<\/p>\n
Cil\u00ebsia e par\u00eb: largimi nga hidh\u00ebrimi dhe ngutja <\/strong><\/p>\n Kur njeriu hidh\u00ebrohet, nuk mund t\u2019ia q\u00eblloj\u00eb t\u00eb v\u00ebrtet\u00ebs, prandaj Pejgamberi sal-lAllahu alejhi ue selem ka th\u00ebn\u00eb: \u201cNuk duhet t\u00eb gjykoj\u00eb gjykat\u00ebsi kur \u00ebsht\u00eb i hidh\u00ebruar.”<\/em>[1]<\/strong><\/a><\/p>\n Ibn Tejmije n\u00eb komentimin e k\u00ebtij hadithi ka th\u00ebn\u00eb: \u201cGjykimi n\u00eb hadith p\u00ebrfshin \u00e7\u00ebshtjet teorike dhe praktike. Hidh\u00ebrimi \u00ebsht\u00eb nj\u00eb gjendje e t\u00eb shqet\u00ebsuarit t\u00eb mendjes, sipas s\u00eb cil\u00ebs njeriu reagon. Gjykat\u00ebsit nuk i lejohet t\u00eb jap\u00eb vendime duke qen\u00eb n\u00eb k\u00ebt\u00eb gjendje. Kjo ndales\u00eb b\u00ebhet edhe m\u00eb e madhe n\u00eb \u00e7\u00ebshtjet praktike mes dy pal\u00ebve, nd\u00ebrsa n\u00eb situata t\u00eb \u00e7\u00ebshtjeve madhore t\u00eb umetit ndalesa rritet edhe m\u00eb shum\u00eb.<\/p>\n Prej ve\u00e7orive t\u00eb metodologjis\u00eb s\u00eb t\u00eb par\u00ebve tan\u00eb dhe imam\u00ebve t\u00eb drejt\u00eb \u00ebsht\u00eb se nuk jan\u00eb ngutur kur t\u00eb tjer\u00ebt jan\u00eb ngutur n\u00eb at\u00eb q\u00eb nuk u takon. Omer Abdul Azizi duke p\u00ebrshkruar sahab\u00ebt dhe tabiin\u00ebt ka th\u00ebn\u00eb: “Ecni pas gjurm\u00ebve t\u00eb tyre sepse ata punonin me dituri dhe sy\u00e7el\u00ebsi.”<\/p>\n Cil\u00ebsia e dyt\u00eb: kujdesi n\u00eb fetva dhe kalimi i tyre tek dijetar\u00ebt<\/strong><\/p>\n Sahab\u00ebt, Allahu qoft\u00eb i k\u00ebnaqur me ta, i kalonin fetvat\u00eb te t\u00eb tjer\u00ebt edhe n\u00eb \u00e7\u00ebshtje shum\u00eb t\u00eb lehta. E si vepronin ata n\u00eb \u00e7\u00ebshtjet madhore? A ishte prej metod\u00ebs s\u00eb tyre ngutja e dh\u00ebnies s\u00eb fetvas\u00eb dhe ngutja p\u00ebr t\u00eb folur?<\/p>\n Ata nuk njiheshin me k\u00ebto tipare sepse punonin me dituri dhe sy\u00e7el\u00ebsi. Sy\u00e7el\u00ebsia \u00ebsht\u00eb ajo p\u00ebr t\u00eb cil\u00ebn Allahu i Madh\u00ebruar e urdh\u00ebroi Pejgamberin e Tij:<\/p>\n \u201cThuaj: “Kjo \u00ebsht\u00eb rruga ime, e v\u00ebn\u00eb n\u00eb fakte t\u00eb qarta, e q\u00eb un\u00eb th\u00ebrras tek Allahu, un\u00eb dhe ai q\u00eb vjen pas meje. Larg t\u00eb metave \u00ebsht\u00eb Allahu, e un\u00eb nuk jam nga idhujtar\u00ebt.”[2]<\/a><\/em><\/strong><\/p>\n Sy\u00e7el\u00ebsia dhe urt\u00ebsia p\u00ebr zemr\u00ebn jan\u00eb sikurse t\u00eb shikuarit p\u00ebr syrin.<\/p>\n Gjenerata e par\u00eb ishin sy\u00e7el\u00eb n\u00eb koh\u00ebn e fitneve n\u00eb vrasjen e Uthmanit, Allahu qoft\u00eb i k\u00ebnaqur me ta, dhe n\u00eb kalifatin e Aliut dhe Muavijes, Allahu qoft\u00eb i k\u00ebnaqur me ta. Kjo sy\u00e7el\u00ebsi dhe urt\u00ebsi nuk n\u00ebnkupton se ata kan\u00eb qen\u00eb t\u00eb dob\u00ebt, por se kan\u00eb k\u00ebrkuar paqen p\u00ebr at\u00eb dit\u00eb kur njer\u00ebzit do t\u00eb takojn\u00eb Allahun xhele xhelale.<\/p>\n Allahu i Madh\u00ebruar thot\u00eb:<\/p>\n \u201cMos i thoni asaj rren\u00ebs s\u00eb gjuh\u00ebve tuaja: “Kjo \u00ebsht\u00eb hallall e kjo \u00ebsht\u00eb haram” e t\u00eb shpifni ndaj Allahut rren\u00ebn. V\u00ebrtet, ata q\u00eb shpifin rren\u00ebn ndaj Allahut, nuk kan\u00eb shp\u00ebtim.\u201d[3]<\/a><\/em><\/strong><\/p>\n Ky ajet t\u00ebrheq v\u00ebrejtjen nga t\u00eb folurit se kjo \u00ebsht\u00eb hallall e kjo \u00ebsht\u00eb haram, ngase njeriu nuk mund t\u00eb jet\u00eb i prer\u00eb se \u00ebsht\u00eb n\u00eb p\u00eblqim me ligjin e Zotit n\u00eb \u00e7\u00ebshtjet e mospajtimeve apo t\u00eb ixhtihadit.<\/p>\n Metodologjia e selefit n\u00eb k\u00ebto \u00e7\u00ebshtje ka qen\u00eb t\u00eb larguarit prej t\u00eb th\u00ebn\u00ebt se kjo \u00ebsht\u00eb hallall, me p\u00ebrjashtim t\u00eb rastit kur u \u00ebsht\u00eb qart\u00ebsuar argumenti i sheriatit, as duke mos th\u00ebn\u00eb se kjo \u00ebsht\u00eb haram, vet\u00ebm se at\u00ebher\u00eb kur u qart\u00ebsohej argumenti.<\/p>\n Allahu i Madh\u00ebrish\u00ebm ka th\u00ebn\u00eb:<\/p>\n \u201cThuaj: “M\u00eb thoni, at\u00eb q\u00eb Allahu ju dha si ushqim (t\u00eb lejuar), e ju nga ai di\u00e7ka b\u00ebt\u00eb t\u00eb ndaluar e di\u00e7ka t\u00eb lejuar?” Thuaj: “A ju lejoi Allahu ju, ose ju i shpifni Allahut?”<\/em><\/strong><\/p>\n \u201cPo \u00e7far\u00eb \u00ebsht\u00eb mendimi i atyre q\u00eb i shpifin Allahut, p\u00ebr Dit\u00ebn e Kiametit? Allahu \u00ebsht\u00eb dhurues i madh ndaj njer\u00ebzve, por shumica e tyre nuk fal\u00ebnderojn\u00eb.”<\/em><\/strong>[4]<\/strong><\/a><\/p>\n Dijetar\u00ebt n\u00eb komentimin e k\u00ebtij ajeti kan\u00eb th\u00ebn\u00eb: “Do mjaftonte ky ajet si nj\u00eb ndales\u00eb k\u00ebrc\u00ebnuese\u00a0 q\u00eb t\u00eb kalohen tek tjetri gj\u00ebrat p\u00ebr t\u00eb cilat pyetesh. Do t\u00eb mjaftonte si motivues i obligueshm\u00ebris\u00eb p\u00ebr t\u00eb marr\u00eb rezerva n\u00eb dispozita dhe t\u00eb mos thuash se kjo \u00ebsht\u00eb e lejuar e kjo e ndaluar, p\u00ebrpos pas bindjes.<\/p>\n Kush nuk \u00ebsht\u00eb i bindur n\u00eb veten e tij le t\u2019ia ket\u00eb frik\u00ebn Allahut, le t\u00eb hesht\u00eb ose do t\u00eb jet\u00eb shpif\u00ebs ndaj Allahut xhele xhelale.<\/p>\n Fjala e Allahut thot\u00eb:<\/p>\n \u201cThuaj: “M\u00eb thoni at\u00eb q\u00eb Allahu ju dha si ushqim (t\u00eb lejuar), e ju nga ai di\u00e7ka b\u00ebt\u00eb t\u00eb ndaluar e di\u00e7ka t\u00eb lejuar?” Thuaj: “A ju lejoi Allahu ju, ose ju i shpifni Allahut?”[5]<\/a><\/em><\/strong><\/p>\n Ky ajet aludon p\u00ebr nj\u00eb nd\u00ebshkim t\u00eb r\u00ebnd\u00eb, prandaj besimtari duhet t\u00eb ket\u00eb frik\u00eb q\u00eb t\u00eb mos jap\u00eb fetva p\u00ebr t\u00eb gjitha pyetjet e njer\u00ebzve.<\/p>\n Pejgamberi sal-lAllahu alejhi ue selem thot\u00eb: \u201cN\u00ebse dikujt i jepet fetva pa dituri, m\u00ebkati do t’i takoj\u00eb atij q\u00eb jep fetva.”[6]<\/strong><\/a><\/em><\/p>\n Njeriu duhet t\u00eb mos e vendos\u00eb fen\u00eb e tij n\u00eb rrezik dhe t\u2019i humb\u00eb sevapet p\u00ebr nj\u00eb m\u00ebkat q\u00eb ndodh n\u00eb umet.<\/p>\n <\/p>\n <\/p>\n Cil\u00ebsia e tret\u00eb: but\u00ebsia, durimi dhe men\u00e7uria \u00a0<\/em><\/strong><\/p>\n Prej cil\u00ebsive t\u00eb sahab\u00ebve, Allahu qoft\u00eb i k\u00ebnaqur me ta, ishte t\u00eb punuarit me at\u00eb q\u00eb Allahu e do dhe \u00ebsht\u00eb i k\u00ebnaqur, si but\u00ebsia, durimi dhe men\u00e7uria.<\/p>\n Pejgamberi sal-lAllahu alejhi ue selem ka th\u00ebn\u00eb: \u201cAllahu e do but\u00ebsin\u00eb n\u00eb \u00e7do gj\u00eb.”[7]<\/strong><\/a><\/em><\/p>\n \u201cAllahu \u00ebsht\u00eb i k\u00ebnaqur me tri gj\u00ebra: q\u00eb ta adhuroni dhe mos t’i p\u00ebrshkruani ortak, t\u00eb kapeni p\u00ebr litarin e Allahut t\u00eb gjith\u00eb dhe mos t\u00eb p\u00ebr\u00e7aheni dhe t\u2019i k\u00ebshilloni ata t\u00eb cil\u00ebt kan\u00eb marr\u00eb p\u00ebrgjegj\u00ebsi ndaj jush.”[8]<\/strong><\/a><\/em><\/p>\n \u201cAty ku gjendet but\u00ebsia, ajo gj\u00eb \u00ebsht\u00eb e stolisur dhe aty ku mungon but\u00ebsia, ajo sh\u00ebmtohet.”<\/em>[9]<\/a><\/p>\n Dhe: \u201cKush privohet nga but\u00ebsia \u00ebsht\u00eb privuar nga mir\u00ebsia.”[10]<\/strong><\/a><\/em><\/p>\n Pejgamberi sal-lAllahu alejhi ue selem i tha Eshexh Abdulkajsit: \u201cTe ti jan\u00eb dy ve\u00e7ori: men\u00e7uria dhe but\u00ebsia.”<\/em><\/p>\n Cil\u00ebsia e kat\u00ebrt: uniteti i fjal\u00ebs n\u00eb koh\u00ebn e fitneve <\/strong><\/p>\n Kush e ka studiuar metodologjin\u00eb e \u00eb par\u00ebve tan\u00eb n\u00eb shekullin e par\u00eb, gjat\u00eb koh\u00ebs s\u00eb fitneve dhe mospajtimeve ka v\u00ebn\u00eb re se ata urdh\u00ebronin p\u00ebr unitet dhe ndalonin nga p\u00ebr\u00e7arja.<\/p>\n Edhe p\u00ebr\u00e7arja \u00ebsht\u00eb dy llojesh:<\/strong><\/p>\n Allahu i Madh\u00ebrish\u00ebm thot\u00eb:<\/p>\n \u00a0\u201cDhe kapuni q\u00eb t\u00eb gjith\u00eb ju p\u00ebr litarin (fen\u00eb dhe Kuranin) e Allahut, e mos u p\u00ebr\u00e7ani!”[11]<\/a><\/em><\/strong><\/p>\n Pejgamberi sal-lAllahu alejhi ue selem k\u00ebrkoi unitet dhe xhemat me fjal\u00ebn e tij kur tha: \u201cKy umet do t\u00eb p\u00ebr\u00e7ahet n\u00eb shtat\u00ebdhjet\u00eb e tre grupime, t\u00eb gjith\u00eb do t\u00eb jen\u00eb n\u00eb zjarr p\u00ebrve\u00e7 nj\u00ebrit.” I than\u00eb: \u201cCila \u00ebsht\u00eb ai, o i D\u00ebrguari i Allahut?” Tha: “\u00cbsht\u00eb xhemati.\u201d[12]<\/strong><\/a><\/em><\/p>\n Dijetar\u00ebt kan\u00eb th\u00ebn\u00eb se fjala \u201cxhemat\u201d k\u00ebtu ka p\u00ebr q\u00ebllim unitetin n\u00eb fe dhe unitetin rreth atyre q\u00eb kan\u00eb marr\u00eb p\u00ebrgjegj\u00ebsit\u00eb nga radh\u00ebt e besimtar\u00ebve.<\/p>\n Pejgamberi sal-lAllahu alejhi ue selem ka th\u00ebn\u00eb: \u201cUniteti \u00ebsht\u00eb m\u00ebshir\u00eb, nd\u00ebrsa p\u00ebr\u00e7arja \u00ebsht\u00eb d\u00ebnim.”[13]<\/strong><\/a><\/em><\/p>\n \u00cbsht\u00eb e qart\u00eb se metodologjia e imam\u00ebve ishte ruajtja e xhematit.<\/p>\n Kur u shfaq ideologjia se Kurani \u00ebsht\u00eb i krijuar dhe njer\u00ebzit vrapuan p\u00ebr ta shp\u00ebrndar\u00eb k\u00ebt\u00eb ideologji, madje edhe prij\u00ebsi i asaj kohe b\u00ebri thirrje n\u00eb t\u00eb, nx\u00ebn\u00ebsi i imam Ahmedit i tha imamit t\u00eb Ehlu Sunetit dhe\u00a0 xhematit: \u201cA e sheh se n\u00eb \u00e7’gjendje jan\u00eb njer\u00ebzit? A nuk po e thua at\u00eb q\u00eb Allahu do ta ndryshoj\u00eb k\u00ebt\u00eb (ideologji)?”\u00a0 Imam Ahmedi ndaloi nga nj\u00eb gj\u00eb e till\u00eb duke l\u00ebvizur dor\u00ebn dhe duke th\u00ebn\u00eb: “Kini kujdes nga derdhja e gjakut, kini kujdes nga derdhja e gjakut!\u201d<\/p>\n Ai ishte i vet\u00ebdijsh\u00ebm se p\u00ebr\u00e7arja e fort\u00eb shkakton n\u00eb fund p\u00ebr\u00e7arjen n\u00eb trupa dhe sjell gjakderdhje.<\/p>\n Umeti islam duhet ta kuptoj\u00eb mir\u00eb at\u00eb q\u00eb ka sqaruar Kurani dhe Suneti, se pasuesit e librit jan\u00eb p\u00ebr\u00e7ar\u00eb dhe kan\u00eb luftuar kund\u00ebr nj\u00ebri-tjetrit jo p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb dituris\u00eb, por p\u00ebr shkak t\u00eb padrejt\u00ebsis\u00eb dhe komenteve t\u00eb shtrembra.<\/p>\n Allahu i Madh\u00ebruar thot\u00eb:<\/p>\n \u00a0\u201cPo ata, vet\u00ebm pasi u erdhi e v\u00ebrteta, nuk u p\u00ebr\u00e7an\u00eb p\u00ebr tjet\u00ebr, por nga zilia mes tyre.”[14]<\/a><\/em><\/strong><\/p>\n Dijetar\u00ebt e shkenc\u00ebs s\u00eb akides kan\u00eb p\u00ebrmendur se ajo q\u00eb shkaktoi p\u00ebr\u00e7arjen dhe fitnet n\u00eb k\u00ebt\u00eb umet jan\u00eb dy gj\u00ebra: padrejt\u00ebsia dhe komentimi i shtremb\u00ebr.<\/p>\n N\u00ebse ndodh padrejt\u00ebsia, mizoria q\u00eb njer\u00ebzit t\u00eb shtojn\u00eb m\u00eb tep\u00ebr se\u00a0 ajo q\u00eb Allahu ka lejuar, apo ndodh komentimi i shtremb\u00ebr pa argument nga sheriati, do t\u00eb vij\u00eb fitneja.<\/p>\n Allahu na ruajtt\u00eb prej saj!<\/p>\n Cil\u00ebsia e pest\u00eb: respektimi i dijetar\u00ebve dhe njoha e pozit\u00ebs s\u00eb tyre n\u00eb fe<\/strong><\/p>\n Dijetar\u00ebt e fes\u00eb kan\u00eb pozit\u00eb t\u00eb madhe n\u00eb Kuran dhe Sunet, e cila patjet\u00ebr duhet t\u00eb respektohet.<\/p>\n Allahu i Madh\u00ebruar ka th\u00ebn\u00eb:<\/p>\n \u00a0\u201c… Allahu i lart\u00ebson ata q\u00eb besuan prej jush, i lart\u00ebson n\u00eb shkall\u00eb t\u00eb lart\u00eb ata t\u00eb cil\u00ebve u \u00ebsht\u00eb dh\u00ebn\u00eb dituri. Allahu \u00ebsht\u00eb i njohur mir\u00eb me at\u00eb q\u00eb punoni.\u201d[15]<\/a><\/em><\/strong><\/p>\n Allahu xhele xhelale i ka ve\u00e7uar dijetar\u00ebt nga t\u00eb gjith\u00eb besimtar\u00ebt kur thot\u00eb:<\/p>\n \u00a0\u201cPo Allahut ia kan\u00eb frik\u00ebn nga rob\u00ebrit e Tij vet\u00ebm dijetar\u00ebt.”[16]<\/a><\/em><\/strong><\/p>\n Ngase ata kur flasin apo m\u00ebsojn\u00eb dik\u00eb, si pik\u00ebnisje kan\u00eb frik\u00ebn.<\/p>\n Ne jemi t\u00eb urdh\u00ebruar t\u00eb ecim hapave t\u00eb tyre dhe t\u00eb kthehemi tek ata. Barra jote hiqet n\u00ebse ti i pyet dijetar\u00ebt dhe ata t\u00eb p\u00ebrgjigjen me at\u00eb q\u00eb \u00ebsht\u00eb n\u00eb p\u00ebrputhje me objektivat e sheriatit.<\/p>\n Nuk \u00ebsht\u00eb prej fes\u00eb fyerja e dijetar\u00ebve, as n\u00ebnvler\u00ebsimi i pozit\u00ebs s\u00eb tyre, sepse kjo \u00ebsht\u00eb shenj\u00eb e injoranc\u00ebs.<\/p>\n Ibn Tejmije dhe shum\u00eb dijetar\u00eb t\u00eb tjer\u00eb kan\u00eb p\u00ebrmendur se sahab\u00ebt nuk e preferonin luft\u00ebn, por u gjend\u00ebn duke u luftuar nga havarixh\u00ebt.<\/p>\n \u00c7do imam, hatib dhe \u00e7do nx\u00ebn\u00ebs i dijes duhet t\u00eb marr\u00eb m\u00ebsim nga ngjarjet e atyre q\u00eb ishin para nesh dhe ta lexoj\u00eb historin\u00eb me p\u00ebrqendrim t\u00eb plot\u00eb.<\/p>\n Allahu i Madh\u00ebruar thot\u00eb:<\/p>\n “N\u00eb tregimet e tyre (t\u00eb D\u00ebrguarve dhe t\u00eb Jusufit me v\u00ebllez\u00ebr) pati m\u00ebsime e p\u00ebrvoj\u00eb p\u00ebr t\u00eb zot\u00ebt e mendjes.”[17]<\/a><\/em><\/strong><\/p>\n N\u00eb tregimet e Pejgamber\u00ebve t\u00eb hersh\u00ebm dhe n\u00eb historin\u00eb e popujve t\u00eb zhdukur ka m\u00ebsime.<\/p>\n M\u00ebsimi m\u00eb i madh \u00ebsht\u00eb q\u00eb t\u00eb shikohet m\u00ebnyra e t\u00eb luftuarit mes sahab\u00ebve, Allahu qoft\u00eb i k\u00ebnaqur me ta.<\/p>\n Si ndodhi fitneja dhe kush ishte motivi i saj?<\/p>\n E gjith\u00eb kjo ndodhi nga komentimi i shtremb\u00ebr nga ana e havarixh\u00ebve, jo sipas metodologjis\u00eb s\u00eb sahab\u00ebve, duke sjell\u00eb fitnet varg nj\u00ebra pas tjetr\u00ebs, pa dashjen e tyre.<\/p>\n Cil\u00ebsia e gjasht\u00eb: marrja m\u00ebsim nga historia e popujve t\u00eb kaluar<\/strong><\/p>\n Kush e ka lexuar historin\u00eb do t\u00eb gjej\u00eb se hapi i par\u00eb q\u00eb kan\u00eb hedhur njer\u00ebzit q\u00eb nuk e kan\u00eb t\u00eb qart\u00eb \u00e7\u00ebshtjen \u00ebsht\u00eb fyerja e dijetar\u00ebve dhe ngutja n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje. Kjo nuk \u00e7on n\u00eb p\u00ebrfundim t\u00eb mir\u00eb.<\/p>\n Kjo ndodhi me havarixh\u00ebt n\u00eb raport me dijetar\u00ebt e sahab\u00ebve, por edhe n\u00eb shum\u00eb trazira t\u00eb tjera q\u00eb ndodh\u00ebn gjat\u00eb historis\u00eb.<\/p>\n Librat kan\u00eb p\u00ebrmendur edhe kategorit\u00eb e njer\u00ebzve q\u00eb e lejojn\u00eb p\u00ebrdorimin e arm\u00ebs n\u00eb umet, q\u00eb do t\u00eb thot\u00eb se lejojn\u00eb gjakun e dijetar\u00ebve. Hapi i par\u00eb q\u00eb hedh kjo kategori \u00ebsht\u00eb fyerja e dijetar\u00ebve, ngase dijetar\u00ebt jan\u00eb trupi kryesor nga kthehen musliman\u00ebt. Kjo b\u00ebhet si parandalim q\u00eb njer\u00ebzit t\u00eb mos u drejtohen atyre.<\/p>\n N\u00eb an\u00ebn tjet\u00ebr, nuk \u00ebsht\u00eb e patjet\u00ebrsueshme q\u00eb \u00e7dokush q\u00eb fyen dijetar\u00ebt lejon edhe gjakderdhjen e musliman\u00ebve, pasi ai k\u00ebt\u00eb fyerje mund ta b\u00ebj\u00eb p\u00ebr shkak t\u00eb komentimit t\u00eb shtremb\u00ebr apo mang\u00ebsis\u00eb n\u00eb dituri.<\/p>\n Cil\u00ebsia e shtat\u00eb: mosp\u00ebrulja ndaj mediave mashtruese<\/strong><\/p>\n Ngjarjet e sotme ndiqen nga t\u00eb gjith\u00eb njer\u00ebzit. Ajo pres s\u00eb cil\u00ebs duhet t\u00eb frik\u00ebsohemi \u00ebsht\u00eb se mos po k\u00ebnaqemi me at\u00eb q\u00eb po d\u00ebgjojm\u00eb, kur dihet se burimi i k\u00ebtyre mediave \u00ebsht\u00eb masoneria. Kjo gj\u00eb nuk i ndihmon ngjarjet q\u00eb po ndodhin n\u00eb umet, por ndihmon armiqt\u00eb e umetit.<\/p>\n Metodologjia e pasuesve t\u00eb Sunetit dhe xhematit \u00ebsht\u00eb e nd\u00ebrtuar mbi Kuranin dhe Sunetin. Thirrja n\u00eb k\u00ebt\u00eb metodologji b\u00ebhet n\u00eb k\u00ebto dy burime dhe kthimi tek dijetar\u00ebt dhe bartja e \u00e7\u00ebshtjeve n\u00eb umet bazohet n\u00eb fikh dhe sy\u00e7el\u00ebsi.<\/p>\n Cil\u00ebsia e tet\u00eb: ruajtja e gjuh\u00ebve tona ndaj fyerjes s\u00eb sahab\u00ebve<\/strong><\/p>\n Prej besimit t\u00eb pasuesve t\u00eb Sunetit dhe xhematit \u00ebsht\u00eb ruajtja e gjuh\u00ebs n\u00eb raport me sahab\u00ebt e Pejgamberit sal-lAllahu alejhi ue selem. N\u00eb zemrat tona nuk duhet \u00eb ket\u00eb urrejtje ndaj atyre q\u00eb besuan.<\/p>\n Allahu i Madh\u00ebruar thot\u00eb:<\/p>\n \u00a0\u201cEdhe ata q\u00eb kan\u00eb ardhur pas tyre e thon\u00eb: “Zoti yn\u00eb, falna neve dhe v\u00ebllez\u00ebrit tan\u00eb q\u00eb para nesh u pajis\u00ebn me besim dhe mos lejo n\u00eb zemrat tona far\u00eb urrejtjeje ndaj atyre q\u00eb besuan. Zoti yn\u00eb Ti je i but\u00eb, m\u00ebshirues!”[18]<\/a><\/em><\/strong><\/p>\n \u0639\u0646 \u0623\u0628\u064a \u0647\u0631\u064a\u0631\u0629 _\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647_ \u0642\u0627\u0644 : \u0642\u0627\u0644 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 -\u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645- ( \u0644\u0627 \u062a\u0633\u0628\u0648\u0627 \u0623\u0635\u062d\u0627\u0628\u064a \u0644\u0627 \u062a\u0633\u0628\u0648\u0627 \u0623\u0635\u062d\u0627\u0628\u064a \u0641\u0648\u0627\u0644\u0630\u064a \u0646\u0641\u0633\u064a \u0628\u064a\u062f\u0647 \u0644\u0648 \u0623\u0646 \u0623\u062d\u062f\u0643\u0645 \u0623\u0646\u0641\u0642 \u0645\u062b\u0644 \u0623\u062d\u062f \u0630\u0647\u0628\u0627 \u0645\u0627 \u0623\u062f\u0631\u0643 \u0645\u062f \u0623\u062d\u062f\u0647\u0645 \u0648\u0644\u0627 \u0646\u0635\u064a\u0641\u0647 )<\/p>\n P\u00ebrcillet nga Ebu Hurejra se Pejgamberi sal-lAllahu alejhi ue selem ka th\u00ebn\u00eb: \u201cMos i fyeni shok\u00ebt e mi. Pasha At\u00eb q\u00eb shpirti im \u00ebsht\u00eb n\u00eb Dor\u00eb t\u00eb Tij, sikur dikush nga ju t\u00eb shpenzoj\u00eb ar sa kodra e Uhudit, nuk do t\u00eb mund t\u00eb arrij\u00eb as sa nj\u00eb mud[19]<\/strong><\/a> apo as gjysm\u00ebn e atij q\u00eb shpenzuan sahab\u00ebt.[20]<\/strong><\/a><\/em><\/p>\n \u00a0<\/em><\/p>\n Imam Muhamed Berbehari thot\u00eb: “Kur t\u00eb shikosh dik\u00eb q\u00eb i fyen sahab\u00ebt e Pejgamberit sal-lAllahu alejhi ue selem dije se ai \u00ebsht\u00eb pasues i pasioneve t\u00eb tij, duke u bazuar n\u00eb th\u00ebnien e Pejgamberit sal-lAllahu alejhi ue selem: \u201cKur t\u00eb p\u00ebrmenden shok\u00ebt e mi, p\u00ebrmbahuni.\u201d<\/em>[21]<\/a><\/p>\n Ai ka th\u00ebn\u00eb: \u201cKini kujdes ndaj shok\u00ebve t\u00eb mi. Mos flisni ndaj tyre vet\u00ebm se mir\u00eb.\u201d[22]<\/a> Mos flit p\u00ebr at\u00eb q\u00eb ka ndodhur mes tyre, as p\u00ebr lajmet q\u00eb t\u00eb kan\u00eb ardhur e ti nuk ke dijeni p\u00ebr ta. Mos d\u00ebgjo dik\u00eb q\u00eb flet p\u00ebr ta sepse zemra jote nuk mund t\u2019i shp\u00ebtoj\u00eb asaj q\u00eb d\u00ebgjon.”<\/p>\n Allahu e m\u00ebshiroft\u00eb imam Berbeharin, i cili ka th\u00ebn\u00eb: \u201cMos e p\u00ebrmend dik\u00eb nga n\u00ebnat e besimtar\u00ebve p\u00ebrve\u00e7se p\u00ebr mir\u00eb.”[23]<\/a><\/p>\n Fundi<\/strong><\/p>\n L\u00ebnia e gj\u00ebrave q\u00eb nuk t\u00eb intereson \u00ebsht\u00eb nd\u00ebr objektivat e Islamit dhe nj\u00ebri prej haditheve baz\u00eb thot\u00eb: \u201cL\u00ebre at\u00eb tek e cila dyshon p\u00ebr at\u00eb tek e cila nuk dyshon.”<\/em>[24]<\/a><\/p>\n Ne duhet t\u00eb pajisemi me devotshm\u00ebrin\u00eb ndaj Allahut n\u00eb t\u00eb gjitha gjendjet, duhet t\u00eb kemi kujdes n\u00eb balanc\u00ebn dhe urt\u00ebsin\u00eb n\u00eb p\u00ebrputhje me sheriatin n\u00eb t\u00eb gjitha \u00e7\u00ebshtjet. Le ta largojm\u00eb barr\u00ebn ton\u00eb duke u munduar t\u00eb ecim hapave t\u00eb selefit.<\/p>\n Mos u ndiko p\u00ebr shkak se nuk pajtohen shumica kur ka entuziaz\u00ebm dhe eufori, por\u00a0 thuaj at\u00eb q\u00eb kan\u00eb th\u00ebn\u00eb imam\u00ebt dhe sahab\u00ebt ngase n\u00eb Kuran dhe Sunet dhe n\u00eb rrug\u00ebn e t\u00eb par\u00ebve gjen shp\u00ebtim p\u00ebr zgjidhjen e fitneve.<\/p>\n K\u00ebrkojm\u00eb nga Allahu udh\u00ebzim.<\/p>\n <\/p>\n Shkroi: Salih bin Abdul Aziz Al Shejh<\/p>\n P\u00ebrshtati: Rashit Zylfiu<\/p>\n [1]<\/a> Sh\u00ebnon Buhariu.<\/p>\n [2]<\/a> Jusuf, 108.<\/p>\n [3]<\/a> Nahl, 116.<\/p>\n [4]<\/a> Junus, 59-60.<\/p>\n [5]<\/a> Junus, 59.<\/p>\n [6]<\/a> Sh\u00ebnon Ebu Daudi.<\/p>\n [7]<\/a> Sh\u00ebnon Buhariu, Muslimi.<\/p>\n [8]<\/a> Sh\u00ebnon Ahmedi.<\/p>\n [9]<\/a> Sh\u00ebnon Muslimi.<\/p>\n [10]<\/a> Sh\u00ebnon Muslimi.<\/p>\n [11]<\/a> Alimran, 103.<\/p>\n [12]<\/a> Sh\u00ebnon Ebu Daudi.<\/p>\n [13]<\/a> Pjes\u00eb nga ky hadith, e ka sh\u00ebnuar imam\u00a0 Ahmedi.<\/p>\n [14]<\/a> Shura, 14.<\/p>\n [15]<\/a> Muxhadeleh, 11.<\/p>\n [16]<\/a> Fatir, 28.<\/p>\n [17]<\/a> Jusuf, 111.<\/p>\n [18]<\/a> Hash\u00ebr, 10.<\/p>\n [18]Mud \u00ebsht\u00eb sasi mat\u00ebse q\u00eb \u00ebsht\u00eb p\u00ebrdorur n\u00eb koh\u00ebn e Muhamedit sal-lAllahu alejhi ue selem. Ajo \u00ebsht\u00eb e barabart\u00eb me nj\u00eb pal\u00eb grushte t\u00eb nj\u00eb burri mesatar.<\/p>\n <\/a>20 Sh\u00ebnon Buhariu.<\/p>\n <\/a>21 “Muxhma zevaid”.<\/p>\n <\/a><\/p>\n [22]<\/a> Sh\u00ebnon Ibn Asakiri.<\/p>\n
\nDijetar\u00ebt kan\u00eb th\u00ebn\u00eb se uniteti \u00ebsht\u00eb dy lloje:<\/strong><\/p>\n\n
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