{"id":14242,"date":"2016-08-25T10:59:53","date_gmt":"2016-08-25T08:59:53","guid":{"rendered":"http:\/\/shekulliagency.com\/?p=14242"},"modified":"2016-08-25T18:06:23","modified_gmt":"2016-08-25T16:06:23","slug":"te-ftosh-ne-rrugen-e-zotit","status":"publish","type":"post","link":"https:\/\/alb.shekulliagency.com\/?p=14242","title":{"rendered":"T\u00eb ftosh n\u00eb rrug\u00ebn e Zotit"},"content":{"rendered":"

\"kultur-546666pg\"<\/a><\/b>Myslimani n\u00eb shoq\u00ebri<\/strong><\/p>\n

Shpesh d\u00ebgjojm\u00eb se dikujt i d\u00ebgjohet fjala apo i p\u00ebrgjigjen \u00a0njerzit, fjal\u00ebt e tij kan\u00eb ndikim magjik n\u00eb shpirt dhe ai arrin ti ndryshoj\u00eb njerzit p\u00ebr mir\u00eb e ti ndreq\u00eb ata.<\/p>\n

At\u00ebhere thuhet se \u201cfilani ka influ-enc\u00eb\u201d, apo \u201c\u00ebsht\u00eb nj\u00eb personalitet ndikues\u201d.<\/p>\n

Nuk ka dyshim se kjo influenc\u00eb \u00ebsht\u00eb shum\u00eb e r\u00ebnd\u00ebsishme. Para s\u00eb gjithash duhet th\u00ebn\u00eb se influenca \u00ebsht\u00eb dy llojesh, pozitive dhe negative dhe ne do t\u00eb flasim p\u00ebr influenc\u00ebn pozitive.<\/p>\n

\u00c7far\u00eb n\u00ebnkuptojm\u00eb me influenc\u00eb pozitive? Me t\u00eb n\u00ebnkuptojm\u00eb nevoj\u00ebn q\u00eb kan\u00eb njer\u00ebzit p\u00ebr shkollimin e injorant\u00ebve, korrigjimin e gabimtar\u00ebve, dekurajimin e m\u00ebkatar\u00ebve dhe t\u00eb tjera si k\u00ebto mjete q\u00eb sh\u00ebrbejn\u00eb p\u00ebr t\u00eb udh\u00ebzuar njer\u00ebzit drejt mir\u00ebsis\u00eb dhe prosperitetit. Pra do t\u00eb flasim rreth faktit se si duhet ta b\u00ebjm\u00eb m\u00eb t\u00eb efektshme thirrjen dhe udh\u00ebzimin e njer\u00ebzve. Fillimisht elementet e influenc\u00ebs p\u00ebrqendrohen n\u00eb tre \u00e7\u00ebshtje kryesore:<\/p>\n

1-Prirja, t\u00ebrheqja ndjesore dhe pranimi me gjith\u00eb shpirt.<\/p>\n

2-Bindja me an\u00eb t\u00eb argumentave shkencore.<\/p>\n

3-Shembulli i gjall\u00eb.<\/p>\n

Shkurtimisht themi se njer\u00ebzit pranojn\u00eb vet\u00ebm fjal\u00ebt e atij t\u00eb cilin e duan, q\u00eb i t\u00ebrheq, prandaj duhet patjet\u00ebr t\u00eb fitohet kjo t\u00ebrheqje dhe ky pranim sepse ai sh\u00ebrben si mjeti kryesor p\u00ebr t\u00eb siguruar influenc\u00ebn mbi njer\u00ebzit dhe p\u00ebrgjigjen e tyre. Por sigurimi i simpatis\u00eb dhe i t\u00ebrheqjes s\u00eb njer\u00ebzve nuk \u00ebsht\u00eb gjith\u00e7ka, pasi dikush mund ta doj\u00eb dik\u00eb, por nuk e ndjek at\u00eb sepse nuk \u00ebsht\u00eb i bindur apo nuk e sheh t\u00eb v\u00ebrtet\u00ebn p\u00ebr bindjen me forc\u00ebn e arsyes dhe me an\u00eb t\u00eb argumenteve shkencore, pasi ajo ka pushtet t\u00eb padiskutuesh\u00ebm.<\/p>\n

K\u00ebshtu duhet t\u00eb dim\u00eb se k\u00ebto m\u00ebnyra jan\u00eb t\u00eb lidhura ngusht\u00eb me nj\u00ebra-tjetr\u00ebn.<\/p>\n

K\u00ebshtu, n\u00ebse do t\u00eb kishim vet\u00ebm nj\u00eb t\u00ebrheqje ndjesore pa bindjen, nuk do t\u00eb kishte p\u00ebrgjigje pozitive ndaj asaj p\u00ebr t\u00eb cil\u00ebn b\u00ebjm\u00eb thirrje. Po ashtu edhe n\u00ebse do t\u00eb kishim vet\u00ebm bindje me argumente shkencore, por t\u00eb shoq\u00ebruara me nj\u00eb lloj vrazhd\u00ebsije nuk do t\u00eb kishim p\u00ebrgjigje.<\/p>\n

Nd\u00ebrsa faktori i tret\u00eb, q\u00eb \u00ebsht\u00eb shembulli i gjall\u00eb, mb\u00ebshtetet n\u00eb dy faktor\u00ebt e par\u00eb. Ky faktor shton prirjen dhe t\u00ebrheqjen ndjesore dhe i jep forc\u00eb e qart\u00ebsi argumenteve logjike, duke b\u00ebr\u00eb q\u00eb t\u00eb kemi ndikimin e k\u00ebrkuar. P\u00ebr t\u00eb theksuar m\u00eb shum\u00eb forc\u00ebn e k\u00ebtij faktori po citojm\u00eb Ibni Kajimin, i cili ka th\u00ebn\u00eb p\u00ebr dijetar\u00ebt e oborreve: Ata i ftojn\u00eb njer\u00ebzit n\u00eb xhenet me fjal\u00ebt e tyre dhe n\u00eb xhehenem me veprat e tyre. Sa her\u00eb q\u00eb fjal\u00ebt e tyre u than\u00eb njer\u00ebzve: \u201cEjani n\u00eb xhenet\u201d veprat e tyre nd\u00ebrhyn\u00eb duke th\u00ebn\u00eb: \u201cMos i d\u00ebgjoni ata\u201d.<\/p>\n

N\u00ebse fjal\u00ebt e tyre do t\u00eb ishin t\u00eb v\u00ebrteta, ata do t\u00eb ishin t\u00eb par\u00ebt q\u00eb do t\u2019i p\u00ebrgjigjeshin atyre\u2026\u201d<\/p>\n

N\u00eb t\u00eb v\u00ebrtet\u00eb ne q\u00eb t\u00eb gjith\u00eb e duam ta kemi k\u00ebt\u00eb ndikim, pasi shpesh d\u00ebgjojm\u00eb nga njer\u00ebzit se me gjith\u00eb fjalimet, leksionet, m\u00ebsimet e ndryshme, shihet se p\u00ebrgjigjja \u00ebsht\u00eb jo ashtu si\u00e7 pritet.<\/p>\n

Ne kujdesemi t\u00eb ndodh\u00eb ky ndikim p\u00ebr arsye t\u00eb ndryshme si p\u00ebr shembull:<\/p>\n

1-Shp\u00ebrblimi i madh q\u00eb na pret.<\/p>\n

Profeti a.s. ka th\u00ebn\u00eb: \u201cN\u00ebse Allahu udh\u00ebzon me an\u00ebn t\u00ebnde dik\u00eb, \u00ebsht\u00eb m\u00eb mir\u00eb se t\u00eb kishe nj\u00eb pasuri t\u00eb rrall\u00eb\u201d; \u201cKush udh\u00ebzon p\u00ebr nj\u00eb pun\u00eb t\u00eb mir\u00eb ka shp\u00ebrblim sa ai q\u00eb e kryen at\u00eb pun\u00eb.\u201d Ky shp\u00ebrblim merret n\u00ebse ndodh praktikisht p\u00ebrgjigjja ndaj thirrjes.<\/p>\n

2- P\u00ebr shkak t\u00eb k\u00ebtij ndikimi fitojm\u00eb k\u00ebnaq\u00ebsin\u00eb e Allahut dhe na zbret fitorja prej Tij.<\/p>\n

3-Nj\u00eb arsye tjet\u00ebr \u00ebsht\u00eb triumfi ndaj t\u00eb keqes dhe njer\u00ebzve t\u00eb saj, pasi ajo zot\u00ebron mjete dhe m\u00ebnyra t\u00eb ndryshme p\u00ebr t\u00eb p\u00ebrhapur idet\u00eb dhe konceptet e saj. K\u00ebshtu, detyra jon\u00eb \u00ebsht\u00eb t\u00eb tregohemi t\u00eb v\u00ebmendsh\u00ebm e t\u2019i dalim k\u00ebsaj t\u00eb keqeje p\u00ebrpara.<\/p>\n

Nga ana tjet\u00ebr, kur thirr\u00ebsi n\u00eb Islam nuk ka ndikim te njer\u00ebzit, tek ai krijohen paragjykime dhe mendime t\u00eb gabuara p\u00ebr ta, duke th\u00ebn\u00eb se ai u p\u00ebrpoq t\u2019ia p\u00ebrcillte Islamin n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb e me argumente, por njer\u00ebzit e refuzuan at\u00eb. Por gabimi mund t\u00eb jet\u00eb tek ai vet\u00eb. Mospasja ndikim \u00ebsht\u00eb e rrezikshme edhe p\u00ebr thirr\u00ebsit pasi duke krijuar k\u00ebto paragjykime, ai bie n\u00eb nj\u00eb gjynah t\u00eb madh si\u00e7 na ka paralajm\u00ebruar Profeti a.s.: \u201cKush thot\u00eb njer\u00ebzit mor\u00ebn fund, ai ka marr\u00eb fund p\u00ebr vete\u201d apo \u201cai i shkat\u00ebrroi ata\u201d.<\/p>\n

Gjithashtu prej mosndikimit rrjedh dhe di\u00e7ka tjet\u00ebr: ai q\u00eb th\u00ebrret duke mos qen\u00eb v\u00ebrtet i p\u00ebrgatitur dhe nuk gjen p\u00ebrgjigje prej njer\u00ebzve, mund t\u00eb b\u00ebhet pesimist dhe t\u00eb largohet prej tyre. Kjo b\u00ebn q\u00eb t\u00eb zvog\u00eblohet numri i ftuesve n\u00eb Islam.<\/p>\n

Gjithmon\u00eb kur flasim p\u00ebr thirrjen n\u00eb Islam duhet t\u00eb kemi parasysh se kushti i par\u00eb p\u00ebr ndikim \u00ebsht\u00eb forca e besimit.<\/p>\n

K\u00ebshtu ftuesi n\u00eb Islam duhet t\u00eb ket\u00eb besim t\u00eb madh, frik\u00eb ndaj Allahut, t\u2019i mb\u00ebshtetet gjithmon\u00eb Atij, ta ndiej\u00eb p\u00ebrher\u00eb mbikqyrjen e Tij, gjuha e tij t\u00eb jet\u00eb p\u00ebrher\u00eb duke p\u00ebrmendur Allahun, mendja t\u00eb jet\u00eb duke medituar n\u00eb krijimin e Tij, zemra t\u00eb p\u00ebrjetoj\u00eb takimin me T\u00eb, t\u00eb p\u00ebrpiqet p\u00ebr t\u00eb b\u00ebr\u00eb vepra t\u00eb mira, t\u00eb agj\u00ebroj\u00eb dit\u00ebn e t\u00eb falet nat\u00ebn, t\u00eb jet\u00eb i sinqert\u00eb dhe t\u00eb k\u00ebrkoj\u00eb q\u00eb \u00e7do vep\u00ebr e tij t\u00eb jet\u00eb p\u00ebr Allahun. K\u00ebshtu n\u00ebse ai ka disa ose m\u00eb shum\u00eb prej k\u00ebtyre cil\u00ebsive do t\u00eb ket\u00eb nj\u00ebfar\u00eb pranimi nga njer\u00ebzit.<\/p>\n

Profeti a.s. ka th\u00ebn\u00eb: \u201cN\u00ebse Allahu do nj\u00eb rob t\u00eb Tij, i th\u00ebrret Xhibrilit dhe i thot\u00eb: O Xhibril, Un\u00eb e dua filanin prandaj duaje dhe ti.\u201d E Xhibrili e do at\u00eb. Pastaj Xhibrili th\u00ebrret banor\u00ebt e qiellit e u thot\u00eb: \u201cAllahu e do filanin prandaj duajeni at\u00eb\u201d dhe ata e duan. Pastaj at\u00eb e duan edhe banor\u00ebt e Tok\u00ebs.\u201d<\/p>\n

Pranimi fillestar nuk vjen nga elokuenca e fjal\u00ebve apo forca e argumenteve, por vjen nga sekreti i sekreteve q\u00eb \u00ebsht\u00eb sinqeriteti ndaj Allahut xh.sh. dhe n\u00ebnshtrimi i plot\u00eb ndaj Tij. Me k\u00ebt\u00eb cil\u00ebsi t\u00eb vyera ishin pajisur dhe t\u00eb par\u00ebt tan\u00eb. Ata iu p\u00ebrkushtuan me sinqeritet fes\u00eb s\u00eb Allahut, iu n\u00ebnshtruan Atij plot\u00ebsisht dhe i mbush\u00ebn zemrat me frik\u00ebn e Allahut derisa vet\u00ebm pamja e tyre ishte nj\u00eb k\u00ebshill\u00eb prek\u00ebse, rruga e tyre t\u00eb kujtonte Ahiretin dhe vet\u00ebm disa fjal\u00eb t\u00eb tyre hapnin dyert e zemrave duke thyer pengesat.<\/p>\n

Ibni Mesudi r.a. i ka p\u00ebrshkruar k\u00ebshtu sahab\u00ebt e Profetit a.s.<\/p>\n

\u201cKush do t\u00eb ndjek\u00eb ndonj\u00eb rrug\u00eb, le t\u00eb ndjek\u00eb rrug\u00ebn e atyre q\u00eb shkuan sepse t\u00eb gjall\u00ebt mund t\u00eb preken nga fitneja. E ata q\u00eb shkuan jan\u00eb shok\u00ebt e Profetit a.s., njer\u00ebzit m\u00eb t\u00eb devotsh\u00ebm t\u00eb k\u00ebtij umeti, m\u00eb t\u00eb thjesht\u00ebt. Me nj\u00eb fjal\u00eb t\u00eb nj\u00ebrit prej tyre Allahu drejton grupe t\u00eb t\u00ebra njer\u00ebzish. Me t\u00eb v\u00ebrtet\u00eb q\u00eb k\u00ebto jan\u00eb fjal\u00eb q\u00eb dalin nga thell\u00ebsit\u00eb e zemrave, fjal\u00eb t\u00eb veshura me ngroht\u00ebsin\u00eb e sinqeritetit dhe me d\u00ebshir\u00ebn p\u00ebr t\u2019i b\u00ebr\u00eb mir\u00eb njer\u00ebzve, prandaj dhe japin frytet e tyre.\u201d<\/p>\n

Duhet ta dini se t\u00eb par\u00ebt tan\u00eb nuk mbanin fjalime t\u00eb gjata, por vet\u00ebm disa fjal\u00eb t\u00eb pakta q\u00eb kishin nj\u00eb ndikim t\u00eb jasht\u00ebzakonsh\u00ebm. Ky \u00ebsht\u00eb dhe sekreti i madh t\u00eb cilin e ka v\u00ebn\u00eb Allahu n\u00eb fjal\u00ebt e \u00e7do udh\u00ebzuesi. Kur\u00a0Hasan Basriu u pyet: P\u00ebrse fytyrat e atyre q\u00eb falen nat\u00ebn rrezatojn\u00eb drit\u00eb?\u201d Ai tha: \u201cSepse ata q\u00ebndruan vet\u00ebm p\u00ebr vet\u00ebm me Allahun dhe Ai i veshi ata me drit\u00ebn e Tij.\u201d<\/p>\n

K\u00ebshtu pra, \u00e7el\u00ebsi kryesor p\u00ebr t\u00eb hapur rrug\u00ebn drejt zemrave dhe p\u00ebr t\u00eb patur sukses n\u00eb daua (thirrje) \u00ebsht\u00eb p\u00ebrkushtimi dhe n\u00ebnshtrimi i plot\u00eb ndaj Allahut, sepse ai q\u00eb realizon k\u00ebt\u00eb gj\u00eb ka p\u00ebrkrahjen e Allahut n\u00eb \u00e7do hap t\u00eb tijin, n\u00ebse punon \u2013 punon mir\u00eb, n\u00ebse gjykon \u2013 gjykon drejt\u00eb, n\u00ebse flet \u2013 u fal dobi t\u00eb tjer\u00ebve. Ky \u00ebsht\u00eb shembulli i thirr\u00ebsit, pamja e t\u00eb cilit t\u00eb kujton Allahun. E n\u00eb k\u00ebt\u00eb pik\u00eb duhet patjet\u00ebr t\u00eb ndjekim shembullin e Profetit a.s., i cili falej nat\u00ebn aq sa i fryheshin k\u00ebmb\u00ebt nga t\u00eb q\u00ebndruarit gjat\u00eb n\u00eb k\u00ebmb\u00eb dhe kur Aishja r.a. i tha se pse e b\u00ebnte k\u00ebt\u00eb kur i ishin falur t\u00eb gjitha gjynahet, \u00e7\u2019kishte b\u00ebr\u00eb e \u00e7do t\u00eb b\u00ebnte, ai iu p\u00ebrgjigj: \u201cA s\u2019duhet t\u00eb jem rob mir\u00ebnjoh\u00ebs?\u201d<\/p>\n

Profeti a.s. ishte ai q\u00eb e kishte m\u00eb shum\u00eb frik\u00eb Allahun nga t\u00eb gjith\u00eb besimtar\u00ebt e tjer\u00eb dhe thoshte: \u201cSikur ta dinit at\u00eb q\u00eb un\u00eb di, do t\u00eb qeshnit pak e do t\u00eb qanit shum\u00eb.\u201d Ai dilte \u00e7do nat\u00eb nga Medina dhe vizitonte varrezat duke i p\u00ebrsh\u00ebndetur t\u00eb vdekurit sikur sapo kishte ardhur momenti p\u00ebr t\u2019u ndar\u00eb nga kjo bot\u00eb e p\u00ebr t\u2019u bashkuar me ta. Profeti a.s. ishte njeriu m\u00eb i lidhur me Allahun dhe m\u00eb i larguar nga dynjaja. T\u00eb gjith\u00eb k\u00ebta shembuj nga jeta e Profetit a.s. na tregojn\u00eb edhe nj\u00ebher\u00eb se reagimi pozitiv ndaj mesazhit islam bazohet n\u00eb radh\u00eb t\u00eb par\u00eb te faktori i besimit.<\/p>\n

Faktori i dyt\u00eb q\u00eb ndikon te p\u00ebrgjigjja ndaj \u00ebsht\u00eb bagazhi kulturor dhe shkencor i ftuesit n\u00eb Islam.<\/p>\n

P\u00ebrkrah ndikimit me an\u00eb t\u00eb devocionit dhe besimit duhet t\u00eb jet\u00eb edhe ndikimi me an\u00eb t\u00eb argumenteve dhe dialogut shkencor, i bazuar n\u00eb dijen rreth Librit t\u00eb Allahut dhe tradit\u00ebn e Profetit a.s. \u00cbsht\u00eb p\u00ebr k\u00ebt\u00eb arsye q\u00eb Profeti a.s. sh\u00ebronte \u00e7do t\u00eb etur p\u00ebr dije me njohurit\u00eb q\u00eb kishte p\u00ebr Allahun.<\/p>\n

Te kjo dije njer\u00ebzit gjejn\u00eb p\u00ebrgjigjet e pyetjeve dhe zgjidhjen e problemeve t\u00eb tyre. Kjo dije \u00ebsht\u00eb zahireja e \u00e7do thirr\u00ebsi. Me an\u00eb t\u00eb saj thirr\u00ebsi ndri\u00e7on shikimet e njer\u00ebzve, ndreq konceptet e tyre, u m\u00ebson atyre t\u00eb v\u00ebrtetat e m\u00ebdha t\u00eb Islamit dhe t\u00eb v\u00ebrtetat e realitetit n\u00eb t\u00eb cilin jetojn\u00eb.<\/p>\n

Pra dija \u00ebsht\u00eb nj\u00eb nga an\u00ebt kryesore t\u00eb thirr\u00ebsit n\u00eb Islam p\u00ebr t\u00eb t\u00ebrhequr njer\u00ebzit pas vetes, pasi p\u00ebr \u00e7do problem q\u00eb ndodh ata jan\u00eb t\u00eb interesuar t\u00eb din\u00eb gjykimin e Allahut p\u00ebr t\u00eb. Njer\u00ebzit mblidhen rreth atij q\u00eb jep p\u00ebrgjigje m\u00eb shpejt sesa rreth t\u00eb tjer\u00ebve, sepse ata ndiejn\u00eb nevoj\u00ebn p\u00ebr k\u00ebt\u00eb dije.<\/p>\n

K\u00ebt\u00eb gj\u00eb e shohim fare qart\u00eb te shembulli i sahab\u00ebve. Profeti a.s. e ve\u00e7oi secilin prej tyre p\u00ebr nj\u00eb dije si p\u00ebr shembull Ibni Abasin duke th\u00ebn\u00eb: \u201cO Allah, m\u00ebsoi atij interpretimin e Kur \u2019anit\u201d, apo te hadithi tjet\u00ebr: \u201cN\u00ebse Allahu i do t\u00eb mir\u00ebn nj\u00eb njeriu, i m\u00ebson atij fen\u00eb.\u201d<\/p>\n

Faktori i tret\u00eb- mendjempreht\u00ebsia. Kjo do t\u00eb thot\u00eb se thirr\u00ebsi s\u2019\u00ebsht\u00eb naiv, as i leht\u00eb. Por i p\u00ebrmbajtur dhe gjakftoht\u00eb, zot\u00ebron nj\u00eb logjik\u00eb t\u00eb fort\u00eb.<\/p>\n

Prandaj n\u00ebse ka kontradikta dhe mosmarrveshje midis njer\u00ebzve, d\u00ebgjohet fjala e mendjemprehtit, i cili di si t\u2019i klasifikoj\u00eb gj\u00ebrat duke v\u00ebn\u00eb p\u00ebrpara at\u00eb \u00e7ka \u00ebsht\u00eb m\u00eb kryesore, di si t\u2019i shfryt\u00ebzoj\u00eb rastet, di si t\u2019i zgjidh\u00eb problemet, di si t\u00eb p\u00ebrshtatet n\u00eb situata t\u00eb ndryshme. P\u00ebr k\u00ebt\u00eb sillet si shembull nga t\u00eb par\u00ebt tan\u00eb Imam Ebu Hanife El Numan, i cili n\u00eb nj\u00eb debat me disa ateist\u00eb u tha: \u201c\u00c7\u2019thoni p\u00ebr at\u00eb njeri q\u00eb thot\u00eb se anija mund t\u00eb ngarkohet vet\u00eb e t\u00eb ec\u00eb qet\u00ebsisht midis dallg\u00ebve t\u00eb detit derisa t\u00eb arrij\u00eb n\u00eb destinacion?\u201d<\/p>\n

Than\u00eb: \u201cAi \u00ebsht\u00eb i \u00e7mendur, sepse anija s\u2019i b\u00ebn dot k\u00ebto pun\u00eb vet\u00ebm pa asnj\u00eb drejtues.\u201d<\/p>\n

At\u00ebher\u00eb Ebu Hanife tha: \u201cI lart\u00ebsuar qoft\u00eb Allahu, po si mund t\u00eb mendohet se kjo bot\u00eb me gjith\u00e7ka brenda t\u00eb ket\u00eb ardhur vetvetiu?!\u201d<\/p>\n

Zgjuarsia padyshim \u00ebsht\u00eb nga faktor\u00ebt kryesor\u00eb q\u00eb t\u00ebrheq v\u00ebmendjen e njer\u00ebzve dhe i bind ata. Prej mendjempreht\u00ebsis\u00eb dhe m\u00ebnyr\u00ebs s\u00eb komunikimit sa m\u00eb t\u00eb mir\u00eb me njer\u00ebzit, \u00ebsht\u00eb edhe metoda e krahasimit. Kjo metod\u00eb v\u00eb n\u00eb pah an\u00ebt pozitive dhe negative t\u00eb di\u00e7kaje. K\u00ebt\u00eb metod\u00eb e p\u00ebrdor dhe Kur\u2019ani kur thot\u00eb: \u201cA \u00ebsht\u00eb nj\u00ebsoj ai q\u00eb e ngjall\u00ebm dhe i dham\u00eb drit\u00eb p\u00ebr ta p\u00ebrhapur nd\u00ebr njer\u00ebz, me at\u00eb q\u00eb rri n\u00eb err\u00ebsir\u00eb e s\u2019del dot prej saj\u2026\u201d<\/p>\n

Profeti a.s. ka th\u00ebn\u00eb: \u201cShembulli i atij q\u00eb p\u00ebrmend Zotin e tij dhe atij q\u00eb s\u2019e p\u00ebrmend At\u00eb, \u00ebsht\u00eb si shembulli i t\u00eb gjallit me t\u00eb vdekurin.\u201d<\/p>\n

K\u00ebshtu, kur thirr\u00ebsi i fton njer\u00ebzit, v\u00eb p\u00ebrpara tyre mir\u00ebsit\u00eb e besimit n\u00eb dynja dhe Ahiret dhe pasojat e k\u00ebqija t\u00eb mosbesimit n\u00eb dynja dhe Ahiret. Pra metoda e krahasimit i b\u00ebn njer\u00ebzit t\u00eb mendojn\u00eb e t\u00eb shohin se si p\u00ebrfundojn\u00eb gj\u00ebrat.<\/p>\n

Nj\u00eb metod\u00eb tjet\u00ebr \u00ebsht\u00eb dhe metoda e induksionit, q\u00eb tregon zgjuarsin\u00eb dhe mendjempreht\u00ebsin\u00eb e atij q\u00eb e p\u00ebrdor. Po t\u00eb shohim n\u00eb Kur \u2019anin Fisnik do t\u00eb hetojm\u00eb se kjo metod\u00eb p\u00ebrdoret shpesh, p\u00ebr\u00a0shembull n\u00eb ajetet e m\u00ebposhtme:<\/p>\n

\u201cA nuk u krijuan vet\u00eb, apo ata jan\u00eb krijues? Apo krijuan qiejt dhe tok\u00ebn?\u2026\u201d deri kur thot\u00eb: \u201cA kan\u00eb Zot tjet\u00ebr ve\u00e7 Allahut? Lart\u00ebsuar qoft\u00eb Allahu nga kjo ortak\u00ebri\u201d. Duke pyetur: \u201c A erdh\u00ebt vetvetiu apo ishit ju krijuesi, p\u00ebrgjigjja \u00ebsht\u00eb jo. Pra p\u00ebrse s\u2019e besoni At\u00eb q\u00eb i krijoi tok\u00ebn dhe qiejt? \u201c K\u00ebshtu, duke p\u00ebrdorur disa gj\u00ebra p\u00ebr t\u00eb cilat \u00ebsht\u00eb r\u00ebn\u00eb dakort m\u00eb par\u00eb arrihet n\u00eb disa p\u00ebrfundime q\u00eb njer\u00ebzit nuk i shohin.<\/p>\n

K\u00ebt\u00eb metod\u00eb e ka p\u00ebrdorur dhe Profeti a.s. si p\u00ebr\u00a0shembull te ngjarja e atij q\u00eb i k\u00ebrkoi leje p\u00ebr t\u00eb b\u00ebr\u00eb zina. Profeti a.s. i tha: \u201cA k\u00ebnaqesh ti ta b\u00ebj\u00eb k\u00ebt\u00eb pun\u00eb n\u00ebna jote? -Tha: Jo. A k\u00ebnaqesh p\u00ebr motr\u00ebn t\u00ebnde, tezen t\u00ebnde, hall\u00ebn t\u00ebnde atj? \u2013 Tha: Jo. At\u00ebher\u00eb \u2013 tha Profeti a.s. \u2013 k\u00ebshtu edhe njer\u00ebzit s\u2019e duan k\u00ebt\u00eb gj\u00eb p\u00ebr n\u00ebnat, motrat, tezet dhe hallat e tyre.\u201d Pas k\u00ebsaj personi n\u00eb fjal\u00eb doli nga sht\u00ebpia e Profetit a.s. duke th\u00ebn\u00eb: \u201cShkova te Profeti a.s. dhe s\u2019kish gj\u00eb m\u00eb t\u00eb dashur p\u00ebr mua se zinaja, dola nga ai dhe s\u2019kish gj\u00eb m\u00eb t\u00eb urryer p\u00ebr mua sesa ajo.\u201d<\/p>\n

Nj\u00eb metod\u00eb tjet\u00ebr \u00ebsht\u00eb dhe ajo e pranimit t\u00eb di\u00e7kaje si t\u00eb v\u00ebrtet\u00eb fillimisht, p\u00ebr ta hedhur posht\u00eb m\u00eb von\u00eb. Kjo gj\u00eb b\u00ebhet p\u00ebr t\u00eb mos anashkaluar \u00e7\u00ebshtjet e r\u00ebnd\u00ebsishme duke u marr\u00eb me ato an\u00ebsore, sepse propaganduesit e s\u00eb kot\u00ebs kur debatojn\u00eb mundohen me \u00e7\u00ebshtje an\u00ebsore p\u00ebr t\u00eb mbuluar ato kryesoret.<\/p>\n

K\u00ebshtu p\u00ebr\u00a0shembull\u00a0n\u00eb historin\u00eb e Ibrahimit a.s. n\u00eb Kur \u2019an me Nemrudin shohim se ai p\u00ebrdori t\u00eb nj\u00ebjtin stil:<\/p>\n

\u201cA e pe at\u00eb q\u00eb debatoi me Ibrahimin se kush \u00ebsht\u00eb Zot? Ibrahimi tha: Zoti im jep jet\u00eb dhe vdekje. \u2013 Ai iu p\u00ebrgjigj: Gjithashtu dhe un\u00eb. \u2013 Ibrahimi i tha: Zoti im e sjell Diellin nga Lindja, sille at\u00eb nga Per\u00ebndimi po ishe i zoti?! Dhe mosbesimtari u shastis.\u201d<\/p>\n

Ibrahimi a.s. nuk u ndal t\u00eb merrej me Nemrudin kur ky i fundit i tha se edhe ai jepte dhe merrte jet\u00eb, nuk u ndal t\u00eb merrej si, qysh e tek, por kaloi te nj\u00eb \u00e7\u00ebshtje ku mund ta kapte at\u00eb e t\u2019i jepte fund debatit.<\/p>\n

Pra, ai q\u00eb \u00ebsht\u00eb i zgjuar merret me at\u00eb \u00e7ka \u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme dhe e ndihmon n\u00eb misionin e tij, duke i anashkaluar \u00e7\u00ebshtjet m\u00eb me pak r\u00ebnd\u00ebsi, n\u00eb t\u00eb cilat mund t\u00eb humb\u00eb dhe t\u2019ia ver\u00eb fajin pastaj njer\u00ebzve pse nuk\u00a0iu p\u00ebrgjigj\u00ebn atij.<\/p>\n

Nj\u00eb metod\u00eb tjet\u00ebr \u00ebsht\u00eb q\u00eb gjat\u00eb k\u00ebshill\u00ebs apo ndonj\u00eb fjalimi n\u00eb publik thirr\u00ebsi t\u00eb mos zbuloj\u00eb apo ekspozoj\u00eb gabimet apo m\u00ebkatet e atyre q\u00eb k\u00ebshillon, dometh\u00ebn\u00eb k\u00ebshilla ose t\u00eb jet\u00eb e p\u00ebrgjithshme e pa emra, ose t\u00eb jepet n\u00eb fsheht\u00ebsi n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb mos l\u00ebndoj\u00eb, por t\u00eb sh\u00ebroj\u00eb. Kjo ishte metoda dhe stili i Profetit a.s. n\u00eb shum\u00eb fjalime dhe hytbe kur thoshte: \u201c\u00c7far\u00eb kan\u00eb disa njer\u00ebz q\u00eb\u2026\u201d duke mos p\u00ebrmendur emra. Kjo sepse r\u00ebnd\u00ebsia e k\u00ebshill\u00ebs n\u00eb p\u00ebrgjith\u00ebsi p\u00ebr njer\u00ebzit q\u00ebndron te gjykimi, rregulli apo argumenti q\u00eb p\u00ebrmban dhe jo tek emrat ndaj t\u00eb cil\u00ebve drejtohet. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb mund t\u00eb ndreqet gabimi pa e l\u00ebnduar at\u00eb, ose pa e b\u00ebr\u00eb at\u00eb t\u00eb inatoset e t\u00eb k\u00ebmb\u00ebngul\u00eb n\u00eb gabimin e tij. Ekspozimi i gabimeve t\u00eb tjer\u00ebve n\u00eb p\u00ebrgjith\u00ebsi nxit ndjenj\u00ebn e sulmit t\u00eb \u00e7do njeriu me ose pa t\u00eb drejt\u00eb, ul autoritetin, prandaj ai duhet shmangur.<\/p>\n

Dhe metoda e fundit p\u00ebr t\u00eb cil\u00ebn do t\u00eb flasim \u00ebsht\u00eb p\u00ebrdorimi i but\u00ebsis\u00eb dhe jo i ashp\u00ebrsis\u00eb gjat\u00eb k\u00ebshill\u00ebs. But\u00ebsin\u00eb e ka lavd\u00ebruar Profeti a.s., k\u00ebt\u00eb e d\u00ebshmon dhe hadithi i m\u00ebposht\u00ebm:<\/p>\n

Hyri nj\u00eb nomad n\u00eb xhami dhe filloi t\u00eb b\u00ebnte uj\u00ebt e holl\u00eb. Shok\u00ebt e Profetit a.s. desh\u00ebn t\u2019i flisnin, por Profeti tha: \u201cMos e nd\u00ebrprisni. Pastaj kur mbaroi u tha shok\u00ebve t\u00eb tij dhe jo nomadit: \u201cHidhini uj\u00eb vendit\u201d, pastaj shtoi: \u201cSht\u00ebpit\u00eb e Zotit nuk lejohet t\u00eb l\u00ebndohen\u201d, duke b\u00ebr\u00eb t\u00eb kuptohet se n\u00eb to s\u2019kryhen nevojat. Ky \u00ebsht\u00eb nj\u00eb shembull i qart\u00eb se si Profeti a.s. e ka p\u00ebrdorur but\u00ebsin\u00eb.<\/p>\n

Nd\u00ebrsa ashp\u00ebrsia vjen p\u00ebr disa arsye: nga nj\u00eb ndjenj\u00eb artificiale fanatizmi, nga injoranca etj. K\u00ebshtu disa njer\u00ebz kur shohin ndonj\u00eb gabim te ndonj\u00eb tjet\u00ebr b\u00ebrtasin e sulmojn\u00eb dhe, n\u00eb vend q\u00eb t\u00eb rregullojn\u00eb, prishin.<\/p>\n

Faktori i kat\u00ebrt \u00ebsht\u00eb zem\u00ebrgjer\u00ebsia. Kjo p\u00ebr t\u00eb p\u00ebrfshir\u00eb t\u00eb gjith\u00eb njer\u00ebzit p\u00ebrreth teje, si\u00e7 e thot\u00eb dhe proverbi: S\u2019i t\u00ebrheq dot t\u00eb gjith\u00eb njer\u00ebzit me pasuri, por me zem\u00ebrgjer\u00ebsi. Njer\u00ebzit kan\u00eb k\u00ebrkesa t\u00eb ndryshme ndaj teje, duhet t\u2019i durosh ato, sepse durimi yt, zem\u00ebrgjer\u00ebsia jote ndikon te njer\u00ebzit. P\u00ebr k\u00ebt\u00eb kemi me dhjet\u00ebra shembuj nga jeta e Profetit a.s. midis tyre hadithi i Enes bin Malik: I sh\u00ebrbeva Profetit a.s. p\u00ebr 10 vjet rrjesht dhe s\u2019m\u00eb tha asnj\u00ebher\u00eb as edhe \u201cuf\u201d. Pra, megjith\u00ebse natyra e pun\u00ebs s\u00eb sh\u00ebrb\u00ebtorit i p\u00ebrmban urdh\u00ebrat, kritikat madje dhe p\u00ebrbuzjet, Profeti a.s. nuk i kishte folur ndonj\u00ebher\u00eb keq Enesit. K\u00ebshtu duhet t\u00eb jet\u00eb dhe thirr\u00ebsi, i duruesh\u00ebm me t\u00eb tjer\u00ebt, i m\u00ebshirsh\u00ebm me ta, t\u2019i dhemb\u00eb zemra kur sheh q\u00eb ata m\u00ebkatojn\u00eb, t\u2019i vij\u00eb keq kur sheh q\u00eb refuzojn\u00eb t\u00eb v\u00ebrtet\u00ebn, dhe jo t\u00eb g\u00ebzohet e t\u2019i mallkoj\u00eb duke th\u00ebn\u00eb: \u201c Ata jan\u00eb m\u00ebkatar\u00eb, nuk marrin vesh, Zoti i shkat\u00ebrroft\u00eb. Kjo s\u2019\u00ebsht\u00eb prej sjelljeve t\u00eb larta, kjo s\u2019\u00ebsht\u00eb prej sjelljes s\u00eb Profet\u00ebve. N\u00ebse do t\u2019i thith\u00ebsh njer\u00ebzit duhet t\u00eb vishesh me k\u00ebto sjellje profetike, me k\u00ebt\u00eb m\u00ebshir\u00eb madh\u00ebshtore, me k\u00ebt\u00eb dashamir\u00ebsi t\u00eb rrall\u00eb, t\u00eb fal\u00ebsh, t\u2019ia hap\u00ebsh kraharorin t\u00ebnd njer\u00ebzve.<\/p>\n

Faktori i pest\u00eb \u00ebsht\u00eb guximi dhe q\u00ebndresa. Me k\u00ebt\u00eb kemi p\u00ebr q\u00ebllim guximin e shoq\u00ebruar me urt\u00ebsi, trim\u00ebrin\u00eb n\u00eb koh\u00eb t\u00eb v\u00ebshtira p\u00ebr njer\u00ebzit, si dhe q\u00ebndres\u00ebn p\u00ebrpara fatkeq\u00ebsive dhe v\u00ebshtir\u00ebsive kur shumica t\u00ebrhiqet. K\u00ebto cil\u00ebsi e v\u00ebn\u00eb thirr\u00ebsin apo k\u00ebshilluesin n\u00eb qend\u00ebr t\u00eb v\u00ebmendjes s\u00eb njer\u00ebzve, i b\u00ebn ata ta duan\u00a0e\u00a0t\u00eb ndiejn\u00eb siguri n\u00eb pranin\u00eb e tij.<\/p>\n

\/Revista Drita Islame \u2013 Gusht 2016\/<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Myslimani n\u00eb shoq\u00ebri Shpesh d\u00ebgjojm\u00eb se dikujt i d\u00ebgjohet fjala apo i p\u00ebrgjigjen \u00a0njerzit, fjal\u00ebt e tij kan\u00eb ndikim magjik n\u00eb shpirt dhe ai arrin ti ndryshoj\u00eb njerzit p\u00ebr mir\u00eb…<\/p>\n","protected":false},"author":1,"featured_media":10478,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-14242","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kulture"],"_links":{"self":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14242"}],"collection":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=14242"}],"version-history":[{"count":3,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14242\/revisions"}],"predecessor-version":[{"id":14245,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14242\/revisions\/14245"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/media\/10478"}],"wp:attachment":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14242"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14242"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14242"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}