{"id":22057,"date":"2025-03-27T15:45:26","date_gmt":"2025-03-27T15:45:26","guid":{"rendered":"https:\/\/tamerbadr.com\/?p=22057"},"modified":"2025-07-10T11:18:05","modified_gmt":"2025-07-10T11:18:05","slug":"hgfsdg","status":"publish","type":"post","link":"https:\/\/tamerbadr.com\/sq\/archives\/22057","title":{"rendered":"Cila \u00ebsht\u00eb v\u00ebrtet\u00ebsia e hadithit: \u201cMesazhi dhe profet\u00ebsia jan\u00eb nd\u00ebrprer\u00eb; nuk ka t\u00eb d\u00ebrguar ose profet pas meje...\u201d?"},"content":{"rendered":"
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21 dhjetor 2019<\/span><\/span><\/h6><\/div><\/div><\/div>
\u00a0<\/div><\/div><\/div>

Nj\u00eb nga komentet dhe mesazhet q\u00eb marr shpesh<\/span><\/h2>

Mesazhi dhe profecia jan\u00eb nd\u00ebrprer\u00eb, k\u00ebshtu q\u00eb nuk ka t\u00eb d\u00ebrguar ose profet pas meje, por lajmet e mira, vizioni i njeriut musliman, jan\u00eb pjes\u00eb e pjes\u00ebve t\u00eb profecive.
Transmetues: Enes bin Malik | Transmetues: El-Suyuti | Burimi: Al-Jami` Al-Saghir
Faqja ose numri: 1994 | P\u00ebrmbledhje e vendimit t\u00eb dijetarit t\u00eb hadithit: Autentik

Duhet t\u2019i p\u00ebrgjigjem k\u00ebtij komenti, t\u00eb cilin autori i tij mendon se e kam injoruar n\u00eb librin tim, \u201cMesazhet e Pritura\u201d, n\u00eb t\u00eb cilin p\u00ebrmenda se do t\u00eb vij\u00eb nj\u00eb i d\u00ebrguar, sikur t\u00eb isha aq budalla sa t\u00eb botoja nj\u00eb lib\u00ebr me 400 faqe dhe t\u00eb mos p\u00ebrmendja nj\u00eb hadith si ai q\u00eb m\u00eb solli ai, sikur t\u00eb m\u00eb sillte nj\u00eb argument p\u00ebrfundimtar q\u00eb hedh posht\u00eb at\u00eb q\u00eb u tha n\u00eb librin tim.

Dhe p\u00ebr t'ju b\u00ebr\u00eb t\u00eb qart\u00eb shkall\u00ebn e vuajtjes q\u00eb kalova gjat\u00eb shkrimit t\u00eb librit tim, me q\u00ebllim q\u00eb t\u00eb hetoj \u00e7do gj\u00eb t\u00eb vog\u00ebl q\u00eb m\u00eb pengoi gjat\u00eb hulumtimit tim n\u00eb k\u00ebt\u00eb lib\u00ebr, do t'i p\u00ebrgjigjem k\u00ebsaj pyetjeje vet\u00ebm me at\u00eb q\u00eb thuhet n\u00eb librin tim, dhe n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb kuptoni se nuk do t\u00eb jem n\u00eb gjendje t'i p\u00ebrgjigjem \u00e7do pyetjeje q\u00eb m\u00eb drejtohet p\u00ebrmes nj\u00eb komenti ose nj\u00eb mesazhi, si\u00e7 ju thash\u00eb, nuk do t\u00eb jem n\u00eb gjendje t\u00eb shkurtoj 400 faqe p\u00ebr \u00e7do mik q\u00eb nuk d\u00ebshiron ta lexoj\u00eb librin dhe nuk d\u00ebshiron t\u00eb k\u00ebrkoj\u00eb t\u00eb v\u00ebrtet\u00ebn.

Sa i p\u00ebrket p\u00ebrgjigjes s\u00eb k\u00ebsaj pyetjeje, e p\u00ebrmenda n\u00eb kapitullin e dyt\u00eb (Vula e Profet\u00ebve, jo Vula e t\u00eb D\u00ebrguarve) nga faqja 48 deri n\u00eb faqen 54 (7 faqe q\u00eb nuk mund t\u00eb p\u00ebrmblidhen n\u00eb nj\u00eb koment n\u00eb Facebook). M\u00eb duheshin shum\u00eb dit\u00eb p\u00ebr t\u00eb hulumtuar dhe hetuar k\u00ebt\u00eb hadith sepse ky hadith \u00ebsht\u00eb i vetmi argument mbi t\u00eb cilin mb\u00ebshteten jurist\u00ebt p\u00ebr t\u00eb v\u00ebrtetuar se Profeti, Zoti e bekoft\u00eb dhe i dh\u00ebnt\u00eb paqe, nuk \u00ebsht\u00eb vet\u00ebm Vula e Profet\u00ebve si\u00e7 p\u00ebrmendet n\u00eb Kuranin e Shenjt\u00eb, por ata gjithashtu i shtuan asaj se ai \u00ebsht\u00eb Vula e t\u00eb D\u00ebrguarve.
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Un\u00eb iu p\u00ebrgjigja v\u00ebrtet\u00ebsis\u00eb s\u00eb k\u00ebtij hadithi si m\u00eb posht\u00eb:<\/span><\/h4>

\u00a0<\/span>Cila \u00ebsht\u00eb v\u00ebrtet\u00ebsia e hadithit: \u201cMesazhi dhe profet\u00ebsia jan\u00eb nd\u00ebrprer\u00eb; nuk ka t\u00eb d\u00ebrguar ose profet pas meje...\u201d?<\/span><\/h1>

Ata q\u00eb besojn\u00eb n\u00eb parimin se nuk ka t\u00eb d\u00ebrguar pas Profetit ton\u00eb Muhamed (paqja dhe bekimet qofshin mbi t\u00eb) kapen pas nj\u00eb hadithi q\u00eb thot\u00eb se nuk ka t\u00eb d\u00ebrguar pas tij, si\u00e7 e p\u00ebrfshiu Imam Ahmedi n\u00eb Musnedin e tij, ashtu si\u00e7 b\u00ebn\u00eb edhe Tirmidhiu dhe Hakimi. Na tha Hasan ibn Muhamed el-Za\u2019farani, na tha Affan ibn Muslimi, na tha Abdulvahidi, q\u00eb do t\u00eb thot\u00eb ibn Zijadi, na tha Muhtar ibn Fulful, na tha Enes ibn Maliku (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb): I D\u00ebrguari i Allahut (paqja dhe bekimet qofshin mbi t\u00eb) tha: \u201cMesazhi dhe profet\u00ebsia kan\u00eb marr\u00eb fund, k\u00ebshtu q\u00eb nuk ka t\u00eb d\u00ebrguar ose profet pas meje.\u201d Ai tha: \u201cKjo ishte e v\u00ebshtir\u00eb p\u00ebr njer\u00ebzit.\u201d Ai tha: \u201cPor ka lajme t\u00eb mira.\u201d Ata than\u00eb: \u201cCilat jan\u00eb lajmet e mira?\u201d Ai tha: \u201c\u00cbndrra e nj\u00eb muslimani, e cila \u00ebsht\u00eb pjes\u00eb e profet\u00ebsis\u00eb.\u201d Tirmidhiu ka th\u00ebn\u00eb: \u201cKa transmetime mbi k\u00ebt\u00eb tem\u00eb nga Ebu Hurejra, Hudhejfe ibn Asid, Ibn Abasi, Umm Kurz dhe Ebu Asid. Ai ka th\u00ebn\u00eb: Ky \u00ebsht\u00eb nj\u00eb hadith i mir\u00eb, autentik dhe i rrall\u00eb nga ky zinxhir transmetimi nga el-Muhtar ibn Fulful.\u201d
I kontrollova transmetuesit e k\u00ebtij hadithi p\u00ebr t\u00eb konfirmuar v\u00ebrtet\u00ebsin\u00eb e tij dhe i gjeta t\u00eb gjith\u00eb t\u00eb besuesh\u00ebm p\u00ebrve\u00e7 (El-Muhtar bin Falfel) ( ), pasi m\u00eb shum\u00eb se nj\u00eb imam e v\u00ebrtetoi at\u00eb, si Ahmed bin Hanbel, Ebu Hatim El-Razi, Ahmed bin Saleh El-Axhli, El-Meusili, El-Dhehebi dhe El-Nesa\u2019i. Ebu Davudi tha p\u00ebr t\u00eb: (Nuk ka asgj\u00eb t\u00eb keqe me t\u00eb), dhe Ebu Bekr El-Bezzari tha p\u00ebr t\u00eb: (Ai \u00ebsht\u00eb i besuesh\u00ebm n\u00eb hadith, dhe ata e pranuan hadithin e tij).
Ebu el-Fadl el-Sulejmani e p\u00ebrmendi at\u00eb midis atyre q\u00eb njihen p\u00ebr transmetimet e tij t\u00eb \u00e7uditshme, dhe Ibn Haxher el-Askalani e p\u00ebrmblodhi situat\u00ebn e tij n\u00eb librin \u201cTakrib el-Tahdhib\u201d (6524) dhe tha: (Ai \u00ebsht\u00eb i sinqert\u00eb, por ka disa gabime).
Ebu Hatim bin Hibban El-Busti e p\u00ebrmend at\u00eb n\u00eb \u201cEl-Thiqat\u201d (5\/429) dhe tha: (Ai b\u00ebn shum\u00eb gabime).
N\u00eb librin \u201cTehdhib al-Tehdhib\u201d nga Ibn Haxher el-Askalani, Pjesa 10, ai tha p\u00ebr el-Muhtar bin Falfel: (Un\u00eb thash\u00eb: Pjesa tjet\u00ebr e fjal\u00ebs s\u00eb tij b\u00ebn shum\u00eb gabime, dhe ai u p\u00ebrmend n\u00eb nj\u00eb gjurm\u00eb q\u00eb el-Buhari e pezulloi n\u00eb d\u00ebshmit\u00eb mbi autoritetin e Enesit, dhe Ibn Ebi Shejbe e lidhi at\u00eb mbi autoritetin e Hafs bin Ghijath mbi autoritetin e tij. Un\u00eb pyeta... p\u00ebr d\u00ebshmin\u00eb e skllev\u00ebrve, dhe ai tha se \u00ebsht\u00eb e lejueshme. Es-Sulejmani foli p\u00ebr t\u00eb dhe e num\u00ebroi at\u00eb midis transmetuesve t\u00eb gj\u00ebrave t\u00eb \u00e7uditshme mbi autoritetin e Enesit, s\u00eb bashku me Iban bin Ebi Ajash dhe t\u00eb tjer\u00eb. Ebu Bekr el-Bezzaz tha se hadithi i tij \u00ebsht\u00eb i sakt\u00eb, dhe ata e pranuan hadithin e tij.)
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Gradat dhe nivelet e transmetuesve, si\u00e7 p\u00ebrcaktohen n\u00eb Taqrib al-Tahdhib nga Ibn Haxher al-Askalani, jan\u00eb si m\u00eb posht\u00eb:<\/span><\/h2>

1- Sahab\u00ebt: E deklaroj k\u00ebt\u00eb shprehimisht p\u00ebr nder t\u00eb tyre.
2- Ai q\u00eb e theksonte lavd\u00ebrimin e tij, qoft\u00eb me nj\u00eb veprim: si m\u00eb i besueshmi i njer\u00ebzve, ose duke e p\u00ebrs\u00ebritur p\u00ebrshkrimin me goj\u00eb: si i besuesh\u00ebm, besnik, ose n\u00eb kuptim: si i besuesh\u00ebm, memorizues.
3- Dikush q\u00eb p\u00ebrshkruhet si i besuesh\u00ebm, i aft\u00eb, i besuesh\u00ebm ose i drejt\u00eb.
4- Ai q\u00eb \u00ebsht\u00eb pak m\u00eb i shkurt\u00ebr se shkalla e tret\u00eb, dhe kjo tregohet nga: i v\u00ebrtet\u00eb, ose nuk ka asgj\u00eb t\u00eb keqe me t\u00eb, ose nuk ka asgj\u00eb t\u00eb keqe me t\u00eb.
5- Ai q\u00eb \u00ebsht\u00eb pak m\u00eb pak se kat\u00ebr vje\u00e7, dhe kjo i referohet nj\u00eb personi t\u00eb ndersh\u00ebm me kujtes\u00eb t\u00eb dob\u00ebt, ose nj\u00eb personi t\u00eb ndersh\u00ebm q\u00eb b\u00ebn gabime, ose ka iluzione, ose b\u00ebn gabime, ose ndryshon m\u00eb von\u00eb. Kjo gjithashtu p\u00ebrfshin dik\u00eb t\u00eb akuzuar p\u00ebr ndonj\u00eb lloj bidati, si\u00e7 \u00ebsht\u00eb shiizmi, paracaktimi, idhujtaria, Irxha ose shpifja, me nj\u00eb sqarim t\u00eb predikuesit dhe t\u00eb tjer\u00ebve.
6- Ai q\u00eb ka vet\u00ebm pak hadith, dhe nuk ka prova se hadithi i tij duhet t\u00eb braktiset p\u00ebr k\u00ebt\u00eb arsye, dhe kjo tregohet nga formulimi: i pranuesh\u00ebm, aty ku ndiqet, p\u00ebrndryshe hadithi \u00ebsht\u00eb i dob\u00ebt.
7- Ai q\u00eb \u00ebsht\u00eb rr\u00ebfyer nga m\u00eb shum\u00eb se nj\u00eb person dhe nuk \u00ebsht\u00eb dokumentuar, dhe atij i referohet fjala: i fshehur, ose i panjohur.
8- N\u00ebse nuk ka dokumentacion t\u00eb nj\u00eb burimi t\u00eb besuesh\u00ebm n\u00eb t\u00eb, dhe ka nj\u00eb shprehje dob\u00ebsie n\u00eb t\u00eb, edhe n\u00ebse nuk shpjegohet, dhe kjo tregohet me fjal\u00ebn: i dob\u00ebt.
9- Ai nuk u transmetua nga m\u00eb shum\u00eb se nj\u00eb person, dhe atij nuk iu besua, dhe ai p\u00ebrmendet me fjal\u00ebn: i panjohur.
10- Ai q\u00eb nuk \u00ebsht\u00eb aspak i besuesh\u00ebm, dhe megjithat\u00eb \u00ebsht\u00eb i dob\u00ebsuar nga nj\u00eb e met\u00eb, dhe kjo tregohet nga: i braktisur, ose hadith i braktisur, ose hadith i dob\u00ebt, ose i r\u00ebn\u00eb.
11- Kush u akuzua p\u00ebr g\u00ebnjesht\u00ebr.
12- Kush e quajti g\u00ebnjesht\u00ebr dhe trillim.
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\u00a0<\/p>

El-Muhtar ibn Falfel konsiderohet si nj\u00eb nga klasat e pesta t\u00eb transmetuesve t\u00eb haditheve profetike, q\u00eb p\u00ebrfshin edhe ithtar\u00ebt m\u00eb t\u00eb rinj. Statusi i tij midis njer\u00ebzve t\u00eb hadithit dhe dijetar\u00ebve t\u00eb kritik\u00ebs dhe v\u00ebrtetimit, si dhe n\u00eb librat e shkenc\u00ebs s\u00eb biografive, ai konsiderohet i besuesh\u00ebm, por ka disa gabime.<\/span><\/h4>

Ibn Haxheri tha n\u00eb Fet'h el-Bari (1\/384): \u201cSa i p\u00ebrket gabimeve, ndonj\u00ebher\u00eb nj\u00eb transmetues b\u00ebn shum\u00eb, dhe ndonj\u00ebher\u00eb pak. Kur p\u00ebrshkruhet se b\u00ebn shum\u00eb gabime, ai duhet t\u00eb shqyrtoj\u00eb at\u00eb q\u00eb ka transmetuar. N\u00ebse e gjen t\u00eb transmetuar prej tij, ose nga dikush tjet\u00ebr, nga nj\u00eb transmetim tjet\u00ebr p\u00ebrve\u00e7 atij q\u00eb p\u00ebrshkruhet se b\u00ebn gabime, at\u00ebher\u00eb dihet se ajo n\u00eb t\u00eb cil\u00ebn mb\u00ebshtetet \u00ebsht\u00eb hadithi origjinal, jo ky zinxhir i ve\u00e7ant\u00eb i rr\u00ebfimit. N\u00ebse gjendet vet\u00ebm p\u00ebrmes zinxhirit t\u00eb tij t\u00eb rr\u00ebfimit, at\u00ebher\u00eb kjo \u00ebsht\u00eb nj\u00eb e met\u00eb q\u00eb k\u00ebrkon hezitim n\u00eb vendimin mbi v\u00ebrtet\u00ebsin\u00eb e asaj q\u00eb \u00ebsht\u00eb e k\u00ebsaj natyre, dhe nuk ka asgj\u00eb t\u00eb till\u00eb n\u00eb Sahih, fal\u00ebnderimi i qoft\u00eb Allahut.\u201d Dhe kur p\u00ebrshkruhet se ka pak gabime, si\u00e7 thuhet: \u201cAi ka kujtes\u00eb t\u00eb dob\u00ebt, gabimet e tij t\u00eb para jan\u00eb t\u00eb metat e tij\u201d, ose \u201cAi ka gj\u00ebra t\u00eb \u00e7uditshme\u201d, dhe shprehje t\u00eb tjera t\u00eb tilla: at\u00ebher\u00eb vendimi mbi t\u00eb \u00ebsht\u00eb si vendimi mbi at\u00eb para tij.\u201d
<\/span>Shejh Albani - i cili e v\u00ebrtetoi hadithin e el-Muhtar bin Falfel - tha n\u00eb Da\u2019if Sunen Ebi Dawud (2\/272) n\u00eb biografin\u00eb e transmetuesit: \u201cEl-Hafizi tha: (Ai \u00ebsht\u00eb i besuesh\u00ebm, por ka disa gabime). Un\u00eb thash\u00eb: Pra, hadithi i dikujt si ai mund t\u00eb konsiderohet i mir\u00eb, n\u00ebse ai nuk e kund\u00ebrshton at\u00eb.\u201d
<\/span>Shejh Albani tha n\u00eb \u201cEs-Silsilah Es-Sahihah\u201d (6\/216): \u201c\u00cbsht\u00eb transmetuar vet\u00ebm nga Imran bin Ujejne, dhe ka disa kritika p\u00ebr kujtes\u00ebn e tij. El-Hafizi e tregoi k\u00ebt\u00eb duke th\u00ebn\u00eb: (Ai \u00ebsht\u00eb i besuesh\u00ebm, por ka disa gabime); k\u00ebshtu q\u00eb v\u00ebrtetimi i hadithit t\u00eb tij nuk \u00ebsht\u00eb i pranuesh\u00ebm, dhe mjafton q\u00eb ai ta p\u00ebrmir\u00ebsoj\u00eb at\u00eb n\u00ebse nuk e kund\u00ebrshton at\u00eb.\u201d
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P\u00ebrve\u00e7 k\u00ebtij hadithi t\u00eb p\u00ebrmendur n\u00eb t\u00eb cilin ka nj\u00eb tem\u00eb mosmarr\u00ebveshjeje ("Nuk ka t\u00eb d\u00ebrguar pas meje"), i cili u transmetua nga El-Mukhtar bin Falfel, ai u transmetua nga nj\u00eb grup shok\u00ebsh n\u00eb lidhje me p\u00ebrjashtimin e profet\u00ebsis\u00eb pa d\u00ebrguar hadithet e \u00ebndrrave. Ky hadith \u00ebsht\u00eb mutawatir dhe ka disa aspekte dhe formulime q\u00eb nuk p\u00ebrfshijn\u00eb fraz\u00ebn ("Nuk ka t\u00eb d\u00ebrguar pas meje"), duke p\u00ebrfshir\u00eb k\u00ebto transmetime:<\/span><\/h2>

1- Imam Buhariu, Zoti e m\u00ebshiroft\u00eb, p\u00ebrfshir\u00eb n\u00eb Sahihun e tij, mbi autoritetin e Ebu Hurejres, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, i cili tha: E d\u00ebgjova t\u00eb D\u00ebrguarin e Zotit, Zoti e bekoft\u00eb dhe i dh\u00ebnt\u00eb paqe, t\u00eb thoshte: "Asgj\u00eb nuk mbetet nga profetia p\u00ebrve\u00e7 lajmit t\u00eb mir\u00eb." Ata than\u00eb: "\u00c7far\u00eb jan\u00eb lajmet e mira?" Ai tha: "Nj\u00eb \u00ebnd\u00ebrr e mir\u00eb."
<\/span>Zoti e m\u00ebshiroft\u00eb, ai p\u00ebrfshiu n\u00eb \u201cEl-Muwatta\u201d nj\u00eb kapitull me formulimin: \u201cKur mbaronte namazin e drek\u00ebs, thoshte: \u2018A pa ndonj\u00ebri prej jush ndonj\u00eb \u00ebnd\u00ebrr mbr\u00ebm\u00eb? . . . ?\u2019 Dhe thoshte: \u2018Pas meje, asgj\u00eb nuk do t\u00eb mbetet nga profetia p\u00ebrve\u00e7 \u00ebndrr\u00ebs s\u00eb drejt\u00eb\u2019\u201d
<\/span>\u00cbsht\u00eb transmetuar nga Imam Ahmedi n\u00eb Musnedin e tij, Ebu Davudi dhe El-Hakimi n\u00eb Mustedrakun e tij, t\u00eb gjitha t\u00eb mb\u00ebshtetura n\u00eb autoritetin e Malikut.
<\/span>2- Imam Ahmedi p\u00ebrfshiu n\u00eb Musnedin e tij dhe Imam Muslimi n\u00eb Sahihun e tij nga hadithi i Ibn Abbasit, Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb, i cili tha: I D\u00ebrguari i Zotit, Allahu e bekoft\u00eb dhe i dh\u00ebnt\u00eb paqe, e ngriti perden nd\u00ebrsa njer\u00ebzit po q\u00ebndronin n\u00eb rreshta pas Ebu Bekrit dhe tha: "O njer\u00ebz, ka mbetur nga lajmi i mir\u00eb i profet\u00ebsis\u00eb p\u00ebrve\u00e7 vizionit t\u00eb drejt\u00eb q\u00eb nj\u00eb musliman sheh ose q\u00eb i shihet atij..."
<\/span>N\u00eb nj\u00eb transmetim nga Muslimi me formulimin (I D\u00ebrguari i Zotit, Zoti e bekoft\u00eb dhe i dh\u00ebnt\u00eb paqe, e hoqi velin) nd\u00ebrsa koka e tij ishte e fashuar gjat\u00eb s\u00ebmundjes n\u00eb t\u00eb cil\u00ebn vdiq, dhe ai tha: "O Zot, a e kam p\u00ebrcjell\u00eb mesazhin?" tri her\u00eb. Nga lajmi i mir\u00eb i profet\u00ebsis\u00eb mbetet vet\u00ebm vizioni q\u00eb sheh robi i drejt\u00eb, ose q\u00eb i shihet atij..."
<\/span>\u00cbsht\u00eb transmetuar nga Abd al-Razzaku n\u00eb Musannef-in e tij, Ibn Ebi Shejbe, Ebu Davudi, Nesa'i, el-Darimi, Ibn Maxhe, Ibn Khuzejme, Ibn Hiban dhe el-Bejhaki.
<\/span>3- Imam Ahmedi, Zoti e m\u00ebshiroft\u00eb, e p\u00ebrfshir\u00eb n\u00eb Musnedin e tij, dhe djali i tij Abdullahu e p\u00ebrfshir\u00eb n\u00eb Zawa'id al-Musned, sipas autoritetit t\u00eb Aishes, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, se Profeti, Zoti e bekoft\u00eb dhe i dh\u00ebnt\u00eb paqe, tha: "Asgj\u00eb nuk do t\u00eb mbetet nga profet\u00ebsia pas meje p\u00ebrve\u00e7 lajmeve t\u00eb mira." Ata than\u00eb: "\u00c7far\u00eb jan\u00eb lajmet e mira?" Ai tha: "Nj\u00eb \u00ebnd\u00ebrr e mir\u00eb q\u00eb sheh nj\u00eb njeri ose q\u00eb i shihet atij."
<\/span>4- Imam Ahmedi e p\u00ebrfshiu n\u00eb Musnedin e tij dhe Al-Tabaraniun e p\u00ebrfshir\u00eb n\u00eb autoritetin e Ebu Al-Tajib (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb), i cili tha: I D\u00ebrguari i Allahut (paqja dhe bekimet qofshin mbi t\u00eb) tha: "Nuk ka profeci tjet\u00ebr pas meje p\u00ebrve\u00e7 lajmeve t\u00eb mira." U tha: "Cilat jan\u00eb lajmet e mira, o i D\u00ebrguar i Allahut?" Ai tha: "Nj\u00eb \u00ebnd\u00ebrr e mir\u00eb," ose ai tha: "Nj\u00eb \u00ebnd\u00ebrr e drejt\u00eb."
<\/span>5- Tabaraniu dhe Bazari transmetojn\u00eb nga Hudhejfe ibn Asidi (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb), i cili ka th\u00ebn\u00eb: I D\u00ebrguari i Allahut (paqja dhe bekimet qofshin mbi t\u00eb) tha: \u201cUn\u00eb kam shkuar dhe nuk ka asnj\u00eb profeci pas meje p\u00ebrve\u00e7 lajmeve t\u00eb mira.\u201d U tha: \u00c7far\u00eb jan\u00eb lajmet e mira? Ai tha: \u201cNj\u00eb \u00ebnd\u00ebrr e mir\u00eb q\u00eb e sheh nj\u00eb njeri i mir\u00eb ose q\u00eb i shihet atij.\u201d
<\/span>6- Imam Ahmedi, Al-Darimiu dhe Ibn Maxhe kan\u00eb transmetuar nga Umm Kurz Al-Kaabije, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, se Profeti, Zoti e bekoft\u00eb dhe i dh\u00ebnt\u00eb paqe, ka th\u00ebn\u00eb: "Lajmet e mira kan\u00eb shkuar, por lajmet e mira kan\u00eb mbetur."
<\/span>7- Imam Maliku transmeton n\u00eb El-Muvatta\u2019 sipas autoritetit t\u00eb Zejd ibn Eslemit sipas autoritetit t\u00eb Ata\u2019 ibn Jaserit (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb) se i D\u00ebrguari i Allahut (paqja dhe bekimet qofshin mbi t\u00eb) ka th\u00ebn\u00eb: \u201cAsgj\u00eb nga profetia nuk do t\u00eb mbetet pas meje p\u00ebrve\u00e7 lajmeve t\u00eb mira.\u201d Ata than\u00eb: \u201c\u00c7far\u00eb jan\u00eb lajmet e mira, o i D\u00ebrguar i Allahut?\u201d Ai tha: \u201cNj\u00eb \u00ebnd\u00ebrr e drejt\u00eb q\u00eb sheh nj\u00eb njeri i drejt\u00eb ose q\u00eb i shihet atij \u00ebsht\u00eb nj\u00eb pjes\u00eb nga dyzet e gjasht\u00eb pjes\u00ebt e profetis\u00eb.\u201d Ky \u00ebsht\u00eb nj\u00eb hadith mursel me nj\u00eb zinxhir t\u00eb sh\u00ebndosh\u00eb transmetimi.
<\/span>P\u00ebrve\u00e7 k\u00ebsaj, hadithet q\u00eb diskutojn\u00eb \u00ebndrrat, t\u00eb cilat jan\u00eb pjes\u00eb e profet\u00ebsis\u00eb, ndryshojn\u00eb shum\u00eb n\u00eb formulim. Disa transmetime i p\u00ebrcaktojn\u00eb \u00ebndrrat si nj\u00eb nga nj\u00ebzet e pes\u00eb pjes\u00ebt e profet\u00ebsis\u00eb, nd\u00ebrsa t\u00eb tjerat i p\u00ebrcaktojn\u00eb ato si nj\u00eb nga shtat\u00ebdhjet\u00eb e gjasht\u00eb pjes\u00ebt. Ka shum\u00eb hadithe dhe numra t\u00eb ndrysh\u00ebm midis dy transmetimeve. Kur shqyrtojm\u00eb hadithet q\u00eb diskutojn\u00eb \u00ebndrrat, gjejm\u00eb dallime n\u00eb numra. P\u00ebr shembull, disa transmetime thon\u00eb: "Nj\u00eb \u00ebnd\u00ebrr e mir\u00eb nga nj\u00eb njeri i drejt\u00eb \u00ebsht\u00eb nj\u00eb nga dyzet e gjasht\u00eb pjes\u00ebt e profet\u00ebsis\u00eb" [Buhariu: 6983]. Nj\u00eb transmetim tjet\u00ebr thot\u00eb: "Nj\u00eb \u00ebnd\u00ebrr e drejt\u00eb \u00ebsht\u00eb nj\u00eb nga shtat\u00ebdhjet\u00eb pjes\u00ebt e profet\u00ebsis\u00eb" [Muslimi: 2265]. Nj\u00eb transmetim tjet\u00ebr thot\u00eb: "\u00cbndrra e nj\u00eb muslimani \u00ebsht\u00eb nj\u00eb nga dyzet e pes\u00eb pjes\u00ebt e profet\u00ebsis\u00eb" [Muslimi: 2263]. Ka shum\u00eb transmetime t\u00eb tjera q\u00eb p\u00ebrmendin numra t\u00eb ndrysh\u00ebm p\u00ebr k\u00ebt\u00eb pjes\u00eb t\u00eb profet\u00ebsis\u00eb.
<\/span><\/h1>

N\u00eb p\u00ebrgjigje t\u00eb hadithit fisnik n\u00eb t\u00eb cilin Profeti, paqja dhe bekimet qofshin mbi t\u00eb, tha: "Nuk ka t\u00eb d\u00ebrguar pas meje", i drejtohemi mendimit t\u00eb dijetar\u00ebve t\u00eb terminologjis\u00eb. Ata e ndan\u00eb hadithin mutawatir n\u00eb: mutawatir verbal, q\u00eb \u00ebsht\u00eb ai formulimi i t\u00eb cilit \u00ebsht\u00eb mutawatir, dhe mutawatir semantik, q\u00eb \u00ebsht\u00eb ai kuptimi i t\u00eb cilit \u00ebsht\u00eb mutawatir.<\/span><\/h2>

1- Frekuenca verbale: e cila \u00ebsht\u00eb ajo q\u00eb \u00ebsht\u00eb p\u00ebrs\u00ebritur n\u00eb formulim dhe kuptim.<\/span><\/h4>

Shembull: \u201cKushdo q\u00eb g\u00ebnjen q\u00ebllimisht p\u00ebr mua, le t\u00eb ulet n\u00eb Zjarr.\u201d Transmetuar nga Buhariu (107), Muslimi (3), Ebu Davudi (3651), Tirmidhiu (2661), Ibn Maxhe (30, 37) dhe Ahmedi (2\/159). Ky hadith \u00ebsht\u00eb transmetuar nga m\u00eb shum\u00eb se shtat\u00ebdhjet\u00eb e dy shok\u00eb, dhe prej tyre nj\u00eb grup i madh q\u00eb nuk mund t\u00eb num\u00ebrohet.
<\/span><\/h1>

2- Frekuenca semantike: Kjo \u00ebsht\u00eb kur transmetuesit bien dakord p\u00ebr nj\u00eb kuptim t\u00eb p\u00ebrgjithsh\u00ebm, por formulimi i hadithit ndryshonte.<\/span><\/h4>

Shembull: Hadithi i nd\u00ebrmjet\u00ebsimit, kuptimi i t\u00eb cilit \u00ebsht\u00eb i nj\u00ebjt\u00eb, por formulimi \u00ebsht\u00eb i ndrysh\u00ebm, dhe e nj\u00ebjta gj\u00eb vlen edhe p\u00ebr hadithet e fshirjes mbi \u00e7orape.
<\/span><\/h1>

Tani, eja me mua, v\u00ebllai im musliman, nd\u00ebrsa e zbatojm\u00eb k\u00ebt\u00eb rregull n\u00eb hadithet rreth vizioneve q\u00eb p\u00ebrmend\u00ebm m\u00eb par\u00eb p\u00ebr t\u00eb p\u00ebrcaktuar n\u00ebse ka apo jo q\u00ebndrueshm\u00ebri verbale dhe semantike n\u00eb k\u00ebto hadithe. Dhe deri n\u00eb \u00e7'mas\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb shprehja "Nuk ka t\u00eb d\u00ebrguar pas meje" n\u00eb lidhje me hadithet e mbetura?<\/span><\/h2>

1- T\u00eb gjitha k\u00ebto hadithe kan\u00eb nj\u00eb zinxhir moral transmetimi dhe bien dakord q\u00eb vizionet jan\u00eb pjes\u00eb e profecis\u00eb, gj\u00eb q\u00eb v\u00ebrteton v\u00ebrtet\u00ebsin\u00eb e tyre pa asnj\u00eb dyshim.
<\/span>2- N\u00eb shumic\u00ebn e k\u00ebtyre haditheve ekziston nj\u00eb formulim i shpesht\u00eb se asgj\u00eb nuk do t\u00eb mbetet nga profecia p\u00ebrve\u00e7 lajmit t\u00eb mir\u00eb, dhe kjo gjithashtu tregon v\u00ebrtet\u00ebsin\u00eb e saj.
<\/span>3- Hadithet rreth vizioneve ndryshonin n\u00eb lidhje me numrin e pjes\u00ebve t\u00eb profecis\u00eb, por t\u00eb gjith\u00eb bien dakord se vizionet jan\u00eb pjes\u00eb e profecis\u00eb, dhe kjo \u00ebsht\u00eb e v\u00ebrtet\u00eb dhe nuk ka dyshim p\u00ebr k\u00ebt\u00eb. Megjithat\u00eb, ndryshimi ishte n\u00eb p\u00ebrcaktimin e k\u00ebsaj pjese n\u00eb nj\u00eb mas\u00eb specifike, dhe ky ndryshim \u00ebsht\u00eb joefektiv dhe nuk na shqet\u00ebson k\u00ebtu. N\u00ebse vizioni \u00ebsht\u00eb pjes\u00eb e shtat\u00ebdhjet\u00eb pjes\u00ebve t\u00eb profecis\u00eb apo pjes\u00eb e dyzet e gjasht\u00eb pjes\u00ebve t\u00eb profecis\u00eb, nuk do t\u00eb na sjell\u00eb aspak dobi. Dihet q\u00eb n\u00ebse hadithet ndryshojn\u00eb n\u00eb formulimin e tyre, dhe disa prej tyre i tejkalojn\u00eb t\u00eb tjerat, por t\u00eb gjitha p\u00ebrputhen n\u00eb p\u00ebrmbajtje, at\u00ebher\u00eb ato konsiderohen mutawatir n\u00eb kuptim, jo n\u00eb fjal\u00eb.
<\/span>4- N\u00eb hadithet e m\u00ebparshme ka nj\u00eb p\u00ebrs\u00ebritje gojore se Profeti, paqja dhe bekimet qofshin mbi t\u00eb, \u00ebsht\u00eb vula e vetme e Profet\u00ebve, dhe kjo \u00ebsht\u00eb n\u00eb p\u00ebrputhje me nj\u00eb tekst t\u00eb qart\u00eb n\u00eb Kuranin e Shenjt\u00eb, k\u00ebshtu q\u00eb nuk ka vend p\u00ebr asnj\u00eb musliman t\u00eb debatoj\u00eb p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje.
<\/span>5- Nuk ka p\u00ebrs\u00ebritje verbale ose semantike n\u00eb fraz\u00ebn (Nuk ka t\u00eb d\u00ebrguar pas meje) t\u00eb p\u00ebrmendur n\u00eb hadithin e vet\u00ebm t\u00eb cituar nga ata q\u00eb besojn\u00eb se Profeti, paqja dhe bekimet qofshin mbi t\u00eb, \u00ebsht\u00eb Vula e t\u00eb D\u00ebrguarve. Kjo fraz\u00eb \u00ebsht\u00eb nj\u00eb shtes\u00eb ndaj asaj q\u00eb u p\u00ebrmend n\u00eb hadithet e tjera, dhe p\u00ebr k\u00ebt\u00eb arsye nuk \u00ebsht\u00eb p\u00ebrs\u00ebrit\u00ebse verbalisht ose semantikisht, si\u00e7 lexuat n\u00eb hadithet e m\u00ebparshme. A e meriton kjo fraz\u00eb - e cila nuk \u00ebsht\u00eb p\u00ebrs\u00ebrit\u00ebse verbalisht ose semantikisht, dhe bie ndesh me tekste t\u00eb shumta n\u00eb Kuran dhe Sunet, si\u00e7 e p\u00ebrmend\u00ebm m\u00eb par\u00eb - q\u00eb ne t\u00eb dalim prej saj me nj\u00eb besim t\u00eb rreziksh\u00ebm se Profeti, paqja dhe bekimet qofshin mbi t\u00eb, \u00ebsht\u00eb Vula e t\u00eb D\u00ebrguarve? A e kuptojn\u00eb dijetar\u00ebt shkall\u00ebn e rrezikut t\u00eb k\u00ebsaj fetvaje t\u00eb bazuar n\u00eb nj\u00eb hadith t\u00eb vet\u00ebm, transmetuesit e t\u00eb cilit jan\u00eb n\u00eb dyshim, dhe p\u00ebrmes s\u00eb cil\u00ebs do t\u00eb shkaktoj\u00eb nj\u00eb fatkeq\u00ebsi t\u00eb madhe p\u00ebr pasardh\u00ebsit tan\u00eb n\u00ebse Zoti i Plotfuqish\u00ebm u d\u00ebrgon atyre nj\u00eb t\u00eb d\u00ebrguar n\u00eb fund t\u00eb koh\u00ebs p\u00ebr t'i paralajm\u00ebruar ata p\u00ebr nj\u00eb nd\u00ebshkim t\u00eb r\u00ebnd\u00eb?
<\/span>6- Si\u00e7 e p\u00ebrmenda m\u00eb par\u00eb, zinxhiri i transmetimit t\u00eb hadithit t\u00eb lartp\u00ebrmendur q\u00eb p\u00ebrmban fraz\u00ebn (Nuk ka t\u00eb d\u00ebrguar pas meje) p\u00ebrfshin (El-Muhtar bin Felful), p\u00ebr t\u00eb cilin Ibn Haxher El-Askalani tha se ai \u00ebsht\u00eb i sinqert\u00eb, por kishte disa gabime, dhe Ebu El-Fadl El-Sulejmani e p\u00ebrmendi at\u00eb midis atyre q\u00eb njihen p\u00ebr hadithet e tij t\u00eb papranueshme, dhe Ebu Hatim El-Basti e p\u00ebrmendi at\u00eb dhe tha: Ai b\u00ebn shum\u00eb gabime. Pra, si mund t\u00eb nd\u00ebrtojm\u00eb nj\u00eb fetva t\u00eb madhe bazuar vet\u00ebm n\u00eb k\u00ebt\u00eb hadith q\u00eb thot\u00eb se Profeti (paqja dhe bekimet e Allahut qofshin mbi t\u00eb) \u00ebsht\u00eb vula e t\u00eb D\u00ebrguarve...?! A do ta mbajn\u00eb dijetar\u00ebt e sot\u00ebm mysliman\u00eb barr\u00ebn e mysliman\u00ebve q\u00eb do t\u00eb g\u00ebnjejn\u00eb p\u00ebr nj\u00eb t\u00eb d\u00ebrguar q\u00eb do t\u00eb vij\u00eb p\u00ebr shkak t\u00eb k\u00ebmb\u00ebnguljes s\u00eb tyre n\u00eb fetvat\u00eb e tyre pasi e v\u00ebrteta u \u00ebsht\u00eb b\u00ebr\u00eb e qart\u00eb atyre...? Dhe a do t\u00eb nd\u00ebrmjet\u00ebsojn\u00eb p\u00ebr ta fetvat\u00eb e dijetar\u00ebve t\u00eb m\u00ebparsh\u00ebm q\u00eb citojn\u00eb fetvat\u00eb e tyre dhe vazhdojn\u00eb t'i p\u00ebrs\u00ebrisin ato pa hetim deri m\u00eb sot?<\/span><\/h1>

\u00a0<\/span><\/p>

Fundi i citatit
<\/span>Shpresoj se do t\u00eb m\u00eb falni q\u00eb nuk u p\u00ebrgjigjem pyetjeve tuaja n\u00eb lidhje me at\u00eb q\u00eb trajton libri m\u00eb pas, sepse \u00e7do p\u00ebrgjigje do t\u00eb duhet shum\u00eb koh\u00eb p\u00ebr t'u dh\u00ebn\u00eb, dhe p\u00ebrgjigjet e t\u00eb gjitha pyetjeve tuaja jan\u00eb n\u00eb lib\u00ebr p\u00ebr ata q\u00eb duan t\u00eb arrijn\u00eb t\u00eb v\u00ebrtet\u00ebn.\u00a0<\/span><\/h6><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

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