{"id":7983,"date":"2026-02-05T16:34:12","date_gmt":"2026-02-05T16:34:12","guid":{"rendered":"https:\/\/shkollaislame.com\/?p=7983"},"modified":"2026-02-05T16:34:12","modified_gmt":"2026-02-05T16:34:12","slug":"cfare-domethenieje-ka-arsimi-per-ne","status":"publish","type":"post","link":"https:\/\/shkollaislame.com\/?p=7983","title":{"rendered":"\u00c7FAR\u00cb DOMETH\u00cbNIEJE KA ARSIMI P\u00cbR NE?"},"content":{"rendered":"

P\u00ebrshkrimi i par\u00eb: <\/em><\/p>\n

Ka m\u00ebsues t\u00eb cil\u00ebt e p\u00ebrbuz\u00ebn k\u00ebt\u00eb profesion fisnik n\u00eb momentin q\u00eb e p\u00ebrdor\u00ebn si mjet p\u00ebr t\u2019u pasuruar dhe p\u00ebr p\u00ebrfitime materiale. K\u00ebta m\u00ebsues pun\u00ebn si m\u00ebsimdh\u00ebn\u00ebs \u00a0e shohin vet\u00ebm nga ky k\u00ebndv\u00ebshtrim i ngusht\u00eb. Ushtrimi i detyr\u00ebs s\u00eb m\u00ebsuesit \u00ebsht\u00eb m\u00eb i lart\u00eb se t\u00eb jet\u00eb thjesht detyr\u00eb zyrtare ose burim i p\u00ebrfitimit material. M\u00ebsimdh\u00ebnia n\u00ebnkupton p\u00ebrgatitjen e breznive dhe form\u00ebsimin e shoq\u00ebris\u00eb. Secili ka t\u00eb drejt\u00eb t\u00eb k\u00ebrkoj\u00eb jetes\u00eb t\u00eb rehatshme dhe t\u00eb ket\u00eb nj\u00eb burim fisnik p\u00ebr p\u00ebrfitim material, mir\u00ebpo ky p\u00ebrshkrim dallon krejt\u00ebsisht nga ai q\u00eb p\u00ebrmenda m\u00eb lart, se ka m\u00ebsues t\u00eb cil\u00ebt e p\u00ebrbuzin detyr\u00ebn e m\u00ebsimdh\u00ebnies duke e zgjedhur at\u00eb ve\u00e7 p\u00ebr t\u00eb holla. Te k\u00ebta m\u00ebsues interesi kryesor jan\u00eb llogarit\u00eb e p\u00ebrfitimeve dhe humbjeve, motiveve dhe obstruksioneve. A mund t\u2019i besohet k\u00ebtij soji t\u00eb m\u00ebsuesve se do t\u00eb arrijn\u00eb rezultate? A mund t\u2019i besohet sojit t\u00eb k\u00ebtyre m\u00ebsuesve e t\u2019u lihet p\u00ebrgjegj\u00ebsia e p\u00ebrgatitjes dhe kujdesit p\u00ebr brezat e ardhsh\u00ebm?<\/p>\n

P\u00ebrshkrimi i dyt\u00eb:<\/em><\/p>\n

Ka m\u00ebsues t\u00eb cil\u00ebt e vajtojn\u00eb fatin e tyre. Nuk jan\u00eb t\u00eb k\u00ebnaqur me oraret dhe koh\u00ebt e pushimeve, i faj\u00ebsojn\u00eb nx\u00ebn\u00ebsit p\u00ebr zbardhjen e qimeve t\u00eb flok\u00ebve t\u00eb tyre dhe ankohen se prind\u00ebrit i plot\u00ebsojn\u00eb detyrat e sht\u00ebpis\u00eb, p\u00ebr t\u00eb cilat f\u00ebmij\u00ebt e tyre nuk jan\u00eb n\u00eb gjendje t\u2019i b\u00ebjn\u00eb vet\u00eb. Sipas pik\u00ebpamjes s\u00eb tyre m\u00ebsuesi \u00ebsht\u00eb njeriu m\u00eb fatkeq. Disa nga moshatar\u00ebt e atyre q\u00eb ushtrojn\u00eb profesione t\u00eb tjera arrit\u00ebn t\u00eb ngrihen n\u00eb shkall\u00eb m\u00eb t\u00eb larta, saq\u00eb m\u00eb i padalluari prej tyre q\u00eb nuk arriti ndonj\u00eb pozit\u00eb t\u00eb lart\u00eb vjen e del nga puna kur t\u00eb d\u00ebshiroj\u00eb, merret me dokumente pa iu p\u00ebrzier askush tjet\u00ebr, nd\u00ebrsa k\u00ebta (m\u00ebsuesit) jetojn\u00eb mes ushtimave t\u00eb adoleshent\u00ebve dhe t\u00eb b\u00ebrtiturave t\u00eb f\u00ebmij\u00ebve e, n\u00eb fund, pasi t\u00eb p\u00ebrfundojn\u00eb or\u00ebt, kthehen n\u00eb sht\u00ebpi, ku detyrohen t\u00eb kontrollojn\u00eb nj\u00eb mal me shkrime.<\/p>\n

Edhe pse p\u00ebrzgjodh\u00ebn profesionin m\u00eb fisnik, v\u00ebrtet ngec\u00ebn prapa n\u00eb krahasim me moshatar\u00ebt e tyre. Tek ata mbisundoi pesimizmi dhe i shikonin gj\u00ebrat me syrin e humbjes, nd\u00ebrsa moshatar\u00ebt e tyre i shikonin gj\u00ebrat me optimiz\u00ebm dhe me syrin e p\u00ebrftimit. Nuk arrit\u00ebn t\u00eb kuptojn\u00eb vler\u00ebn e m\u00ebsimdh\u00ebnies e as u ngrit\u00ebn n\u00eb nivelin e t\u00eb qenit edukator. At\u00ebher\u00eb, vall\u00eb, \u00e7far\u00eb edukimi dhe m\u00ebsimi po pret prej tyre?<\/p>\n

P\u00ebrshkrimi i tret\u00eb:<\/em><\/p>\n

Ka m\u00ebsues t\u00eb cil\u00ebt bartin elemente q\u00eb p\u00ebrputhen me p\u00ebrshkrimin e par\u00eb ose t\u00eb dyt\u00eb. Si shtojc\u00eb, k\u00ebta m\u00ebsues dallohen se jan\u00eb indiferent\u00eb n\u00eb ndjenja. I v\u00ebren q\u00eb s\u2019kan\u00eb xhelozi n\u00eb zem\u00ebr p\u00ebr gjendjen e nx\u00ebn\u00ebsve. Ai sheh se ata jan\u00eb zhytur n\u00ebp\u00ebr krime dhe kan\u00eb r\u00ebn\u00eb n\u00eb rrjetin e f\u00eblliq\u00ebsirave, megjithat\u00eb as i l\u00ebviz zemra e as i zgjohet ndonj\u00eb ndjenj\u00eb n\u00eb shpirt. Sipas tij \u00e7\u00ebshtja nuk ka t\u00eb b\u00ebj\u00eb me profesionin e tij. Detyra e tij \u00ebsht\u00eb t\u00eb sqaroj\u00eb m\u00ebsimet, t\u00eb shpjegoj\u00eb rregullat dhe t\u00eb zgjidh\u00eb detyrat. Sa i p\u00ebrket gjendjes s\u00eb nx\u00ebn\u00ebsve, as q\u00eb ka interes t\u00eb dij\u00eb, pak apo shum\u00eb!<\/p>\n

Assesi nuk mund t\u00eb kuptoj se \u00e7far\u00eb mentaliteti mbizot\u00ebron te ky soj i njer\u00ebzve? Sinqerisht nuk di me cil\u00ebn t\u00eb \u00e7uditem: a me gjendjen e t\u00eb rinjve, apo me sojin e k\u00ebtyre m\u00ebsuesve q\u00eb fare s\u2019kan\u00eb interes t\u00eb reagojn\u00eb dhe t\u00eb udh\u00ebzojn\u00eb t\u00eb rinjt\u00eb n\u00eb rrug\u00ebn e drejt\u00eb?<\/p>\n

P\u00ebrshkrimi i kat\u00ebrt:<\/em><\/p>\n

Ka m\u00ebsues q\u00eb m\u00ebsimdh\u00ebnien nuk e zgjodh\u00ebn me vet\u00ebd\u00ebshir\u00eb. N\u00eb parim, ata nuk gjenin pun\u00eb tjet\u00ebr ose nuk d\u00ebshironin t\u00eb largoheshin nga vendbanimet e tyre, e opsioni i vet\u00ebm p\u00ebr t\u00eb arritur q\u00ebllimin ishte t\u00eb b\u00ebheshin m\u00ebsues.<\/p>\n

E drejt\u00eb e tij \u00ebsht\u00eb t\u00eb siguroj\u00eb nj\u00eb vend pune dhe t\u00eb punoj\u00eb n\u00eb nj\u00eb fush\u00eb t\u00eb caktuar, por soji i k\u00ebtill\u00eb problem \u00ebsht\u00eb t\u00eb kuptoj\u00eb mesazhin e m\u00ebsimdh\u00ebnies dhe vler\u00ebn e edukimit.<\/p>\n

M\u00cbSUESI Q\u00cb DUAM<\/p>\n

P\u00ebrshkrimet e lartp\u00ebrmendura i refuzojm\u00eb pik\u00eb p\u00ebr pik\u00eb. Ato bartin laramani n\u00eb p\u00ebrmbajtje q\u00eb manifestojn\u00eb nj\u00eb realitet, l\u00ebnien pas dore dhe moskuptimin e p\u00ebrgjegj\u00ebsis\u00eb. At\u00ebher\u00eb pyetja q\u00eb parashtrohet \u00ebsht\u00eb: \u00e7far\u00eb p\u00ebrshkrimi d\u00ebshirojm\u00eb dhe cilin m\u00ebsues e duam?<\/p>\n

Nj\u00eb gj\u00eb \u00ebsht\u00eb e sigurt: nuk e duam m\u00ebsuesin q\u00eb ka q\u00ebndrim indiferent p\u00ebr dynjan\u00eb e q\u00eb nuk i intereson ajo, as at\u00eb q\u00eb mbyllet n\u00eb xhami e as at\u00eb q\u00eb nuk i ik\u00ebn gj\u00eb e vjet\u00ebr dhe e re n\u00eb detaje. K\u00ebto jan\u00eb p\u00ebrshkrime goxha t\u00eb larta, por megjithat\u00eb nuk jan\u00eb p\u00ebr secilin njeri.<\/p>\n

Duam m\u00ebsuesin q\u00eb, para s\u00eb gjithash, \u00ebsht\u00eb njeri i cili si njer\u00ebzit e tjer\u00eb k\u00ebrkon pun\u00eb p\u00ebr t\u00eb pasur t\u00eb ardhura materiale, i cili e sheh q\u00eb e drejt\u00eb e tij \u00ebsht\u00eb t\u00eb shfryt\u00ebzoj\u00eb privilegjet administratave dhe ato t\u00eb pun\u00ebsimit. Pra, ai ka nevoja sikurse gjith\u00eb t\u00eb tjer\u00ebt, por ato nuk jan\u00eb q\u00ebllimi primar i tij e as kriteri kryesor i vendimit t\u00eb tij q\u00eb ai t\u00eb marr\u00eb rrug\u00ebn e m\u00ebsimdh\u00ebnies. Ai m\u00ebsimdh\u00ebnien e zgjedh si mision q\u00eb t\u00eb jet\u00eb n\u00eb sh\u00ebrbimin e popullit, t\u00eb edukoj\u00eb breza dhe t\u00eb ndikoj\u00eb n\u00eb form\u00ebsimin e t\u00eb riut n\u00ebp\u00ebrmjet m\u00ebsimdh\u00ebnies. Zemra e tij digjet p\u00ebr gjendjen e t\u00eb rinjve dhe i llogarit ata si t\u00eb ishin f\u00ebmij\u00ebt e tij. P\u00ebrmir\u00ebsimin e gjendjes s\u00eb tyre e llogarit prej prioriteteve t\u00eb pun\u00ebs s\u00eb tij dhe edukimin e tyre prej p\u00ebrgjegj\u00ebsive t\u00eb tij. Pun\u00ebn e kryen me korrekt\u00ebsi, n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb mir\u00eb t\u00eb mundshme q\u00eb k\u00ebrkohet. D\u00ebshiron t\u2019ia jap\u00eb hakun pag\u00ebs dhe t\u00eb gjej\u00eb k\u00ebnaq\u00ebsi n\u00eb ngr\u00ebnien e t\u00eb hollave t\u00eb tij n\u00eb hallall.<\/p>\n

P\u00ebrtej gjith\u00eb k\u00ebsaj, ai i merr t\u00eb nj\u00ebjtat privilegje materiale si\u00e7 i marrin m\u00ebsuesit e tjer\u00eb dhe b\u00ebn jetes\u00eb t\u00eb rehatshme.<\/p>\n

M\u00cbSIMDH\u00cbNIA VEPR\u00cbS S\u00cb MIR\u00cb I JEP JET\u00cbGJAT\u00cbSI PAS VDEKJES S\u00cb NJERIUT<\/p>\n

Kur njeriu vdes, \u00e7do vep\u00ebr e tij nd\u00ebrpritet, p\u00ebrve\u00e7 tri gj\u00ebrave: l\u00ebmosh\u00ebs s\u00eb vazhdueshme, dijes nga e cila p\u00ebrfitohet pas tij e f\u00ebmij\u00ebs s\u00eb mir\u00eb q\u00eb lutet p\u00ebr t\u00eb.[1]<\/sup><\/a><\/p>\n

Ebu Hurejra h p\u00ebrcjell se Pejgamberi m ka th\u00ebn\u00eb: \u201cVeprat dhe gjurm\u00ebt e mira q\u00eb i takon besimtari pas vdekjes s\u00eb tij jan\u00eb: dija q\u00eb ia ka m\u00ebsuar dikujt dhe e ka shp\u00ebrndar\u00eb, pastaj f\u00ebmij\u00ebn e mir\u00eb q\u00eb e ka l\u00ebn\u00eb dhe b\u00ebn dua p\u00ebr t\u00eb, pastaj mus’hafin q\u00eb ia ka trash\u00ebguar ndokujt ose xhamin\u00eb q\u00eb e ka nd\u00ebrtuar, strehimoren q\u00eb e ka nd\u00ebrtuar p\u00ebr udh\u00ebtar\u00ebt dhe kalor\u00ebsit, pusin ose burimin t\u00eb cilin e ka hapur, l\u00ebmosh\u00ebn q\u00eb e ka dh\u00ebn\u00eb prej pasuris\u00eb s\u00eb tij, duke qen\u00eb i gjall\u00eb dhe me sh\u00ebndet t\u00eb mir\u00eb, t\u00eb gjitha i takon pas vdekjes s\u00eb tij.\u201d[2]<\/sup><\/a><\/p>\n

Ebu Katadja h p\u00ebrcjell se Pejgamberi m ka th\u00ebn\u00eb: \u201cM\u00eb t\u00eb mir\u00ebn q\u00eb njeriu e l\u00eb pas vdekjes s\u00eb tij jan\u00eb tri: f\u00ebmija i mir\u00eb q\u00eb lutet p\u00ebr t\u00eb, l\u00ebmosha rrjedh\u00ebse, shp\u00ebrblimi i s\u00eb cil\u00ebs i shkon atij pas vdekjes dhe dija nga e cila punohet me t\u00eb pas vdekjes s\u00eb tij.\u201d[3]<\/sup><\/a><\/p>\n

M\u00ebsuesi ka hise te t\u00eb triat ashtu si\u00e7 e qart\u00ebsoi dijetari Bedrudin ibn Xhemeahu (Allahu e m\u00ebshiroft\u00eb!), i cili tha: \u201cN\u00ebse e rishikon mir\u00eb hadithin, do t\u00eb t\u00eb qart\u00ebsohet se t\u00eb tria dometh\u00ebniet jan\u00eb prezente te m\u00ebsimdh\u00ebn\u00ebsi. Sa i p\u00ebrket l\u00ebmosh\u00ebs rrjedh\u00ebse, dobin\u00eb dhe dometh\u00ebnien e saj e kupton n\u00ebp\u00ebrmjet m\u00ebsimdh\u00ebnies dhe dijes. M\u00ebsimdh\u00ebn\u00ebsi ta m\u00ebson dhe ta shpjegon realitetin e l\u00ebmosh\u00ebs. A ke lexuar p\u00ebr hadithin e Pejgamberit m, i cili, kur pa nj\u00eb person duke e falur namazin e vet, tha. \u201cKush i bashk\u00ebngjitet k\u00ebtij n\u00eb namaz (t\u00eb mos falet vet\u00ebm), e merr shp\u00ebrblimin e vepr\u00ebs vullnetare dhe i llogaritet l\u00ebmosh\u00eb.\u201d[4]<\/sup><\/a> Dometh\u00ebn\u00eb, t\u2019i bashk\u00ebngjitet n\u00eb namaz e t\u00eb arrij\u00eb vler\u00ebn e namazit me xhemat. E m\u00ebsimdh\u00ebn\u00ebsi (dijetari, hoxha) ia m\u00ebson nx\u00ebn\u00ebsit vler\u00ebn e dijes q\u00eb \u00ebsht\u00eb m\u00eb e vlefshme se namazi me xhemat, n\u00ebp\u00ebrmjet s\u00eb cil\u00ebs e arrin lart\u00ebsimin n\u00eb dynja dhe ahiret. Sa i p\u00ebrket dijes nga e cila punohet me t\u00eb, dometh\u00ebnia e saj kuptohet qart\u00eb. Dija ka qen\u00eb shkak q\u00eb ajo t\u00eb p\u00ebrcillet te njer\u00ebzit e ata t\u00eb p\u00ebrfitojn\u00eb prej saj. Nd\u00ebrkaq, sa i p\u00ebrket lutjes p\u00ebr t\u00eb, q\u00eb vjen prej f\u00ebmij\u00ebs s\u00eb mir\u00eb, e ditur \u00ebsht\u00eb se dijetar\u00ebt dhe nx\u00ebn\u00ebsit e dijes i p\u00ebrmendin dhe nuk i harrojn\u00eb m\u00ebsuesit, hoxhallar\u00ebt dhe dijetar\u00ebt n\u00eb lutjet e tyre. I lart\u00ebsuar qoft\u00eb Allahu, i Cili, me bujarin\u00eb e Tij privilegjoi disa njer\u00ebz me shp\u00ebrblime!\u201d[5]<\/sup><\/a><\/p>\n

Shihe frytin q\u00eb e voli dijetari Ebu Hanife (Allahu e m\u00ebshiroft\u00eb!) n\u00eb momentin q\u00eb i m\u00ebsoi nj\u00ebrit nj\u00eb \u00e7\u00ebshtje. Meki ibn Ibrahimi (Allahu e m\u00ebshiroft\u00eb!) tregon: \u201cMerresha me tregti, e imam Ebu Hanifja m\u00eb tha: \u2018Tregtia pa dijeni mund t\u00eb t\u00eb shtyj\u00eb t\u00eb biesh n\u00eb gabime gjat\u00eb shitblerjes.\u201d Vazhdimisht m\u00eb thoshte k\u00ebshtu, derisa i m\u00ebsova rregullat e shitblerjes. V\u00ebrtet \u00e7doher\u00eb q\u00eb e kujtoja dhe i p\u00ebrmendja fjal\u00ebt e tij, lutesha p\u00ebr t\u00eb p\u00ebr mir\u00ebsi n\u00eb namaz dhe jasht\u00eb namazit, sepse ai u b\u00eb shkak t\u00eb m\u00eb hapeshin dyert e dijes.\u201d[6]<\/sup><\/a><\/p>\n

M\u00cbSUESI \u00cbSHT\u00cb QERPI\u00c7B\u00cbR\u00cbSI I PAR\u00cb<\/p>\n

Ke par\u00eb se angazhimi dhe prioriteti kryesor i dijetarit \u00ebsht\u00eb p\u00ebrhapja e fes\u00eb? I ke par\u00eb njer\u00ebzit se si mblidhen rreth tij dhe marrin dije prej tij?<\/p>\n

E ke v\u00ebrejtur gjykat\u00ebsin q\u00eb gjykon mes njer\u00ebzve p\u00ebr gjakun, nderin dhe pasurin\u00eb e tyre?<\/p>\n

E ke takuar ushtarin q\u00eb q\u00ebndron n\u00eb mejdan, i mbron kufijt\u00eb e vatanit dhe shoq\u00ebrin\u00eb e tij?<\/p>\n

T\u00eb gjith\u00eb k\u00ebta dol\u00ebn prej kupol\u00ebs s\u00eb arsimit dhe kaluan n\u00ebp\u00ebr dyert e shkollave. Takuan shum\u00eb m\u00ebsues e profesor\u00eb. S\u2019ka dyshim se n\u00eb mesin e tyre kishte m\u00ebsues q\u00eb k\u00ebshillonin dhe profesor\u00eb t\u00eb sinqert\u00eb.<\/p>\n

Njer\u00ebzit me nam bot\u00ebror, udh\u00ebheq\u00ebsit e m\u00ebdhenj dhe vendimmarr\u00ebsit e r\u00ebnd\u00ebsish\u00ebm, t\u00eb gjith\u00eb k\u00ebta kaluan n\u00ebp\u00ebr procese t\u00eb gjata e t\u00eb komplikuara edukativo-arsimore. Ato procese udh\u00ebhiqeshin prej\u00a0 m\u00ebsuesve dhe profesor\u00ebve. Secili prej tyre linte gjurm\u00eb n\u00eb ndonj\u00eb aspekt t\u00eb caktuar t\u00eb mendimit ose kishte ndikim n\u00eb personalitetin e nx\u00ebn\u00ebsve t\u00eb tij. Udh\u00ebheq\u00ebsit bot\u00ebror\u00eb dhe njer\u00ebzit me ndikim nuk duhet t\u00eb kalojn\u00eb patjet\u00ebr n\u00ebp\u00ebr ambulanca sh\u00ebndet\u00ebsore ose zyra t\u00eb arkitekt\u00ebve, avokat\u00ebve, farmacive ose kontabilist\u00ebve etj., q\u00eb t\u00eb arrijn\u00eb deri aty ku arrit\u00ebn, nd\u00ebrsa e v\u00ebrtet\u00eb \u00ebsht\u00eb q\u00eb gjith\u00eb mjek\u00ebt, arkitekt\u00ebt, avokat\u00ebt, farmacist\u00ebt, kontabilist\u00ebt etj., patjet\u00ebr duhet t\u00eb kalojn\u00eb n\u00ebp\u00ebr duart e m\u00ebsuesve. T\u00eb gjith\u00eb ata jan\u00eb fryt i pun\u00ebs, mundit dhe ushtrimeve t\u00eb m\u00ebsuesve. M\u00ebsimdh\u00ebn\u00ebsit i sh\u00ebrbejn\u00eb gjith\u00eb njer\u00ebzimit, i l\u00ebn\u00eb gjurm\u00ebt e tyre qartazi n\u00eb jet\u00ebn e shoq\u00ebrive ku punojn\u00eb. Ndikimi i tyre n\u00eb jet\u00ebn dhe ardhm\u00ebrin\u00eb e individ\u00ebve vazhdon p\u00ebr shum\u00eb vjet, madje sa t\u00eb jen\u00eb gjall\u00eb. M\u00ebsuesit nd\u00ebrhyjn\u00eb n\u00eb form\u00ebsimin e jet\u00ebs s\u00eb \u00e7do individi q\u00eb kaloi n\u00ebp\u00ebr dyert e shkoll\u00ebs. Formojn\u00eb personalitete burr\u00ebrore n\u00eb shoq\u00ebri prej politikan\u00ebve, ushtarak\u00ebve, intelektual\u00ebve dhe funksionar\u00ebve t\u00eb fushave t\u00eb ndryshme jet\u00ebsore.[7]<\/sup><\/a><\/p>\n

M\u00ebsues i dashur! Ti e m\u00ebson t\u00eb voglin dhe t\u00eb madhin. Ti i p\u00ebrgatit t\u00eb gjith\u00eb. Madje, disa prej tyre i parap\u00ebrgatit t\u00eb arrijn\u00eb deri aty ku ti vet\u00eb nuk ke arritur. Por, mos harro se ti je qerpi\u00e7b\u00ebr\u00ebsi i par\u00eb dhe guri themelues.<\/p>\n

A e v\u00ebren madh\u00ebshtin\u00eb e p\u00ebrgjegj\u00ebsis\u00eb sate? A e kupton rolin t\u00ebnd n\u00eb shoq\u00ebri? A e di pozit\u00ebn t\u00ebnde te njer\u00ebzit?<\/p>\n

NDIKIMI I M\u00cbSUESIT SHTRIHET JASHT\u00cb MUREVE T\u00cb SHKOLL\u00cbS<\/p>\n

T\u00eb gjith\u00eb jan\u00eb t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr ndikimin e m\u00ebsuesit te nx\u00ebn\u00ebsit e tij brenda klasave shkollore. Nd\u00ebrkaq, ndikimin e tij jasht\u00eb mureve t\u00eb shkoll\u00ebs jo t\u00eb gjith\u00eb mund ta kuptojn\u00eb. M\u00ebsuesi k\u00ebshillues dhe i sinqert\u00eb, medoemos do t\u00eb gjej\u00eb nj\u00eb prej nj\u00ebqind nx\u00ebn\u00ebsve q\u00eb do t\u2019i bart\u00eb mendimet e tij dhe do t\u2019i mbroj\u00eb ato me fanatiz\u00ebm, bile m\u00eb shum\u00eb se vet\u00eb m\u00ebsuesi, e do t\u2019i favorizoj\u00eb ato n\u00eb ndeja dhe manifestime. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb fjal\u00ebt e m\u00ebsuesit p\u00ebrhapen n\u00eb sip\u00ebrfaqe q\u00eb ai vet\u00eb ishte e pamundshme t\u2019i shp\u00ebrndante ato.<\/p>\n

Besoj se pajtohesh me mua se dera e ndikimit nuk i hapet \u00e7dokujt, sepse ai q\u00eb d\u00ebshton t\u00eb ndikoj\u00eb n\u00eb klas\u00eb te t\u00eb pranishmit q\u00eb q\u00ebndrojn\u00eb para tij, fjal\u00ebt e tij nuk do ta kalojn\u00eb klas\u00ebn dhe shkoll\u00ebn.<\/p>\n

ALLAHU DHE MELEK\u00cbT LUTEN P\u00cbR AT\u00cb Q\u00cb UA M\u00cbSON NJER\u00cbZVE MIR\u00cbSIN\u00cb<\/p>\n

Pejgamberi m thot\u00eb: \u201cAllahu, melek\u00ebt e Tij, banor\u00ebt e qiejve dhe t\u00eb Tok\u00ebs, saq\u00eb edhe milingona n\u00eb strofk\u00ebn e saj, madje edhe balena, luten p\u00ebr at\u00eb q\u00eb ua m\u00ebson njer\u00ebzve mir\u00ebsin\u00eb.\u201d[8]<\/sup><\/a><\/p>\n

Sa pozit\u00eb t\u00eb lart\u00eb arrin m\u00ebsuesi\u00a0! Luten p\u00ebr t\u00eb Allahu dhe melek\u00ebt, t\u00eb cil\u00ebt nuk i b\u00ebjn\u00eb gjynah Allahut, i respektojn\u00eb urdhrat dhe veprojn\u00eb ashtu si urdh\u00ebrohen. Madje, edhe banor\u00ebt e tjer\u00eb t\u00eb qiejve dhe t\u00eb Tok\u00ebs, edhe ata luten p\u00ebr m\u00ebsuesin! K\u00ebt\u00eb realitet e d\u00ebshmojn\u00eb t\u00eb gjith\u00eb. A i ke v\u00ebrejtur njer\u00ebzit se si luten p\u00ebr m\u00ebsuesit dhe dijetar\u00ebt me lutje t\u00eb sinqerta, sepse ata ua m\u00ebsonin gj\u00ebrat q\u00eb nuk i dinin ose ua rikujtonin gj\u00ebrat q\u00eb i kishin harruar?<\/p>\n

\u00c7far\u00eb t\u2019i themi atij q\u00eb k\u00ebt\u00eb pozit\u00eb t\u00eb ndershme e keqp\u00ebrdori p\u00ebr t\u2019u pasuruar dhe p\u00ebr p\u00ebrfitime materiale? N\u00eb zemr\u00ebn e tij nuk gjeti vend sinqeriteti dhe nuk u synua k\u00ebnaq\u00ebsia e Allahut me m\u00ebsimdh\u00ebnien e tij. A e meriton k\u00ebt\u00eb shp\u00ebrblim? Pejgamberi m thot\u00eb: \u201cMe t\u00eb v\u00ebrtet\u00eb, veprat jan\u00eb sipas nijeteve dhe secili do t\u00eb shp\u00ebrblehet sipas asaj q\u00eb ka b\u00ebr\u00eb nijet.\u201d[9]<\/sup><\/a><\/p>\n

M\u00cbSUESI DO T\u00cb KET\u00cb SHP\u00cbRBLIM AQ SA KAN\u00cb EDHE ATA Q\u00cb E PASOJN\u00cb<\/p>\n

Ebu Hurejra h p\u00ebrcjell se Pejgamberi m ka th\u00ebn\u00eb: \u201cKush th\u00ebrret n\u00eb udh\u00ebzim, do t\u00eb ket\u00eb shp\u00ebrblim aq sa kan\u00eb edhe ata q\u00eb e pasojn\u00eb, pa u zvog\u00ebluar aspak shp\u00ebrblimi i tyre, por edhe kushdo q\u00eb th\u00ebrret n\u00eb lajthitje, do t\u00eb ket\u00eb m\u00ebkat po aq sa kan\u00eb edhe ata q\u00eb e pasojn\u00eb, pa u zvog\u00ebluar aspak m\u00ebkati i tyre.\u201d[10]<\/sup><\/a><\/p>\n

Xherir ibn Abdullah el Bexheliu h p\u00ebrcjell se Pejgamberi m ka th\u00ebn\u00eb: \u201cKush nis n\u00eb Islam nj\u00eb tradit\u00eb t\u00eb mir\u00eb, do t\u00eb shp\u00ebrblehet p\u00ebr t\u00eb dhe p\u00ebr \u00e7dok\u00ebnd q\u00eb punon pas tij me t\u00eb, pa ua pak\u00ebsuar shp\u00ebrblimin atyre. Po ashtu, kush nis nj\u00eb tradit\u00eb t\u00eb keqe n\u00eb Islam, do t\u00eb ket\u00eb m\u00ebkatin e k\u00ebsaj vepre dhe m\u00ebkatin e atyre q\u00eb punojn\u00eb pas tij me t\u00eb, pa iu pak\u00ebsuar m\u00ebkatet atyre.\u201d[11]<\/sup><\/a><\/p>\n

Hudhejfe h p\u00ebrcjell se Pejgamberi m ka th\u00ebn\u00eb: \u201cKush nis nj\u00eb vep\u00ebr t\u00eb mir\u00eb dhe t\u00eb tjer\u00ebt punojn\u00eb me t\u00eb, do t\u00eb shp\u00ebrblehet p\u00ebr t\u00eb dhe p\u00ebr \u00e7dok\u00ebnd q\u00eb punon pas tij me t\u00eb, pa ua pak\u00ebsuar shp\u00ebrblimin atyre. Dhe kush nis nj\u00eb vep\u00ebr t\u00eb lig\u00eb dhe t\u00eb tjer\u00ebt punojn\u00eb me t\u00eb, do t\u00eb ket\u00eb m\u00ebkatin e k\u00ebsaj vepre dhe m\u00ebkatin a atyre q\u00eb punojn\u00eb pas tij me t\u00eb, pa iu pak\u00ebsuar m\u00ebkatet atyre.\u201d[12]<\/sup><\/a><\/p>\n

M\u00ebsuesi ka hise me boll\u00ebk n\u00eb k\u00ebto mir\u00ebsi, sepse ai th\u00ebrret n\u00eb mir\u00ebsi dhe nis vep\u00ebr t\u00eb mir\u00eb. Muadh ibn Enesi h p\u00ebrcjell se Pejgamberi m ka th\u00ebn\u00eb: \u201cKush u m\u00ebson t\u00eb tjer\u00ebve nj\u00eb dituri, do t\u00eb shp\u00ebrblehet p\u00ebr \u00e7dok\u00ebnd q\u00eb punon pas tij me t\u00eb, pa ua pak\u00ebsuar shp\u00ebrblimin atyre.\u201d[13]<\/sup><\/a><\/p>\n

SHK\u00cbLQIMI<\/p>\n

Pejgamberi m ka th\u00ebn\u00eb: \u201cAllahu i ndri\u00e7oft\u00eb fytyr\u00ebn nj\u00eb personi, i cili e d\u00ebgjoi fjalimin tim, e kuptoi at\u00eb dhe e p\u00ebrcolli ashtu si e d\u00ebgjoi. Ndodh q\u00eb ai q\u00eb e pranon mesazhin ta kuptoj\u00eb m\u00eb mir\u00eb se ai q\u00eb e p\u00ebrcjell.\u201d[14]<\/sup><\/a><\/p>\n

Kjo \u00ebsht\u00eb lutje prej Pejgamberit m p\u00ebr m\u00ebsuesin. Andaj, m\u00ebsues i dashur, nxito t\u2019ua m\u00ebsosh t\u00eb tjer\u00ebve mir\u00ebsin\u00eb e t\u00eb p\u00ebrfshihesh n\u00eb lutjen e Pejgamberit m. Ndodh nj\u00eb fjal\u00eb, s\u00eb cil\u00ebs nuk i kushtove fare r\u00ebnd\u00ebsi, t\u00eb dep\u00ebrtoj\u00eb n\u00eb zemr\u00ebn e atij q\u00eb ia p\u00ebrcolle, e ai ta kuptoj\u00eb m\u00eb mir\u00eb se ti dhe ty t\u00eb p\u00ebrfshin shp\u00ebrblimi i saj.<\/p>\n

CILI \u00cbSHT\u00cb NX\u00cbN\u00cbSI Q\u00cb T\u00cb RESPEKTON?<\/p>\n

M\u00ebsues i dashur! Prej gj\u00ebrave t\u00eb m\u00ebdha t\u00eb dynjas\u00eb \u00ebsht\u00eb t\u00eb posedosh nj\u00eb nx\u00ebn\u00ebs i cili i pranon udh\u00ebzimet e tua, e bart dijen t\u00ebnde dhe ta njeh vler\u00ebn.<\/p>\n

Dijetari Ibn Xhemeahu (Allahu e m\u00ebshiroft\u00eb!) k\u00ebshillon me k\u00ebto fjal\u00eb: \u201cDije se p\u00ebr dijetarin nx\u00ebn\u00ebsi i mir\u00eb \u00ebsht\u00eb prej njer\u00ebzve m\u00eb t\u00eb shtrenjt\u00eb dhe m\u00eb t\u00eb af\u00ebrt, sepse prej tij p\u00ebrfiton n\u00eb dynja dhe ahiret. Kjo ishte arsyeja pse dijetar\u00ebt e selef\u00ebve interesoheshin t\u00eb gjenin nx\u00ebn\u00ebs t\u00eb sinqert\u00eb, q\u00eb n\u00ebp\u00ebrmjet tyre t\u00eb p\u00ebrhapin dijen te njer\u00ebzit, nd\u00ebrsa ata (dijetar\u00ebt) t\u00eb p\u00ebrfitonin shp\u00ebrblime n\u00eb dynja dhe ahiret. Sikur dijetari t\u00eb kishte ve\u00e7 nj\u00eb nx\u00ebn\u00ebs q\u00eb do t\u2019ua p\u00ebrcillte njer\u00ebzve dijen, udh\u00ebzimin dhe edukimin e tij, atij (dijetarit) do t\u2019i mjaftonte ve\u00e7 ai nx\u00ebn\u00ebs p\u00ebr tek Allahu. \u00c7donj\u00ebri q\u00eb do t\u00eb m\u00ebsonte di\u00e7ka prej tij dhe t\u00eb punonte me at\u00eb dije, edhe m\u00ebsuesi (dijetari) do t\u00eb kishte hisen e vet n\u00eb shp\u00ebrblim.\u201d[15]<\/sup><\/a><\/p>\n

Dr. Muhamed ed Duvejshi<\/p>\n

Nga arabishtja: Irfan JAHIU<\/p>\n

Pjes\u00eb nga libri “M\u00cbSUESI DHE SHKATHT\u00cbSIT\u00cb E EDUKIMIT” (i p\u00ebrkthyer n\u00eb gjuh\u00ebn shqip)<\/p>\n

[1]<\/a> Muslimi (1631).<\/p>\n

[2]<\/a> Ibn Maxhe (242), Ibn Huzejme, Albani n\u00eb \u201cSahih Et Tergib ve Et Terhib\u201d (f. 73).<\/p>\n

[3]<\/a> Ibn Maxhe (241), Albani n\u00eb \u201cSahih Et Tergib ve Et Terhib\u201d (f. 75).<\/p>\n

[4]<\/a> Ahmedi (11016), Ebu Davudi (574), Darimiu (1368).<\/p>\n

[5]<\/a> \u201cTedhkiretu Es Sami\u2019 ve El Mutekelim\u201d (f. 63-64).<\/p>\n

[6]<\/a> \u201cMin Ealam Et Terbije El Islamije\u201d (f. 1\/44), \u201cMenakib Ebu Hanife\u201d, El Kurdij (f. 138).<\/p>\n

[7]<\/a> \u201cEl Mualim ve El Menahixh ve Turuk Et Tedris\u201d, dr. Muhamed Abdulalim (f. 14-15).<\/p>\n

[8]<\/a> Tirmidhiu (2685), Darimiu (289).<\/p>\n

[9]<\/a> Buhariu (1), Muslimi (1907).<\/p>\n

[10]<\/a> Muslimi (2674).<\/p>\n

[11]<\/a> Muslimi (1017).<\/p>\n

[12]<\/a> Ahmedi (5\/387).<\/p>\n

[13]<\/a> Ibn Maxhe (240), Albani hadithin e cil\u00ebsoi si t\u00eb sakt\u00eb n\u00eb \u201cEt Tergib ve Et Terhib\u201d (80).<\/p>\n

[14]<\/a> \u201cLakatu El Laliu EL Mutenathire\u201d (f. 161).<\/p>\n

[15]<\/a> \u201cTedhkiretu Es Sami\u2019 ve El Mutekelim\u201d (f. 63).<\/p>\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

P\u00ebrshkrimi i par\u00eb: Ka m\u00ebsues t\u00eb cil\u00ebt e p\u00ebrbuz\u00ebn k\u00ebt\u00eb profesion fisnik n\u00eb momentin q\u00eb e p\u00ebrdor\u00ebn si mjet p\u00ebr t\u2019u pasuruar dhe p\u00ebr p\u00ebrfitime materiale. K\u00ebta m\u00ebsues pun\u00ebn si m\u00ebsimdh\u00ebn\u00ebs \u00a0e shohin vet\u00ebm nga ky k\u00ebndv\u00ebshtrim i ngusht\u00eb. Ushtrimi i detyr\u00ebs s\u00eb m\u00ebsuesit \u00ebsht\u00eb m\u00eb i lart\u00eb se t\u00eb jet\u00eb thjesht detyr\u00eb zyrtare ose […]<\/p>\n","protected":false},"author":4,"featured_media":7984,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,4,22,6,67,23],"tags":[],"class_list":{"0":"post-7983","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-c95-ahlak","8":"category-c86-akide","9":"category-c82-artikuj","10":"category-c96-davet","11":"category-te-zgjedhura","12":"category-c89-urtesi"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/7983","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=7983"}],"version-history":[{"count":1,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/7983\/revisions"}],"predecessor-version":[{"id":7985,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/7983\/revisions\/7985"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/media\/7984"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7983"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7983"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7983"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}