{"id":7889,"date":"2025-11-18T16:53:36","date_gmt":"2025-11-18T16:53:36","guid":{"rendered":"https:\/\/shkollaislame.com\/?p=7889"},"modified":"2025-11-18T16:53:36","modified_gmt":"2025-11-18T16:53:36","slug":"pergjigje-rreth-themeleve-te-problemit-2","status":"publish","type":"post","link":"https:\/\/shkollaislame.com\/?p=7889","title":{"rendered":"P\u00cbRGJIGJE RRETH THEMELEVE T\u00cb PROBLEMIT (2)"},"content":{"rendered":"
    \n
  1. Fuqia dhe pushteti plot\u00eb i Allahut jan\u00eb n\u00eb harmoni me realitetin e adhurimit<\/li>\n<\/ol>\n

    E v\u00ebrteta e dyshimit buron nga pik\u00ebpamja ku kund\u00ebrshtohen realiteti i Qenies Hyjnore me realitetin e dometh\u00ebnies s\u00eb adhurimit. N\u00eb thelbin e dyshimit ato dyja jan\u00eb n\u00eb pole t\u00eb kund\u00ebrta, t\u00eb ndara dhe nuk bashkohen. Por, p\u00ebr \u00e7udi, k\u00ebtu \u00ebsht\u00eb se realiteti q\u00ebndron krejt\u00ebsisht ndryshe. E v\u00ebrteta e Qenies Hyjnore dhe realiteti i ekzistimit t\u00eb orbit\u00ebs dhe thelbi i adhurimit me dometh\u00ebnien e tij jan\u00eb n\u00eb p\u00ebrputhje t\u00eb plot\u00eb. Adhurimi e ilustron gjendjen e p\u00ebruljes dhe n\u00ebnshtrimit p\u00ebr Krijuesin, i Cili krijoi \u00e7do gj\u00eb prej hi\u00e7it, krijoi \u00e7do gj\u00eb duke e p\u00ebrsosur n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb e t\u00eb matur.<\/p>\n

    Kozmosi me t\u00ebr\u00ebsin\u00eb e tij p\u00ebrkulet n\u00eb mihrabin e adhurimit dhe n\u00ebnshtrohet n\u00eb mihrabin e normave. Assesi nuk del jasht\u00eb urdhrit p\u00ebrcaktues t\u00eb Allahut. Allahu thot\u00eb: \u201cAtij i p\u00ebrket gjith\u00e7ka q\u00eb gjendet n\u00eb qiej dhe n\u00eb Tok\u00eb. Gjith\u00e7ka i p\u00ebrulet Atij.\u201d (Rum, 26)<\/p>\n

    Po ashtu thot\u00eb: \u201c… nd\u00ebrkoh\u00eb q\u00eb Atij i p\u00ebrulen t\u00eb gjith\u00eb ata q\u00eb gjenden n\u00eb qiej dhe n\u00eb Tok\u00eb, me hir a me pahir, dhe tek Ai do t\u00eb kthehen t\u00eb gjith\u00eb?!\u201d (Ali Imran, 83)<\/p>\n

    P\u00ebrkulja e njeriut me dashje n\u00eb mihrabin e adhurimit i mund\u00ebson atij harmoni me kozmosin q\u00eb qarkullon detyruesh\u00ebm n\u00eb rrug\u00ebn e n\u00ebnshtrimit ndaj urdhrit hyjnor, dhe e mbron t\u00eb mos vij\u00eb deri te p\u00ebrplasja me k\u00ebt\u00eb kozmos.<\/p>\n

    Njeriu obligohet t\u00eb adhuroj\u00eb Allahun dhe ta ushtroj\u00eb nefsin t\u00eb jet\u00eb i q\u00ebndruesh\u00ebm n\u00eb adhurim. Allahu thot\u00eb: \u201cAi \u00ebsht\u00eb Zoti i qiejve, i Tok\u00ebs dhe i gjith\u00e7kaje q\u00eb \u00ebsht\u00eb midis tyre, prandaj, vet\u00ebm At\u00eb adhuroje dhe b\u00ebhu i q\u00ebndruesh\u00ebm n\u00eb adhurimin ndaj Tij. A njeh ti ndok\u00ebnd q\u00eb ka emrin e Tij?!\u201d (Merjem, 65)<\/p>\n

    T\u00eb qen\u00ebt i q\u00ebndruesh\u00ebm n\u00ebnkupton t\u00eb kesh durim t\u00eb madh p\u00ebr \u00e7\u00ebshtje t\u00eb r\u00ebnd\u00eb. Me q\u00ebndrueshm\u00ebri n\u00eb adhurimin e Allahut njeriu i shp\u00ebton adhurimit t\u00eb ndokujt tjet\u00ebr. Adhurimi i Allahut i kund\u00ebrvihet adhurimit t\u00eb dikujt tjet\u00ebr jasht\u00eb Tij dhe nuk i kund\u00ebrvihet liris\u00eb njer\u00ebzore. Njeriun \u00e7doher\u00eb e josh adhurimi. Rrjedhimisht, ose do ta adhuroj\u00eb Allahun, ose do t\u00eb adhuroj\u00eb dik\u00eb tjet\u00ebr jasht\u00eb Allahut, si: epshet, njer\u00ebzit a ndonj\u00eb pamje t\u00eb caktuar etj. Adhurimi i Allahut njeriut i jep liri t\u00eb plot\u00eb krahas adhurimeve t\u00eb tjera q\u00eb e mashtrojn\u00eb dhe e fusin n\u00eb iluzione.<\/p>\n

      \n
    1. P\u00ebr ta njohur vetveten, njeriu ka nevoj\u00eb t\u00eb realizoj\u00eb adhurimin e Allahut<\/li>\n<\/ol>\n

      Njeriu \u00ebsht\u00eb pjes\u00eb e k\u00ebtij kozmosi t\u00eb gjer\u00eb dhe qerpi\u00e7 prej arkitektur\u00ebs s\u00eb madhe t\u00eb tij. P\u00ebr t\u00eb arritur njohjen e vetes, ai patjet\u00ebr duhet t\u00eb njoh\u00eb pozit\u00ebn dhe pozicionin e tij ku gjendet n\u00eb k\u00ebt\u00eb kozmos si dhe ku q\u00ebndron kozmosi n\u00eb raport me t\u00eb?<\/p>\n

      Q\u00eb njeriu t\u00eb arrij\u00eb ta njoh\u00eb veten deri n\u00eb shkall\u00ebn e vet\u00ebdijes kozmike, ka nevoj\u00eb ta njoh\u00eb fillimisht Krijuesin e kozmosit. Nuk arrin ta njoh\u00eb Krijuesin derisa t\u2019i afrohet dhe t\u00eb lidhet me T\u00eb ngjash\u00ebm me at\u00eb q\u00eb k\u00ebrkon streh\u00eb q\u00eb ta shp\u00ebtoj\u00eb vetveten.<\/p>\n

      Rruga e k\u00ebtij kontakti t\u00eb af\u00ebrm gjendet n\u00eb meditimin e krijimtaris\u00eb s\u00eb Allahut, n\u00eb p\u00ebrmendjen e vazhdueshme t\u00eb madh\u00ebshtis\u00eb dhe bukuris\u00eb s\u00eb Qenies s\u00eb Allahut, n\u00eb ecjen rrug\u00ebs q\u00eb e k\u00ebnaq At\u00eb. Kjo \u00ebsht\u00eb dometh\u00ebnia e adhurimit.<\/p>\n

      K\u00ebrkimi i kontaktit i ngjason mall\u00ebngjimit t\u00eb vazhduesh\u00ebm q\u00eb ka pushtuar zemr\u00ebn p\u00ebr burimin q\u00eb e vadit etjen e shpirtit dhe e ujit vap\u00ebn e madhe t\u00eb pandalshme n\u00eb nj\u00eb shkret\u00ebtir\u00eb p\u00ebrv\u00ebluese t\u00eb cil\u00ebn e p\u00ebrmbysin nga \u00e7do an\u00eb mirazhet dhe e ngren\u00eb n\u00eb \u00e7do koh\u00eb er\u00ebrat pluhurin e saj, saq\u00eb ajo mbetet tok\u00eb e shkret\u00eb, edhe pse nganj\u00ebher\u00eb shk\u00eblqejn\u00eb ngjyrat e saj.<\/p>\n

      Fetaria e v\u00ebrtet\u00eb \u00ebsht\u00eb t\u00ebrheqja spontane p\u00ebr n\u00eb oaz\u00ebn e shoq\u00ebrimit, saq\u00eb shpirtit i leht\u00ebsohet barra nga larg\u00ebsia e mundimshme dhe p\u00ebrgjigjja karshi thirrjes s\u00eb p\u00ebrmallimit p\u00ebr karakterin e natyrshm\u00ebris\u00eb s\u00eb par\u00eb, q\u00eb n\u00eb t\u00eb nuk ka turbullira e as paqart\u00ebsi.<\/p>\n

      Adhurimi b\u00ebr\u00eb Allahut b\u00ebn q\u00eb njeriu t\u00eb kthehet nga vetja dhe t\u00eb harmonizohet me veten duke dal\u00eb nga deti i marr\u00ebdh\u00ebnieve shoq\u00ebrore t\u00eb trazuara p\u00ebr n\u00eb bregdetin e heshtur dhe t\u00eb qet\u00eb. Kjo arrihet duke iu afruar Allahut t\u00eb Madh\u00ebrish\u00ebm dhe n\u00eb hijen e af\u00ebrsis\u00eb s\u00eb Tij shpirti k\u00ebnaqet e qet\u00ebsohet t\u00ebr\u00ebsisht.<\/p>\n

      Ai q\u00eb ik\u00ebn prej adhurimit t\u00eb Allahut, n\u00eb t\u00eb v\u00ebrtet\u00eb largohet nga vetja, sepse shpirti l\u00ebviz me fuqin\u00eb e adhurimit. Prandaj, ai q\u00eb nuk e adhuron Krijuesin e tij, medoemos do t\u00eb adhuroj\u00eb dik\u00eb tjet\u00ebr p\u00ebrve\u00e7 Tij, bie fjala, pasurin\u00eb, pushtetin a fam\u00ebn, prej s\u00eb cil\u00ebs njeriu rrezikohet \u00e7doher\u00eb. Kur shpirti kalon n\u00eb bot\u00ebn e epsheve, njeriu e l\u00eb veten t\u00eb vetmuar brenda vetes e jepet pas gj\u00ebrave t\u00eb jashtme q\u00eb e joshin dhe e ndajn\u00eb at\u00eb nga e brendshmja e zemr\u00ebs dhe mendjes s\u00eb tij.<\/p>\n

        \n
      1. P\u00ebr ta ngritur vetveten, njeriu ka nevoj\u00eb p\u00ebr adhurim<\/li>\n<\/ol>\n

        Kur njeriu largohet nga vetvetja, qenia e tij ndahet n\u00eb dysh: n\u00eb trup pa shpirt dhe shpirt pa trup. M\u00eb pas, bashkimi ose kthimi te nj\u00ebri-tjetri duke gjetur harmoni mes vete \u00ebsht\u00eb i r\u00ebnd\u00eb. P\u00ebr t\u00eb pasur nj\u00eb k\u00ebndv\u00ebshtrim q\u00eb buron nga i nj\u00ebjti parim, nevojitet bashkim e jo ndarje.<\/p>\n

        Q\u00eb njeriu t\u00eb p\u00ebrkap\u00eb fillimin dhe mbarimin, patjet\u00ebr duhet t\u00eb njoftohet me realitetin e adhurimit dhe pamjet e tij. Ibn Tejmija (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cAdhurimi \u00ebsht\u00eb em\u00ebr gjith\u00ebp\u00ebrfshir\u00ebs p\u00ebr \u00e7do gj\u00eb q\u00eb e do dhe \u00ebsht\u00eb i k\u00ebnaqur me t\u00eb Allahu, qofshin fjal\u00eb e vepra, qofshin t\u00eb brendshme e t\u00eb jashtme. Andaj namazi, zekati, agj\u00ebrimi, haxhill\u00ebku, t\u00eb folurit e drejt\u00eb, besnik\u00ebria, respektimi i prind\u00ebrve, lidhja farefisnore, mbajtja e premtimit, thirrja n\u00eb t\u00eb mir\u00ebn, ndalimi nga e keqja, lufta kund\u00ebr t\u00eb pabes\u00ebve dhe hipokrit\u00ebve, bamir\u00ebsia ndaj fqinjit, jetimit, t\u00eb ngratit, udh\u00ebtarit dhe sh\u00ebrb\u00ebtorit, bamir\u00ebsia ndaj kafsh\u00ebve, lutja, dhikri, leximi etj. jan\u00eb prej adhurimit. Po ashtu, dashuria p\u00ebr Allahun dhe t\u00eb D\u00ebrguarin e Tij, frika prej Allahut, pendimi, sinqeriteti, durimi n\u00eb gjykimet e Tij, mir\u00ebnjohja e dhuntive t\u00eb Tij, t\u00eb k\u00ebnaqurit me caktimin e Tij, mb\u00ebshtetja n\u00eb T\u00eb, shpresa n\u00eb m\u00ebshir\u00ebn e Tij, frika nga d\u00ebnimi i Tij etj., jan\u00eb prej adhurimit t\u00eb Allahut.\u201d[1]<\/sup><\/a><\/p>\n

        Adhurimi \u00ebsht\u00eb \u201cp\u00ebrulje p\u00ebr Allahun n\u00eb shenj\u00eb dashurie dhe madh\u00ebshtie duke respektuar urdhrat e Tij dhe duke u larguar prej ndalesave q\u00eb i ndaloi Ai, sipas rregullave q\u00eb k\u00ebrkon feja e Tij\u201d.[2]<\/sup><\/a><\/p>\n

        Adhurimet islame nuk jan\u00eb thjesht formalitet dhe l\u00ebvizje t\u00eb pakuptimta, por jan\u00eb ndjenja t\u00eb ngrohta n\u00eb zem\u00ebr dhe veprime q\u00eb l\u00ebvizin me mir\u00ebsi.<\/p>\n

        Ky aspekt dallohet qartazi te disa adhurime, q\u00eb, p\u00ebr shembull, p\u00ebr namazin Allahu thot\u00eb: \u201cLexo (o Muhamed) at\u00eb q\u00eb t\u00eb \u00ebsht\u00eb zbritur ty prej Librit (Kuranit) dhe fale namazin! V\u00ebrtet namazi t\u00eb ruan nga shthurja e nga \u00e7do vep\u00ebr e sh\u00ebmtuar dhe v\u00ebrtet q\u00eb p\u00ebrmendja e Allahut \u00ebsht\u00eb m\u00eb e madhe! Allahu di gjith\u00e7ka q\u00eb ju b\u00ebni.\u201d (Ankebut, 45)<\/p>\n

        P\u00ebr agj\u00ebrimin thot\u00eb: \u201cO besimtar\u00eb! Ju \u00ebsht\u00eb urdh\u00ebruar agj\u00ebrimi, ashtu si u ishte urdh\u00ebruar atyre para jush, q\u00eb t\u00eb mund t\u00eb ruheni nga t\u00eb k\u00ebqijat.\u201d (Bekare, 183)<\/p>\n

        P\u00ebr haxhill\u00ebkun thot\u00eb: \u201cThirri njer\u00ebzit p\u00ebr haxhill\u00ebk: ata do t\u00eb vijn\u00eb n\u00eb k\u00ebmb\u00eb dhe me deve prej t\u00eb gjitha viseve t\u00eb larg\u00ebta, q\u00eb t\u00eb d\u00ebshmojn\u00eb dobit\u00eb e tyre dhe t\u00eb p\u00ebrmendin emrin e Allahut n\u00eb dit\u00ebt e caktuara mbi kafsh\u00ebt (p\u00ebr kurban), t\u00eb cilat ua ka dhuruar Ai. Hani nga ato (mishin) dhe ushqeni nevojtarin e varf\u00ebr!\u201d (Haxh, 27-18)<\/p>\n

        P\u00ebr zekatin dhe sadakan\u00eb thot\u00eb: \u201cMerr nga pasuria e tyre l\u00ebmosh\u00eb me t\u00eb cil\u00ebn t\u2019i pastrosh ata dhe t\u2019ua rris\u00ebsh veprat e mira! Lutu p\u00ebr ta, sepse lutja jote \u00ebsht\u00eb v\u00ebrtet qet\u00ebsim p\u00ebr ata. Allahu d\u00ebgjon dhe di gjith\u00e7ka.\u201d (Teube, 103)<\/p>\n

        Gjith\u00eb k\u00ebto adhurime nd\u00ebrlidhen me largimin e s\u00eb keqes, ushqimin e t\u00eb varfrit, pastrimin e mallit dhe shpirtit nga ndyr\u00ebsira e s\u00eb keqes, e shum\u00eb dyer t\u00eb tjera nga dyert e mir\u00ebsis\u00eb dhe m\u00ebshir\u00ebs.<\/p>\n

        Shpirtrat tan\u00eb d\u00ebshmojn\u00eb dobin\u00eb dhe mir\u00ebsin\u00eb q\u00eb e p\u00ebrjetojn\u00eb nga k\u00ebto adhurime, t\u00eb gjera n\u00eb mir\u00ebsi dhe bamir\u00ebsi. Ato i mbajn\u00eb zemrat t\u00eb gjalla n\u00eb jet\u00eb dhe largojn\u00eb \u00e7do gj\u00eb q\u00eb rrezikon gjall\u00ebrin\u00eb e tyre. Gjall\u00ebria e zemrave fillimisht dhe p\u00ebrfundimisht varet nga raporti me Allahun q\u00eb i krijoi ato. Pejgamberi \ufdfa ka th\u00ebn\u00eb: \u201cAi q\u00eb e p\u00ebrmend Zotin dhe ai q\u00eb nuk e p\u00ebrmend i sh\u00ebmb\u00ebllejn\u00eb t\u00eb gjallit dhe t\u00eb vdekurit.\u201d<\/p>\n

        Adhurimi, pra, \u00ebsht\u00eb jet\u00eb p\u00ebr zemr\u00ebn dhe shpirtin. \u00c7do gj\u00eb tjet\u00ebr jasht\u00eb adhurimit njeriun e shk\u00ebput nga dometh\u00ebnia e ekzistimit derisa n\u00eb fund e shnd\u00ebrron n\u00eb nj\u00eb kufom\u00eb q\u00eb pa asnj\u00eb q\u00ebllim t\u00eb qart\u00eb ec\u00ebn n\u00ebp\u00ebr tok\u00eb. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ai vetes i krijon nj\u00eb jet\u00eb t\u00eb r\u00ebnd\u00eb. Allahu thot\u00eb: \u201cKushdo q\u00eb i kthen shpin\u00ebn K\u00ebshill\u00ebs Sime, do t\u00eb ket\u00eb jet\u00eb t\u00eb mjeruar dhe Ne, n\u00eb Dit\u00ebn e Kiametit, do ta ringjallim t\u00eb verb\u00ebr.\u201d (Taha, 124)<\/p>\n

        Tek adhurimi njeriu gjen ushqim dhe pasuri p\u00ebr shpirtin. Mu p\u00ebr k\u00ebt\u00eb, Pejgamberi \ufdfa ka th\u00ebn\u00eb: \u201cT\u00eb them: \u201cSubhanallahi, vel hamdu lilahi, ve la ilahe ilallahu, vallahu ekber (I Lart\u00ebsuar qoft\u00eb Allahu, fal\u00ebnderimi i takon Allahut, nuk ka t\u00eb adhuruar t\u00eb denj\u00eb pos Allahut dhe Allahu \u00ebsht\u00eb m\u00eb i Madhi)\u201d, \u00ebsht\u00eb m\u00eb e dashur p\u00ebr mua se \u00e7do gj\u00eb q\u00eb e rrezon Dielli.\u201d[3]<\/sup><\/a><\/p>\n

        Adhurimi nuk \u00ebsht\u00eb barr\u00eb e r\u00ebnd\u00eb prej s\u00eb cil\u00ebs r\u00ebnkon shpina. P\u00ebrkundrazi, t\u00eb ndershmit e njohin si rehati p\u00ebr zemr\u00ebn. Dijetari Er Razi (Allahu e m\u00ebshiroft\u00eb!) ka th\u00ebn\u00eb: \u201cKush i njeh dobit\u00eb e adhurimit, lakmon t\u00eb angazhohet me t\u00eb dhe angazhimi me \u00e7do gj\u00eb tjet\u00ebr jasht\u00eb adhurimit i duket barr\u00eb e r\u00ebnd\u00eb.\u201d[4]<\/sup><\/a><\/p>\n

        Ai q\u00eb Allahun e njeh denj\u00ebsisht dhe e kupton adhurimin n\u00eb m\u00ebnyr\u00eb t\u00eb denj\u00eb, ndien k\u00ebnaq\u00ebsi n\u00eb adhurim dhe nuk e l\u00eb asnj\u00ebher\u00eb at\u00eb. Sa her\u00eb q\u00eb k\u00ebrkon m\u00eb tep\u00ebr t\u00eb shtoj\u00eb prej tij, nuk ndien v\u00ebshtir\u00ebsi n\u00eb kryerjen e tij.<\/p>\n

        Zemra e sh\u00ebndosh\u00eb dhe e kthjell\u00ebt e kupton se adhurimi e largon dob\u00ebsin\u00eb dhe e forcon zemr\u00ebn n\u00eb momentet e frik\u00ebs nga rr\u00ebshqitja n\u00eb fe. Dijetari Ibn Rexhebi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cHasan el Basriu (Allahu e m\u00ebshiroft\u00eb!) iu drejtua nj\u00ebrit me fjal\u00ebt: \u2018Sh\u00ebroje zemr\u00ebn t\u00ebnde, se Allahu k\u00ebrkon prej rob\u00ebrve t\u00eb p\u00ebrmir\u00ebsojn\u00eb zemrat e tyre.\u201d Dometh\u00ebn\u00eb, prej tyre k\u00ebrkohet t\u00eb p\u00ebrmir\u00ebsojn\u00eb zemrat. Nd\u00ebrkoh\u00eb, zemrat p\u00ebrmir\u00ebsohen teksa mbillet n\u00eb to njohja e Allahut, madh\u00ebshtia e Tij, dashuria p\u00ebr T\u00eb, frika prej Tij, respektimi i Tij, shpresa tek Ai dhe mb\u00ebshtetja n\u00eb T\u00eb. Ky \u00ebsht\u00eb realiteti i teuhidit. Ky \u00ebsht\u00eb kuptimi i fjal\u00ebve: \u201cLa ilahe il-lallah\u201d. Andaj, nuk ka p\u00ebrmir\u00ebsim p\u00ebr zemrat derisa Ai t\u00eb Cilin e adhurojn\u00eb, e duan dhe i frik\u00ebsohen t\u00eb jet\u00eb vet\u00ebm Allahu, i Cili e meriton adhurimin me t\u00eb drejt\u00eb dhe nuk ka ortak. Sikur n\u00eb qiej dhe n\u00eb Tok\u00eb t\u00eb kishte zota t\u00eb tjer\u00eb, p\u00ebrve\u00e7 Allahut, si qiejt, ashtu dhe Toka, do t\u00eb shkat\u00ebrroheshin. Allahu thot\u00eb: \u201cSikur n\u00eb qiej dhe n\u00eb Tok\u00eb t\u00eb kishte zota t\u00eb tjer\u00eb, p\u00ebrve\u00e7 Allahut, si qiejt, ashtu dhe Toka, do t\u00eb shkat\u00ebrroheshin.\u201d (Enbija, 22) Kjo l\u00eb t\u00eb kuptohet se nuk ka p\u00ebrmir\u00ebsim p\u00ebr bot\u00ebn e ep\u00ebrme (melek\u00ebt) dhe t\u00eb poshtme (njer\u00ebzit me gjith\u00eb krijesat e tjera) derisa t\u00eb gjitha l\u00ebvizjet e tyre t\u00eb jen\u00eb vet\u00ebm p\u00ebr Allahun. L\u00ebvizjet e trupit i pasojn\u00eb l\u00ebvizjet dhe synimet e zemr\u00ebs. N\u00ebse l\u00ebvizja dhe nijeti i zemr\u00ebs jan\u00eb vet\u00ebm p\u00ebr Allahun, at\u00ebher\u00eb ajo do t\u00eb p\u00ebrmir\u00ebsohet, e me t\u00eb do t\u00eb p\u00ebrmir\u00ebsohen edhe t\u00eb gjitha l\u00ebvizjet e trupit. N\u00ebse l\u00ebvizja dhe nijeti i zemr\u00ebs nuk jan\u00eb p\u00ebr Allahun, at\u00ebher\u00eb ajo do t\u00eb prishet, e me t\u00eb do t\u00eb prishen edhe l\u00ebvizjet e trupit sipas sasis\u00eb q\u00eb jan\u00eb prishur l\u00ebvizjet e zemr\u00ebs.\u201d[5]<\/sup><\/a><\/p>\n

        Allahu i Madh\u00ebrish\u00ebm i ka t\u00eb v\u00ebrtetuara t\u00eb gjitha cil\u00ebsit\u00eb p\u00ebr t\u00eb qen\u00eb i adhuruar, edhe n\u00ebse njer\u00ebzit nuk e adhurojn\u00eb, kurse vet\u00eb njer\u00ebzit pa adhurim jan\u00eb n\u00eb humbje e shkat\u00ebrrim. M\u00ebnyra e vetme q\u00eb shpirtrat e tyre t\u00eb p\u00ebrqendrohen n\u00eb rrug\u00ebn e sh\u00ebndosh\u00eb \u00ebsht\u00eb q\u00eb zemrat t\u2019u p\u00ebrkulen n\u00eb adhurimin e Allahut.<\/p>\n

          \n
        1. Adhurimi \u00ebsht\u00eb subjekt provimi<\/li>\n<\/ol>\n

          Allahu thot\u00eb: \u201cXhin\u00ebt dhe njer\u00ebzit i kam krijuar vet\u00ebm q\u00eb t\u00eb M\u00eb adhurojn\u00eb.\u201d (Dharijat, 56)<\/p>\n

          Po ashtu thot\u00eb: \u201cSikur t\u00eb kishte dashur Zoti yt, t\u00eb gjith\u00eb njer\u00ebzit do t\u2019i bashkonte n\u00eb nj\u00eb bashk\u00ebsi t\u00eb vetme, por ata vazhdojn\u00eb t\u00eb jen\u00eb t\u00eb p\u00ebr\u00e7ar\u00eb, p\u00ebrve\u00e7 atyre, q\u00eb i ka m\u00ebshiruar Zoti yt. P\u00ebr k\u00ebt\u00eb q\u00ebllim Ai i krijoi ata. Do t\u00eb plot\u00ebsohet Fjala e Zotit t\u00ebnd: \u201cMe t\u00eb v\u00ebrtet\u00eb, do ta mbush Xhehenemin me xhin\u00eb dhe njer\u00ebz bashk\u00ebrisht!\u201d (Hud, 118-119)<\/p>\n

          Allahu i krijoi njer\u00ebzit p\u00ebr ta adhuruar At\u00eb. Prandaj u zbriti libra dhe u d\u00ebrgoi pejgamber\u00eb. Krijesat i krijoi duke u dh\u00ebn\u00eb natyr\u00eb me tipare t\u00eb ndryshme q\u00eb dallojn\u00eb mes vete n\u00eb anime dhe ideologji. Caktoi q\u00eb i miri t\u00eb ngrihet n\u00eb grada dhe i keqi t\u00eb rrokulliset n\u00eb humner\u00eb. D\u00ebshir\u00eb e Tij ishte t\u00eb kishte dallime n\u00eb natyra, sepse p\u00ebrgjat\u00eb k\u00ebtyre dallimeve nj\u00ebra pal\u00eb e realizon dometh\u00ebnien e adhurimit dhe shp\u00ebton, n\u00eb krahasim me pal\u00ebn tjet\u00ebr q\u00eb stagnon dhe shkat\u00ebrrohet. Dijetari Zamahshariu (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cV\u00ebrtet Allahu krijoi mund\u00ebsit\u00eb e zgjedhjes, q\u00eb faktikisht ajo \u00ebsht\u00eb baza e p\u00ebrgjegj\u00ebsis\u00eb. Disa zgjodh\u00ebn t\u00eb v\u00ebrtet\u00ebn e disa t\u00eb tjer\u00eb zgjodh\u00ebn t\u00eb kot\u00ebn. K\u00ebsisoj u p\u00ebr\u00e7an\u00eb mes vete. Mu p\u00ebr k\u00ebt\u00eb, Allahu thot\u00eb: \u201c… por ata vazhdojn\u00eb t\u00eb jen\u00eb t\u00eb p\u00ebr\u00e7ar\u00eb, p\u00ebrve\u00e7 atyre q\u00eb i ka m\u00ebshiruar Zoti yt.\u201d (Hud, 118-119) P\u00ebrve\u00e7 atyre q\u00eb Allahu i udh\u00ebzoi dhe i m\u00ebshiroi. Ata u pajtuan t\u00eb jen\u00eb n\u00ebn ombrell\u00ebn e fes\u00eb s\u00eb v\u00ebrtet\u00eb pa u p\u00ebr\u00e7ar\u00eb mes vete n\u00eb t\u00eb: \u201cP\u00ebr k\u00ebt\u00eb q\u00ebllim Ai i krijoi ata.\u201d (Hud, 119) Kjo \u00ebsht\u00eb d\u00ebshmi p\u00ebr dometh\u00ebnien e fjal\u00ebve q\u00eb u than\u00eb m\u00eb lart, q\u00eb do t\u00eb thot\u00eb se i krijoi t\u00eb dallojn\u00eb n\u00eb zgjedhje e nga kjo zgjedhje t\u00eb p\u00ebr\u00e7ahen, n\u00eb fund t\u00eb shp\u00ebrblehet ai q\u00eb zgjedh t\u00eb v\u00ebrtet\u00ebn p\u00ebr zgjedhjen e tij t\u00eb sakt\u00eb dhe t\u00eb nd\u00ebshkohet ai q\u00eb zgjedh t\u00eb kot\u00ebn p\u00ebr zgjedhjen e tij t\u00eb gabuar.\u201d[6]<\/sup><\/a><\/p>\n

          N\u00ebse nuk do t\u00eb vihej n\u00eb prov\u00eb durimi n\u00eb adhurim dhe nuk do t\u00eb bartej v\u00ebshtir\u00ebsia e adhurimit, q\u00eb p\u00ebr shpirtin \u00ebsht\u00eb e r\u00ebnd\u00eb sepse ua prish rehatin\u00eb njer\u00ebzve, at\u00ebher\u00eb do t\u00eb barazoheshin n\u00eb adhurim pun\u00ebtori dhe dembeli. Adhurimi \u00ebsht\u00eb masa krahasuese e veprave dhe peshorja q\u00eb i dallon njer\u00ebzit mes vete.<\/p>\n

          K\u00ebtu, t\u00eb \u00e7uditur, themi: N\u00ebse jo adhurimi, vall\u00eb, cili subjekt do t\u00eb ishte m\u00eb i p\u00ebrshtatshmi p\u00ebr provim? Adhurimi v\u00ebrtet \u00ebsht\u00eb \u201cprovim\u201d dhe \u201cshp\u00ebrblim\u201d. K\u00ebsisoj bartja e v\u00ebshtir\u00ebsis\u00eb n\u00eb vete stimulon nxitjen e shpirtit t\u00eb duroj\u00eb dhe t\u00eb q\u00ebndroj\u00eb. Sikur subjekti i provimit t\u00eb ishte pa ndonj\u00eb dometh\u00ebnie t\u00eb thell\u00eb ose t\u00eb par\u00ebnd\u00ebsishme, si shembulli i nj\u00eb shk\u00ebmbi q\u00eb ngrihet prej posht\u00eb lugin\u00ebs deri n\u00eb rr\u00ebz\u00eb mali e, n\u00ebse rrokulliset prej lart posht\u00eb, s\u00ebrish do t\u00eb duhej t\u00eb ngrihej lart, at\u00ebher\u00eb shpirti do t\u00eb bezdisej dhe do t\u00eb ul\u00ebrinte nga bezdia e boshll\u00ebkut, nd\u00ebrsa nga provimi si subjekt do t\u00eb p\u00ebrjetonte l\u00ebndim e dhembje q\u00eb do ta privonin nga rehatia. Mu p\u00ebr k\u00ebt\u00eb, adhurimi p\u00ebrskaj natyr\u00ebs s\u00eb v\u00ebshtir\u00ebsis\u00eb dhe lezetit t\u00eb brendsh\u00ebm me natyr\u00ebn e vet t\u00eb v\u00ebshtir\u00eb dhe lezetin e brendsh\u00ebm \u00ebsht\u00eb dhunti e veshur n\u00eb petkun e prov\u00ebs dhe shp\u00ebtim n\u00eb pamjen e ngarkes\u00ebs.<\/p>\n

          Th\u00ebn\u00eb ndryshe, me fjal\u00ebt tona, njer\u00ebzimi n\u00eb k\u00ebt\u00eb dynja \u00ebsht\u00eb krijuar t\u00eb vihet n\u00eb prov\u00eb n\u00eb fush\u00ebn e adhurimit. Sipas logjik\u00ebs p\u00ebrkufizimi i llojeve t\u00eb provimit n\u00eb fush\u00ebn e adhurimit \u00ebsht\u00eb i pamundsh\u00ebm ngase ndonj\u00eb lloj \u00ebsht\u00eb i r\u00ebnd\u00eb e pa m\u00ebshir\u00eb, ka lloj tjet\u00ebr q\u00eb \u00ebsht\u00eb i zbraz\u00ebt nga vlera personale e pa dometh\u00ebnie, ka lloj q\u00eb vetvetiu njeriut i jep m\u00ebshir\u00eb dhe i dhuron dometh\u00ebnie. Ky i fundit \u00ebsht\u00eb \u201cadhurimi\u201d islam, q\u00eb i men\u00e7uri n\u00eb v\u00ebshtir\u00ebsin\u00eb e tij e gjen dometh\u00ebnien e m\u00ebshir\u00ebs dhe po ashtu i dhuron fuqi t\u00eb ec\u00eb n\u00eb k\u00ebt\u00eb dynja n\u00ebp\u00ebr rrug\u00ebt e vepr\u00ebs, me k\u00ebmb\u00eb t\u00eb q\u00ebndrueshme n\u00eb tok\u00eb dhe me sy t\u00eb drejtuar nga Qielli.<\/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> \u201cMexhmua el Fetava\u201d, Ibn Tejmije (10\/149).<\/p>\n

          [2]<\/a> \u201cMexhmua Fetave ve Resail\u201d, Muhamed Uthejmini (1\/88).<\/p>\n

          [3]<\/a> Muslimi (2695).<\/p>\n

          [4]<\/a> \u201cTefsir el Kebir\u201d, imam Er Razi n\u00eb komentin e ajetit: \u201cVet\u00ebm Ty t\u00eb adhurojm\u00eb dhe vet\u00ebm prej Teje ndihm\u00eb k\u00ebrkojm\u00eb.\u201d (Fatiha, 5)<\/p>\n

          [5]<\/a> \u201cXhamiu el Ulumi vel Hikemi\u201d, Ibn Rexhebi (f. 75).<\/p>\n

          [6]<\/a> \u201cEl Keshaf an Hakaik et Tenzil ve Ujun el Ekavil fi vuxhuh et Tevil\u201d, Zamahshariu (f. 502).<\/p>\n","protected":false},"excerpt":{"rendered":"

          Fuqia dhe pushteti plot\u00eb i Allahut jan\u00eb n\u00eb harmoni me realitetin e adhurimit E v\u00ebrteta e dyshimit buron nga pik\u00ebpamja ku kund\u00ebrshtohen realiteti i Qenies Hyjnore me realitetin e dometh\u00ebnies s\u00eb adhurimit. N\u00eb thelbin e dyshimit ato dyja jan\u00eb n\u00eb pole t\u00eb kund\u00ebrta, t\u00eb ndara dhe nuk bashkohen. Por, p\u00ebr \u00e7udi, k\u00ebtu \u00ebsht\u00eb se realiteti […]<\/p>\n","protected":false},"author":4,"featured_media":7890,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,22,6,67],"tags":[],"class_list":{"0":"post-7889","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-c86-akide","8":"category-c82-artikuj","9":"category-c96-davet","10":"category-te-zgjedhura"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/7889","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=7889"}],"version-history":[{"count":1,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/7889\/revisions"}],"predecessor-version":[{"id":7891,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/7889\/revisions\/7891"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/media\/7890"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7889"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7889"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7889"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}