{"id":14768,"date":"2016-09-18T11:50:10","date_gmt":"2016-09-18T09:50:10","guid":{"rendered":"http:\/\/shekulliagency.com\/?p=14768"},"modified":"2016-09-18T20:55:44","modified_gmt":"2016-09-18T18:55:44","slug":"si-u-krijua-hz-hava-prej-brinjes-se-ademit-a-s","status":"publish","type":"post","link":"https:\/\/alb.shekulliagency.com\/?p=14768","title":{"rendered":"SI U KRIJUA HZ. HAVA PREJ BRINJ\u00cbS S\u00cb ADEMIT A.S.?"},"content":{"rendered":"

\"kul-4355\"<\/a>Njeriu nuk \u00ebsht\u00eb nj\u00eb qenie q\u00eb ka marr\u00eb trajt\u00ebn aktuale si rezultat i evolucionit. Ai \u00ebsht\u00eb krijuar si nj\u00eb lloj m\u00eb vete dhe nuk ka ardhur n\u00eb gjendjen e sotme duke fituar gradualisht cil\u00ebsi t\u00eb reja n\u00eb rrug\u00ebn e evolucionit t\u00eb llojeve duke iu n\u00ebnshtruar seleksionit natyror.<\/p>\n

Njeriu \u00ebsht\u00eb krijuar nga Zoti. N\u00eb nj\u00eb aspekt, edhe Ademi a.s.\u00a0 \u00ebsht\u00eb krijuar si nj\u00eb mrekulli, ashtu si edhe\u00a0 Mesihu a.s.. Nd\u00ebrkaq, mrekullia, si dukuri, nuk mund t\u00eb shpjegohet n\u00eb bot\u00ebn e shkaqeve. E th\u00ebn\u00eb m\u00eb sakt\u00eb, shfaqjen e s\u00eb gjall\u00ebs nuk kan\u00eb mundur ta shpjegojn\u00eb pozitivisht gjer m\u00eb sot as natyralist\u00ebt, as evolucionist\u00ebt. Teorit\u00eb e parashtruara prej tyre jan\u00eb gj\u00ebra t\u00eb cilave u mungon aspekti shkencor dhe t\u00eb mb\u00ebshtetura n\u00eb pajandra shum\u00eb t\u00eb dob\u00ebta, prandaj edhe pothuajse kan\u00eb falimentuar pas kritikave q\u00eb u jan\u00eb b\u00ebr\u00eb. Ka shum\u00eb vepra t\u00eb shkruara rreth k\u00ebtij subjekti nga t\u00eb cilat mund t\u00eb p\u00ebrfitohet.<\/p>\n

Kur e trajtojm\u00eb nj\u00eb \u00e7\u00ebshtje n\u00eb kushtet e bot\u00ebs s\u00eb shkaqeve, e trajtojm\u00eb sipas parimit t\u00eb p\u00ebrputhshm\u00ebris\u00eb s\u00eb shkaqeve n\u00eb ekuilibrin shkak-pasoj\u00eb. P\u00ebr shembull, themi se, q\u00eb t\u00eb krijohet nj\u00eb pem\u00eb prej nj\u00eb fare, s\u00eb pari, me lej\u00eb t\u00eb Zotit, far\u00ebs i duhen siguruar kushte t\u00eb tilla si mjedisi ku do t\u00eb vendoset (tok\u00eb biologjike), lag\u00ebshtir\u00eb, aj\u00ebr, drit\u00eb, kushte klimatike si dhe q\u00eb fara t\u00eb ket\u00eb aft\u00ebsi mbir\u00ebse. Ja pra, kur t\u00eb b\u00ebhen bashk\u00eb k\u00ebto kushte, krijohet gjendja q\u00eb i themi “kushte optimale”, gjendje e cila funksionon si nj\u00eb kusht i vet\u00ebm, prandaj edhe ne do ta konsiderojm\u00eb t\u00eb till\u00eb. Tani, ky kusht e b\u00ebn t\u00eb domosdosh\u00ebm realizimin e pasoj\u00ebs s\u00eb tij. Dometh\u00ebn\u00eb, me lej\u00ebn e Zotit, fara b\u00ebhet kalli e veza zog.<\/p>\n

Krijimi i par\u00eb i njeriut \u00ebsht\u00eb nj\u00eb mrekulli. K\u00ebt\u00eb \u00e7\u00ebshtje mund ta tregojm\u00eb k\u00ebshtu brenda marr\u00ebdh\u00ebnive shkak-pasoj\u00eb. Le t\u00eb themi se, p\u00ebr t\u00eb p\u00ebrftuar nj\u00eb gjalles\u00eb nga nj\u00eb tjet\u00ebr, bashkuat nj\u00eb zog me nj\u00eb pul\u00eb si dhe nj\u00eb kal\u00eb me nj\u00eb gomaric\u00eb. Nga bashkimi i par\u00eb s’do t\u00eb dal\u00eb asgj\u00eb, kurse nga bashkimi i dyt\u00eb do t\u00eb dal\u00eb mushka q\u00eb s’\u00ebsht\u00eb n\u00eb gjendje ta vazhdoj\u00eb brezin e vet. K\u00ebto ndodhin sepse kushtet jan\u00eb t\u00eb mang\u00ebta, pra, mungojn\u00eb kushtet optimale dhe p\u00ebrputhshm\u00ebria shkak-pasoj\u00eb. Kurse, n\u00eb se bashkohen sperma e burrit me vez\u00ebn e gruas n\u00eb mitr\u00ebn e saj n\u00eb kushte optimale dhe n\u00eb pranin\u00eb e t\u00eb gjitha shkaqeve (faktor\u00ebve) t\u00eb domosdoshme, fekondimi b\u00ebhet i plot\u00eb dhe \u00e7do gj\u00eb \u00ebsht\u00eb e p\u00ebrsosur. At\u00ebher\u00eb, me lej\u00ebn dhe urdhrin e Allahut, trajt\u00ebsohet fetusi, rritet duke kaluar n\u00ebp\u00ebr faza t\u00eb caktuara dhe, si p\u00ebrfundim, lind f\u00ebmija. Pra, k\u00ebtu merret rezultati i k\u00ebrkuar sepse jan\u00eb bashkuar m\u00eb nj\u00eb t\u00eb gjitha shkaqet e nevojshme. Po k\u00ebshtu, Zoti mund t’i ndryshoj\u00eb kushtet dhe t\u00eb sjell\u00eb n\u00eb bot\u00eb nj\u00eb qenie me cil\u00ebsi dhe kapacitete t\u00eb tjera.<\/p>\n

Ky, pra, \u00ebsht\u00eb shpjegimi shkencor i nj\u00eb dukurie. Por, n\u00ebse dukuria merr rrug\u00eb jasht\u00eb kushteve dhe marr\u00ebdh\u00ebnieve shkak-pasoj\u00eb, at\u00ebher\u00eb na duhet ta pranojm\u00eb shpjegimin e saj jo me evolucion dhe seleksion natyror, por sipas th\u00ebnieve t\u00eb Zotit dhe t\u00eb t\u00eb D\u00ebrguarit t\u00eb Tij. Allahu thot\u00eb se kjo \u00ebsht\u00eb mrekulli. Ademi a.s. \u00ebsht\u00eb mrekulli e nj\u00eb krijimi pa n\u00ebn\u00eb e pa baba, kurse Mesihu a.s., pa baba. Allahu, ashtu si\u00e7 krijon ndonj\u00eb qenie her\u00eb pa n\u00ebn\u00eb e her\u00eb pa baba, ashtu e krijon edhe pa n\u00ebn\u00eb e pa baba.\u00a0\u00a0 Edhe krijimi i Ademit a.s. \u00ebsht\u00eb i till\u00eb, pa n\u00ebn\u00eb e pa baba dhe shpjegimi i tij me an\u00eb t\u00eb marr\u00ebdh\u00ebnieve shkak-pasoj\u00eb \u00ebsht\u00eb i pamundur. Kur’ani fton:<\/p>\n

“Le t\u00eb sh\u00ebtisin n\u00eb tok\u00eb dhe le t\u00eb shohin se si filloi krijimi!” (Kur’ani, Ankebut: 20).<\/strong><\/p>\n

Si do ta shpjegojn\u00eb kalimin nga mosqenia n\u00eb qenie?<\/strong><\/p>\n

Ashtu si kjo, edhe krijimi i Hz. Havas\u00eb prej Ademit a.s, \u00ebsht\u00eb nj\u00eb tjet\u00ebr mrekulli.\u00a0\u00a0 Prandaj as k\u00ebt\u00eb nuk mundemi ta shpjegojm\u00eb brenda marr\u00ebdh\u00ebnieve shkak-pasoj\u00eb.Megjithat\u00eb, do t\u00eb ishte naivitet po ta mohonim vet\u00ebm sepse nuk mundemi ta shpjegojm\u00eb. Sepse edhe kjo \u00ebsht\u00eb e nj\u00ebjta gj\u00eb me krijimin e Ademit a.s.e t\u00eb\u00a0 Mesihut a.s..<\/p>\n

Me q\u00eb krijimi i Ademit a.s.e i Hz. Havas\u00eb qe harruar, duke krijuar Mesihuna.s., Zoti i riktheu v\u00ebshtrimet te krijimi i par\u00eb dhe atyre q\u00eb pyesnin se si pati ardhur n\u00eb bot\u00eb Hz. Mesihu, iu p\u00ebrgjigj k\u00ebshtu: “Tek Allahu, puna e Hz. Mesihut \u00ebsht\u00eb si puna e Hz. Ademit. Allahu e krijoi at\u00eb nga balta dhe pastaj i tha “B\u00ebhu!” dhe ai u b\u00eb!” (Kur’ani, Al-i Imran: 59).<\/strong><\/p>\n

Po, njer\u00ebzimi e pati harrar burimin e par\u00eb dhe Zoti ia rikujtoi me an\u00eb t\u00eb Hz. Mesihut.<\/p>\n

Dhe tani le t\u00eb vijm\u00eb te \u00e7\u00ebshtja e krijimit t\u00eb Hz. Havas\u00eb prej brinj\u00ebs s\u00eb Hz. Ademit, gj\u00eb tek e cila k\u00ebrkohet pretekst. Un\u00eb kam mendimin se edhe k\u00ebtu p\u00ebrs\u00ebri k\u00ebrkohet t\u00eb b\u00ebhet dialektik\u00eb. Specifika mbi t\u00eb cil\u00ebn k\u00ebrkohet t\u00eb b\u00ebhet dialektik\u00eb, \u00ebsht\u00eb kjo: \u00cbsht\u00eb marr\u00eb nj\u00eb brinj\u00eb nga Ademi a.s.dhe prej saj \u00ebsht\u00eb krijuar Hz. Havaja…<\/p>\n

Pse brinj\u00eb dhe pse prej Ademit?<\/strong><\/p>\n

S\u00eb pari, do t’ju lutesha t\u00eb kinit v\u00ebmendjen p\u00ebr k\u00ebt\u00eb: Aq shum\u00eb argumente t\u00eb fuqishme ka mbi krijimin e njeriut nga Zoti, sa q\u00eb kjo gj\u00eb \u00ebsht\u00eb e pamundur t\u00eb mohohet. Dhe, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, ky fakt \u00ebsht\u00eb nj\u00eb argument i hapur dhe prioritar p\u00ebr ekzistenc\u00ebn e Zotit. Gjith\u00ebsia me mijra ligje, rregulla dhe parime flet p\u00ebr t\u00eb nj\u00ebjt\u00ebn gj\u00eb. Bota e brendshme e njeriut, konstitucioni i tij subjektiv, ndjesit\u00eb, e fshehta e tij njer\u00ebzore dhe nj\u00eb s\u00ebr\u00eb delikatesash ende t\u00eb pazbuluara flasin gjith\u00eb p\u00ebr Zotin. Ka edhe mijra argumente t\u00eb tjera si k\u00ebto q\u00eb do t\u00eb sh\u00ebrbenin si d\u00ebshmitar\u00eb t\u00eb padiskutuesh\u00ebm t\u00eb ekzistenc\u00ebs s\u00eb Zotit. Pothuajse \u00e7dokush, filozof, mendimtar, teolog, \u00ebsht\u00eb kapur pas nj\u00eb pjese t\u00eb k\u00ebtyre argumenteve dhe p\u00ebrpiqet t\u00eb dal\u00eb me to n\u00eb bregun e shp\u00ebtimit. Sidomos kur t\u00eb sillen bashk\u00eb nj\u00eb mij\u00eb prej k\u00ebtyre, \u00e7’argument i fuqish\u00ebm, trondit\u00ebs e i pakrahasuesh\u00ebm q\u00eb b\u00ebhet!<\/p>\n

Tani, nj\u00eb pjes\u00eb mohuesish, duke mbyllur syt\u00eb para gjith\u00eb argumenteve, k\u00ebrkojn\u00eb t\u00eb kapen pas t\u00eb ashtuquajturit krijim t\u00eb Hz. Havas\u00eb prej brinj\u00ebs s\u00eb Ademit a.s. p\u00ebr t\u00eb justifikuar mohimin e tyre. Prij\u00ebsi i madh, Said Nursi, pun\u00ebn e tyre e sh\u00ebmb\u00ebllen n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb: “O v\u00eblla! N\u00eb trupin e nefsit, egos, ka nj\u00eb verb\u00ebri. P\u00ebr sa koh\u00eb q\u00eb t\u00eb vazhdoj\u00eb, ajo i b\u00ebhet penges\u00eb shikimit t\u00eb diellit t\u00eb s\u00eb v\u00ebrtet\u00ebs. Po, dihet se, sikur edhe n\u00eb nj\u00eb gur t\u00eb vog\u00ebl, madje, t\u00eb nj\u00eb kalaje q\u00eb duket me prova dhe argumente t\u00eb qarta se ka dal\u00eb nga dora e nj\u00eb arkitekti t\u00eb p\u00ebrsosur, t\u00eb vihet re ndonj\u00eb parregullsi, ai nefsi qorr q\u00eb u qorroft\u00eb, e mohon t\u00ebr\u00eb kalan\u00eb dhe \u00e7do gj\u00eb e paraqet kok\u00ebposht\u00eb. Ja, pra, injoranca dhe kok\u00ebtrash\u00ebsia e nefsit nga t\u00eb tilla prirje e veprime zhb\u00ebr\u00ebse t\u00eb pangopura kuptohet.”<\/p>\n

Po, nd\u00ebrsa qoft\u00eb njeriu, qoft\u00eb gjith\u00ebsia nga kreu gjer n\u00eb fund e shpallin t\u00eb v\u00ebrtet\u00ebn e ekzistenc\u00ebs s\u00eb Zotit n\u00eb trajt\u00ebn e mijra argumenteve, ta shoh\u00ebsh \u00e7do gj\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb nj\u00ebanshme, n\u00eb s’\u00ebsht\u00eb privim nga e v\u00ebrteta, \u00e7’\u00ebsht\u00eb tjet\u00ebr?<\/p>\n

\u00c7\u00ebshtja e brinj\u00ebs tregohet n\u00eb veprat e Buhariut, Myslimit dhe Ahmed b. Hanbelit. Nd\u00ebrsa hadithi, porosia profetike e cituar n\u00eb veprat e tyre, pohon se Hz. Havaja \u00ebsht\u00eb krijuar prej brinj\u00ebs s\u00eb\u00a0 Ademit a.s.,\u00a0 Kur’ani b\u00ebn nj\u00eb pohim t\u00eb till\u00eb:<\/p>\n

“O njer\u00ebz! Kini frik\u00eb Allahun q\u00eb ju ka krijuar prej nj\u00eb veteje dhe nga ajo, pal\u00ebn e saj…” (Kur’ani, Nisa: 1).<\/strong><\/p>\n

Tani do t\u00eb desha t\u00eb t\u00ebrheq v\u00ebmendjen mbi nj\u00eb ve\u00e7ori gramatikore t\u00eb gjuh\u00ebs arabe, gjinin\u00eb e p\u00ebremrave vetor\u00eb e d\u00ebftor\u00eb t\u00eb vet\u00ebs s\u00eb tret\u00eb, konkretisht “ha” (ajo) p\u00ebr fem\u00ebroren dhe “hu” (ai) p\u00ebr mashkulloren. K\u00ebt\u00eb mund ta vem\u00eb re fare qart\u00eb n\u00eb ajetin-argument t\u00eb porsacituar nga Kur’ani. Aty p\u00ebrdoret p\u00ebremri vetvete (ose vete) dhe, m\u00eb pas, kur i referohet atij, p\u00ebrdoret p\u00ebremri ha (ajo) me q\u00eb vetvete \u00ebsht\u00eb e gjinis\u00eb fem\u00ebrore.<\/p>\n

Tani le t\u00eb q\u00ebndrojm\u00eb pak mbi k\u00ebt\u00eb pohim q\u00eb shpreh ajeti-argument n\u00eb shqyrtim. Aty nuk thuhet se Zoti e krijoi Hz. Havan\u00eb prej Hz. Ademit, dometh\u00ebn\u00eb prej trupit t\u00eb tij, por prej vetvetes s\u00eb tij, dometh\u00ebn\u00eb prej nefsit, prej egos, subjektit t\u00eb njeriut.<\/p>\n

Ve\u00e7an\u00ebrisht, me q\u00eb ky hadith (kjo porosi profetike) nuk \u00ebsht\u00eb i p\u00ebrhapur, por vetiak, pra, i rr\u00ebfyer vet\u00ebm prej nj\u00eb personi, b\u00ebhet e domosdoshme q\u00eb t\u00eb shpjegohet me an\u00eb t\u00eb Kur’anit. Kjo \u00ebsht\u00eb nj\u00eb metod\u00eb me r\u00ebnd\u00ebsi n\u00eb shpjegimin e ajeteve e t\u00eb haditheve.N\u00eb k\u00ebt\u00eb rast, ajeti \u00ebsht\u00eb fjal\u00eb e Zotit, por i p\u00ebrhapur e i shprehur me kuptim t\u00eb drejtp\u00ebrdrejt\u00eb e t\u00eb qart\u00eb, prandaj edhe hadithi duhet mb\u00ebshtetur te ai n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb shpjegohen pikat e errta dhe kuptimet e fshehta. S\u00eb pari, duhet par\u00eb me v\u00ebmendje se p\u00ebrse e ka dh\u00ebn\u00eb k\u00ebt\u00eb porosi Profeti, cila \u00ebsht\u00eb ideja q\u00ebndrore e saj. Profeti porosit q\u00eb grat\u00eb vazhdimisht t\u00eb k\u00ebshillohen p\u00ebr mir\u00eb n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb orientohen kah e mira dhe e drejta, sepse grat\u00eb jan\u00eb krijuar prej brinj\u00ebs, pra, n\u00eb m\u00ebnyr\u00eb t\u00eb n\u00ebnkuptueshme, jan\u00eb t\u00eb shtrembra! P\u00ebr rrjedhoj\u00eb – vazhdon n\u00ebnkuptimi i porosis\u00eb – d\u00ebshira ose tentativa p\u00ebr t’i drejtuar shpejt ato, i thyen, i t\u00ebrheq n\u00eb vetvete dhe mbeten ashtu, t\u00eb shtrembra. Nd\u00ebrkaq, edhe heqja dor\u00eb prej edukimit t\u00eb tyre p\u00ebr shkak t\u00eb v\u00ebshtir\u00ebsis\u00eb q\u00eb paraqet kjo pun\u00eb, shkakton q\u00eb ato t\u00eb mbeten ashtu si\u00e7 jan\u00eb.<\/p>\n

P\u00ebr t\u00eb th\u00ebn\u00eb at\u00eb \u00e7ka d\u00ebshiron, i D\u00ebrguari i Allahut (a.s.) kapet pas nj\u00eb specifike, dob\u00ebsia dhe delikatesa e femr\u00ebs, mund\u00ebsia m\u00eb e madhe q\u00eb ekziston te ajo, n\u00eb raport me mashkullin, q\u00eb t\u00eb jet\u00eb apo t\u00eb b\u00ebhet e shtremb\u00ebr e q\u00eb t\u00eb thyhet shpejt. Pra, n\u00eb esenc\u00eb, ajo q\u00eb \u00ebsht\u00eb dashur t\u00eb thuhet n\u00eb porosin\u00eb profetike nuk \u00ebsht\u00eb krijimi i Hz. Havas\u00eb prej brinj\u00ebs s\u00eb Ademit a.s., por q\u00eb femra mbetet e shtremb\u00ebr n\u00eb se n\u00ebnvleft\u00ebsohet edukimi i saj dhe ajo braktiset n\u00eb pun\u00ebn e vet, ose, nga ana tjet\u00ebr, q\u00eb femra thyhet n\u00eb se k\u00ebrkohet t\u00eb drejtohet me ngut dhe pa kriter!<\/p>\n

Natyrisht, k\u00ebtu, m\u00ebnyra e t\u00eb shprehurit \u00ebsht\u00eb ngritur mbi nj\u00eb urt\u00ebsi, gj\u00eb q\u00eb \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje m\u00eb vete…<\/p>\n

K\u00ebtu i D\u00ebrguari i Madh (a.s.) ka th\u00ebn\u00eb “min dal’ihi”, “prej brinj\u00ebs”, gj\u00eb q\u00eb mund t\u00eb shpreh\u00eb dy kuptime: edhe prejardhje, edhe lloj. Sigurisht, k\u00ebtu kemi nj\u00eb metafor\u00eb, pra, nj\u00eb kuptim t\u00eb figursh\u00ebm.<\/p>\n

Profetit i p\u00ebrkasin shum\u00eb porosi t\u00eb tilla t\u00eb shprehura n\u00eb m\u00ebnyr\u00eb t\u00eb figurshme. P\u00ebr shembull, ai thot\u00eb: “\u00c7do gjalles\u00eb e ka nj\u00eb shejtan. Shejtani i kafsh\u00ebve \u00ebsht\u00eb ky… ” K\u00ebt\u00eb e ka th\u00ebn\u00eb n\u00eb nj\u00eb rast kur ka ikur nj\u00eb deve. Dhe vazhdon: “Deveja \u00ebsht\u00eb krijuar prej shejtani!” Di\u00e7ka si tepric\u00eb prej shejtani… N\u00eb fakt, n\u00eb k\u00ebto porosi, duke th\u00ebn\u00eb se ashtu si\u00e7 ndodh me njer\u00ebzit, edhe mes kafsh\u00ebve ka t\u00eb tilla q\u00eb b\u00ebjn\u00eb pun\u00ebn e shejtanit, Profeti ka dashur t\u00eb t\u00ebrheq\u00eb v\u00ebmendjen p\u00ebr sjelljen shejtanore, djall\u00ebzore. Shihni si themi ne: “Ky njeri \u00ebsht\u00eb prej druri!” Ose: “E ka zemr\u00ebn prej guri!” Sigurisht q\u00eb k\u00ebtu s’e kemi fjal\u00ebn p\u00ebr materialin prej t\u00eb cilit \u00ebsht\u00eb p\u00ebrb\u00ebr\u00eb njeriu apo zemra! Ne k\u00ebtu e kemi fjal\u00ebn p\u00ebr munges\u00ebn e ndjeshm\u00ebris\u00eb. K\u00ebshtu q\u00eb, edhe kur t\u00eb themi p\u00ebr dik\u00eb se “\u00ebsht\u00eb shejtan”, n\u00ebnkuptojm\u00eb cil\u00ebsi dhe aft\u00ebsi t\u00eb caktuara.<\/p>\n

Dhe tani, duke u p\u00ebrq\u00ebndruar n\u00eb kuptimin e ajetit, le t\u00eb shohim se \u00e7’thot\u00eb Profeti. Gruaja \u00ebsht\u00eb krijuar prej brinj\u00ebs s\u00eb burrit. Kjo do t\u00eb thot\u00eb se gruaja \u00ebsht\u00eb nj\u00eb cop\u00eb prej burrit, do t\u00eb thot\u00eb se \u00ebsht\u00eb nj\u00eb qenie e t\u00eb nj\u00ebjtit lloj dhe e t\u00eb nj\u00ebjtave cil\u00ebsi t\u00eb burrit, do t\u00eb thot\u00eb se \u00e7’lloj proteine t\u00eb jet\u00eb proteina e burrit, e till\u00eb \u00ebsht\u00eb edhe proteina e gruas. Sigurisht, sepse, po t\u00eb mos ishin t\u00eb t\u00eb nj\u00ebjtit lloj, bashkimi i tyre nuk do t\u00eb ishte i natyrsh\u00ebm, p\u00ebr rrjedhoj\u00eb, nuk do t\u00eb realizohej fekondimi si dhe rezultati i tij, vazhdim\u00ebsia e llojit, gj\u00eb q\u00eb theksohet n\u00eb fund t\u00eb ajetit:<\/p>\n

“…dhe prej tyre lind\u00ebn shum\u00eb meshkuj e femra!” (Kur’ani, Nisa: 1).<\/strong><\/p>\n

P\u00ebrdorimi n\u00eb porosi i fjal\u00ebs “dalaa”, shmangie, shtremb\u00ebrim, ka p\u00ebr q\u00ebllim pik\u00ebrisht t\u00eb v\u00ebr\u00eb gishtin mbi kuptimin e prirjes drejt shtremb\u00ebrimit, e mund\u00ebsis\u00eb s\u00eb madhe p\u00ebr t’u shtremb\u00ebruar, p\u00ebr t’u shmangur nga e drejta.<\/p>\n

K\u00ebt\u00eb mjet leksiko-stilistik ka zgjedhur Profeti dhe specifika se femra mund t\u00eb prishet shum\u00eb m\u00eb shpejt dhe leht\u00eb se mashkulli, \u00ebsht\u00eb nj\u00eb e v\u00ebrtet\u00eb kaq e hapur dhe e padiskutueshme, p\u00ebr t\u00eb cil\u00ebn \u00ebsht\u00eb d\u00ebshmitare e gjith\u00eb bota. Ashtu \u00ebsht\u00eb! Indiferent\u00ebt ndaj s\u00eb v\u00ebrtet\u00ebs dhe pervers\u00ebt e \u00e7do lloji p\u00ebrpiqen sot ta p\u00ebrdorin femr\u00ebn si nj\u00eb grep p\u00ebr t’u marr\u00eb mendjen meshkujve. Sidomos n\u00eb k\u00ebt\u00eb shekullin ton\u00eb t\u00eb 21-t\u00eb, femra \u00ebsht\u00eb n\u00ebp\u00ebrk\u00ebmbur aq shum\u00eb, sa q\u00eb \u00ebsht\u00eb e pamundur t\u00eb tregohet ndonj\u00eb periudh\u00eb historike kur ajo t\u00eb ket\u00eb paraqitur nj\u00eb figur\u00eb kaq t\u00eb f\u00eblliqur! Ashtu si\u00e7 n\u00eb porosin\u00eb profetike aludohet p\u00ebr faktin q\u00eb femra shfryt\u00ebzohet edhe n\u00eb reklamat m\u00eb t\u00eb zakonshme me mendimin p\u00ebr t’i b\u00ebr\u00eb ato m\u00eb t\u00eb efektshme, po ashtu aludohet edhe p\u00ebr ekspozimin e dob\u00ebsive dhe lakuriq\u00ebsis\u00eb s\u00eb saj. A \u00ebsht\u00eb e mundur t’i jepet ndonj\u00eb shpjegim e t\u00eb justifikohet ngjitja e portreteve fem\u00ebrore mbi rrotat e makinave, mbi rrobat e banjos, mbi sal\u00e7i\u00e7et dhe suxhuk\u00ebt? \u00c7’lidhje mund t\u00eb ket\u00eb femra me k\u00ebto banalitete? Shihni, pra, \u00ebsht\u00eb parashikuar se do t\u00eb vinte nj\u00eb koh\u00eb kur\u00a0 femra do t\u00eb shfryt\u00ebzohej nga njer\u00ebzit e shtremb\u00ebr e t\u00eb mbrapsht\u00eb p\u00ebr gj\u00ebra t\u00eb shtrembra e t\u00eb mbrapshta, pra edhe i D\u00ebrguari i Madh \u00ebsht\u00eb shprehur n\u00eb m\u00ebnyr\u00eb t\u00eb figurative se femra \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb prej di\u00e7kaje t\u00eb\u00a0 shtremb\u00ebr t\u00eb burrit! Po, sikur gruaja ka grumbulluar n\u00eb nefsin, egon e saj, aspektet m\u00eb t\u00eb shtrembra t\u00eb llojit njer\u00ebzor dhe \u00ebsht\u00eb b\u00ebr\u00eb shemb\u00eblltyr\u00eb e shtremb\u00ebris\u00eb! Gjithsesi, nuk mund t\u00eb zgjidhej nj\u00eb m\u00ebnyr\u00eb t\u00eb shprehuri m\u00eb e goditur p\u00ebr t\u00eb pohuar nj\u00eb gj\u00eb t\u00eb till\u00eb!<\/p>\n

Le t\u00eb trajtojm\u00eb edhe nj\u00eb specifik\u00eb tjet\u00ebr me k\u00ebt\u00eb rast. N\u00eb Testamentin e Vjet\u00ebr thuhet hapur se Hz. Havaja \u00ebsht\u00eb krijuar prej nj\u00eb ane t\u00eb Ademit a.s.. N\u00eb esenc\u00eb, n\u00eb pohimin se \u00ebsht\u00eb marr\u00eb nj\u00eb cop\u00eb nga\u00a0 Ademi a.s. dhe prej saj \u00ebsht\u00eb krijuar Hz. Havaja, nuk ka asnj\u00eb lloj absurditeti. N\u00eb se thuhet se kur\u00a0 Ademi a.s., t\u00eb cilin Zoti e krijoi si nj\u00eb mrekulli, ishte ende balt\u00eb, prej saj u muar nj\u00eb cop\u00eb dhe me t\u00eb u krijua Hz. Havaja, nuk ka asgj\u00eb p\u00ebr t’u \u00e7uditur. Edhe\u00a0 Ademi a.s., edhe Hz.Havaja jan\u00eb vepra t\u00eb nj\u00eb akti mrekullor. Sa p\u00ebr shkenc\u00ebn, n\u00eb k\u00ebt\u00eb specifik\u00eb ajo \u00ebsht\u00eb sakate, qorre e shurdhmemece, as mund t\u00eb thot\u00eb gj\u00eb, as edhe mund t\u00eb b\u00ebj\u00eb nj\u00eb koment t\u00eb pranuesh\u00ebm. Prandaj edhe ne, krijimin e par\u00eb e trajtojm\u00eb si nj\u00eb mrekulli dhe i bindemi e i n\u00ebnshtrohemi fjal\u00ebs s\u00eb Zotit. Dhe k\u00ebt\u00eb s’e b\u00ebjm\u00eb aspak verb\u00ebrisht; p\u00ebrkundrazi, bindemi e n\u00ebnshtrohemi duke v\u00ebshtruar dhe ndjer\u00eb nga dritaret e shkencave sundimin shkat\u00ebrrues e asgj\u00ebsues t\u00eb dituris\u00eb, vullnetit dhe fuqis\u00eb s\u00eb Allahut!<\/p>\n

Ai e di t\u00eb drejt\u00ebn dhe e drejta n\u00eb th\u00ebniet e Tij duhet k\u00ebrkuar!<\/strong><\/em><\/p>\n

 <\/p>\n

Shkeputur nga Libri:”Kodi Enigmatik I Universit” Eroll Velija<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Njeriu nuk \u00ebsht\u00eb nj\u00eb qenie q\u00eb ka marr\u00eb trajt\u00ebn aktuale si rezultat i evolucionit. Ai \u00ebsht\u00eb krijuar si nj\u00eb lloj m\u00eb vete dhe nuk ka ardhur n\u00eb gjendjen e sotme…<\/p>\n","protected":false},"author":1,"featured_media":13953,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-14768","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\/14768"}],"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=14768"}],"version-history":[{"count":5,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14768\/revisions"}],"predecessor-version":[{"id":14773,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/posts\/14768\/revisions\/14773"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=\/wp\/v2\/media\/13953"}],"wp:attachment":[{"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14768"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14768"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alb.shekulliagency.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14768"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}