\u00ebrat me urt\u00ebsi q\u00eb i kthehet Atij, por edhe e do dhe \u00ebsht\u00eb i k\u00ebnaqur me k\u00ebt\u00eb urt\u00ebsi, pastaj edhe krijesat gjejn\u00eb urt\u00ebsi n\u00eb t\u00eb. I men\u00e7uri le t\u00eb v\u00ebshtroj\u00eb urt\u00ebsin\u00eb e Allahut n\u00eb k\u00ebta dy paragraf\u00eb t\u00eb fundit.<\/p>\n
Kund\u00ebrshtuesi ose ateisti dyshimin e tij e fillon duke argumentuar me fjal\u00ebt e Allahut: \u201cXhin\u00ebt dhe njer\u00ebzit i kam krijuar vet\u00ebm q\u00eb t\u00eb m\u00eb adhurojn\u00eb.\u201d (Dharijat, 56)<\/p>\n
Sipas tij krijimi i njeriut vet\u00ebm p\u00ebr adhurim tregon se \u00ebsht\u00eb krijuar p\u00ebr t\u00eb plot\u00ebsuar nevoj\u00ebn e Zotit. K\u00ebshtu kund\u00ebrshtohen dy cil\u00ebsit\u00eb e Allahut: panevojshm\u00ebria dhe p\u00ebrsosuria. Fatkeq\u00ebsisht kund\u00ebrshtuesi nuk e plot\u00ebson pjes\u00ebn tjet\u00ebr t\u00eb tekstit kuranor, ndoshta p\u00ebr shkak se nuk ka njohuri se ku p\u00ebrfundon konteksti i fjal\u00ebve t\u00eb Allahut n\u00eb ato vargje kuranore. Sikur t\u2019i lexonte deri n\u00eb fund, do t\u00eb kuptonte se fjal\u00ebt e tij kund\u00ebrshtohen nga vet\u00eb vargu me t\u00eb cilin \u201cargumentoi\u201d. Konteksti i vargut p\u00ebrfundon si vijon: \u201cXhin\u00ebt dhe njer\u00ebzit i kam krijuar vet\u00ebm q\u00eb t\u00eb m\u00eb adhurojn\u00eb. Un\u00eb nuk k\u00ebrkoj prej tyre rrisk, as d\u00ebshiroj q\u00eb t\u00eb m\u00eb ushqejn\u00eb. V\u00ebrtet, Allahu \u00ebsht\u00eb Furnizuesi i Vet\u00ebm, i Fuqishmi, i Plotpushtetshmi.\u201d (Dharijat, 56-58)<\/p>\n
Pra, adhurimi i njeriut nuk \u00ebsht\u00eb mjet q\u00eb Allahu n\u00ebp\u00ebrmjet tij k\u00ebrkon rrisk e as d\u00ebshiron q\u00eb krijesat ta ushqejn\u00eb, sepse v\u00ebrtet Ai \u00ebsht\u00eb Furnizuesi dhe Bujari q\u00eb e furnizon t\u00eb mirin dhe t\u00eb keqin.<\/p>\n
N\u00eb shum\u00eb vargje t\u00eb tjera kuranore p\u00ebrcillet se Allahu nuk ka nevoj\u00eb p\u00ebr krijesat. Allahu thot\u00eb: \u201cN\u00ebse ju e mohoni At\u00eb, dijeni se Allahu \u00ebsht\u00eb v\u00ebrtet i pavarur prej jush. Megjithat\u00eb, Ai nuk \u00ebsht\u00eb i k\u00ebnaqur me mosmir\u00ebnjohjen e rob\u00ebrve t\u00eb Tij, por k\u00ebnaqet me ju, n\u00ebse e fal\u00ebnderoni…\u201d (Zumer, 7)<\/p>\n
Po ashtu thot\u00eb: \u201cDhe Musai tha: \u201cN\u00ebse mohoni ju dhe t\u00eb gjith\u00eb ata q\u00eb jan\u00eb n\u00eb Tok\u00eb, (dijeni se) Allahu \u00ebsht\u00eb v\u00ebrtet i Vet\u00ebmjaftuesh\u00ebm dhe plot lavdi.\u201d (Ibrahim, 8)<\/p>\n
Me t\u00eb v\u00ebrtet Allahun nuk e d\u00ebmton kufri (femohimi) ashtu si nuk i b\u00ebn dobi imani (besimi). Ai nuk ka nevoj\u00eb p\u00ebr adhurimin e robit dhe as q\u00eb e prek At\u00eb m\u00ebkatimi i robit. Imani i robit i takon robit dhe ve\u00e7 atij i b\u00ebn dobi: \u201cKush e pastron veten (nga gjynahet), n\u00eb t\u00eb v\u00ebrtet\u00eb e ka p\u00ebr dobin\u00eb e vet, nd\u00ebrsa kthimi \u00ebsht\u00eb tek Allahu.\u201d (Fatir, 8) \u201cN\u00ebse b\u00ebni mir\u00ebsi, e keni b\u00ebr\u00eb p\u00ebr veten tuaj.\u201d (Isra, 7)<\/p>\n
Gjithashtu kufri i robit i takon atij dhe at\u00eb e d\u00ebmton: \u201cKush fal\u00ebnderon, e b\u00ebn p\u00ebr t\u00eb mir\u00ebn e vet e, kush mohon, (ta dij\u00eb se) Zoti im \u00ebsht\u00eb i Vet\u00ebmjaftuesh\u00ebm dhe Dhurues.\u201d (Neml, 40) Allahun nuk e prek asgj\u00eb prej kufrit t\u00eb tij.<\/p>\n
Allahu n\u00eb nj\u00eb hadith kudsij na njofton se sa ndikon n\u00eb pushtetin e Tij adhurimi dhe m\u00ebkatimi i robit: \u201cO rob\u00ebrit e Mi! Ju kurr\u00eb nuk mund t\u00eb arrini n\u00eb shkall\u00eb q\u00eb t\u00eb b\u00ebni d\u00ebm e t\u00eb m\u00eb d\u00ebmtoni e as mund t\u00eb arrini n\u00eb shkall\u00eb q\u00eb t\u00eb m\u00eb b\u00ebni dobi e t\u00eb m\u00eb b\u00ebni mir\u00eb. O rob\u00ebrit e Mi, po qe se t\u00eb gjith\u00eb ju, i pari e i fundit, njer\u00ebz e xhin\u00eb, b\u00ebheni si njeriu m\u00eb zem\u00ebrmir\u00eb prej jush, kjo gj\u00eb aspak nuk do ta shtonte pushtetin Tim. O rob\u00ebrit e Mi, po qe se t\u00eb gjith\u00eb ju, i pari e i fundit, njer\u00ebz e xhin\u00eb, b\u00ebheni si njeriu m\u00eb zem\u00ebrprishur nga mesi juaj, kjo aspak s’do ta pakonte pushtetin Tim…\u201d[1]<\/sup><\/a><\/p>\n Prej adhurimit nuk p\u00ebrfiton Zoti, por p\u00ebrfiton robi. Katadja (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cAllahu nuk i urdh\u00ebroi rob\u00ebrit e Tij q\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb t\u2019i plot\u00ebsoj\u00eb nevojat e Tij, e as i ndaloi t\u2019u afrohen ndalesave nga koprracia Tij, por urdhri \u00ebsht\u00eb n\u00eb dobin\u00eb e tyre sikund\u00ebrq\u00eb ndalesat i mbrojn\u00eb ata nga e keqja.\u201d[2]<\/sup><\/a><\/p>\n Ibn Rexhebi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cAllahu\u00a0 \u00ebsht\u00eb i Vet\u00ebmjaftuesh\u00ebm dhe i Denj\u00eb p\u00ebr lavd\u00ebrim. Nuk i nevojitet Atij adhurimi i rob\u00ebrve dhe nuk p\u00ebrfiton gj\u00eb prej adhurimit t\u00eb tyre, p\u00ebrkundrazi rob\u00ebrit jan\u00eb ata q\u00eb p\u00ebrfitojn\u00eb. Po ashtu nuk d\u00ebmtohet n\u00eb asnj\u00eb lloj forme me gjynahet e tyre, por ata vetvetes i b\u00ebjn\u00eb d\u00ebm.<\/p>\n Allahu thot\u00eb: \u201cTi (o Muhamed) mos u brengos nga ata q\u00eb nxitojn\u00eb n\u00eb mohim, sepse, n\u00eb t\u00eb v\u00ebrtet\u00eb ata nuk mund ta d\u00ebmtojn\u00eb Allahun aspak. Allahu d\u00ebshiron q\u00eb t\u00eb mos i shp\u00ebrblej\u00eb me kurrfar\u00eb dhurate n\u00eb bot\u00ebn tjet\u00ebr; dhe p\u00ebr ta ka nd\u00ebshkim t\u00eb madh.\u201d (Ali Imran, 176)<\/p>\n Dhe thot\u00eb: \u201cKushdo q\u00eb kthehet prapa, nuk i b\u00ebn kurrfar\u00eb d\u00ebmi Allahut. Dhe Allahu do t\u2019i shp\u00ebrblej\u00eb fal\u00ebnderuesit.\u201d (Ali Imran, 144)<\/p>\n Pejgamberi \ufdfa n\u00eb hutben e tij thoshte: \u201cKush i b\u00ebn m\u00ebkat Allahut dhe t\u00eb D\u00ebrguarit t\u00eb Tij, tashm\u00eb ka humbur, e d\u00ebmton ve\u00e7 veten dhe aspak nuk e d\u00ebmton Allahun.\u201d<\/p>\n Allahu thot\u00eb: \u201cE Allahut \u00ebsht\u00eb gjith\u00e7ka q\u00eb gjendet n\u00eb qiej dhe n\u00eb Tok\u00eb. Ne i kemi porositur ata q\u00eb u \u00ebsht\u00eb shpallur Libri para jush dhe ju: \u201cFrik\u00ebsojuni Allahut! N\u00ebse mohoni, dijeni se Allahut i p\u00ebrket gjith\u00e7ka q\u00eb gjendet n\u00eb qiej dhe n\u00eb Tok\u00eb. Allahu \u00ebsht\u00eb i Vet\u00ebmjaftuesh\u00ebm e i Denj\u00eb p\u00ebr \u00e7do lavd\u00ebrim.\u201d (Nisa, 131)<\/p>\n P\u00ebr Musain tregon: \u201cDhe Musai tha: \u201cN\u00ebse mohoni ju dhe t\u00eb gjith\u00eb ata q\u00eb jan\u00eb n\u00eb Tok\u00eb, (dijeni se) Allahu \u00ebsht\u00eb v\u00ebrtet i Vet\u00ebmjaftuesh\u00ebm dhe plot lavdi.\u201d (Ibrahim, 8)<\/p>\n Dhe thot\u00eb: \u201cE kush nuk beson, Allahu nuk ka nevoj\u00eb p\u00ebr ask\u00ebnd.\u201d (Ali Imran, 97)<\/p>\n Dhe thot\u00eb: \u201cTek Allahu nuk arrin as mishi, as gjaku i tyre, por arrin p\u00ebrkushtimi juaj. K\u00ebshtu, Ai i ka v\u00ebn\u00eb ato n\u00eb sh\u00ebrbimin tuaj, q\u00eb ju ta madh\u00ebroni Allahun sepse ju ka udh\u00ebzuar. Dhe, jepu lajmin e mir\u00eb pun\u00ebdrejt\u00ebve!\u201d (Haxh, 37)<\/p>\n Dometh\u00ebnia e k\u00ebtyre teksteve \u00ebsht\u00eb q\u00eb Allahu prej rob\u00ebrve t\u00eb Vet d\u00ebshiron q\u00eb t\u2019ia ken\u00eb frik\u00ebn e t\u2019i n\u00ebnshtrohen, ashtu si\u00e7 urren prej tyre t\u2019i b\u00ebjn\u00eb gjynah. Mu p\u00ebr k\u00ebt\u00eb Allahu g\u00ebzohet me pendimin e robit t\u00eb Vet m\u00eb shum\u00eb se nj\u00eb njeri i cili ndalet pran\u00eb nj\u00eb vendi t\u00eb rreziksh\u00ebm me kafsh\u00ebn e tij q\u00eb ia bart ushqimin e pijen dhe kafsha e tij ik\u00ebn. E k\u00ebrkon at\u00eb dhe nuk e gjen dot. K\u00ebshtu, i humb shpresat, dor\u00ebzohet dhe e pret vdekjen. Dikur e z\u00eb gjumi dhe, kur zgjohet, sheh se kafsha e tij \u00ebsht\u00eb kthyer e q\u00ebndron para tij. Kjo \u00ebsht\u00eb grada m\u00eb e lart\u00eb e g\u00ebzimit q\u00eb mund ta p\u00ebrfytyroj\u00eb krijesa. T\u00ebr\u00eb ky g\u00ebzim, nd\u00ebrkoh\u00eb Ai \u00ebsht\u00eb i Vet\u00ebmjaftuesh\u00ebm, nuk ka nevoj\u00eb p\u00ebr adhurimin dhe pendimin e krijesave t\u00eb Tij. Nga ato p\u00ebrfitojn\u00eb vet\u00ebm krijesat, nd\u00ebrsa Allahu nuk ka asnj\u00eb lloj p\u00ebrfitimi. K\u00ebtu del n\u00eb pah bujaria dhe mir\u00ebsia e plot\u00eb e Allahut p\u00ebr rob\u00ebrit e Vet, dashuria e Tij p\u00ebr t\u2019ua dh\u00ebn\u00eb t\u00eb mir\u00ebn dhe p\u00ebr ta larguar prej tyre t\u00eb keqen.<\/p>\n Ai prej rob\u00ebrve t\u00eb Tij k\u00ebrkon ta njohin, ta duan, t\u2019ia ken\u00eb frik\u00ebn, ta respektojn\u00eb, t\u2019i n\u00ebnshtrohen e t\u2019i afrohen sa m\u00eb shum\u00eb. Ai do q\u00eb rob\u00ebrit t\u00eb din\u00eb se gjynahet nuk ua fal askush tjet\u00ebr p\u00ebrve\u00e7 Tij dhe se vet\u00ebm Ai ka fuqi t\u2019i fal\u00eb ato.<\/p>\n Ebu Hurejra (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb!) transmeton se Pejgamberi \ufdfa ka th\u00ebn\u00eb: \u201cNj\u00eb rob b\u00ebri nj\u00eb m\u00ebkat, pastaj tha: \u201cO Zot, b\u00ebra m\u00ebkat, andaj m\u00eb fal mua!\u201d Allahu tha: \u201cE ditka robi Im se ka nj\u00eb Zot, i Cili e fal m\u00ebkatin dhe d\u00ebnon p\u00ebr t\u00eb? Po ia fal robit Tim.\u201d[3]<\/sup><\/a><\/p>\n Pejgamberi \ufdfa tha: \u201cMe t\u00eb v\u00ebrtet\u00eb, Allahu \u00ebsht\u00eb m\u00eb i m\u00ebshirsh\u00ebm me rob\u00ebrit e Tij sesa kjo (n\u00ebn\u00eb) me foshnj\u00ebn e saj.\u201d[4]<\/sup><\/a><\/p>\n Nj\u00ebher\u00eb nj\u00eb nx\u00ebn\u00ebs i Dhenunit bridhte n\u00ebp\u00ebr rrug\u00eb dhe thoshte: \u201cKush ma qet\u00ebson zemr\u00ebn (nga dyshimet q\u00eb m\u00eb kan\u00eb kapluar)?!\u201d K\u00ebshtu, nj\u00eb dit\u00eb, duke qen\u00eb n\u00eb rrug\u00eb, pa nj\u00eb der\u00eb t\u00eb hapur dhe prej aty doli nj\u00eb f\u00ebmij\u00eb, i cili qante dhe k\u00ebrkonte ndihm\u00eb. N\u00ebna e f\u00ebmij\u00ebs q\u00ebndronte matan\u00eb derisa e d\u00ebboi dhe f\u00ebmija doli jasht\u00eb. Ia mbylli der\u00ebn para fytyr\u00ebs dhe ajo u kthye brenda. F\u00ebmija shkoi jo larg prej aty, u ndal n\u00eb nj\u00eb vend dhe nisi t\u00eb mendonte. Nuk kishte vendstrehim tjet\u00ebr p\u00ebrve\u00e7 sht\u00ebpis\u00eb s\u00eb tij dhe nuk kishte kush e strehonte p\u00ebrve\u00e7 n\u00ebn\u00ebs s\u00eb tij. K\u00ebshtu, u kthye zem\u00ebrthyer e i pik\u00eblluar te dera, por at\u00eb e gjeti t\u00eb mbyllur. Nisi t\u00eb qante e t\u00eb thoshte: \u201cOj n\u00ebna ime! Kush ma \u00e7el der\u00ebn mua n\u00ebse ti ma mbyll at\u00eb?! Kush m\u00eb afron n\u00ebse ti m\u00eb largon?! Kush m\u00eb afron n\u00ebse ti zem\u00ebrohesh me mua?!\u201d N\u00ebna u prek nga fjal\u00ebt e iu zbut zemra. Kur doli dhe e pa n\u00eb at\u00eb gjendje, nuk e p\u00ebrmbajti veten dhe ra mbi t\u00eb, e shtr\u00ebngonte dhe e puthte, qante dhe thoshte: \u201cAh, mor biri im, k\u00ebnaq\u00ebsia e syve t\u00eb mi! I shtrenjti dhe i dashuri im! Ti m\u00eb shtyre t\u00eb sillem k\u00ebshtu me ty dhe t\u00eb p\u00ebrjetosh at\u00eb q\u00eb ndjeve. Sikur t\u00eb m\u00eb bindeshe, nuk do t\u00eb shihje k\u00ebt\u00eb sjellje timen me ty.\u201d<\/p>\n Personi q\u00eb kishte dyshime u g\u00ebzua dhe thirri m\u00eb z\u00eb t\u00eb lart\u00eb: \u201cSapo e gjeta zemr\u00ebn time! Sapo e gjeta zemr\u00ebn time!\u201d<\/p>\n Meditoni Fjal\u00ebt e Allahut: \u201cP\u00ebr ata q\u00eb, kur b\u00ebjn\u00eb vepra t\u00eb turpshme ose i b\u00ebjn\u00eb d\u00ebm vetes, e kujtojn\u00eb Allahun, i k\u00ebrkojn\u00eb falje p\u00ebr gjynahet e tyre, – e kush i fal gjynahet p\u00ebrve\u00e7 Allahut?\u201d (Ali Imran, 135) Ajeti tregon se gjynahqar\u00ebt, p\u00ebrve\u00e7 Allahut, nuk kan\u00eb kujt t\u2019i mb\u00ebshteten e as t\u2019i drejtohen p\u00ebr t\u2019ua falur gjynahet.\u201d[5]<\/sup><\/a><\/p>\n Allahu nuk hakmerret me d\u00ebnimin e jobesimtarit dhe nuk p\u00ebrfiton gj\u00eb prej adhurimit t\u00eb besimtarit. Allahu thot\u00eb: \u201cP\u00ebrse t\u2019ju nd\u00ebshkoj\u00eb Allahu, n\u00ebse ju e fal\u00ebnderoni dhe e besoni?! Allahu \u00ebsht\u00eb Mir\u00ebnjoh\u00ebs dhe i Gjith\u00ebdijsh\u00ebm.\u201d (Nisa, 147)<\/p>\n V\u00ebrtet Allahu \u00ebsht\u00eb Mir\u00ebnjoh\u00ebs. E pranon edhe vepr\u00ebn e mir\u00eb m\u00eb t\u00eb vog\u00ebl dhe at\u00eb e shp\u00ebrblen shum\u00ebfish.<\/p>\n Si duket realiteti shpirt\u00ebror dhe emocional i \u201cubudijes (t\u00eb qenit rob i Allahut)\u201d?<\/p>\n Ragib Asfahani (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cUbudije do t\u00eb thot\u00eb shfaqje e p\u00ebrul\u00ebsis\u00eb. Adhurimi \u00ebsht\u00eb shkalla m\u00eb e lart\u00eb e ubudijes, sepse llogaritet kulmi i p\u00ebrul\u00ebsis\u00eb.\u201d[6]<\/sup><\/a><\/p>\n Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cAdhurimi (n\u00ebnshtrimi, rob\u00ebrimi) \u00ebsht\u00eb shkalla e fundit e dashuris\u00eb ndaj Zotit. Thuhet: \u201cDashuria e rob\u00ebroi dhe e kapi, sepse ia grabiti zemr\u00ebn.\u201d Pra fjala \u00ebsht\u00eb p\u00ebr at\u00eb q\u00eb e do.\u201d[7]<\/sup><\/a><\/p>\n Fjal\u00ebt e tij i qart\u00ebson m\u00eb tep\u00ebr n\u00eb nj\u00eb lib\u00ebr tjet\u00ebr, ku thot\u00eb: \u201cUbudija e plot\u00eb vjen si shkak i dashuris\u00eb s\u00eb plot\u00eb: sa m\u00eb i plot\u00eb q\u00eb \u00ebsht\u00eb i dashuri, aq m\u00eb e plot\u00eb \u00ebsht\u00eb dashuria p\u00ebr t\u00eb. V\u00ebrtet Allahu ka p\u00ebrsosuri t\u00eb plot\u00eb n\u00eb \u00e7do aspekt dhe n\u00eb thelb as q\u00eb shkon mendja t\u00eb supozohet se mund t\u00eb ket\u00eb ndonj\u00eb mang\u00ebsi. Kush p\u00ebrshkruhet me k\u00ebt\u00eb p\u00ebrshkrim, p\u00ebr zemrat b\u00ebhet m\u00eb i dashuri nga gjith\u00eb t\u00eb tjer\u00ebt, p\u00ebrderisa natyrshm\u00ebria dhe mendjet e tyre q\u00ebndrojn\u00eb t\u00eb sh\u00ebndosha. E, kur b\u00ebhet m\u00eb i dashuri p\u00ebr zemrat, at\u00ebher\u00eb pa pik\u00eb dyshimi kjo dashuri shpie n\u00eb n\u00ebnshtrim dhe t\u00eb qen\u00ebt rob i Tij, t\u00eb jepet pas veprave q\u00eb e k\u00ebnaqin At\u00eb, t\u2019ia kushtoj\u00eb koh\u00ebn p\u00ebr adhurim dhe t\u00eb q\u00ebndroj\u00eb i p\u00ebrulur para Tij. Ky shtyt\u00ebs (i dashuris\u00eb) \u00ebsht\u00eb m\u00eb i plot\u00eb dhe m\u00eb i fort\u00eb nga t\u00eb gjith\u00eb shtyt\u00ebsit e adhurimit. Edhe sikur t\u00eb supozohej se nuk ka urdh\u00ebr e ndalim, as nd\u00ebshkim e as shp\u00ebrblim, ai p\u00ebrs\u00ebri do t\u00eb jepte gjith\u00eb mundin e tij dhe do ta pastronte zemr\u00ebn p\u00ebr Allahun, t\u00eb adhuruarin e v\u00ebrtet\u00eb (d.m.th. q\u00eb shpresa e frika jan\u00eb dy shtyt\u00ebs t\u00eb fort\u00eb, por dashuria \u00ebsht\u00eb shtyt\u00ebsi m\u00eb i lart\u00eb e m\u00eb i fort\u00eb).\u201d[8]<\/sup><\/a><\/p>\n At\u00ebher\u00eb, adhurimi qenka nj\u00eb realitet shpirt\u00ebror q\u00eb shfaqet n\u00eb veprat e zemr\u00ebs dhe gjymtyr\u00ebve. Ai ngrihet mbi dy themele: dashuri t\u00eb plot\u00eb dhe p\u00ebrulje t\u00eb plot\u00eb. Nd\u00ebrkaq, ato burojn\u00eb nga \u201cvrojtimi i begatis\u00eb q\u00eb \u00e7on n\u00eb dashuri dhe gjurmimi n\u00eb t\u00eb metat e nefsit dhe t\u00eb veprave q\u00eb \u00e7on n\u00eb p\u00ebrulje t\u00eb plot\u00eb\u201d.[9]<\/sup><\/a> K\u00ebsisoj adhurimi b\u00ebhet realitet i pandash\u00ebm i marr\u00ebdh\u00ebnies midis Krijuesit dhe robit, Dhuruesit (Allahut q\u00eb dhuron) dhe atij (robit) q\u00eb i jepet, Dh\u00ebn\u00ebsit (Allahut, q\u00eb jep) dhe atij (robit) q\u00eb merr.<\/p>\n K\u00ebshtu, adhurimi llogaritet mir\u00ebsi q\u00eb arrihet me argument e p\u00ebrpjekje dhe nuk \u00ebsht\u00eb dhurat\u00eb falas ose barr\u00eb q\u00eb prej saj ul\u00ebrijn\u00eb t\u00eb men\u00e7urit. Sa m\u00eb shum\u00eb q\u00eb njeriu ngrihet n\u00eb shkall\u00ebt e dijes p\u00ebr Zotin, e kupton madh\u00ebshtin\u00eb dhe bujarin\u00eb e Tij, aq m\u00eb tep\u00ebr bindet se i duhet adhurimi.<\/p>\n Pra, adhurimi qenka shfaqje e dashuris\u00eb e, robi, p\u00ebr ta adhuruar Krijuesin e tij ashtu si e meriton, fillimisht duhet ta doj\u00eb At\u00eb dhe, m\u00eb pas, sa m\u00eb shum\u00eb t\u00eb ngjitet n\u00eb shkall\u00ebt e dashuris\u00eb, aq m\u00eb tep\u00ebr do t\u00eb rehatohet n\u00eb mihrabin e ubudijes.<\/p>\n N\u00eb suren el Fatiha ajeti: \u201cVet\u00ebm Ty t\u00eb adhurojm\u00eb dhe vet\u00ebm prej Teje ndihm\u00eb k\u00ebrkojm\u00eb\u201d (Fatiha, 5) erdhi pas ajeteve t\u00eb mir\u00ebnjohjes dhe lavd\u00ebrimit t\u00eb Allahut. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb tregohet se ubudija qenka deg\u00eb e njohjes dhe v\u00ebrtetim i realitetit t\u00eb atij q\u00eb adhurohet. Dometh\u00ebnia e adhurimit n\u00eb suren el Fatiha, e cila \u00ebsht\u00eb lutje e shpres\u00eb, u v\u00ebrtetua m\u00eb von\u00eb, pas ajeteve t\u00eb mir\u00ebnjohjes e lavd\u00ebrimit t\u00eb Allahut. Kjo nuk erdhi rast\u00ebsisht, sepse n\u00eb Kuran nuk ka asgj\u00eb rast\u00ebsore. Por, k\u00ebshtu v\u00ebrtetohet se nga nj\u00eb aspekt adhurimi \u00ebsht\u00eb fundi i udh\u00ebtimit emocional, ku robi i n\u00ebnshtron gjymtyr\u00ebt e tij para Allahut vet\u00ebm pasi zemra e tij paraprakisht i \u00ebsht\u00eb bindur Allahut.<\/p>\n Myslimani e adhuron Allahun sepse urdh\u00ebrohet nga jasht\u00eb (q\u00ebllimi \u00ebsht\u00eb p\u00ebr tekstet fetare) dhe ka shtys\u00ebn nga brend\u00ebsia e tij p\u00ebr adhurim. Nga jasht\u00eb do t\u00eb thot\u00eb se urdh\u00ebrohet me tekste fetare, nd\u00ebrsa nga brend\u00ebsia e tij q\u00ebllimi \u00ebsht\u00eb se mang\u00ebsit\u00eb n\u00eb shpirt e \u00e7ojn\u00eb dhe k\u00ebrkojn\u00eb ta v\u00ebrtetoj\u00eb p\u00ebrsosurin\u00eb e Krijuesit. Pra, e adhurojm\u00eb Allahun sepse meriton t\u00eb adhurohet, t\u2019i bindemi e t\u00eb mos i b\u00ebjm\u00eb m\u00ebkat, t\u00eb lavd\u00ebrohet, t\u00eb lart\u00ebsohet dhe t\u00eb fal\u00ebnderohet p\u00ebr mir\u00ebsit\u00eb e dhuntit\u00eb e Tij. Si ka mund\u00ebsi nefsi t\u00eb q\u00ebndroj\u00eb indiferent karshi kujtimit t\u00eb emrave dhe cil\u00ebsive t\u00eb Tij? Mir\u00ebsia e Tij p\u00ebrfshin \u00e7do gj\u00eb, nd\u00ebrsa madh\u00ebshtia e Tij mbush \u00e7do shpirt dhe kozmos!<\/p>\n I D\u00ebrguari i Allahut \ufdfa, i cili ishte njeriu m\u00eb i mir\u00eb, nj\u00eb nat\u00eb falej nat\u00ebn (q\u00eb llogaritet koha m\u00eb e mir\u00eb p\u00ebr adhurim e dhik\u00ebr) dhe n\u00eb sexhde (q\u00eb \u00ebsht\u00eb pozita m\u00eb e madhe ku shfaqet p\u00ebrulja e n\u00ebnshtrimi) thoshte: \u201c… la uhsi thenaen alejke, ente kema ethnejte ala nefsik (Un\u00eb nuk di t\u00eb t\u00eb lavd\u00ebroj si\u00e7 e meriton, Ti je ashtu si\u00e7 e ke lavd\u00ebruar Vetveten)!\u201d[10]<\/sup><\/a><\/p>\n Melek\u00ebt q\u00eb mbushin \u00e7do vend n\u00eb qiell e Tok\u00eb duke q\u00ebndruar n\u00eb ruku e sexhde, n\u00eb Dit\u00ebn e Kiametit, do t\u00eb thon\u00eb: \u201cI Lart\u00ebsuar je Ti, o Allah! Nuk t\u00eb kemi adhuruar ashtu si Ti e meriton adhurimin!\u201d[11]<\/sup><\/a> Melek\u00ebt e njohin madh\u00ebshtin\u00eb e Allahut dhe e din\u00eb vendin e tyre karshi pozit\u00ebs s\u00eb Allahut. Edhe pse e adhurojn\u00eb Allahun pa nd\u00ebrprerje e pa lodhje, i binden \u00e7do urdhri t\u00eb Tij dhe assesi asnj\u00ebher\u00eb nuk e kund\u00ebrshtojn\u00eb, megjithat\u00eb pozita e adhurimit \u00ebsht\u00eb e madhe, robi nuk mund t\u2019ia jap\u00eb hakun plot\u00ebsisht ashtu si e meriton.<\/p>\n Allahu \u00ebsht\u00eb i denj\u00eb t\u00eb adhurohet para se t\u00eb krijoj\u00eb krijesat dhe pa i krijuar ato, sepse meriton t\u00eb jet\u00eb kibleja dhe adresa e adhurimit. Allahu thot\u00eb: \u201cI till\u00eb \u00ebsht\u00eb Allahu! S\u2019ka t\u00eb adhuruar t\u00eb denj\u00eb p\u00ebrve\u00e7 Tij! Atij i takojn\u00eb fal\u00ebnderimet dhe lavd\u00ebrimet n\u00eb k\u00ebt\u00eb jet\u00eb dhe n\u00eb tjetr\u00ebn! Vet\u00ebm Atij i p\u00ebrket vendimi dhe tek Ai do t\u00eb ktheheni.\u201d (Kasas, 70)<\/p>\n Fal\u00ebnderimi i Tij s\u00eb pari buron nga e v\u00ebrteta e Qenies s\u00eb Tij, se Qenia e Tij \u00ebsht\u00eb e denj\u00eb t\u00eb adhurohet, edhe sikur t\u00eb mos i jepej asnj\u00ebrit prej nesh ndonj\u00eb e mir\u00eb prej Tij. E \u00e7far\u00eb t\u00eb thuhet p\u00ebr t\u00eb mirat dhe mir\u00ebsit\u00eb e pafundme qe na jep Allahu?<\/p>\n Fal\u00ebnderimi i Tij obligohet sepse Atij i takon pushteti n\u00eb dynja dhe i takon pushteti n\u00eb ahiret. Dynjaja \u00ebsht\u00eb n\u00ebn sundimin e Tij dhe Ai e drejton at\u00eb, ahireti \u00ebsht\u00eb n\u00ebn sundimin e Tij dhe n\u00eb t\u00eb gjykon me drejt\u00ebsi. Atje pun\u00ebmirin e shp\u00ebrblen shum\u00ebfish, pa pak\u00ebsuar gj\u00eb nga thesaret e Tij. Allahu thot\u00eb: \u201cI lavd\u00ebruar qoft\u00eb Allahu, t\u00eb Cilit i p\u00ebrket gjith\u00e7ka q\u00eb ndodhet n\u00eb qiej dhe n\u00eb Tok\u00eb! I lavd\u00ebruar qoft\u00eb Ai edhe n\u00eb jet\u00ebn tjet\u00ebr! Ai \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm dhe i Urt\u00eb.\u201d (Sebe, 1)<\/p>\n Ky krijim i mahnitsh\u00ebm e ngacmon shpirtin e plog\u00ebt derisa ai ta l\u00ebr\u00eb pas vetes hutin\u00eb e shk\u00eblqimit t\u00eb bot\u00ebs dhe ta adhuroj\u00eb Zotin e tij. Allahu thot\u00eb: \u201cAllahu \u00ebsht\u00eb Ai, q\u00eb ka krijuar shtat\u00eb qiej dhe po aq toka. Urdhrat e Tij zbresin p\u00ebrmes tyre, q\u00eb ju ta dini se Allahu \u00ebsht\u00eb i Fuqish\u00ebm p\u00ebr \u00e7do gj\u00eb dhe se Ai p\u00ebrfshin gjith\u00e7ka n\u00eb diturin\u00eb e Tij.\u201d (Talak, 12)<\/p>\n Krijimi i qiejve e Tok\u00ebs dhe \u00e7do gj\u00ebje mes tyre, e \u00e7do gj\u00eb tjet\u00ebr q\u00eb informon p\u00ebr fuqin\u00eb dhe dijen e Krijuesit, e shtyn robin ta njoh\u00eb Zotin e tij. Kur t\u00eb njihet me Zotin, do ta doj\u00eb, e, kur ta doj\u00eb, do ta adhuroje me p\u00ebrulje e bindje, sepse ai tashm\u00eb \u00ebsht\u00eb njoftuar me pozit\u00ebn e Krijuesit n\u00eb m\u00ebnyr\u00ebn e denj\u00eb. Njohja me bindje n\u00eb krahasim me njohjen n\u00eb teori e mahnit mendjen dhe e ngop zemr\u00ebn. Kozmosi me k\u00ebt\u00eb madh\u00ebshti shp\u00ebrfaq nj\u00eb krijues, fuqia e t\u00eb Cilit tejkalon \u00e7do kufi t\u00eb medituesit.<\/p>\n Njeriu me adhurimin e Allahut arrin krenarin\u00eb ta adhuroj\u00eb vet\u00ebm At\u00eb q\u00eb meriton adhurimin me t\u00eb drejt\u00eb. T\u2019i n\u00ebnshtrohesh Allahut, t\u00eb Vetmit q\u00eb meriton t\u00eb adhurohet, \u00ebsht\u00eb nder p\u00ebr njeriun n\u00eb krahasim me t\u00eb adhuruarit e krijesave q\u00eb nuk mund t\u00eb sjellin dobi e as t\u00eb udh\u00ebzojn\u00eb. Allahu thot\u00eb: \u201cD\u00ebgjojeni k\u00ebt\u00eb shembull q\u00eb ka sjell\u00eb Allahu! Jan\u00eb dy njer\u00ebz: nj\u00ebri ka shum\u00eb bashk\u00ebpronar\u00eb q\u00eb kund\u00ebrshtojn\u00eb nj\u00ebri-tjetrin, nd\u00ebrsa tjetri ka vet\u00ebm nj\u00eb pronar, t\u00eb cilit i p\u00ebrkushtohet. A jan\u00eb t\u00eb nj\u00ebjt\u00eb ata n\u00eb krahasim?! Lavd\u00ebruar qoft\u00eb Allahu, por shumica e tyre nuk e din\u00eb k\u00ebt\u00eb!\u201d (Zumer, 29)<\/p>\n Adhurimi \u00ebsht\u00eb e drejt\u00eb e madhe p\u00ebr Allahun e Madh\u00ebrish\u00ebm, i Cili ve\u00e7ohet me pushtet dhe sundim.<\/p>\n Muadh ibn Xhebeli (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb!) transmeton se Pejgamberi \ufdfa i ka th\u00ebn\u00eb:\u00a0<\/strong>\u201cO Muadh! Vall\u00eb, e di cila \u00ebsht\u00eb e drejta e Allahut kundrejt njer\u00ebzve?\u201d<\/p>\n – Allahu dhe i D\u00ebrguari i Tij e din\u00eb m\u00eb s\u00eb miri, – i thash\u00eb.<\/p>\n –\u00a0Ta adhurojn\u00eb At\u00eb dhe t\u00eb mos i b\u00ebjn\u00eb ortak asgj\u00eb, – tha Pejgamberi \ufdfa.[12]<\/sup><\/a><\/p>\n Njeriu n\u00eb bot\u00ebn njer\u00ebzore e sheh t\u00eb domosdoshme t\u00eb fal\u00ebnderohet dhe t\u00eb fal\u00ebnderoj\u00eb p\u00ebr pun\u00ebn e mir\u00eb. At\u00ebher\u00eb \u00e7far\u00eb t\u00eb themi sikur t\u00eb kalojm\u00eb nga bota njer\u00ebzore n\u00eb t\u00eb biseduarit p\u00ebr Qenien e Lart\u00eb (Allahun) dhe t\u00eb largohemi prej veprave njer\u00ebzore t\u00eb mang\u00ebta p\u00ebr te veprat e Qenies s\u00eb P\u00ebrsosur?!<\/p>\n Pastaj, n\u00ebse veprat e njer\u00ebzve t\u00eb mir\u00eb merituakan mir\u00ebnjohje dhe respekt, si u dashka t\u00eb q\u00ebndrojm\u00eb me mir\u00ebnjohjen dhe respektin e Allahut, i Cili e inspiroi pun\u00ebn e mir\u00eb dhe e b\u00ebri pjes\u00eb t\u00eb natyrshm\u00ebris\u00eb s\u00eb njeriut?<\/p>\n Kush pretendon se nuk ka borxh ta ktheje t\u00eb mir\u00ebn, v\u00ebrtet zemra tij \u00ebsht\u00eb e prekur nga mendjemadh\u00ebsia e vet\u00ebp\u00eblqimi. Ai nuk di t\u00eb fal\u00ebnderoj\u00eb pasi t\u2019i b\u00ebhet nj\u00eb e mir\u00eb atij. At\u00ebher\u00eb, si q\u00ebndruaka \u00e7\u00ebshtja e atij q\u00eb nuk e fal\u00ebnderon At\u00eb q\u00eb e begatoi me dhunti t\u00eb qarta e t\u00eb paqarta p\u00ebr t\u00eb dhe ia n\u00ebnshtroi k\u00ebnaq\u00ebsit\u00eb t\u2019i shfryt\u00ebzoj\u00eb ato derisa t\u00eb ngopet me to?!<\/p>\n <\/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> Muslimi (2577).<\/p>\n [2]<\/a> Ibn Tejmija e p\u00ebrmendi n\u00eb librin \u201cKaidetu fil Mehabbe\u201d (f. 183).<\/p>\n [3]<\/a> Buhariu (7507), Muslimi (2758).<\/p>\n [4]<\/a> Buhariu (5999), Muslimi (7154).<\/p>\n [5]<\/a> \u201cXhamiu el Ulumi ve el Hikemi\u201d, Ibn Rexhebi (f. 226-227).<\/p>\n [6]<\/a> \u201cMufradat Elfadh el Kuran\u201d, Ragib Asfahanij (f. 542).<\/p>\n [7]<\/a> \u201cMedarixhu Salikin\u201d, Ibn Kajimi (3\/28).<\/p>\n [8]<\/a> \u201cMiftah daru Seade\u201d, Ibn Kajim (2\/88).<\/p>\n [9]<\/a> \u201cVabil Sajb\u201d, Ibn Kajim (f. 8).<\/p>\n [10]<\/a> Aishja (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb!) tregon: \u201cNj\u00eb nat\u00eb, t\u00eb D\u00ebrguarin e Allahut \ufdfa nuk e gjeta n\u00eb shtrat, andaj fillova ta k\u00ebrkoja, sakaq dora m\u00eb preku shputat e tij, t\u00eb shtrira, nd\u00ebrsa ai ndodhej n\u00eb sexhde, duke th\u00ebn\u00eb: \u201cAllahume, ini eudhu bi ridake min sehatik, ve bi muafatike min ukubetik, ve eudhu bike minke, la uhsi thenaen alejke, ente kema ethnejte ala nefsik (O Allah, k\u00ebrkoj mbrojtje me k\u00ebnaq\u00ebsin\u00eb T\u00ebnde nga zem\u00ebrimi Yt, me faljen T\u00ebnde nga d\u00ebnimi Yt, dhe k\u00ebrkoj mbrojtjen T\u00ebnde nga Ti! Un\u00eb nuk di t\u00eb t\u00eb lavd\u00ebroj si\u00e7 e meriton, Ti je ashtu si\u00e7 e ke lavd\u00ebruar Veten T\u00ebnde)!\u201d<\/p>\n\n