\u00cbsht\u00eb e pap\u00ebrshkrueshme gjendja e ndjenj\u00ebs s\u00eb besimit n\u00eb vetvete, e optimizmit dhe e pathyeshm\u00ebris\u00eb p\u00ebrball\u00eb v\u00ebshtir\u00ebsive t\u00eb jet\u00ebs, pusive, pabesive e sprovave n\u00eb qenien e besimtarit!<\/p>\n
Sa r\u00ebnd\u00eb peshon fjala BESIMTAR!<\/p>\n
Vet\u00ebm leximi i disa ajeteve kur’anore, ku p\u00ebrmendet besimtari, vlen sa bota me \u00e7’ka brenda! Fjala bie:<\/p>\n
1. “\u00cbsht\u00eb e sigurt\u00eb se kan\u00eb shp\u00ebtuar besimtar\u00ebt” – (Kur’ani, El-Mu’minune: 1)<\/p>\n
2. “E, besimtar\u00eb t\u00eb v\u00ebrtet\u00eb jan\u00eb vet\u00ebm ata, t\u00eb cil\u00ebve, kur p\u00ebrmendet All-llahu, u rr\u00ebnqethen zemrat e tyre e, kur u lexohen ajetet e Tij, u shtohet besimi, dhe q\u00eb jan\u00eb t\u00eb mb\u00ebshtetur vet\u00ebm te Zoti i tyre.” – (Kur’ani, El-Enfal: 2)<\/p>\n
Po t\u00eb ndalem vet\u00ebm tek k\u00ebto dy ajete, mund t\u00eb lexohet me qart\u00ebsi se, garancia hyjnore p\u00ebr shp\u00ebtim n\u00eb hak t\u00eb besimtar\u00ebve, do t\u00eb thot\u00eb se, njer\u00ebzit e till\u00eb kan\u00eb aft\u00ebsin\u00eb e ruajtjes s\u00eb amaneteve hyjnore, t\u00eb nd\u00ebrtojn\u00eb jet\u00ebn, ta zhvillojn\u00eb bot\u00ebn e t\u00eb meritojn\u00eb t\u00eb drejt\u00ebn hyjnore t\u00eb m\u00ebk\u00ebmbjes s\u00eb v\u00ebrtet\u00eb n\u00eb tok\u00eb!<\/p>\n
E kund\u00ebrta ndodh, kur pretendimi i besimit nuk e kalon cakun e praktikimit n\u00eb realitetet e jetuara. (Historia e musliman\u00ebve n\u00eb 15 shekujt e fundit, mbetet p\u00ebrher\u00eb objekt studimi p\u00ebr analizimin e dallimit n\u00eb mes gjendjes s\u00eb besimit hak dhe pretendimit t\u00eb tij n\u00eb jet\u00eb)<\/p>\n
Nd\u00ebrsa ajeti i dyt\u00eb, na d\u00ebshmon se, besimtari \u00ebsht\u00eb njeri aktiv, dinamik dhe l\u00ebvrues. T\u00eb jesh besimtar i v\u00ebrtet\u00eb, do t\u00eb thot\u00eb t\u00eb frymosh p\u00ebr All-llahun, t\u00eb jetosh p\u00ebr T\u00eb e, t\u00eb vdes\u00ebsh me Emrin e Tij n\u00eb zem\u00ebr e gjuh\u00eb… Dmth, t\u00eb jetosh e t\u00eb vdes\u00ebsh si ibrahimit! N\u00eb Kur’an p\u00ebrmendet d\u00ebshmia e Hz. Ibrahimit (a.s): “Thuaj: \u201cNamazi im, kurbani im dhe vdekja ime jan\u00eb thjesht\u00eb p\u00ebr All-llahun, Zotin e bot\u00ebve.” – (Kur’ani, El-En’am: 162)<\/p>\n
Gjithashtu, leximi i ajeteve t\u00eb Tij n\u00eb horizonte, n\u00eb qenien e besimtarit, n\u00eb marr\u00ebdh\u00ebnien e tij me njer\u00ebzit, n\u00eb dinamik\u00ebn e komunikimit me tjetrin, kushdo qoft\u00eb ai, mbetet p\u00ebrher\u00eb nj\u00eb thirrje medituese p\u00ebr besimtarin n\u00eb jet\u00eb. Si t\u00eb thuash, kjo ndjenj\u00eb e brendshme, e ushqen besimtarin q\u00eb t’i shoh\u00eb krijesat si qenie t\u00eb Krijuesit; t\u00eb doj\u00eb t\u00eb udh\u00ebzuarin, t\u00eb m\u00ebshiroj\u00eb e t\u00eb lutet p\u00ebr t\u00eb devijuarin!<\/p>\n
Shejkh Ahmed Keftaro, teksa fliste p\u00ebr besimtarin, thoshte:<\/p>\n
“Besimi sh\u00ebron krejt s\u00ebmundjet e qenies njer\u00ebzore; urrejtjen, smir\u00ebn, p\u00ebrfoljen, thashethemin, egoizmin, kopracin\u00eb, ambicien, tradh\u00ebtin\u00eb, syfaq\u00ebsin\u00eb etj.<\/p>\n
Besimi i sakt\u00eb ia mbush t\u00eb zotit zemr\u00ebn me p\u00ebrmendjen e All-llahut, me frik\u00ebn e All-llahut, me Fjal\u00ebn e All-llahut!<\/p>\n
Sa bukur e ka th\u00ebn\u00eb, i urti q\u00eb thoshte: P\u00ebrfito nga shoq\u00ebria e t\u00eb ndersh\u00ebmve dhe dije se, n\u00eb shoq\u00ebrin\u00eb e t\u00eb pandersh\u00ebmve ka posh\u00ebrim! Syno shoq\u00ebrimin e atij, nga e djathta e t\u00eb cikit do t\u00eb gjesh begati dhe, nga e majta e tij leht\u00ebsim!”<\/p>\n
Dhe, kjo \u00ebsht\u00eb nj\u00eb e v\u00ebrtet\u00eb e madhe, nj\u00eb bekim p\u00ebr njeriun dhe jet\u00ebn e tij!<\/p>\n
Imam Muhamed B. Sytari<\/strong> \u00cbsht\u00eb e pap\u00ebrshkrueshme gjendja e ndjenj\u00ebs s\u00eb besimit n\u00eb vetvete, e optimizmit dhe e pathyeshm\u00ebris\u00eb p\u00ebrball\u00eb v\u00ebshtir\u00ebsive t\u00eb jet\u00ebs, pusive, pabesive e sprovave n\u00eb qenien e besimtarit! Sa r\u00ebnd\u00eb peshon fjala BESIMTAR! Vet\u00ebm leximi i […]<\/a><\/p>\n<\/div>","protected":false},"author":1,"featured_media":956,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-955","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-editorial"],"_links":{"self":[{"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/posts\/955","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=955"}],"version-history":[{"count":1,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/posts\/955\/revisions"}],"predecessor-version":[{"id":957,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/posts\/955\/revisions\/957"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=\/wp\/v2\/media\/956"}],"wp:attachment":[{"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=955"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=955"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/muhamedsytari.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=955"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nShkod\u00ebr, m\u00eb 17 n\u00ebntor 2016<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"