D\u00ebshira p\u00ebr t\u00eb pasur f\u00ebmij\u00eb dhe l\u00ebnia e pasardh\u00ebsve \u00ebsht\u00eb nj\u00eb prirje e vetvetishme e krijuar te njeriu q\u00eb daton prej ekzistimit t\u00eb tij n\u00eb k\u00ebt\u00eb bot\u00eb. P\u00ebr k\u00ebt\u00eb edhe orvatjet e njer\u00ebzimit q\u00eb t\u2019i tejkalojn\u00eb pengesat t\u00eb cilat u pamund\u00ebsojn\u00eb bashk\u00ebshort\u00ebve p\u00ebr t\u00eb pasur f\u00ebmij\u00eb jan\u00eb t\u00eb shumta.<\/p>\n
P\u00ebrderisa n\u00eb t\u00eb kaluar\u00ebn edhe shkaqet m\u00eb t\u00eb vogla kan\u00eb qen\u00eb penges\u00eb p\u00ebr mospasjen e f\u00ebmij\u00ebve nga ana e \u00e7ifteve, fatmir\u00ebsisht n\u00eb koh\u00ebn bashk\u00ebkohore, me p\u00ebrparimin e mjek\u00ebsis\u00eb, \u00ebsht\u00eb arritur nj\u00eb progres i jasht\u00ebzakonsh\u00ebm n\u00eb k\u00ebt\u00eb fush\u00eb.<\/p>\n
<\/p>\n
\u00a0<\/p>\n
Megjith\u00ebk\u00ebt\u00eb, \u00e7\u00ebshtja e mospasjes s\u00eb pasardh\u00ebsve, prap\u00eb mbetet problem p\u00ebr disa \u00e7ifte, posa\u00e7\u00ebrisht, ata t\u00eb cil\u00ebt vuajn\u00eb nga komplikimet t\u00eb cilat mjek\u00ebsia nuk ka arritur t\u2019i evitoj\u00eb. Prandaj, edhe ky \u00ebsht\u00eb nj\u00ebri nga shkaqet m\u00eb t\u00eb theksuara q\u00eb i b\u00ebn\u00eb njer\u00ebzit t\u00eb k\u00ebrkojn\u00eb alternativat t\u00eb cilat sadopak do ta z\u00ebvend\u00ebsojn\u00eb k\u00ebt\u00eb instinkt njer\u00ebzor. Alternativa m\u00eb e njohur \u00ebsht\u00eb adoptimi i f\u00ebmij\u00ebve, nj\u00eb veprim t\u00eb cilin e kan\u00eb praktikuar pothuajse t\u00eb gjitha shoq\u00ebrit\u00eb njer\u00ebzore, edhe pse tek ata ka dallime n\u00eb disa aspekte.<\/p>\n
N\u00eb k\u00ebt\u00eb shkrim do ti b\u00ebjm\u00eb nj\u00eb v\u00ebshtrim k\u00ebsaj praktike nga aspekti islam, q\u00eb t\u00eb shohim se \u00e7far\u00eb q\u00ebndrimi mban jurisprudenca islame ndaj k\u00ebsaj problematike dhe cilat kritere duhet t\u00eb kihen parasysh, nga ana e atyre \u00e7ifteve q\u00eb d\u00ebshirojn\u00eb t\u00eb rrisin ndonj\u00eb f\u00ebmij\u00eb tjet\u00ebr, nga pamund\u00ebsia q\u00eb ata t\u00eb ken\u00eb f\u00ebmij\u00ebn e tyre.<\/p>\n
\u00c7far\u00eb \u00ebsht\u00eb p\u00ebr q\u00ebllim me adoptim<\/strong>:<\/p>\n Adoptimi ose bir\u00ebsimi, \u00ebsht\u00eb nj\u00eb praktik\u00eb mjaft e p\u00ebrhapur n\u00eb shoq\u00ebrit\u00eb njer\u00ebzore dhe n\u00ebnkupton q\u00eb familja ta marr\u00eb nj\u00eb f\u00ebmije t\u00eb mitur t\u00eb tjet\u00ebrkujt dhe duke ia dh\u00ebn\u00eb t\u00eb drejtat e nj\u00ebjta si t\u00eb f\u00ebmij\u00ebs s\u00eb barkut, ta b\u00ebjn\u00eb at\u00eb bir respektivisht bij\u00eb t\u00eb tyre. K\u00ebtu n\u00ebnkuptohet edhe ndjekja e procedurave ligjore e zyrtare q\u00eb e ligj\u00ebsojn\u00eb k\u00ebt\u00eb adoptim. Prandaj edhe shum\u00eb shtete n\u00ebp\u00ebr vende t\u00eb ndryshme parashohin ligje n\u00eb lidhje me adoptimin e f\u00ebmij\u00ebve.<\/p>\n Adoptimi para shpalljes s\u00eb Islamit<\/strong><\/p>\n Adoptimi ishte mjaft i p\u00ebrhapur edhe n\u00eb mesin e arab\u00ebve para shpalljes s\u00eb Muhamedit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb. Arsyet p\u00ebr k\u00ebt\u00eb praktik\u00eb ishin varf\u00ebria e pamund\u00ebsia q\u00eb f\u00ebmija t\u00eb rritet n\u00eb familjen e prind\u00ebrve t\u00eb v\u00ebrtet, p\u00ebrkujdesja ndaj f\u00ebmij\u00ebve t\u00eb braktisur, pamund\u00ebsia e \u00e7ifteve q\u00eb t\u00eb ken\u00eb f\u00ebmij\u00eb, etj. Gjithashtu shkak p\u00ebr t\u00eb adoptuar f\u00ebmij\u00eb ishte edhe d\u00ebshira q\u00eb f\u00ebmija t\u2019i bashk\u00ebngjitet trungut gjenealogjik t\u00eb \u201cprindit adoptues\u201d i cili ka pozit\u00eb dhe respekt t\u00eb madh n\u00eb shoq\u00ebri, ose kur ndonj\u00ebrit prej njer\u00ebzve i p\u00eblqente fuqia apo trim\u00ebria e ndonj\u00eb f\u00ebmije, ai e adaptonte at\u00eb duke e konsideruar si nj\u00eb nga f\u00ebmij\u00ebt e tij dhe ai e fitonte t\u00eb drejt\u00ebn e trash\u00ebgimis\u00eb sikur q\u00eb kishin f\u00ebmij\u00ebt e tjer\u00eb.<\/p>\n \u00a0Edhe vet\u00eb Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, e kishte adoptuar Zejd ib\u00ebn Harithen dhe kjo kishte ndodhur para se t\u00eb shpallej ndalesa nga ana e Allahut t\u00eb Madh\u00ebrish\u00ebm n\u00eb Kuranin fisnik.<\/p>\n Zejd ib\u00ebn Harithe ishte nj\u00eb djal\u00eb arab nga rrethinat e Shamit i cili q\u00eb n\u00eb f\u00ebmij\u00ebri u rr\u00ebmbye padrejt\u00ebsisht e u rob\u00ebrua dhe u shit n\u00eb tregun e rob\u00ebrve. At\u00eb e bleu Hakim ib\u00ebn Huzami dhe ky ia dhuroi hall\u00ebs s\u00eb tij Hatixhes. Hatixheja ishte gruaja e par\u00eb e Profetit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, e cila u martua me t\u00eb, para shpalljes s\u00eb Islamit. Hatixheja pas martese ia dhuroi Zejdin, Muhamedit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb.<\/p>\n Me nj\u00eb rast, derisa Zejdi ishte n\u00eb treg, nj\u00eb grup nga fisi i tij e pan\u00eb dhe e njoh\u00ebn se ky ishte nj\u00eb nga fisi i tyre. Ata shkuan te babai i Zejdit dhe xhaxhallar\u00ebt e tij dhe i treguan se e kan\u00eb gjetur djalin q\u00eb po e k\u00ebrkojn\u00eb prej koh\u00ebsh. Pasi kuptoi familja se Zejdi ishte n\u00eb Mek\u00eb, shkuan atje dhe duke pyetur e gjet\u00ebn sht\u00ebpin\u00eb e t\u00eb D\u00ebrguarit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb. Ata ia rr\u00ebfyen ngjarjen se si Zejdi nuk ishte rob, por ishte rr\u00ebmbyer nga familja dhe ishte shitur si rob. Babai i Zejdit k\u00ebrkoi nga Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, q\u00eb t`ia kthej\u00eb djalin e tij dhe n\u00ebse \u00ebsht\u00eb nevoja edhe t\u00eb paguaj\u00eb. I D\u00ebrguari, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, u tha se Zejdi do t\u00eb jet\u00eb i lir\u00eb, n\u00ebse ju zgjedh juve, at\u00ebher\u00eb mund ta merrni prapa, pa asnj\u00eb kompensim, por n\u00ebse m\u00eb zgjedh mua, at\u00ebher\u00eb nuk do t`ua dor\u00ebzoj. Ashtu edhe veproi, kur erdhi Zejdi, Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, i dha mund\u00ebsin\u00eb e zgjedhjes dhe Zejdi tha: \u201cP\u00ebr Zotin nuk do ta zgjidhja ask\u00ebnd, para t\u00eb D\u00ebrguarit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb\u201d, dhe refuzoi t\u00eb kthehet n\u00eb Sham.<\/p>\n Pas k\u00ebsaj, Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, e liroi Zejdin nga rob\u00ebria, e adoptoi dhe e shpalli p\u00ebr djal\u00eb t\u00eb vetin duke u th\u00ebn\u00eb Mekas\u00ebve: \u201cO fisi i Kurejshit d\u00ebshmoni se ky \u00ebsht\u00eb biri im dhe ky do t\u00eb m\u00eb trash\u00ebgoj\u00eb mua e un\u00eb do t\u00eb trash\u00ebgoj at\u00eb\u201d. Q\u00eb nga kjo koh\u00eb Zejdi thirrej Zejd ib\u00ebn Muhamed (Zejdi djali i Muhamedit).<\/p>\n \u00a0Pra, ky adoptim ndodhi gjat\u00eb koh\u00ebs kur Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, ishte shpallur profet dhe e komunikonte shpalljen, prandaj duhet ta dim\u00eb se tradita e adoptimit t\u00eb f\u00ebmij\u00ebve, sikurse edhe shum\u00eb tradita t\u00eb tjera nuk u ndaluan p\u00ebrnj\u00ebher\u00eb, n\u00eb fillim t\u00eb Islamit, por gradualisht, ashtu sikurse pirja e alkoolit, kamata dhe disa dukuri negative t\u00eb koh\u00ebs s\u00eb injoranc\u00ebs. K\u00ebshtu m\u00eb von\u00eb kur Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, migroi n\u00eb qytetin e Medin\u00ebs, zbrit\u00ebn citatet kuranore q\u00eb ndalojn\u00eb adoptimin e f\u00ebmij\u00ebve.<\/p>\n Nd\u00ebrsa me ajetin 40 t\u00eb sures Ahzab n\u00eb m\u00ebnyr\u00eb eksplicite i ndalohet Muhamedit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, adoptimi i f\u00ebmij\u00ebve. Allahu i Madh\u00ebrish\u00ebm thot\u00eb:<\/p>\n \u201cMuhamedi nuk \u00ebsht\u00eb baba i askujt prej burrave tuaj, por \u00ebsht\u00eb i D\u00ebrguari i Allahut dhe vula e profet\u00ebve; Allahu \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm p\u00ebr \u00e7do gj\u00eb.\u201d<\/strong>[1]<\/p>\n Q\u00eb do t\u00eb thot\u00eb se Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, nuk \u00ebsht\u00eb babai i v\u00ebrtet\u00eb i asnj\u00ebrit nga burrat tuaj, e as q\u00eb \u00ebsht\u00eb babai i Zejdit.<\/p>\n Pas k\u00ebsaj njer\u00ebzit filluan ta thirrin Zejdi biri i Harithes pasi q\u00eb k\u00ebshtu ishte emri i babai t\u00eb tij t\u00eb v\u00ebrtet\u00eb, e jo Zejdi biri i Muhammedit si\u00e7 thirrej m\u00eb pare.[2]<\/p>\n Motivi mbi t\u00eb cilin bazohet dispozita islame rreth adoptimit<\/strong><\/p>\n Para se t\u00eb flasim rreth dispozitave islame n\u00eb lidhje me adoptimin e f\u00ebmij\u00ebve duhet t\u00eb sqarojm\u00eb se nj\u00eb nga objektivat m\u00eb thelb\u00ebsore n\u00eb baz\u00eb t\u00eb s\u00eb cil\u00ebs jan\u00eb ngritur nj\u00eb num\u00ebr i konsideruesh\u00ebm i ligjeve n\u00eb jurisprudenc\u00ebn islame \u00ebsht\u00eb ruajtja e nderit dhe e pasardh\u00ebsve t\u00eb njeriut (Hifdhul Irdi uen Nesli). Madje kjo \u00ebsht\u00eb nj\u00ebra nga pes\u00eb domosdoshm\u00ebrit\u00eb e p\u00ebrgjithshme t\u00eb sheriatit (Ed Darurijat el Hams) mbi t\u00eb cilat nd\u00ebrtohen dispozitat Islame.[3]<\/p>\n Nuk ka dyshim se \u00e7\u00ebshtja e adoptimit t\u00eb f\u00ebmij\u00ebs b\u00ebn\u00eb pjes\u00eb n\u00eb objektivin e ruajtjes s\u00eb pasardh\u00ebsve, prandaj edhe v\u00ebshtrimi i Islamit n\u00eb lidhje me ndryshimin e identitetit t\u00eb f\u00ebmij\u00ebs, duke ia nd\u00ebrruar prejardhjen, origjin\u00ebn dhe prind\u00ebrit, konsiderohet e ndaluar pasi q\u00eb cenon t\u00eb drejtat individuale t\u00eb \u00e7do njeriu dhe shtremb\u00ebron t\u00eb v\u00ebrtet\u00ebn.<\/p>\n Njeriu n\u00eb jet\u00eb n\u00eb lidhje me vet\u00ebn e tij mund t\u00eb ndryshoj\u00eb shum\u00eb gj\u00ebra, mir\u00ebpo jan\u00eb disa t\u00eb tjera n\u00eb t\u00eb cilat nuk ka mund\u00ebsi t\u00eb nd\u00ebrhyj\u00eb, edhe n\u00ebse e shpenzon t\u00ebr\u00eb pasurin\u00eb e bot\u00ebs. Nd\u00ebr k\u00ebto pak gj\u00ebra \u00ebsht\u00eb nd\u00ebrrimi i prind\u00ebrve dhe i prejardhjes s\u00eb tij.<\/p>\n Fakti se njer\u00ebzit e b\u00ebjn\u00eb k\u00ebt\u00eb dhe i ndryshojn\u00eb prind\u00ebrit e f\u00ebmij\u00ebve duke i quajtur ata se jan\u00eb bij dhe bija t\u00eb filanit dhe tjetrit, bile edhe duke ua nd\u00ebrruar emrat e prind\u00ebrve t\u00eb v\u00ebrtet me ata t\u00eb adaptuar edhe n\u00eb letrat zyrtare, kjo nuk e b\u00ebn\u00eb k\u00ebt\u00eb veprim t\u00eb p\u00ebrligjur. Prejardhja nuk \u00ebsht\u00eb di\u00e7ka q\u00eb njer\u00ebzit e vendosin se kush i kujt duhet t\u00eb jet\u00eb dhe me marr\u00ebveshje t\u2019i p\u00ebrcaktohen prind\u00ebrit njeriut, ose njeriu me d\u00ebshir\u00ebn e tij t\u00eb p\u00ebrzgjedh\u00eb se kush duhet t\u00eb jet\u00eb babai e n\u00ebna e tij dhe kush jo. Nga k\u00ebndv\u00ebshtrimi Islam kjo nuk i \u00ebsht\u00eb l\u00ebn\u00eb n\u00eb t\u00eb drejt\u00ebn e njer\u00ebzve q\u00eb t\u00eb manovrojn\u00eb me prejardhjet e f\u00ebmij\u00ebve t\u00eb mitur, e as n\u00eb t\u00eb drejt\u00ebn e f\u00ebmij\u00ebve (pasardh\u00ebsve), kurdo q\u00eb kan\u00eb d\u00ebshir\u00eb t\u2019i nd\u00ebrrojn\u00eb prind\u00ebrit e tyre.<\/p>\n Argumentet t\u00eb cilat ndalojn\u00eb adoptimin e f\u00ebmij\u00ebve:<\/strong><\/p>\n Ashtu si kuptuam m\u00eb her\u00ebt, kjo \u00e7\u00ebshtje n\u00eb fillim t\u00eb Islamit ishte e lejuar, mir\u00ebpo pasi q\u00eb periudha e zbritjes s\u00eb Islamit vazhdoi 23 vite me kalimin e koh\u00ebs dhe duke u plot\u00ebsuar legjislatura islame, u ndalua edhe kjo praktik\u00eb. Nd\u00ebrsa argumentet t\u00eb cilat ndalojn\u00eb adoptimin e f\u00ebmij\u00ebve n\u00eb Islam gjenden n\u00eb Kuran dhe n\u00eb hadithe t\u00eb Muhamedit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, nd\u00ebr k\u00ebto citate ve\u00e7ojm\u00eb:<\/p>\n 1. Allahu i Madh\u00ebrish\u00ebm thot\u00eb:\u00a0\u201c…E as f\u00ebmij\u00ebt tuaj t\u00eb adoptuar nuk i konsideron si bij t\u00eb v\u00ebrtet\u00eb. K\u00ebto jan\u00eb vet\u00ebm fjal\u00eb q\u00eb dalin prej goj\u00ebs suaj, kurse Allahu thot\u00eb t\u00eb v\u00ebrtet\u00ebn dhe udh\u00ebzon n\u00eb rrug\u00eb t\u00eb drejt\u00eb. Th\u00ebrritni t\u00eb adoptuarit sipas et\u00ebrve t\u00eb tyre! Kjo \u00ebsht\u00eb m\u00eb e drejt\u00eb tek Allahu. N\u00eb qoft\u00eb se nuk e dini emrin e et\u00ebrve t\u00eb tyre, konsiderojini ata si v\u00ebllez\u00ebrit tuaj t\u00eb besimit dhe si t\u00eb mitur n\u00ebn kujdesin tuaj. Nuk \u00ebsht\u00eb gjynah n\u00ebse gaboni, por \u00ebsht\u00eb gjynah, kur zemrat tuaja b\u00ebjn\u00eb faj me q\u00ebllim. Allahu \u00ebsht\u00eb Fal\u00ebs dhe M\u00ebshir\u00ebplot\u00eb.\u201d<\/strong>[4]<\/p>\n 2. Gjithashtu thot\u00eb:\u00a0\u201cMuhamedi nuk \u00ebsht\u00eb baba i askujt prej burrave tuaj, por \u00ebsht\u00eb i D\u00ebrguari i Allahut dhe vula e profet\u00ebve; Allahu \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm p\u00ebr \u00e7do gj\u00eb.\u201d<\/strong>[5]<\/p>\n 3. Muhamedi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb ka th\u00ebn\u00eb: \u201cKush pretendon se \u00ebsht\u00eb i biri i nj\u00eb prindi, kurse ai n\u00eb t\u00eb v\u00ebrtet\u00eb nuk \u00ebsht\u00eb dhe n\u00eb k\u00ebt\u00eb \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm, xheneti \u00ebsht\u00eb i ndaluar p\u00ebr t\u00eb.\u201d[6]<\/p>\n 4. Gjithashtu ka th\u00ebn\u00eb: \u201cNuk ka asnj\u00eb person q\u00eb pretendon se \u00ebsht\u00eb i biri i nj\u00eb prindi, q\u00eb n\u00eb realitet nuk \u00ebsht\u00eb dhe ai e di k\u00ebt\u00eb, e q\u00eb nuk ka b\u00ebr\u00eb kuf\u00ebr. Kush pretendon se i takon nj\u00eb fisi q\u00eb n\u00eb realitet nuk ka me ta origjin\u00eb, le ta p\u00ebrgatis\u00eb karrigen nga zjarri.\u201d[7]<\/p>\n Arsyet e ndalimit t\u00eb adoptimit t\u00eb f\u00ebmij\u00ebs n\u00eb Islam:<\/strong><\/p>\n 1. Islami, \u00e7do \u00e7\u00ebshtje dhe raport e nd\u00ebrton mbi baz\u00ebn e t\u00eb v\u00ebrtet\u00ebs e drejt\u00ebsis\u00eb dhe vazhdimisht e kultivon at\u00eb. Atribuimi i nj\u00eb f\u00ebmije ndonj\u00eb prindi t\u00eb pav\u00ebrtet\u00eb, t\u00eb shpikur \u00ebsht\u00eb falsifikim i k\u00ebsaj t\u00eb v\u00ebrtete.<\/p>\n 2. Lidhja familjare n\u00eb mes t\u00eb prind\u00ebrve e f\u00ebmij\u00ebve dhe n\u00eb mes t\u00eb an\u00ebtar\u00ebve t\u00eb familjes n\u00eb Islam \u00ebsht\u00eb lidhje e fort\u00eb e cila nd\u00ebrtohet mbi lidhjen q\u00eb formohet nga gjaku dhe prejardhja e p\u00ebrbashk\u00ebt, e jo sipas marr\u00ebveshjeve dhe d\u00ebshirave t\u00eb tyre. Prandaj edhe Islami e ndaloi martes\u00ebn n\u00eb mes t\u00eb af\u00ebrmve, p\u00ebr ta ruajtur k\u00ebt\u00eb lidhje t\u00eb fort\u00eb.<\/p>\n 3. N\u00ebse lidhja n\u00eb mes t\u00eb familjar\u00ebve ka ndodhur me shtremb\u00ebrimin e t\u00eb v\u00ebrtet\u00ebs, at\u00ebher\u00eb paraqiten probleme q\u00eb burojn\u00eb nga vet\u00ebdija se kjo familje \u00ebsht\u00eb artificiale dhe nuk e ka at\u00eb lidhshm\u00ebri t\u00eb gjakut dhe prejardhjes s\u00eb p\u00ebrbashk\u00ebt. Kjo mes t\u00eb af\u00ebrmve shkakton pabarazi, n\u00ebn\u00e7mim, grindje, armiq\u00ebsi, incest dhe dukuri tjera negative. P\u00ebr k\u00ebt\u00eb shkak sistemi i adoptimit kund\u00ebrshtohet me fondamentet e ligjit hyjnor dhe moralet e larta.<\/p>\n 4. Ruajtja e t\u00eb drejtave t\u00eb trash\u00ebguesve \u00ebsht\u00eb obligim t\u00eb cilin e mbron Islami dhe kjo trash\u00ebgimi u takon pasardh\u00ebsve t\u00eb v\u00ebrtet (q\u00eb kan\u00eb af\u00ebrsin\u00eb nga gjaku). Po q\u00eb se ne e lejojm\u00eb adoptimin duke i lejuar f\u00ebmij\u00ebs s\u00eb adoptuar t\u00eb drejt\u00ebn e pjes\u00ebmarrjes n\u00eb trash\u00ebgimi, at\u00ebher\u00eb cenojm\u00eb t\u00eb drejtat e trash\u00ebgimtar\u00ebve dhe krijojm\u00eb armiq\u00ebsi n\u00eb mes t\u00eb tyre dhe f\u00ebmij\u00ebs s\u00eb adoptuar.<\/p>\n 5. Adoptimi nuk e realizon t\u00eb drejt\u00ebn e at\u00ebsis\u00eb. Ai n\u00eb fakt tenton ta p\u00ebrligj pretendimin q\u00eb nj\u00eb njeri t\u00eb b\u00ebhet prind i ndonj\u00eb f\u00ebmije. K\u00ebshtu q\u00eb kur t\u00eb thirret dikush n\u00eb em\u00ebr t\u00eb dikujt tjet\u00ebr q\u00eb nuk \u00ebsht\u00eb i tij, kjo thirrje \u00ebsht\u00eb e falsifikuar, t\u00eb cil\u00ebn nuk e pranon as ligj hyjnor e as logjika e sh\u00ebndosh. Prandaj Allahu i Madh\u00ebruar thot\u00eb:\u00a0\u201cTh\u00ebrritni t\u00eb adoptuarit sipas et\u00ebrve t\u00eb tyre! Kjo \u00ebsht\u00eb m\u00eb e drejt\u00eb tek Allahu…\u201d<\/strong>[8]<\/p>\n 6. Me adoptim i b\u00ebhet padrejt\u00ebsi prind\u00ebrve t\u00eb v\u00ebrtet\u00eb dhe nj\u00ebkoh\u00ebsisht i n\u00ebp\u00ebrk\u00ebmbet nderi njer\u00ebzor dhe t\u00eb drejtat e tij si prind\u00ebr. \u00cbsht\u00eb e mundur t\u00eb thuhet se adoptimi ndodh me heqjen dor\u00eb nga at\u00ebsia e prind\u00ebrve t\u00eb v\u00ebrtete, mir\u00ebpo edhe mohimi i at\u00ebsis\u00eb nuk \u00ebsht\u00eb e drejt\u00eb e tyre. Pastaj edhe jo rrall\u00ebher\u00eb her\u00eb ndodh q\u00eb ata t\u00eb pendohen, e pas shum\u00eb viteve ta k\u00ebrkojn\u00eb rikthimin e k\u00ebsaj t\u00eb drejte.<\/p>\n 7. Gjithashtu me adoptim i b\u00ebhet padrejt\u00ebsi edhe f\u00ebmij\u00ebs s\u00eb mitur, pasi q\u00eb i ndryshohet prejardhja, prind\u00ebrit, i shtremb\u00ebrohet e v\u00ebrteta dhe ai rritet n\u00eb k\u00ebt\u00eb form\u00eb. Kurdo her\u00eb ai do ta kuptoj\u00eb t\u00eb v\u00ebrtet\u00ebn dhe kjo p\u00ebr shum\u00eb nga ata \u00ebsht\u00eb nj\u00eb goditje e shok q\u00eb ndikon n\u00eb personalitetin e karakterin e tij, etj.<\/p>\n \u00c7far\u00eb lloji t\u00eb adoptimit e lejon Islami:<\/strong><\/p>\n N\u00ebse themi se Islami ndalon adoptimin, at\u00ebher\u00eb nuk duhet t\u00eb kuptojm\u00eb se Islami ndalon p\u00ebrkujdesjen ndaj f\u00ebmij\u00ebve t\u00eb braktisur, bonjak\u00eb dhe ata q\u00eb kan\u00eb nevoj\u00eb p\u00ebr v\u00ebmendje e ndihm\u00eb. Aq m\u00eb pak q\u00eb nj\u00eb familje ta merr p\u00ebr sip\u00ebr rritjen e edukimin e nj\u00eb f\u00ebmije q\u00eb nuk ka mund\u00ebsi t\u00eb rritet n\u00eb rrethin familjar t\u00eb tij. N\u00eb fakt, nj\u00eb nga gj\u00ebrat t\u00eb cilat Islami nxit m\u00eb s\u00eb shumti njer\u00ebzit \u00ebsht\u00eb p\u00ebrkujdesja dhe ofrimi i edukimit f\u00ebmij\u00ebve q\u00eb kan\u00eb nevoj\u00eb p\u00ebr k\u00ebt\u00eb.<\/p>\n Gjithashtu k\u00ebtu duhet ta sqarojm\u00eb edhe at\u00eb se shum\u00eb njer\u00ebz mendojn\u00eb se f\u00ebmij\u00ebt t\u00eb cil\u00ebt lindin si rezultat i marr\u00ebdh\u00ebnieve seksuale jasht\u00ebmartesore (zina), jan\u00eb f\u00ebmij\u00eb q\u00eb ndjellin t\u00eb keqen dhe k\u00ebshtu ata p\u00ebrbuzen, madje edhe ofendohen duke i quajtur f\u00ebmij\u00eb kopil, etj. \u00cbsht\u00eb e v\u00ebrtet se Islami ndalon marr\u00ebdh\u00ebniet jasht\u00ebmartesore n\u00eb mes t\u00eb nj\u00eb mashkulli e femre dhe e konsideron k\u00ebt\u00eb si nj\u00eb nga m\u00ebkatet e m\u00ebdha. Mir\u00ebpo p\u00ebr k\u00ebt\u00eb m\u00ebkat as p\u00ebr s\u00eb af\u00ebrmi nuk ngarkohet f\u00ebmija i cili lind si rezultat i k\u00ebsaj marr\u00ebdh\u00ebnie. \u00cbsht\u00eb parim n\u00eb jurisprudenc\u00ebn islame se: \u201cAskush nuk do ta bart\u00eb barr\u00ebn e tjetrit\u201d.[9] P\u00ebr k\u00ebt\u00eb shoq\u00ebria e ka obligim q\u00eb t\u00eb p\u00ebrkujdeset p\u00ebr k\u00ebta f\u00ebmij\u00eb dhe t\u2019ua siguroj\u00eb nevojat t\u00eb cilat k\u00ebrkohen p\u00ebr rritjen dhe edukimin sa m\u00eb t\u00eb mir\u00eb e tyre.<\/p>\n Prandaj duhet ta kemi parasysh se Islami nxit q\u00eb njeriu, ose familja ta merr p\u00ebr sip\u00ebr nj\u00eb f\u00ebmij\u00eb t\u00eb braktisur, ose jetim dhe ta rris\u00eb e edukoj\u00eb. K\u00ebshtu, ai i jep vendbanim, e ushqen, e vesh\u00eb, e m\u00ebson dhe e trajton si f\u00ebmij\u00eb t\u00eb vetin por jo edhe t`ia ndryshoj\u00eb prejardhjen dhe t`ia atribuoj\u00eb vet\u00ebs se \u00ebsht\u00eb f\u00ebmij\u00eb i tij i v\u00ebrtet\u00eb.<\/p>\n Islami e lavd\u00ebron gjestin e till\u00eb dhe njeriun e till\u00eb e shp\u00ebrblen me xhenet. Allahu i Madh\u00ebrish\u00ebm n\u00eb lidhje me k\u00ebt\u00eb thot\u00eb:<\/p>\n \u201cT\u00eb pyesin ty p\u00ebr jetim\u00ebt, thuaju: \u201cT\u2019u b\u00ebni mir\u00eb atyre \u00ebsht\u00eb vep\u00ebr e bukur. N\u00ebse jetoni bashk\u00eb me ata, dijeni se jan\u00eb v\u00ebllez\u00ebrit tuaj. Allahu di ta dalloj\u00eb keqb\u00ebr\u00ebsin prej mir\u00ebb\u00ebr\u00ebsit.\u201d<\/strong>[10]<\/p>\n Nd\u00ebrsa Pejgamberi, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, ka th\u00ebn\u00eb:<\/p>\n “Un\u00eb dhe ai q\u00eb p\u00ebrkujdeset p\u00ebr jetimin, n\u00eb xhenet do t\u00eb jemi si k\u00ebta dy gishta (i ka ngritur gishtin tregues dhe at\u00eb t\u00eb mes\u00ebm).”[11]<\/p>\n N\u00eb p\u00ebrfundim edhe nj\u00eb her\u00eb e theksojm\u00eb se Islami ndalon adoptimin i cili shpie n\u00eb ndryshimin e prejardhjes s\u00eb f\u00ebmij\u00ebs dhe falsifikimin e prind\u00ebrve t\u00eb tij, pasi q\u00eb kjo shtremb\u00ebron t\u00eb v\u00ebrtet\u00ebn dhe cenon t\u00eb drejtat e individ\u00ebve qofshin ata f\u00ebmij\u00ebt e adoptuar, prind\u00ebrit e v\u00ebrtet\u00eb ose edhe trash\u00ebgimtar\u00ebt. Nd\u00ebrsa, n\u00eb an\u00ebn tjet\u00ebr, lejon dhe nxit\u00eb n\u00eb p\u00ebrkujdesjen, edukimin dhe rritjen e f\u00ebmij\u00ebve t\u00eb cil\u00ebt kan\u00eb nevoj\u00eb p\u00ebr k\u00ebt\u00eb, sikurse f\u00ebmij\u00ebt e braktisur, jetim\u00eb, ata q\u00eb nuk kan\u00eb mund\u00ebsi t\u00eb rriten me prind\u00ebrit e tyre t\u00eb v\u00ebrtet, por duke mos ua ndryshuar origjin\u00ebn dhe prejardhjen e tyre.<\/p>\n [1] Suretu Ahzab, 40.<\/p>\n [2] \u201cTefsir Ib\u00ebn Kethir\u201d, v\u00ebll. III, f. 615.<\/p>\n [3] Dobit\u00eb e p\u00ebrgjithshme t\u00eb cilat i synon sheriati t\u2019i realizoj\u00eb n\u00ebp\u00ebrmjet v\u00ebnies s\u00eb ligjeve, p\u00ebrmblidhen n\u00eb pes\u00eb interesa. K\u00ebto n\u00eb terminologjin\u00eb e sheriatit quhen: \u201cEd Darurijat el Hams\u201d-\u201cPes\u00eb Domosdoshm\u00ebrit\u00eb e Sheriatit\u201d dhe ato jan\u00eb:<\/p>\n 1. Ruajtja e fes\u00eb (hifdhu din);<\/p>\n 2. Ruajtja e jet\u00ebs s\u00eb individit (hifdhun nefs);<\/p>\n 3. Ruajtja e mendjes (hifdhul ak\u00ebl),<\/p>\n 4. Ruajtja e nderit dhe pasardh\u00ebsve (hifdhun nesl)<\/p>\n 5. Ruajtja e pasuris\u00eb (hifdhul mal).<\/p>\n Prandaj ligjet p\u00ebrkitazi me luft\u00ebn (xhihadin), ritet e adhurimit (ibadetet), etj., t\u00eb gjitha k\u00ebto jan\u00eb v\u00ebn\u00eb p\u00ebr ruajtjen e Fes\u00eb. Ligjet n\u00eb lidhje me nd\u00ebshkimet, d\u00ebmshp\u00ebrblimet, ndalimi i vrasjes, etj., jan\u00eb v\u00ebn\u00eb p\u00ebr ta ruajtur jet\u00ebn e njeriut. Ndalimi i konsumimit t\u00eb alkoolit, narkotik\u00ebve, etj., synojn\u00eb ruajtjen e mendjes. Ndalimi i marr\u00ebdh\u00ebnieve seksuale joligjore (amoraliteti), \u00e7\u00ebshtjet e trash\u00ebgimis\u00eb dhe ligjet e ngjashme, jan\u00eb v\u00ebn\u00eb p\u00ebr ta ruajtur nderin dhe prejardhjen. Nd\u00ebshkimet p\u00ebr vjedhje, kriteret e fitimit t\u00eb pasuris\u00eb hallall, jan\u00eb v\u00ebn\u00eb p\u00ebr ta ruajtur pasurin\u00eb. \u201cEl Muvafekat\u201d, Shatibiu, v\u00ebll. 1, f. 38.<\/p>\n [4] Suretu Ahzab, 4-5.<\/p>\n [5] Suretu Ahzab, 40.<\/p>\n [6] Sh\u00ebnon Buhariu dhe Muslimi.<\/p>\n [7] Sh\u00ebnon Buhariu dhe Muslimi.<\/p>\n [8] Ahzab, 5.<\/p>\n [9] Enam, 164.<\/p>\n [10] Bekare, 220.<\/p>\n [11] Sh\u00ebnon Buhariu dhe Ebu Davudi<\/p>\n p\u00ebrgatiti: Alaudin\u00a0ABAZI<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" D\u00ebshira p\u00ebr t\u00eb pasur f\u00ebmij\u00eb dhe l\u00ebnia e pasardh\u00ebsve \u00ebsht\u00eb nj\u00eb prirje e vetvetishme e krijuar te njeriu q\u00eb daton prej ekzistimit t\u00eb tij n\u00eb k\u00ebt\u00eb bot\u00eb. P\u00ebr k\u00ebt\u00eb edhe orvatjet e njer\u00ebzimit q\u00eb t\u2019i tejkalojn\u00eb pengesat t\u00eb cilat u pamund\u00ebsojn\u00eb bashk\u00ebshort\u00ebve p\u00ebr t\u00eb pasur f\u00ebmij\u00eb jan\u00eb t\u00eb shumta. P\u00ebrderisa n\u00eb t\u00eb kaluar\u00ebn edhe shkaqet […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"class_list":{"0":"post-1403","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-c85-fikh"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/1403","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1403"}],"version-history":[{"count":0,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/1403\/revisions"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1403"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1403"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1403"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}