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  1. #1
    i/e regjistruar Maska e Bleti002
    Anėtarėsuar
    26-04-2002
    Vendndodhja
    Brenda rruzullit tokesor...
    Postime
    56

    Kerkese muslimaneve

    Paqa qofte mbi te gjithe njerzit ne mbare boten...

    Te dashur vellezer muslimane. Kisha nevoje qe dikush nga ju te me dergoje nje artikull ne kete temen qe kam hapur rreth nje ceshtje qe me intereson...
    Nqs ndonjeri nga ju mund te me ndihmoje rreth... :

    Pse njeriu duhet te besoje ??? Pse eshte i rendesishem besimi ne jeten e njeriut??? Pse duhet te zgjedhi Islamin ??? Cfare tregon Islami rreth jetes dhe menyra se si duhet jetuar ne kete jete ??? Cfare tregon Islami rreth vdekjes dhe jetes mbas saj ???

    Shpresoj ta keni kuptuar ate cfare kam kerkuar.
    Ju lutem pak a shume nqs e keni kuptuar se cfare ju kam kerkuar te postoni artikullin apo dicka tjeter nqs e dispononi ne kete teme ketu ne albforum ...???

    Jane te lutur personat e besimeve te tjera dhe ateistet te mos marrin pjese ne kete teme... pasi eshte per nje ceshtje timen personale dhe nuk eshte hapur per diskutim...

    ALLAHU jua shperblefte me te mira te gjitheve...

    Paqa qofte mbi te gjithe njerzit ne mbare boten...

    Sikur tė gjithė drutė nė tokė tė jenė lapsa dhe sikur detit t'i shtohen edhe shtatė dete (e tė jenė me ngjyrė), nuk do tė mbaronin fjalėt e All-llahut(do tė shterroheshin detet, do tė soseshin lapsat, e jo mrekullitė e Zotit). All-llahu ėshtė ngadhėnjyesi i urtė.

  2. #2
    Desert Fox Maska e bayern
    Anėtarėsuar
    12-06-2002
    Postime
    3,030

    selam

    selam te gjith njerezis
    Fotografitė e Bashkėngjitura Fotografitė e Bashkėngjitura  
    But again, truth be told, if you're looking for the guilty you need only look into a mirror. ...

  3. #3
    i/e regjistruar
    Anėtarėsuar
    10-06-2002
    Vendndodhja
    gjermani
    Postime
    4

    Pse Islami?

    - PSE ISLAMI? -


    Botim i shtėpisė botuese "Furkan ISM" – Shkup, 1419 / 1998
    Dr. Jusuf el-KARDAVI , Titulli i origjinalit, LIMADHA EL ISLAMU?
    Nga arabishtja: Sali Shasivari
    ( *E drejta e Autorėsisė mbi kopjen Furkan ISM )

    - Ligjėratat e Dr. Jusuf el - KARDAVI -

    Pėrkushtim:

    " Shpirtit tė gjyshit, i cili nuk druajti qė vazhdimisht tė mė nxisė dhe inkurajojė pėr mėsim dhe
    shkollim, duke mė treguar mbi peripetitė dhe jetėn e rėndė qė patėn nė tė kaluarėn, si tė
    pashkolluar qė ishin …, dhe tė cilin nuk arrita ta pėrshėndes pėr tė fundit herė, ngase ndėrroi jetė,
    pėrderisa unė gjendesha kėtu larg nė studime …

    Zoti e mėshiroftė…"

    Pėrkthyesi
    01/03/1998 Damask




    -Fjala e Autorit


    Falėnderimi i takon vetėm All-llahut xh.sh, Krijuesit tė botėrave, Mėshiruesit.
    Paqja dhe shpėtimi i Zotit qoftė mbi atė tė cilin All-llahu xh.sh. e dėrgoi mėshirė pėr botėrat, udhėzues
    pėr njerėzimin, pėrgėzues e qortues, thirrės nė rrugėn e Tij, mbi udhėheqėsin dhe tė dashurin tonė,
    Muhammedin s.a.v.s., mbi familjen e tij, shokėt e tij, mbi ata tė cilėt pasuan kėtė rrugė deri nė Ditėn e
    Gjykimit.

    Kah fundi i viteve tė 90-ta tė shekullit XIV hixhrij, gjegjėsisht kah fundi i viteve tė 70-ta tė shek. XX
    miladij (sipas Isaut a.s.), Unioni i Studentėve Muslimanė nė SHBA dhe Kanada, organizoi konferencėn
    e vet vjetore. Ishte bėrė traditė, disa vite me radhė, qė unė t’i shoqėroj gjatė kėtyre konferencave tė
    tyre. Kėtė vit nuk mundesha tė udhėtoj deri atje, andaj kėrkuan prej meje qė tė inēizoj njė fjalim, me tė
    cilin do tė marr pjesė nė kėtė takim prej sė largu, fjalim ky, boshti dhe titulli i tė cilit qe: "Pse Islami ?".
    Me ndihmėn e Zotit arrita qė fjalimin ta inēizoj nė kasetė dhe t'ua dėrgoj atyre. Mė vonė, disa vėllezėr
    shprehėn dėshirė qė kėtė fjalim ta nxjerrin nė letėr, nė mėnyrė qė tė lexohet. Ky shkrim u botua nė njė
    nga vėllimet e "Stinės Kulturore" tė Univerzitetit tė Katarit, nėn titullin "Fryti i mendjes".

    Disa shtėpi botuese e ribotuan ate pėrsėri, me qėllim tė zgjerimit tė rrethit tė njerėzve tė cilėt ndoshta do
    tė kenė dobi, me shpresė se ndoshta pas kėsaj do tė pasojnė edhe ligjėrata tjera, tė ligjėruara nė vende
    tė ndryshme, por, tė gjitha kėto me tematikė islame, mbi thirrjen nė tė (Islam), ringjalljen e tij, mbi
    sėmundjet prej tė cilave vuan ai, mbi barėrat tė cilat i pėrshkruhen, mbi armiqėsinė ndaj tij, dhe mbi ato
    gjėra tė cilat i shkojnė nė dėm.

    Prandaj, nė kėtė kontekst, nuk do tė them diē tjetėr, pėrveē asaj qė tha i dėrguari i All-llahu xh.sh.,
    Shuajbi a.s., siē qėndron nė Kur'anin famėlartė:

    "… unė nuk dua tjetėr vetėm tė pėrmirėsoj aq sa mund tė arrijė vetėm me ndihmėn e
    All-llahut, vetėm Atij iu kam mbėshtetur, dhe vetėm tek Ai jam i drejtuar"!

    Kajro, Rebiul – evvel, vj. 1413 h.
    Shtator, vj. 1992 m.
    I varfėri tek All-llahu xh.sh:
    Jusuf el-KARDAVI



    PSE ISLAMI?


    Falėnderimi i takon Atij, me begatitė e tė Cilit vazhdojnė mirėsitė, dhe i Cili na udhėzoi nė rrugė tė
    drejtė, udhėzim ky, tė cilin nuk do tė mundeshim ta arrijmė, po mos tė na udhėzonte Ai (All-llahu
    xh.sh.).

    Paqja dhe mėshira e Zotit qofshin mbi tė dėrguarin mėshirė pėr njerėzimin, Muhammedin a.s., familjen e
    tij, shokėt, dhe mbi ata tė cilėt thirrėn nė thirrjen e tij dhe pasuan sunnetin e tij deri nė Ditėn e Gjykimit.
    O Zoti ynė, mos na i lako zemrat tona pasi na udhėzove, dhe dhurona prej mėshirės Tėnde, me tė
    vėrtetė Ti je dhurues. O Zoti ynė, na mėso tė dobishmen dhe mundėsoe dobinė me atė qė na e mėsove,
    dhe shtona diturinė. O All-llah, Ty tė falėnderojmė pėr ēdo gjendje dhe prej Teje kėrkojmė mbrojtje
    nga gjendja e banorėve tė zjarrit.

    Vėllezėr tė dashur, ju pėrshėndes juve atje nė Amerikėn Veriore, nė SHBA dhe Kanada. Ju pėrshėndes
    prej kėtu nga Lindja Islame, nga shtetet arabe dhe vendet e Gjirit. Ju dėrgoj pėrshėndetjen e bukur tė
    Zotit, pėrshėndetjen islame, Selamin (paqen), andaj, paqja, mėshira dhe shpėtimi i Zotit qofshin mbi ju.

    Kisha dėshirė tė madhe qė tė jem me trup nė mesin tuaj, ashtu sikur qė jam mes jush dhe me ju, me
    zemėr…. Kisha shumė dėshirė qė t'i shoh ato fytyra tė shėndritura me dritėn e besimit, shumicėn e tė
    cilave i njoftova qė mė parė, dhe i desha pėr hirė tė Zotit. Pata dėshirė tė madhe tė jem nė mesin e juaj
    gjatė kėtyre ditėve madhėshtore, gjatė tė cilave tubohen muslimanėt prej kėtu e atje, nga ato shtete tė
    largėta, nga Lindja dhe Perėndimi, Veriu e Jugu, me qėllim qė tė takohen nėn fjalėt e All-llahut tė
    Madhėruar, nė adhurimin e Tij, dhe pėr tė ndihmuar thirrjen nė rrugėn e Tij, ndaj sihariqohuni - gėzohuni
    (o ju vėllezėr), sepse ju nuk jeni tubuar pėr diē tjetėr, por vetėm pėr All-llahun. Prandaj, nėse qėllimi
    juaj ėshtė i pastėr dhe i shėndoshė, ēdo hap i juaji dhe gjithēka qė harxhuat, ėshtė nė rrugė tė Zotit dhe
    tė gjitha ato janė tė llogaritura nė peshojėn e tė mirave tek All-llahu xh.sh. Prandaj falėnderimi i qoftė
    All-llahut xh.sh. i Cili nė lidhje me paraardhėsit e juaj muxhahidė, tha: "Dhe nuk japin kontribut, tė
    vogėl ose tė madh, nuk kapėrcejnė ndonjė luginė, e qė tė mos u shėnohet (pėr shpėrblim)
    atyre, pėr t'i shpėrblyer All-llahu mė sė miri atė qė vepruan".

    Tema tė cilėn e keni zgjedhur qė tė jetė bosht i ligjeratave, bisedave dhe simpoziumeve tuaja, ėshtė
    pėrgjigjja nė kėtė pyetje tė madhe: Pse Islami ? Pse i thėrrasim njerėzit dhe thėrrasim vetveten nė
    Islam?

    I thėrrasim tė tjerėt nė Islam, ngase pėrmes hyrjes sė tyre nė Islam, ata dalin nga errėsira nė dritė dhe
    udhėzohen nė rrugėn e drejtė. Pėrse thėrrasim qė tėrė jeta tė bėhet islame? Pėr tė dalė nga ngatėrresat,
    shqetėsimet dhe dėnimi i saj (jetės). Dhe, pse e thėrrasim veten tonė poashtu nė Islam?

    I thėrrasim tė tjerėt nė Islam, ngase ai ėshtė rregulli i vetėm i All-llahut xh.sh., me tė cilin ata do tė
    udhėzohen dhe nė tė cilin rregull do tė gjejnė lumturinė, ēėshtje kjo e cila nuk ėshtė temė e bisedės sime
    tani. Biseda ime ėshtė rreth pyetjes sė dytė, dhe atė: Pse ne muslimanėt thėrrasim vetveten nė Islam?
    Dhe, nė ē'farė mėnyre thirret muslimani nė Islam ?

    Thėrrasim veten tonė nė Islam, ngaqė ne, nė fakt pretendojmė Islamin, por nuk e praktikojmė atė nė
    jetėn tonė, e as qė jetojmė jetė islame, tė cilėn gjė na e porositi All-llahu xh.sh..

    A thua vallė, ku ėshtė Islami nė ligjet tona? Ku ėshtė Islami nė edukatėn tonė? Ku ėshtė Islami nė
    kulturėn tonė? Ku ėshtė Islami nė masmediumet tona? Ku ėshtė Islami nė sjelljen tonė personale dhe
    shoqėrore? Ku ėshtė Islami nė traditat tona shoqėrore? Ku ėshtė Islami nė organizatat tona nė
    pėrgjithėsi?

    Me tė vėrtetė ne po jetojmė anash Islamit, dhe pėr kėtė arsye, duhet t'i kthehemi atij. Duhet t'i kthehemi
    Islamit dhe tė jetojmė si besimtarė tė vėrtetė tė kėsaj feje, me qėllim qė tė vazhdojnė ndaj neve begatitė,
    ashtu diē deshi All-llahu i Madhėruar pėr ne: "…Sot pėrsosa pėr ju fenė tuaj, plotėsova ndaj jush
    dhuntinė Time, zgjodha pėr ju Islamin fe…"

    Ne thėrrasim nė Islam, nė praktikimin e tij, nė kthimin kah ai, nė vazhdimin e jetės sė vėrtetė islame,
    jetės sė plotė islame, jetė kėtė tė cilėn do ta drejtojė besimi Islam, nė tė cilėn do tė gjykojė e drejta
    islame dhe nė tė cilėn do tė rregullojė morali islam.

    Ne dėshirojmė tė jetojmė jetė islame, tė jetojmė nė qytetėrim integral islam, tė cilin qytetėrim do ta
    drejtojė besimi islam dhe nė tė cilin do tė gjykojė ligji islam, qytetėrim tė cilin do ta lėvizin motivet dhe
    ndjenjat islame dhe nė mes bijve tė tė cilit do tė dominojė parimi i vėllezėrisė islame. Ne e dėshirojmė
    kėtė jetė islame dhe dėshirojmė tė jetojmė nė njė qytetėrim islam, nė atė civilizim hyjnor, moral dhe
    njerėzor.

    Kjo ėshtė ajo nė tė cilėn ne thėrrasim.

    - PSE THĖRRASIM NĖ ISLAM?


    Pse thėrrasim nė Islam? Pse? Kjo ėshtė ajo pyetja e madhe, pėr tė cilėn edhe u organizua ky
    simpozium. Pse Islami? Pse kthimi nė Islam?

    Pėr t'iu pėrgjigjur kėtyre pyetjeve, do tė nisemi nga tri fakte-realitete:

    1.Realiteti i besimit
    2.Realiteti historik.
    3.Realiteti aktual.

    Ndaj, sipas cilėsdo logjikė tė gjykonim, na obligon neve kthimi nė Islam, pa marrė parasysh a gjykojmė
    sipas logjikės sė besimit, logjikės historike, apo asaj reale, faktike dhe aktuale.




    1. Logjika e besimit na obligon neve qė t’i kthehemi Islamit

    Po qe se shikojmė nė logjikėn e besimit, do tė vėrejmė dhe do tė kuptojmė se, ne nuk mund tė jemi
    besimtarė, nėse nuk jetojmė me Islamin dhe pėr Islamin, nėse Islami nuk bėhet program pėr jetėn tonė,
    ndėrsa Kur'ani rregull pėr shoqėrinė tonė, dhe nėse e drejta islame nuk gjykon nė tė gjitha ēėshtjet tona.
    Nuk ka besim pa kėto gjėra. Domosdoshmėria e besimit dhe domosdoshmėria e pėrmbajtjes dhe
    angazhimit tonė pėr fjalėn: La ilahe il-l All-llah Muhammedur-resul-lull-llah, na e bėn tė domos-doshme
    qė tė gjykojmė sipas Islamit, t'i kthehemi atij dhe ta praktikojmė atė si tė tėrė, sepse vallė a ėshtė e
    mundur qė tė ketė besim, e tė mos ketė gjykim sipas asaj qė ka caktuar All-llahu xh.sh. dhe i dėrguari i
    Tij?

    Kėtė gjė e mohon qartė edhe Kur'ani famėlartė, ku All-llahu i Plotėfuqishėm thotė: "…nuk i takon (nuk
    i lejohet) asnjė besimtari dhe asnjė besimtareje qė nė atė ēėshtje tė tyre personale tė bėjnė
    ndonjė zgjidhje tjetėrfare…"

    Nuk ka pėr ty zgjedhje pasi qė ke besuar, andaj, nuk mund tė thuash: pranoj ose refuzoj, por mjafton
    pėr ty tė dishė se ky urdhėr apo kjo ndalesė ėshtė caktuar nga All-llahu xh.sh. dhe i dėrguari i Tij, andaj
    nuk ka shteg tjetėr pėrveē se tė thuash: "…Iu pėrgjegjėm (thirrjes) dhe respektuam (urdhėrin).
    Kėrkojmė faljen tėnde o Zoti ynė! Vetėm te Ti ėshtė ardhmėria jonė". Kjo ėshtė ēėshtja e
    besimtarėve, siē thotė All-llahu i Madhėruar:

    "Kur thirren besimtarėt pėr gjykim ndėrmjet tyre te All-llahu dhe te i dėrguari i Tij, e vetmja
    fjalė e tyre ėshtė tė thonė: «Dėgjuam dhe respektuam!» Tė tillėt janė ata tė shpėtuarit ".

    Kjo na bėn tė dallohemi prej hipokritėve, tė cilėt janė tė pavendosur (labil), ndaj ndonjėherė thonė:
    "Dėgjuam dhe respektuam", madje vetėm nė rast se bėhet fjalė pėr ndonjė ēėshtje e cila shkon nė
    interes tė tyre, pėrndryshe e refuzojnė atė, qėndrim ky i cili nuk ka tė bėjė aspak me besimin e vėrtetė.
    All-llahu i Madhėruar, nė Kur'anin famėlartė thotė: "A i vure re ata qė mendojnė se besuan atė qė
    tė zbriti ty, dhe atė qė zbriti para teje, se si dėshirojnė qė mes tyre tė gjykojė djalli, e duke
    qenė se janė urdhėruar qė tė mos e besojnė atė. E djalli dėshiron qė t'i humbė nė pafundėsi.
    Kur u thuhet atyre: «Ejani (pėr tė gjykuar) te ajo qė e zbriti All-llahu dhe te i dėrguari!», i sheh
    se si dyftyrėshit ta kthejnė shpinėn"

    Ndėrsa, tė kthyerit shpinėn asaj qė e zbriti All-llahu dhe ndaj asaj mbi tė cilėn gjykoi Muhammedi a.s.
    ėshtė hipokrizi, pa marrė parasysh se kush ėshtė ai qė e kthen shpinėn, qoftė sundimtar apo i sunduar...
    Nevoja e besimit kėrkon qė ai t'i kthehet vendimit tė All-llahut xh.sh. dhe tė dėrguarit tė Tij, pėrndryshe,
    besimi i tij shuhet. Pėr kėtė gjė, All-llahu xh.sh. ėshtė betuar nė Kur'anin famėlartė duke e polemizuar tė
    Dėrguarin e Tij me fjalėt:

    "Pėr Zotin tėnd jo, ata nuk janė besimtarė (tė asaj qė tė zbriti ty, e as tė asaj para teje) derisa tė
    mos zgjedhin ty pėr tė gjykuar nė atė konflikt mes tyre, e pastaj (pas gjykimit tėnd) tė mos
    ndiejnė pakėnaqėsi nga gjykimi yt dhe (derisa) tė mos binden sinqerisht ".

    Kjo ėshtė domosdoshmėri e besimit, dhe pėr kėtė shkak, ummeti islam qėndroi 13 shekuj, duke mos
    njohur ligj dhe rregull tjetėr pėrveē ligjit tė Zotit tė tyre, me ē'rast, kushtetutė e tyre ishte Kur'ani, ndėrsa
    e Drejta Islame (Sheriati Islam) ishte ligji i tyre i vetėm sipas tė cilit gjykonin, nė tė cilin mbėshteteshin
    gjatė fetvave tė tyre, gjykimeve dhe pėr ēdo gjė tjetėr. Ėshtė e vėrtetė se ka pasur mangėsi, devijime, e
    keqkuptime ndaj ligjit islam, ka pasur gjithashtu edhe keqpėrdorime tė vendimeve dhe parimeve tė tij,
    por nuk ka pasur luhatje dhe refuzim tė tij, njė gjė tė kėtillė nuk ka guxuar ta bėjė askush, bile as njeriu
    mė i humbur dhe mė arrogant, dhe kur ėshtė udhėzuar sipas vendimeve tė All-llahut xh.sh. dhe tė
    Dėrguarit tė Tij, nuk ka pasur zgjidhje tjetėr, pėrveē se tė dėgjojė, respektojė, dhe tė nėnshtrohet…
    Kėshtu, Haxhaxh bin Jusuf eth-Thekafiu ishte i njohur pėr nga tirania dhe arroganca e tij. Ai gjykonte
    mbi disa ēėshtje, duke u bazuar nė dyshime, e poashtu vriste njerėz duke u bazuar nė dyshime… Njė
    ditė burgosi njė njeri, me pretekst se ai ėshtė krimineli, e nė tė vėrtetė, krimin e kishin bėrė disa tė afėrm
    tė tij. Njeriu u soll para Haxhaxhit, i cili e pyeti atė: "ē'tė solli ty kėtu?" Njeriu tha: "Krimin e bėri njė prej
    tė afėrmive tė mi, kurse ti ke burgosur dikė tjetėr nė vend tė tij." Haxhaxhi i’u pėrgjigj duke thėnė: "Poeti
    thotė:
    Krimineli yt ėshtė ai i cili tė ka bėrė krim,
    mirėpo ndonjėherė edhe i shėndoshi
    infektohet nga i zgjebosuri.
    Tė shumtė janė ata tė cilėt dėnohen
    pėr mėkatin e tė afėrmive,
    kurse mėkatari (krimineli) shpėton".

    Qė d.m.th. se njeriu ndonjėherė dėnohet pėr mėkatin e tjetėrkujt, pasi kėshtu thotė poeti. Atėherė njeriu
    tha: "Nėse poeti e ka thėnė njė gjė tė tillė, All-llahu xh.sh. nė lidhje me Jusufin a.s., thotė: "Ai (Jusufi)
    tha: «All-llahu na ruajt, tė marrim tjetėr pos atij te i cili e kemi gjetur teshėn tonė, ne atėherė
    do tė jemi tė padrejtė!»".

    Ky ėshtė kuptimi tė cilin e vėrteton Kur'ani i Madhėruar kur thotė: "…Askush nuk do tė bart barėn e
    tjetrit…" Kėtu shihet pėrgjegjėsia personale. Andaj, kur e dėgjoi Haxhaxhi kėtė ajet Kur'anor nga
    njeriu, tha: "Lėshojani rrugėn, se fjala e Zotit ėshtė e vėrtetė, kurse poeti ka gėnjyer!"

    Tė kėtillė ishin muslimanėt e atėhershėm, prandaj sado qė tė thuhet se ummeti islam kishte devijuar, e
    vėrteta ėshtė se Islami mbeti themeli i jetės sė tij, dhe se nuk ka ndodhur largim nga ligji islam (sheriati),
    pėrveē se nė kohėn e sotme, kohė kjo nė tė cilėn lufta kolonialiste hyri nėpėr shtetet muslimane dhe
    vendosi programe dhe ligje tė reja nė vend tė atyre islame, me tė cilat programe muslimanėt do tė
    gjykojnė dhe udhėzohen. E njė gjė e tillė nuk ka qenė e njohur nė ndonjė kohė tjetėr, sepse
    domosdoshmėria e besimit e obligon ummetin t’i kthehet fesė sė tij, librit tė Zotit tė tij dhe sunnetit tė tė
    dėrguarit tė All-llahut, Muhammedit a.s.

    Kjo ėshtė logjika e besimit, dhe, po tė gjykonim sipas kėsaj logjike, jemi tė obliguar t'i kthehemi
    Kur'anit, sunnetit dhe Islamit, tė gjithė, duke pėrfshirė kėtu edhe sundimtarė edhe tė sunduar, sepse
    pėrndryshe akuzohemi pėr hipokrizi dhe mosbesim, padrejtėsi dhe mėkat, ndėrsa ai i cili do tė na
    akuzojė pėr gjėra tė tilla ėshtė Kur'ani famėlartė, siē thotė All-llahu xh.sh. nė kaptinėn "el-Maide", nė tri
    ajetet qė vijojnė: "E kush nuk gjykon me atė qė e zbriti All-llahu, ata janė mohues".; "…E kush
    nuk vendos sipas asaj qė zbriti All-llahu, ata janė mizorė (tė padrejtė)"; "… E kush nuk gjykon
    sipas asaj qė All-llahu e zbriti, tė tillėt janė mėkatarė tė dalė jashtė rrugės sė Zotit". Dhe a thua
    a mund t'u iket kėtyre tre ajeteve Kur’anore?!

    Sikur tė ishte njė shigjetė, do tė mbroja
    Por ajo ėshtė njė shigjetė, dy dhe tre.

    Disa thonė se kėto ajete kanė zbritur mbi ēėshtjen e ehli-kitabėve (hebrenjtė dhe krishterėt) e jo pėr
    muslimanėt! Mirėpo, atyre u themi: Ėshtė e vėrtetė ajo qė thoni, por teksti ėshtė i pėrgjithshėm, e urtėsia
    (ibreti) qėndron nė pėrgjithshmėrinė e tekstit, e jo nė shkakun e posaēėm.

    Nė qoftė se All-llahu xh.sh. i ka quajtur ehli-kitabėt pabesimtarė, tė padrejtė dhe mėkatarė, pėr shkak
    se ata nuk kanė gjykuar sipas Tevratit (Dhiatės sė Vjetėr) dhe Inxhilit (Dhiatės sė Re), atėherė, ai qė e
    le anash dhe nuk e pėrfill Kur'anin, dhe qė nuk gjykon sipas asaj qė ka zbritur All-llahu xh.sh. a thua
    ėshtė mėkatar mė i vogėl se ata tė parėt?! A thua Kur'ani ėshtė me vlerė mė tė vogėl dhe mė i
    pavlefshėm se sa shpalljet e mėparshme, ashtuqė mospėrfillja, largimi dhe mohimi i tij tė jenė mėkat mė i
    vogėl se sa mospėrfillja e njė vendimi tė Tevratit apo Inxhilit? Pėrgjigjja ėshtė: Gjithsesi JO.

    Madje, a thua Zoti i Madhėruar matė me dy njėsi matėse, apo peshon me dy peshoja?! Dhe, po qe se
    hebrenjtė apo tė krishterėt e braktisin librin e tyre janė pabesimtarė, tė padrejtė dhe mėkatarė, kurse
    muslimanėt nėse e braktisin librin e tyre, dhe e hudhin atė pas shpine, a thua do t'u falet gabimi i tillė,
    mosbesimi, dyfytyrėsia dhe padrejtėsia?! Jo … Gjithsesi jo.

    E drejta e Zotit ėshtė njė, sikur qė peshoja e Tij ėshtė njė, dhe kush gjykon nė bazė tė diēkahit, pėrveē
    asaj qė ka shpallur All-llahu xh.sh., pėr tė nuk ka rrugėdalje tjetėr, pėrveē se tė akuzohet pėr mosbesim,
    padrejtėsi ose mėkat, varėsisht nga qėndrimi i tij ndaj asaj qė ka shpallur All-llahu i Madhėruar: A thua
    atė qė ėshtė e ndaluar e ka bėrė nga mohimi apo nga tallja ndaj asaj qė ka shpallur All-llahu xh.sh.? A
    thua e pranon se ėshtė mėkatar ndaj All-llahut xh.sh. apo refuzon me kėmbėngulje tė kthyerit nė
    gjykimin e All-llahut xh.sh. duke e quajtur atė konzervatizėm, prapambeturi ose diē tė ngjashme? Ndaj,
    ėshtė e patjetėrsueshme qė ai tė gjykohet pėr mosbesim, padrejtėsi ose mėkat.

    Logjika e besimit na obligon neve qė t'i kthehemi Islamit plotėsisht, e jo vetėm ndonjė aspekti nga
    aspektet e tij, apo vetėm ndonjė parimi nga parimet e tij. Prandaj, ajo qė mė brengos nė kohėn e sotme,
    ėshtė fakti i hidhur se, nė shtetet islame dhe nė shoqėritė tė cilat njihen si islame, Islami ėshtė kufizuar
    vetėm nė ndonjė parim nga parimet e tij, siē ėshtė p.sh. emitimi i herėpashershėm i ndonjė emisioni fetar
    nė radiostacion, emision ky, qė nė tė shumtėn e rasteve interpretohet nė kohė tė papėrshtatshme,
    atėherė kur njerėzit ose janė tė zėnė me punė ose gjenden nė gjum. I njėjtė ėshtė rasti edhe me
    programin televiziv dhe shtypin, ku temat islame i hasim vetėm nė disa faqe tė sė premtes. Ndėrsa sa i
    pėrket shkollės, nė lėndėn fetare ligjerohet vetėm mbi rregullat bashkėshortore*, kurse sa u pėrket
    marrėdhėnieve ekonomike, tregtare, qytetare, kushtetuese, zyrtare dhe kodit penal, Islamin do ta gjejmė
    larg dhe plotėsisht tė izoluar nga tė gjitha kėto aspekte tė veprimtarisė njerėzore.

    Islami praktikohet vetėm nė njė kėnd tė jetės sonė, e bile, dikujt edhe ky kėnd i vogėl i duket i tepėrt.
    Kėshtu pėr shembull, nė disa vende, edhe ligji i vetėm islam i cili praktikohet, gjegjėsisht ligji islam mbi
    rregullat bashkėshortore, dikujt i duket i tepėrt, duke dashur ta anulojnė atė nga skena jetėsore, madje,
    duke e ndaluar shkurorėzimin, poligaminė, etj, apo duke dashur po ashtu qė tė bėjnė njė lloj barazie nė
    mes mashkullit dhe femrės nė rregullat e trashėgimisė (mirathit)!

    Bile, as xhamia nuk i ėshtė lėnė Islamit, e po ashtu edhe minberi, tė cilin duan ta bėjnė vend nė tė cilin
    nuk do tė flitet fjala islame, por fjala tė cilėn e dėshiron qeveria! Dhe, mjer pėr atė qė nuk e respekton
    njė gjė tė kėtillė, ai burgoset, arrestohet apo pėrjeton fat tė hidhur dhe mbaron me fund tė panjohur !

    Kėshtu, Islami nuk lihet i lirė, nuk lihet qė ta udhėheqė jetėn, por tentohet nė atė, qė ai tė pėrfshije vetėm
    njė aspekt tė jetės, duke dashur me kėtė qė ai (Islami) tė bėhet sikurse krishterizmi, i cili pranon tė
    gjykohet sipas tij (krishterizmit) nė disa aspekte tė jetės, e nė disa aspekte tjera jo. Kėshtu p.sh. ėshtė e
    njohur se njeriu nė krishterizėm ėshtė i ndarė nė dy pjesė: njėra pjesė pėr fenė, e tjetra pėr shtetin;
    njėrėn pjesė e udhėheq kisha, ndėrsa tjetrėn qeveria; njėra pjesė fetare, kurse tjetra politike, dhe se e
    gjithė kjo ėshtė prezente nė Inxhil (Bibėl), ngase, siē thonė edhe vet ata: Mesihu u ka thėnė atyre: "Atė
    qė i takon Kajsariut * jepja Kajsariut, ndėrsa atė qė i takon Zotit, jepja Zotit!" Kjo d.m.th. se njeriu dhe
    jeta janė dy gjysma apo dy pjesė, njė pjesė pėr Zotin e njė pjesė pėr Kajsariun.

    Islami kėtė logjikė e refuzon plotėsisht. Ai e refuzon ndarjen e jetės dhe njeriut, pasi nė Islam, jeta nė
    tėrėsi ėshtė e All-llahut xh.sh., e po ashtu edhe njeriu dhe ēdo gjė tjetėr nė kėtė gjithėsi ėshtė e Zotit.
    Andaj, Kajsariu dhe ajo qė posedon ai, tė gjitha janė tė Zotit Njė dhe tė Plotėfuqishėm. Tė All-llahut
    janė gjithēka ka nė Tokė dhe nė qiej, dhe vetėm Atij i takon sundimi i tyre. Prandaj, Islami nuk e pranon
    njė ndarje dhe dyjėsi tė kėtillė asnjėherė, ndarje kjo e cila nė realitet edhe nuk ekziston. Njeriun e
    udhėheq njė pushtet dhe njė udhėheqėsi. Prandaj, hilafeti islam nuk ka qenė pushtet i njėanshėm, e nė
    anėn tjetėr tė ketė pasur pushtet shpirtėror, por ishte pushtet fetar dhe jetėsor nė tė njėjtėn kohė.
    Prandaj, nė momentin kur Muhammedi a.s. i dha pėrparėsi Ebu Bekrit qė t'u del njerėzve imam nė
    namaz, Omeri r.a. dhe sahabėt tjerė tė cilėt ishin pranė tij, thanė: "Pėrderisa i Dėrguari i All-llahut ėshtė i
    kėnaqur qė Ebu Bekri tė jetė udhėheqės nė ēėshtjet tona fetare, a thua tė mos e pranojmė atė si
    udhėheqės edhe pėr ēėshtjet tona jetėsore?!" Nga kjo shihet se Muhammedi a.s. nuk ka qenė vetėm
    njeri i fesė, kurse pėr ēėshtjet jetėsore tė ketė njeri tjetėr, mbret apo udhėheqės tjetėr, por nė realitet, ai
    vet, nė tė njėjtėn kohė ishte i Dėrguar i All-llahut, udhėheqės nė luftė, kryetar shteti, gjykatės… Tė
    kėtillė ishin edhe sahabėt-shokėt pas tij, hulefair-rrashidinėt, dhe se nuk ekzistonte ndonjė ndarje e tillė
    fatkeqe mes fesė dhe shtetit.

    Islami ėshtė fe dhe shtet, besim(akide) dhe ligj, adhurim dhe udhėheqėsi, mus'haf dhe shpatė, namaz dhe
    xhihad, pa kurrfarė pjesėtimi dhe ndarje. Ky ėshtė Islami, i cili nuk pranon assesi njė ndarje tė tillė mes
    asaj qė e quajmė fe dhe asaj qė e quajmė shtet, dhe se e tėrė kjo, nė aspektin islam ėshtė fe dhe ligj.
    Jeta ėshtė si njė lum, prej tė cilit nuk mund tė ndahet diē nga diēka tjetėr. Kėshtu p.sh. politika ėshtė e
    lidhur me ekonominė, dhe tė dyja sė bashku janė tė lidhura me edukatėn, arsimin, sistemin informativ, tė
    menduarit, kulturėn etj, ndėrsa nė anėn tjetėr, jeta shoqėrore ėshtė e lidhur me ate ekonomike dhe tė
    dyja sė bashku janė tė lidhura me jetėn politike…

    Jeta ėshtė e tillė, sikur qė e ka krijuar Zoti i Plotėfuqishėm, dhe sikur qė e jetojnė njerėzit.

    Mu pėr kėtė shkak, ideologjitė e mėdha nuk pranojnė ndarjen e jetės. Kėshtu p.sh. komunizmi dhe tė
    tjerat, nuk pranojnė qė tė ndahet jeta, por dėshirojnė qė jeta tė gjykojė si e tėrė, dhe se nuk mundet qė
    arsimi tė thėrret nė diē tjetėr, apo kultura dhe mendimi tė thėrrasin nė diē tjetėr, por dėshirojnė qė jetėn
    ta pėrfshijnė si tė plotė, prej elifit deri nė ja - ė (prej A-sė deri te Zh-ja).

    Gjithashtu, edhe Islami nuk pranon assesi qė tė lihet njė pjesė e tij, duke mos gjykuar sipas tij, sepse,
    kjo do tė ishte besim i njė pjese tė librit dhe mohim i pjesės tjetėr, siē thotė All-llahu xh.sh. nė ajetin
    drejtuar Beni Israilėve (nė momentin kur ata pėrēanė fenė e tyre nė pjesė) me fjalėt: "…A besoni njė
    pjesė tė librit, e tjetrėn e mohoni? Ē'mund tė jetė ndėshkimi ndaj atij qė punon ashtu prej jush,
    pos poshtėrim nė jetėn e kėsaj bote, e nė Ditėn e Gjykimit ata hidhen nė dėnimin mė tė ashpėr.
    All-llahu nuk ėshtė i pakujdesshėm ndaj asaj qė veproni ju " .

    Kjo ėshtė logjika e besimit, logjika e akides, e cila, po tė gjykonim sipas saj, do tė na obligonte neve qė
    t'i kthehemi Islamit tė plotė, besimit tė tij, ligjit, adhurimit, moralit, marrėdhėnieve ndėrnjerėzore sipas
    parimeve tė tij, rregullit…etj. Jemi tė obliguar t'i kthehemi Islamit, duke marrė parasysh se ai ėshtė
    program jete, i cili rregullon jetėn si tė tėrė, nė ēdo aspekt: nė shtėpi, nė xhami, nė shkollė, nė univerzitet,
    nė gjykatė, nė fushė, nė fabrikė, nė rrugė dhe nė ēdo aspekt tjetėr.

    Madje, duke marrė parasysh se ai (Islami) ėshtė shpallje qė e shoqėron njeriun, ai e udhėzon atė dhe
    ėshtė ligj pėr tė, prej djepi deri nė varr. Ai ėshtė ligj dhe program jete pėr tė prej lindjes sė tij e deri nė
    vdekje (bile ai parasheh disa parime edhe nė lidhje me embrionin nė mitrėn e nėnės). Madje, nė Islam
    ka edhe parime tė cilat kanė tė bėjnė me njeriun pas vdekjes, si p.sh. mėnyra e larjes sė xhenazes,
    mėnyra e mbėshtjelljes me qefin, falja e namazit, varrosja, mėnyra e ndarjes sė pasurisė sė tij, mbulimi i
    borxheve tė tij, realizimi i porosisė sė tij,
    N.q.s. do te jetosh i lumtur pergjithmone, beso ne All-llahun e madheruar, Krijuesin e gjithesise!!!

  4. #4
    i/e regjistruar Maska e Vinjol
    Anėtarėsuar
    28-04-2002
    Vendndodhja
    Fier
    Postime
    1,540

    bleti002

    bleti 002 me vjen mire qe meresh me kete teme zoti ta shtofte deshiren me shume une keto po ti permbledh ne nji gje te vetme d.m.th pyetjet e tua . besoni allahun se ju do e shihni te verteten e mos harroni qe dite e kijametit eshte larg sa largesia e dy gishtave te dores e kur te vije kjo dite ti do shikosh malet te behen pambuk turma te medha njerezish qe vertiten sa ketej e andej e kur xhibriili ti fryje syrit e kur te filloje e ra e kehte e lindjes atehere e keni per ta kuptuar qe jemi shume vone {pra o njerez besoni allahun qe ju solli ne kete bote ai ju krijoi nga nji pike uji e ju beri cope mishi ne mitren ee nenes ai ju dha edhe mendje qe te llogjikoni besoni o miqte e mij edhe kerkoni falje sepse allahu eshte fales i madh

  5. #5
    Gjirokaster ballergjende Maska e Albioni
    Anėtarėsuar
    22-04-2002
    Vendndodhja
    Arizona
    Postime
    225
    Shkrimet qe vijonin me poshte u zhvendosen nga une.
    Nuk i permbaheshin temes se hapur nga Bleti.


    Ju lutem te gjithe anetareve, perpara se te shkruani ne kete forum duhet te kini parasysh edhe rregullat qe mundesojne te drejten e postimit ketu. Nqs nuk ju permbaheni dot ketyre rregullave, thjesht i kaloni te gjitha pyetjet, verejtjet, pakenaqesite ndaj muslimaneve dhe fese muslimane ne forumin PYETJE PER BESIMTARET.

    Flm per mirkuptimin
    Be peacefull in your pursuit of a beautiful life.

  6. #6
    yells `aziz! light!` Maska e AsgjėSikurDielli
    Anėtarėsuar
    12-09-2002
    Vendndodhja
    the black light
    Postime
    1,786
    Meqe cdo fe e dua, sepse ne thelbin e saj e ka Teme Kryesore Paqen dhe Dashurine, mund te them lirisht se i takoj nje Feje Univerzale.

    Une jam Buddhist. E te jesh budist do thote ti lexosh shkrimet e Buddha-se dhe ta mberrish Nirvanen (Shuarjen e te gjitha dhimbjeve) me ndihmen e tyre.

    Buddha eshte pergjigjur keshtu ne nje pyetje si : "A beson ne Zot?"

    - "It does not further" - "Nuk me shpie pertej" do ishte nje perkthim me i mire pasiqe cdo perkthim i kesaj thenieje mund ta kete nje kuptim te ndryshem.

    Filozofia e krejt kesaj eshte kjo: Nuk duhet te lidhesh per gjera, qofshin keto edhe fe, e te harrosh se ti e ke nje detyre morale dhe nje cak perfundimtar - Nirvana.

    Filozofia e Buddhismit sillet rreth ketyre gjerave qe quhen Kater te Vertetat Fisnike.

    1. "Dukkha" - Jeta eshte dhimbje
    2. "Tanha" - Dhimbja shkaktohet nga deshira
    3. "Nirvana" - Deshira mund te shuhet
    4. "Rruga me tete dege" - Menyra per ta shuar deshiren.


    I them te gjitha keto, sepse po e verej se feja e ka marre vendin e asaj qe du duhej ta benit; te fokusoheshit ne detyren tuaj dhe ne mberritjen e Zoti/Parajses...

    Nuk eshte me rendesi mjeti me te cilin mberrin atje, eshte me rendesi caku.


    Ju pershendes si nje vella,

    StarCraft.

  7. #7
    i/e regjistruar Maska e nimue
    Anėtarėsuar
    06-08-2002
    Vendndodhja
    itali
    Postime
    78
    feja eshte arsyetim dhe kush mund te arsyetoje mund edhe te besoje.vertet jemi shqiptare po kemi djallin ne bark .ashtu sic flet ti gentHIOS flet serbi ,greku ,te cilet nuk na e duan aspak te miren .ti dukesh se sa i ndikuar je nga te tjeret ndaj pse nuk mundohesh te jesh pak me origjinal.
    nje shoku im me thoshte se muslimanet kane nje qetesi shpirterore dhe te jashtme dhe per kete arsye edhe NA KENI INAT.
    Guri i rende peshon ne vend te vet.

  8. #8
    i/e regjistruar
    Anėtarėsuar
    08-12-2002
    Vendndodhja
    Gostivar
    Postime
    61
    eselamun alejkum te gjitha qe folen dhe qe do te olin ne emer ta all-llahut all-llahu i shperbleft per qellimin e mir qe do te ken
    Cka eshte ne Tok eshte vetem Tok

  9. #9
    i/e regjistruar
    Anėtarėsuar
    27-03-2003
    Vendndodhja
    nga te sjell ariu qumshin
    Postime
    7

    Selamu Alejkum

    Selamu Alejkum, (Paqja dhe bekimi i Zotit qofte mbi ty) Bledo 002.
    Une kam gjetur nje artikull reth atyre pyetjeve qe ke shtuar ti po e vetmja e keqe eshte se eshte ne anglisht. Ma bej hallall qe nuk kam mundesi te ta perkthej sepse sapo e lexova kerkesen tende.Shpresoj te dishe anglisht. Dhe Allahu te ndihmofte ne cfardo qe po mundohesh te besh.


    I begin in the name of Allah, the most Gracious the most Merciful

    Why were we Created?

    Abū Amīnah Bilāl Philips



    All praise is due to Allah and may His peace and blessings be upon his last Messenger and on all those who follow the path of righteousness until the last day. We have to answer the most fundamental question that every human being asks himself at some point in his or her lifetime. Not just Muslims, but every single human being. "Why was I created? Why am I here? What am I doing in this world? Why did God create me?"

    These questions are questions, which each and every one of us reflects on at some point during their life. We have some answers, which are given generally, but usually these answers don’t satisfy us, they seem somewhat simplistic. We still wonder. "Why me? Why here?" I know all of you, generally speaking, in the back of your mind; you are saying, "to worship Allah, khallas (finished), what more is there to say? Why do we need to have a big long talk on why we were created, when we all know it is to worship Allah?" But wait, if this is presented to a non-Muslim, the next logical question would be "why does Allah want us to worship Him?" and then your stuck. It means, in our own minds it is not really clear to us. Why did Allah create us to worship Him?

    The question, why did Allah create us, for some people, and we have to deal with those people around us, who don’t consider there to be any purpose in man’s creation because he is just a product of evolution that the forces of nature have produced him, and just as we don’t have apes, dogs or cows thinking about why they are here, then we don’t really have to think about it either. Of course that being the basis of the philosophy of western society, that man is without purpose, then the whole issue of government, morality etc has no basis in Revelation, there is no guidance there. The product of this is of course the corruption that we are living in.

    For a Muslim, when we go in to this topic, we have to find our understanding in divine revelation and not human speculation. Because human speculation has no bounds, we can imagine all kinds of things, and if any of you have studied philosophy of religion, you can see how many opinions exist about the creation of man and existence. Because of the variety of philosophies, which are out there, no one can say this one is correct or that one is incorrect, because there is no guidance behind it. No divine revelation. It is only from divine revelation that we can determine the reality of our creation, because it is Allah who has created us and he knows the purpose of our creation. We can hardly understand ourselves, much less try to understand the essence of things. So it is for Allah to inform us through the revelation in the Qur’an and the Sunnah, which was brought by his last Messenger and the Messengers before. Now if we are to look, initially into revelation, to determine why was man created, there is a deeper question that we should be asking before that. "Why did God create?" Before we even get to man, why did god create, because man is not the greatest act of creation that we should be so focused on because Allah says: "The creation of the Heavens and the Earth is indeed greater then the creation of mankind; yet, most of mankind know not." (40:57)

    Man is not the greatest act of creation; this universe is far more complex and far more magnificent then man. So the issue of creation should then go to why create? As opposed to simply why create man? Fundamentally, we can say that the creation is the natural consequence of the attribute of creator. Allah is the creator. That is one of his attributes. That is what he has informed us. That being his attribute, the creator, the natural consequence or the product of this attribute is his creation. A painter, if we are to draw a similitude on a lower level, who tells you that he is a painter, if you ask him where are his paintings and he replies I don’t have any. What kind of painter is this? The concept of a painter who doesn’t paint, there is some thing not quite gelling together here, of course Allah is beyond this. But if we are to understand on the simplest level, the two go together. The perfection of a painter lies in his paintings. His quality and his ability to paint, is manifest in his paintings. And Allah, beyond all that, as creator, this quality of creation is manifest in the creation itself. Allah didn’t create out of a need. No, the fact that he is the creator is manifest in the creation. Furthermore, consider the act of creation, this act, with regards to Allah is unique. Though we use the term i.e. so and so created a table etc, actually it is in a limited sense. Human beings don’t really create, they manipulate, because they can only "create" what already exists. When we make a chair or a table, we didn’t create the wood, we had to take it from a tree, we didn’t create the metal, which makes the screws etc, we had to melt down rocks and take the metal out. So we are not creating from nothing. We are manipulating things which Allah has already created in to different shapes and forms which are useful to us. We call it "creation" but the real act of creation is creation from nothing, and this is unique to Allah alone.

    This is a concept, which many people in ignorance, because they couldn’t grasp the idea of creation from nothingness, it lead them to conclude that the world is Allah. Those who say, "inside of each and every atom is Allah." And you have people, who call themselves Muslims saying this. Non-Muslims have said this before and there are Muslims who claim this. That Allah is inside each and everything, because Allah is the reality and everything else is fake in their interpretation. That means then, that the creation is Allah, and Allah is the creation. Very, very dangerous concept, which leads some of those who make this claim to say that you don’t have to worship outside of yourself. Ibn Arabi, was famous for this statement, he is considered to be one of the saints, amongst the so-called Sūfī religion. Ibn Arabi said, "There is no need to worship one outside yourself, you are Allah. It is sufficient to worship yourself." This is Shirk.

    This concept of Allah being within his creation, no distinction the creation and Allah, it leads them to this Shirk. Because they are unable to accept the uniqueness of Allah’s creation, they compare the act of creation by Allah to human creation. That is, just as we manipulate, Allah took pieces of himself and made the earth and the universe. Others will say that all human beings have inside of themselves Allah, that there is a part of Allah inside each and every one of us. The whole essence, the purpose of life is for us to realize that we have part of Allah inside of ourselves, remove the material blocks which keep us from Allah and again become one with Allah in what they call "fana". This is again a teaching of the Sūfī religion. Becoming one with Allah, returning back to Allah in this sense. But this is in fact part of the teachings of Shirk. Shaytān (Satan) has deluded man into this imagination. It is part of the belief of the Hindus. Nirvana, the concept that when you die, you are reborn again, and you move up in stages, each time, if you are a good boy or good girl, you go up higher and higher, until you get to the top. You know you have reached the peak, because when you die the next time you become one with the universal soul, Nirvana. That is the end of rebirth. So your whole purpose is to return and become one with God again. This is all, as I said, a product of the inability to understand the concept of creation from nothingness, which is unique to Allah. Allah says: "There is nothing like him, and he is the hearer and seer of all." (42:11) So when we try to interpret Allah’s creation like the way we create, then we have made Him like his creation and it leads us ultimately to those aspects of Shirk which I have mentioned. This is quite common amongst the Muslim world today, because when you look into the various branches of the Sūfī religion, where they have prescribed various acts of purification, they call it dhikr, exercises to torture the body through spinning and dancing. What is the purpose of this? They will tell you, to liberate the soul from this earthly body and to achieve that state of "fana" or "itihād", a variety of names they have for it. It is this concept, which lead al-Hallaj, many centuries ago, when he was promoting this idea, and he was put before a panel of judges questioning these concepts, which he was expressing. When they asked him to recant, to take this stuff back, he stood up, opened up his cloak and said, "There is nothing inside this cloak except Allah". So they executed him. And of course, those in the Sūfī religion, they have stories that when they cut his head off, it rolled around saying "Allah, Allah, Allah Akbar etc". It might have, that is Shaytān may have entered and said these things, as happened with the calf of the Israelites, when the Prophet Mūsa (Moses) let Egypt and the people, after crossing the red sea, had a desire to have a god that they could see, so they made a golden calf which they began to worship. This calf was saying, "moo" like the calves do. This is what convinced them that this was the real thing. We know it wasn’t the calf saying this. The evil jinn can enter the in to physical entities, make sounds and give these impressions. So there is no problem for us to say ok, maybe when they cut off al-Hallaj’s head that it said these things, because this was part of a test. If we are clear in terms of creator and creation, this is no problem for us. Allah is the creator and everything besides Him is His creation, which He created from nothing. It is not Him, nor is He it. This is the pure concept as taught by the Prophet , his companions, and the early generations of righteous scholars, the students of the companions and those who came after them. The best of generations. That is how they understood this matter. There was no confusion in their minds. It wasn’t until Islam spread to areas like Egypt, India and Persia, areas where the Christians had already gotten into deep philosophies, trying to explain how Jesus was a man and god at the same time. When they came in to Islam they brought it with them. This is the reality. It is not something we should necessarily condemn them for or feel is unusual. It is natural, when a person reverts to Islam, they will carry with them what they believed before. What has been clarified for them, of the basic principles, they accept, and they reject things, which obviously contradict. But it doesn’t mean that every last thought that they have, and everything that was wrong in their philosophies, ideology and concepts will be erased. They will carry these things in with them. This is why in the later part of the Prophet's life, prior to his death, when he was coming back from one of the battles, his companions asked him to set aside a tree for them, that they could hang their weapons on, like the way the pagans would hang their weapons on trees, believing that when they hung the weapons, it became super-powerful, as if some power was coming from the tree, that their shields would now block steel and their swords would cut through the enemy. Some of the companions who had newly accepted Islam, asked the Prophet to designate one for them, a special one, an Islamic one. They understood that what the pagans had, this was wrong. These were the companions of the Prophet and he had to clarify it for them. He said: You are like the companions of Mūsā who asked to have the calf built. And he clarified for them that all of this is Shirk and there is no place for it in Islam. So if it could happen to some of the companions, then we cannot blame the generations who have come after them, who come into Islam and carry with them some of their old ideas. What it is for us to do is to clarify.

    So what we have in front of us then, is that Allah created this universe out of nothing, and everything that is in it was created. For example: "Allah created all things, and he is the agent, upon which, all things depend."(39: 62) This is the reality. This is stressed for us, in order for us to realize that ultimately, all good, all evil, that takes place in the world, only takes place by the permission of Allah. Therefore we should not seek any other channels to protect ourselves from evil, or to gather for ourselves good, as people commonly do today. They will go to fortunetellers, this is big business today, all the magazines have various forms of fortunetellers like dial a horoscope etc. in a society that has lost touch with Allah, this is what is open to them. Allah has stressed for us that no calamity will befall us except by Allah’s permission: "Nothing is taking place in this world except by the permission of Allah." And the Prophet further emphasized this principle by saying: "If the whole of mankind gathered to do some thing to help us, they could help in anything which Allah had not already written for us. And if the whole of mankind gathered together to harm us, then they would not be able to harm with anything which Allah had not already written for us."

    Therefore what is required of us is to depend on Allah, put our trust in Allah. This is what we have to draw out of this attribute of Allah being the creator. This creation exists because of that attribute. Its practical significance to us lies in putting our trust in Allah.

    There is another aspect, besides the fact that the creation exists because Allah is the creator. We can also see from what the Prophet has informed us, that in the creation there is manifestation of Allah’s attributes of mercy, forgiveness, kindness etc. Allah created man in paradise, they disobeyed Allah, but Allah had taught them how to repent, how to turn back to him and seek his forgiveness, then he would forgive them. Having done that, they were forgiven, Adam became the first prophet, and mankind was absolved of that sin. The story of Adam and Eve is the story of human existence. Human beings are given a consciousness of Allah. When Allah created all human beings, as he states in the Qur’an, he took from Ādam (Adam) all of his descendents, and made them all bear witness that Allah is their Lord. So we are all born with that consciousness. He has also given us a consciousness of what is right and what is wrong. "We have inspired each and every soul to an awareness of corruption and righteousness."

    Allah gave revelation through his commandments, not to eat of the tree. However, human beings forget. And when they forget Allah then they fall into sin. We can absolve ourselves of that sin by means of repentance, and Allah forgives us when we repent sincerely. The Prophet said: "The one who repents is like the one without sin." "If you did not commit sins and turn to Allah seeking his forgiveness, then he would replace you with another people who would sin, ask Allah’s forgiveness and he would forgive them." So in our sinning and asking Allah’s forgiveness, the attribute of Allah’s mercy and forgiveness becomes manifest. Allah knew what we were going to do before he created us; he knew that he was creating a species who would sin. If he didn’t wan t them to sin, if it was not his intention to permit them to sin, then he could have created angels, more angels. But he had already created angels, so he chose to create a being, that would disobey his commandments through forgetfulness or just simple disobedience, but would turn back to him in repentance, and his attribute of forgiveness would become manifest. Similarly, his mercy; The Prophet is quoted as saying that when Allah created the universe, He made an obligation on Himself, recorded in a document, kept by Him, that "My mercy precedes my wrath." He also was reported as saying; "Allah created mercy with a hundred parts. One of which was sent down upon the jinn and human beings and other living creatures. It is out of this one part that they love each other, show kindness to one another, and even the animals treat their offspring with affection. Allah has reserved the remaining ninety-nine parts for his true worshippers on the Day of Judgment." This is the mercy of Allah manifest in his creation. What is also manifest in creation, in the act of creation, the creation of man, is his attribute of justice, fairness, which comes out as the judgment at the end of this world. I am sure we have all read the ahadīth in which the Prophet said: "Allah created some people for hell and some people for paradise." For a lot of people, this is something very heavy. And the companions, they asked the prophet then what is the point in doing good deeds? If Allah created some for heaven and some for hell then what is the pin in doing anything? It has already been decided. The Prophet said: "Each one of you will find it easy to do what he was created for." So if you choose the evil way, you find it easy and you carry on in that way, then that was what you were created for. But ultimately it is your choice. You choose hell. The fact hat Allah has recorded, before anything was created, who would be in hell and who would be in heaven does not change the fact that it is we who choose. The judgment is only to manifest to those who go to hell that they deserve to be in hell. It is only for them basically. Because if Allah created you, and put you in paradise, with all that is in paradise, and you see those people in hell suffering, are you going to ask Allah, why did you put me in paradise? No. You’re going to say "all praise be to Allah!" you don’t want to question or to wonder, all you will be is ecstatic that you are of those in paradise. So the judgment is not for you, it is for those who are going to hell. If you happen to be amongst those who were created for and put in hell, you would say, why me? Why did you put me in hell? And Allah would say, because you would have done so and so in your life. But you would say; no, no I wouldn’t. If you give me a chance I would do good deeds. You would not give up arguing. So Allah has allowed us to live out our lives. So when we stand before him, our book of deeds is spread before us, we know without a shadow of a doubt, that we chose hell. That Allah’s judgment is just. There is no injustice in it, in any way shape or form. Allah says he oppresses no one. We will know that we chose hell. And the only thing that remains for us, and I pray that it is not in fact us, who are going to hell, is to beg Allah for another chance. Allah says: "If you cold only see when the sinners will bow their heads before their lord, saying; O Lord, we have now seen and heard, so send us back and we will do righteous deeds. Verily, we now believe with certainty." This is the only response, which will be left for them. Or as Allah said: "And those whose light scales of good deeds, they ruined themselves and they will be in hell eternally. The fire will burn their faces, and they will grin with disfigured lips, I will say to them; Were My Verses not recited to you, and you rejected them? They will reply; Our Lord, our misery overcame us and we were a people astray. Our Lord, bring us out of this, and if we ever return we will truly be unjust."

    When we die, there remains behind us a barrier, the Barzakh, none of us will come back, it is a one-way ticket. Those poor individuals who think they will get another chance, this is the new age religion, they think it is new, but it is just plain old Hindu delusion, that when you die, you get another chance to come back again. The effects of this actually, among Hindus, where I am in the UAE, there are a lot of Hindus here, everyday in the news paper you read about a Hindu man or woman who ties a rope to a ceiling fan, which is found in many of the homes, put it around their neck, kicked away the chair and passed out of this world. Suicide is common amongst them. Why? Because they think they have another chance. It will be a rude awakening for them when they meet the angel of death and find themselves in the next life, realizing that there is no coming back.

    In the creation of man is manifest the grace of Allah. This is a particular point which all of us should reflect on and be thankful to Allah for. His grace, and Christians, they like to refer to us Muslims as those who don’t believe in the grace of God, we are those who look at God’s judgment and it is just about deeds, you do good then you go to heaven, you do bad and you go to hell, that is it, no grace there at all. For them the grace of God is there for all those who accept that he became a man, and was crucified by man, to provide salvation for human beings who’s sins had become so great that they could not remove that sin through any act themselves. So it was with the spilling of the "Blood of God" that we could be absolved of our sins. For them, if you accept that God spilt his blood for mankind’s salvation, then you have earned the grace of God. It does not matter what you do as long as you have accepted this belief in the grace of God.

    Muslims also believe in the grace of God. Actually it plays a major and significant role. Often it is not stressed but it is important for us to realize how the grace of Allah is manifest in our creation. The Prophet said: "Observe moderation, but if you fail, try to do as much as you can moderately and be happy. For none of you will enter Paradise only because of his deeds.” Of course when the companions heard that they said: "O messenger of Allah, not even you? And the prophet said, not even me. Were it not that Allah wrapped me in his grace. And bear in mind that the deed most loved by Allah is one done constantly even if it is small" What does this mean? It means that God’s grace is manifest in our lives in that were He to call us to account, one good deed, one evil deed, equal to each other, then we would not enter paradise, not even the prophets of Allah. But Allah through his grace and mercy has multiplied the value of the good deeds. Allah says: "Whoever brings a good deed, shall the value of ten like it. And whoever brings an evil deed will be punished with one like it. And they will not be wronged." (3:160) This is Allah’s grace. Good deeds erase evil deeds. One good deed will erase at least ten evil deeds. Allah’s grace is not arbitrary, simply because you say I believe you have his grace, no matter what you do, no. The more good you do, the more of his grace is manifest in you. If you chose evil and reject the good, then you don’t receive His grace, it doesn’t matter what you say. If you say, I am a Muslim, I believe, but really you don’t believe, it is just some words you are saying, them you will not be subject to the grace of Allah. So the creation is a manifestation of Allah’s attribute of being the creator. In the creation of man within the scheme of things, there is manifest Allah’s attribute of mercy; his attribute of justice and this is the reason for the creation of man from the point of view of Allah. From human perspective, why did God create man in terms of, for what purpose? Then this is the one we all know and are familiar with: "I did not create the jinn and men except to worship Me." (51:56)

    So relative to Allah, we were created in a means or a way in which Allah has chosen to manifest his attributes of creation, mercy, grace etc and he could have chosen another one. But relative to us as human beings, we know that our purpose is to worship Allah. As we said, Allah does not need our worship, and Allah didn’t need to create. When he created us to worship him, he didn’t create us, out of a need for our worship, because Allah has no needs. In a famous hadīth qudsī in which Allah says: If all of you, jinn and mankind, were to worship like the most righteous amongst you, it would not increase the dominion of Allah in any way shape or form. And if all of us, jinn and mankind ...

    Therefore when we look for the purpose of worship, we have to look into man. Allah created us to worship him, because we need to worship him. It is something he has given us as a means of benefiting ourselves. We are the ones who benefit from it. Worship has been established, fundamentally for the growth, the spiritual growth of man. This growth takes place through the remembrance of Allah. When you look at all the different aspects of worship, you will see the core of it is focused on the remembrance of Allah. "Establish the prayer for My remembrance." This is the essence for the consciousness of God. Allah says that he has: "…prescribed for us fasting, as he prescribed it for those before us, so that we may fear him." Worship is there for us to remember Allah. And it is in the remembrance of Allah, that we achieve that consciousness. Because it is when we forget Allah, that Shaytān causes us to disobey Allah and fall into sin. So it is only in His remembrance that we can attain salvation. All of the various acts of worship from saying "Bismillāh" when we eat are to help us remember Allah in order to grow spiritually. Allah has said that he has created us to test us, to see which of us is best in deeds. He is not testing us to know, in the sense that he doesn’t already know, but this world is a test for us in order again that we can grow spiritually. We cannot develop this spiritual characteristic of generosity unless some of us have more than others and then we are required to give of the wealth we have. When we give, we grow. Similarly, if we were not in a position where others had more than us then we wouldn’t have the ability to develop the higher spiritual quality of contentment, patience, and satisfaction in what Allah has given us. So, it is all there in order to bring out the higher spiritual qualities, which enable us to attain the state, which makes us suitable and eligible to return to paradise. The paradise from which we were created, we were created in paradise and for paradise. Through our choices we have left, in this life, a field of testing, where we can grow to a state where we deserve paradise. The purpose of this life is the worship of Allah; this life is a test. A test for us, will we worship Allah, or will we forget Him. This is where our focus has to begin.

    Shpresoj te te jete sado pak ndihme.
    ME respekt
    vellai juaj ne islam Albi
    Dhe dita kur dielli arrin ne perendim pyet: "Si me shfrytezuat mua o njerez? Une shkoj dhe nuk kthehem me mbrapsh!"

  10. #10
    i shplodhur
    Anėtarėsuar
    28-11-2002
    Vendndodhja
    Boston
    Postime
    289
    Postuar mė parė nga AsgjėSikurDielli
    Meqe cdo fe e dua, sepse ne thelbin e saj e ka Teme Kryesore Paqen dhe Dashurine, mund te them lirisht se i takoj nje Feje Univerzale.

    Une jam Buddhist. E te jesh budist do thote ti lexosh shkrimet e Buddha-se dhe ta mberrish Nirvanen (Shuarjen e te gjitha dhimbjeve) me ndihmen e tyre.

    Buddha eshte pergjigjur keshtu ne nje pyetje si : "A beson ne Zot?"

    - "It does not further" - "Nuk me shpie pertej" do ishte nje perkthim me i mire pasiqe cdo perkthim i kesaj thenieje mund ta kete nje kuptim te ndryshem.

    Filozofia e krejt kesaj eshte kjo: Nuk duhet te lidhesh per gjera, qofshin keto edhe fe, e te harrosh se ti e ke nje detyre morale dhe nje cak perfundimtar - Nirvana.

    Filozofia e Buddhismit sillet rreth ketyre gjerave qe quhen Kater te Vertetat Fisnike.

    1. "Dukkha" - Jeta eshte dhimbje
    2. "Tanha" - Dhimbja shkaktohet nga deshira
    3. "Nirvana" - Deshira mund te shuhet
    4. "Rruga me tete dege" - Menyra per ta shuar deshiren.


    I them te gjitha keto, sepse po e verej se feja e ka marre vendin e asaj qe du duhej ta benit; te fokusoheshit ne detyren tuaj dhe ne mberritjen e Zoti/Parajses...

    Nuk eshte me rendesi mjeti me te cilin mberrin atje, eshte me rendesi caku.


    Ju pershendes si nje vella,

    StarCraft.
    Asgjesikurdielli!
    Do te desha te te pergezoja meqe thua se ke gjetur fene qe ben per ty, aty ku perfton paqen dhe kuptimin per gjithcka. ti thua se eshte Budizmi kjo fe. Me lejo te te shprehem se je GABIM, je brenda nje eksperimenti te padobishem. Nese une gaboj qe te keshilloj me fal dhe ki parasysh qe nisem vetem nga qellime te mira.

    Me lart shkruan se nuk ka rendesi mjeti me te cilin mberrin atje, me rendesi eshte caku.

    Me lejo te "kapem" ketu. Ti vete permend shprehjen e Budes : It does not further, qe une e perkthej : nuk ka me rendesi per mua.
    Dhe ketu eshte i gjithe thelbi i filozofise budiste. NUK KA ME RENDESI PER MUA!!!!!!

    Kjo eshte per mendimin tim shume e gabuar. E si duhet ti nenshtrohet njeriu nje praktike (dhe jo Feje) te tille qe te zhvishet me deshiren e vet nga cdo lloj interesi, te zhvishet nga vete jeta, nga lengu i gjalle i te jetuarit, te zhvishet nga pergjegjesite, obligimet.

    Jeta nuk eshte vuajtje, kjo eshte gabim qe ne fillese, qe ne premise te asaj praktike zvetenimi, (me fal nese te prek me keto, kujto se po flas hapur) .
    Caku eshte i njejti thua ti. Ketu je gabim, ka dy caqe te ndryshem. Ai i budizmit eshte NIRVANA dhe i brahmaneve dhe i praktikave te tjera ne pergjithesi HINDU, pra eshte gjendja ku ti humbet ndjesine e UNIT, shkeputesh nga UNI dhe arrin ne nje pike soditje. Edhe....?
    Ndersa caku i Feve, perfshi ketu Myslimanizmin eshte : te jetojme nje jete sa me te pasur, sa me te plote, sa me te "jeteshme' me devotshmeri te larte tek All'ahu dhe tek E mira pa ju shmangur KOMUNITETIT. Ne ne bote nuk jemi vetem, jemi me te tjere dhe jeta jone ne kete pikepamje nuk eshte vetem personalisht e jona por i perket te gjithve, pra jemi qenie shoqerore, dhe te krijuara per tu bashkuar me te verteten e madhe te jetes, KRIJIMIN. Pra sipas fese Islame caku nuk eshte largimi nga Vetja, nga pergjgesite vetjake dhe shoqerore, por permushja e ketij obligimi te madh (njerzilleku, te jetuarit me njerezit) ne menyre sa me te vyrtytshme dhe te frutshme duke u perpjekur te realizojme Begati! Caku ketu eshte PROCES dhe jo Pikemberritje. Megjithese edhe si pikemberritje ka dallim. Islami predikon parajsen ku Jetohet sipas vullnetit te Allahut dhe sipas ligjit te se mires, ketu Ne jemi Ne akoma, ndersa Budizmi predikon ASGJENE, JO-VETEN, HUMBJEN.



    1. "Dukkha" - Jeta eshte dhimbje

    Jeta nuk eshte dhimbje. Jeta eshte dhurate, eshte QENIE, ne jemi. Ka dhimbje dhe gezime.

    2. "Tanha" - Dhimbja shkaktohet nga deshira

    Dhimbja eshte pjese e jetes dhe si e tille eshte dhurate dhe ajo. Eshte pjese e QENIES, dhe si e tille nuk mund te zhduket ne MOSQENIE. Dhimbja shkaktohet nga gabimet, eshte treguesi i gabimeve (gabimet tona apo te te tjerve).

    3. "Nirvana" - Deshira mund te shuhet

    Deshira nuk mund te shuhet sepse eshte pjese e QENIES dhe eshte jashte natyres se saj te shuhet. Deshira eshte lengu jetesor, deshira eshte DASHURI. Dashuria eshte lidhje me Krijimin, Krijuesin, me ate qe ESHTE, me QENIEN.

    4. "Rruga me tete dege" - Menyra per ta shuar deshiren.

    Nuk ka menyre per ta shuar deshiren, ajo nuk eshuhet sepse asgje ne kete bote nuk shuhet, por SHNDEROHET.


    Nirvana eshte nje gjendje BOSHESIE, ILUZIONI, PEZULLTIE SHOQERORE, eshte nje gjendje devijimi nga ajo qe na takon, eshte GABIM. Eshte nje regresion i te gjithe atyre jeteve te meparshme qe ju i pranoni. Po, eshte tradheti ndaj te gjithe atyre jeteve te meparshme. (megjithese une ketu kete punen e KARMES nuk e pranoj plotesiht si ju, pot pranoj se njereizt jane me shume te lidhur me njeri-tjetrin) .


    Gati per diskutim te metejshem
    me respekt
    Armando

  11. #11
    i/e regjistruar Maska e ida-61
    Anėtarėsuar
    18-06-2006
    Postime
    60
    JETA E VARRIT




    Transmeton Imam Ahmedi nga Berai bin Azib r.a. qė ka thėnė:

    "Dolėm me tė Dėrguarin u me xhenazen e njė burri prej ensarėve (medinasve). Pasi e varrosėm, u ul i Dėrguari i All-llahut nė drejtim tė Kiblės dhe ne u ulėm rreth tij, sikur mbi kokat tona tė qėndronte njė zog (u ulėm qetė). Nė dorė i Dėrguari u kishte njė shkop, me tė cilin gėrvishtte tokėn. Pastaj filloi tė shikojė nė qiell dhe nė tokė, e ngriti dhe e uli shikimin e tij tri herė, dhe tha: "Kėrkoni ndihmėn e All-llahut nga ndėshkimi i varrit." Pastaj tha: "Kur njeriu besimtar gjendet nė momentin e ndarjes nga kjo botė dhe pritjes sė ahiretit, i zbresin atij melaike nga qielli me fytyra tė bardha si dielli, me vehte kanė qefinė nga qefinėt e xhennetit dhe erėra tė mira nga ato tė xhennetit. Ata i ulen atij me njė gjėrėsi sa i sheh syri. Pastaj vjen meleku i vdekjes, i cili ulet tek koka e tij dhe thotė: "O shpirt i mirė, dil pėr nė mėshirėn All-llahut dhe kėnaqėsinė e Tij". Pastaj shpirti del me njė lehtėsi tė tillė, siē del pika e ujit nga gryka e shtėmbės, dhe meleku i vdekjes e merr atė. Kėtė shpirt e pėrshėndesin tė gjithė melaiket e qiellit dhe tė tokės, i hapen atij dyert e qiellit dhe secili prej kėtyre grupeve tė melaikeve qė rrijnė nė kėto dyer, i luten Zotit qė ta ngrejė kėtė shpirt edhemė lart. Nė momentin kur meleku i vdekjes ia merr shpirtin, melaiket e mėshirės ia rrėmbejnė atij kėtė shpirt sa hap e mbyll sytė, dhe nuk e lėshojnė atė de-risa e vendosin nė atė qefin dhe nė ato erėra dhe del nga kjo njė erė misku - mė e mira erė qė gjėndet nė sipėrfaqen e tokės. Kėshtu melaiket e mėshirės ngrihen me kėtė shpirt lart nė qiell. Rrugės kėta takojnė grupe melaikesh tė cilėt thonė: "Ē'ėshtė ky shpirt i mirė?" U pėrgjigjen: ėshtė filani i biri i filanit, duke e pėrmendur me emrat mė tė bukur me tė cilėt e kanė thirrur nė dunja. Kėshtu shkojnė derisa tė arrijnė nė qiellin e dunjasė. Kėtu kėrkojnė qė t'u hapet ky qiell, dhe ai hapet. Melaiket qė rrijnė nė kėtė qiell e shoqėrojnė shpirtin deri nė qiellin qė vjen mė pas dhe kėshtu deri sa tė arrijnė nė qiellin e shtatė. Thotė All-llahu U: "Shkruajeni librin e robit tim nė Ilijjin (libėr nė tė cilin shkruhen veprat e mira) pastaj i thuhet: "Kthejeni nė tokė, se Unė ua kam premtuar atė, se nga ajo (toka) i krijova dhe tek ajo i kthej dhe prej saj do t'i ngrej pėrsėri nė ahiret (ditėn e Gjykimit)". Pastaj shpirti i kthehet nė tokė. Pasi shpirti ėshtė kthyer nė trupin e tij ai ndjen zhurmėn e hapave tė atyre qė ikin. Nė kėtė ēast tė vdekurit i vijnė dy melaike me pamje tė ashpėr dhe i ulen afėr duke e pyetur: "Kush ėshtė zoti yt?" -ai pėrgjigjet: "Zoti im ėshtė All-llahu". Pastaj thonė: "Cila ėshtė feja jote?" -thotė: "Feja ime ėshtė Islami". Pastaj pyesin: "Cili ishte ai burrė qė ju dėrgua juve?" - thotė: "Ai ėshtė i Dėrguari i Zotit u" Melaiket e pyesin pėrsėri: "Cila ka qėnė puna jote?" -thotė: "Lexova librin e All-llahut dhe e besova atė". Kėto tre janė e fundit sprovė qė i paraqitet besimtarit, siē thotė All-llahu nė Kur'an: "I pėrforcon All-llahu ata tė cilėt besuan, me njė fjalė tė palėkundėshme nė jetėn e kėsaj bote". Prandaj ai thotė: "Zoti im ėshtė All-llahu, feja ime ėshtė Islami dhe i Dėrguari im ėshtė Muhammedi u". Thėret njė thirrės nė qiell: "Tha tė vėrtetėn robi Im, prandaj shtroni atij prej shtrojeve tė xhennetit dhe visheni atė me veshje tė xhennetit dhe hapni atij derėn tek xhenneti". I vjen atij nga era e tij dhe mirėsitė e tij, gjithashtu i zgjerohet varri me njė hapėsirė sa sheh syri. Nė kėtė moment i vjen atij njė burrė me pamje tė hijshme me rroba tė bukura dhe me erė tė mirė dhe thotė: "Gėzohu me atė qė tė gėzon ty, pėrgėzohu me kėnaqėsinė e Zotit dhe xhennete nė tė cilat ka mirėsi tė pėrhershme", kjo ėshtė dita e cila tė ėshtė premtuar. Pastaj shpirti i tij thotė: "Edhe ty tė pėrgėzoftė All-llahu me tė mira, po kush je ti?" -"Unė jam puna jote e mirė. Pėr Zotin, vėrtet ti ishe i shpejtė nė mirėsi dhe bindje ndaj All-llahut dhe i ngadalshėm nė mėkate. Prandaj All-llahu tė shpėrbleftė me tė mira". Pastaj i hapet atij njė derė nga zjarri dhe i thuhet: "Ky do tė ishte vendi yt po tė ishe prej mėkatarėve, e zėvėndėsoi Zoti kėtė vėnd me kėtė dhe i paraqitet xhenneti. Ndėrsa sheh se ē'ka atje, thotė: "Zoti im, shpejtoje kijametin me qėllim qė tė shkoj tek tė afėrmit e mi dhe pasuria ime". I thuhet atij: "Rri i qetė!".

    Ndėrsa mosbesimtarit, kur ėshtė nė momentin e ndarjes nga kjo botė dhe afrimit pėr nė ahiret, i zbresin atij melaiket nga qielli, me pamje tė ashpėr, me fytyra rė zeza. Nė duar ata mbajnė pėlhura prej zjarri dhe i ulen atij nė njė distancė sa sheh syri. Pastaj vjen meleku i vdekjes i cili i ulet tek koka dhe i thotė: "O shpirt i keq, dil pėr tek zemėrimi i All-llahut". Kėshtu del shpirti nga trupi i tij me vėshtirėsi tė madhe sikurse del boshti me kunja nga leshi i lagur. Ndėrkohė e mallkojnė atė tė gjithė melaiket midis qiellit dhe tokės dhe tė gjithė melaiket nė qiell. I mbyllen atij tė gjitha dyert nė qiell dhe melaiket qė qėndrojnė nė kėto dyer i luten Zotit qė mos ta ngrejė kėtė shpirt tė keq pranė tyre. Kur meleku i vdekjes ia merr shpirtin, melaiket qė zbritėn nga qielli ia marrin atij nga duart sa hap e mbyll sytė dhe e vendosin nė atė pėlhurėn prej zjarri prej ku del njė erė shumė e keqe, mė e keqja erė qė gjendet nė faqen e dheut. Pastaj ngrihen me tė nė qiell dhe kur kalojnė pranė ēdo grupi melaikesh ata pyesin: "Ē'ėshtė ky shpirt i keq?" -i pėrgjigjen: "ėshtė filani i biri filanit" -dhe i pėrmendin emrat mė tė kėqinj me tė cilėt e kanė thirrur nė dunja. Kur arrijnė me tė nė qiellin e tokės dhe kėrkojnė t'u hapet, ai nuk u hapet. Pastaj tha i Dėrguari i All-llahut: "Nuk u hapen atyre dyert e qiellit dhe nuk hyjnė nė xhennet aq sa hyn deveja nė vrimėn e gjilpėrės". Thotė All-llahu i Lartėsuar: "Shkruajeni librin e tij nė sixhxhin (libri ku shkruhen veprat e kėqia), nė vėndin mė tė ulėt". Pastaj u thuhet: "Kthejeni robin tim nė tokė, sepse unė nga ajo i krijova, tek ajo do t'i kthej dhe prej saj do t'i nxjerr pėrsėri". Pastaj hidhet shpirti derisa tė shkojė nė trupin e tij, dhe ai dėgjon hapat e shokėve kur largohen. Ndėrkohė i vijnė atij dy melaike me pamje tė ashpėr tė cilėt i ulen pranė dhe i thonė: "kush ėshtė Zoti yt?" -thotė: "Ah! Ah! Nuk e di". Pyesin pėrsėri: "Ē'mund tė thuash pėr njeriun qė u dėrgua tek ju?" -ai nuk ėshtė i udhėzuar ndaj dhe s'e thotė dot emrin e tij. Dhe i thuhet: "Muhammedi!". - "Ah! Ah! -Thotė: "Nuk e di. Kam ndėgjuar njerėzit ta pėrmėndnin" dhe i thonė: "Nuk e dite, prandaj s'e the". Dėgjohet mė pas njė thirrje nga qielli qė thotė se gėnjeu. Shtrojeni atė nė shtroje prej zjarri. Hapet pastaj njė derė prej dyerve tė zjarrit kėshtu qė atij i vjen afsh i nxehtė dhe erė kalbėsire. Varri i ngushtohet derisa brinjėt e krahėrorit i ndėrfuten me njėra-tjetrėn. Pastaj i afrohet njė burrė me fytyrė tė shėmtuar, me rroba tė kėqia dhe me erė tė keqe dhe i thotė: "Pėrgėzohu me tė keqen tėnde. Kjo ėshtė dita jote e cila tė ėshtė premtuar". -Po ty, tė pėrgėzoftė Zoti me sherr, kush je ti? Burri i shėmtuar thotė: "U jam puna jote e keqe. Pėr Zotin ti ke qenė njeri i ngadalshėm nė bindjen dhe adhurimet ndaj All-llahut dhe i shpejtė ne vepra tė kėqia (mėkate), prandaj All-llahu tė shpėrbleftė me tė keqia!

    Pastaj goditet me njė ēekan hekuri, qė sikur tė goditej me tė njė mal do tė bėhej pluhur. Kėshtu goditet me tė dhe bėhet pluhur. Pastaj All-llahu e kthen edhe njė herė siē ishte dhe goditet pėrsėri dhe ai nxjerr njė klithmė tė fortė qė e dėgjon ēdo gjė pėrveē njerėzve dhe xhinėve. Dhe hapet njė derė nga xhehennemi dhe i shtrohet shtroje prej xhehennemi dhe thotė: "O Zot mos e bė kijametin".

    Shėnim

    Sigurisht nė qoftė se ne hapim varrin e njė personi dhe shohim nėse ėshtė i zgjeruar apo i ngushtuar, do tė shohim se varri i tij ka po atė madhėsi qė ka pasur kur e kemi varrosur kėtė njeri. Kjo ēėshtje (zgjerimi apo ngushtimi i varrit) ėshtė njė e fshehtė qė ne nuk mund ta pėrceptojmė dot qoftė edhe me mjete shumė tė sofistikuara. Ashtu siē ėshtė dija jonė rreth shpirtit pėr tė cilin shumė studiues nga fusha tė ndryshme tė shkencės janė pėrpjekur pa sukses pėr ta zbuluar. Dhe vėrtet nė Kur'an thuhet:

    "Tė pyesin pėr shpirtin, thuaj: Shpirti ėshtė ēėshtje qė i takon vetėm Zotit tim. Por juve nuk ju ėshtė dhėnė nga dija veēse pak."

    (El-Isra: 85)

  12. #12
    Allahu te shikon kudo.... Maska e i fundit
    Anėtarėsuar
    22-05-2006
    Vendndodhja
    Tirane
    Postime
    244

    per bleti002

    Pse njeriu duhet te besoje ??? Pse eshte i rendesishem besimi ne jeten e njeriut??? Pse duhet te zgjedhi Islamin ??? Cfare tregon Islami rreth jetes dhe menyra se si duhet jetuar ne kete jete ??? Cfare tregon Islami rreth vdekjes dhe jetes mbas saj ???
    I/e dashur,
    1) Njeriu e ka ne vet natyrshmerine e tij qe duhet te besoje dicka.
    2) Allahu thote .." nuk i krijova xhinnet dhe njerezit vecse te me
    adhurojne"..
    3) Vec me ane te besimit te Paster ne Zotin e vertete njeriu do gjeje
    paqe dhe harmoni ne vehten e tij si ne kete bote dhe ne tjetren.

    a) Besimi te pastron dhe te kulturon si nje njeri te zotit dhe keshtu do
    jeshe i dobishem per vehte,familje dhe shoqeri.Sepse besimtari i
    vertete if rikohet vetem Zotit dhe e din shume mire qe Zoti e shikon
    dhe e degjon ate kudo qe te jete,kjo eshte nje pike shume e
    rendesishme ne jeten e njeriut,ska nevoje per kamera pergjues,roje etj
    etj.
    b) Besimi i vertete eshte ajo cka don ne thelb cdo njeri per te gjetur
    rehatine dhe prehjen shpirterore dhe trupore,nuk ka strese,zenka te
    kota,inate,smira,zili etj etj semundje te shoqerise se sotme.

    PER SA I PERKET ISLAMIT ESHTE FEJA ME ME BAZA TE SHENDOSHA DHE ME AKTUALE PER NJEREZIMIN, ESHTE NJE FE E SAKTE SERIOZE DHE E KOMPLETUAR PER JETEN E NJE NJERIU NORMAL,ME KOHEN,SHOQERINE DHE ME VENDIN KU JETON.ESHTE FE KU SHTYLLA KRYESORE ESHTE MONOTEIZMI (adhurimi i nje zoti te VETEM,pa ortak,bij,ndermjetes) CDO PERSON KA TE DREJTEN TI DREJTOHET DIREKT ATIJ (ZOTIT) PA ASNJE NDERMJETES (GJE QE NUK E KA ASNJE FE TJETER),KJO SHTYLLE E PASUAR PA TJETER ME SINQERITET TE PLOTE KU TE PERPUTHEN FJALET ME VEPRAT.

    Islami na meson se kjo jete eshte kalimtare dhe nuk ka dhe aq vlere sa te hutohemi shume pas saj,kuptohet pa e lene pas dore,te marrim cka te mundemi,ne islam keshillohet te shikosh me te diturin per diej dhe edukate(pra te behesh si ai),dhe te shikosh dhe te kujtosh te varferin (qe te jesh i kenaqur me ate qe ke) e mos te keshe mllef per pasuri e pushtet duke ngrene dhe koka njerezish apo dic tjeter.Ne islam preferohet e mesmja ne cdo aspekt te jetes,ku dhe vete eshte fe e mesme.

    Vdekja,eh, eshte nje realitet qe cdo kush do e shijoje,pa dallim feje,rrace,posti etje etj.Vdekja eshte qendrimi mesem mes kesaj bote dhe xhennetit apo xhehennemit,eshte absurde qe njeriu nje krijese kaq inteligjente dhe e menqur, te perfundoje me kaq jetoi mire apo keq sipas personit dhe ne fund vdic dhe kaq mbaroi njelloje si kafsha apo druret?
    Jo,per kete arsyae qe ka ,ai do meret ne llogari,kaq per momentin se me doli nje problem ne pune dhe duhet.
    me mire vone sesa kurre....

Tema tė Ngjashme

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  2. Kerkese per Acc ne ne dhomat #shqiperia dhe #ndihme
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    Postimi i Fundit: 16-03-2007, 07:56
  4. I nderuar Administrator, kam nje kerkese .
    Nga deshmuesi nė forumin Komuniteti protestant
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