Gjat\u00eb koh\u00ebve t\u00eb pushimit po shpeshtohen pyetjet p\u00ebr dispozit\u00ebn e pranis\u00eb n\u00ebp\u00ebr gosti t\u00eb ndryshme, t\u00eb cilat p\u00ebrmbajn\u00eb n\u00eb vetvete edhe t\u00eb k\u00ebqija. Shum\u00eb besimtar\u00eb ngushtohen t\u00eb marrin pjes\u00eb n\u00eb ato gosti, vet\u00eb apo me familjen e tij. N\u00eb k\u00ebt\u00eb studim t\u00eb shkurt\u00ebr do t\u00eb p\u00ebrmend dispozit\u00ebn e sheriatit p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje, duke p\u00ebrmendur mendimet divergjente, argumentet dhe mendimin m\u00eb t\u00eb v\u00ebrtet\u00eb. E lus Allahun t\u00eb jap\u00eb dobi nga kjo.<\/p>\n
<\/p>\n
\u00a0<\/p>\n
Pra, n\u00ebse dikush ftohet t\u00eb marri pjes\u00eb n\u00eb nj\u00eb dasm\u00eb, apo n\u00eb ndonj\u00eb gosti tjet\u00ebr, mir\u00ebpo n\u00eb at\u00eb gosti interpretohen k\u00ebng\u00eb t\u00eb ndaluara, p\u00ebrdoren instrumente muzikore apo b\u00ebhet ndonj\u00eb e keqe tjet\u00ebr. Kush \u00ebsht\u00eb dispozita e sheriatit p\u00ebr k\u00ebt\u00eb?<\/p>\n
P\u00ebrgjigjja e ftesave dhe prania n\u00eb to \u00ebsht\u00eb gj\u00eb e urdh\u00ebruar, pasi kjo ndikon n\u00eb afrimin e zemrave t\u00eb besimtar\u00ebve. Pejgamberi,\u00a0sal-lallahu alejhi ue selem<\/em>, ka th\u00ebn\u00eb:\u00a0\u201cLironi rob\u00ebrit, p\u00ebrgjigjuni ftesave dhe vizitoni t\u00eb s\u00ebmurin\u201d.<\/em>[1]<\/p>\n Ftesat b\u00ebhen p\u00ebr dasma apo p\u00ebr gosti tjera. Sa i p\u00ebrket dasmave: mendimi m\u00eb i njohur i dijetar\u00ebve dhe m\u00eb i v\u00ebrteti \u00ebsht\u00eb se p\u00ebrgjigjja ndaj k\u00ebtyre ftesave \u00ebsht\u00eb detyrim p\u00ebr secilin n\u00ebse ftesa \u00ebsht\u00eb me em\u00ebr dhe mbiem\u00ebr, p\u00ebrve\u00e7 n\u00ebse ka ndonj\u00eb arsye. Mir\u00ebpo, n\u00ebse ftesa \u00ebsht\u00eb e p\u00ebrgjithshme dhe jo me em\u00ebr konkret, at\u00ebher\u00eb p\u00ebrgjigjja nuk \u00ebsht\u00eb e detyrueshme. Argument p\u00ebr k\u00ebt\u00eb jan\u00eb hadithet e v\u00ebrteta p\u00ebr k\u00ebt\u00eb tem\u00eb, sikurse:\u00a0\u201cKur t\u00eb ftohet ndonj\u00ebri n\u00eb gosti, le t\u00eb shkoj\u00eb\u201d<\/em>,[2] apo:\u00a0\u201cKur t\u00eb ftohet ndonj\u00ebri n\u00eb nj\u00eb gosti martese, le t\u00eb p\u00ebrgjigjet\u201d<\/em>.[3]<\/p>\n K\u00ebto dy hadithe jan\u00eb urdhra t\u00eb qart\u00eb se p\u00ebrgjigjja ndaj ftes\u00ebs p\u00ebr dasm\u00eb \u00ebsht\u00eb detyrim (vaxhib), sepse \u00e7do urdh\u00ebr \u00ebsht\u00eb detyrim p\u00ebrderisa nuk ka ndonj\u00eb argument tjet\u00ebr q\u00eb e ndryshon k\u00ebt\u00eb gjendje. Nd\u00ebrsa p\u00ebrgjigja e ftesave p\u00ebr n\u00eb gosti t\u00eb tjera \u00ebsht\u00eb e p\u00eblqyeshme (mustehab) sipas mendimit t\u00eb shumic\u00ebs s\u00eb dijetar\u00ebve.<\/p>\n P\u00ebrgjigjja ndaj ftes\u00ebs lidhet ngusht\u00eb me at\u00eb, n\u00ebse n\u00eb at\u00eb gosti nuk gjendet ndonj\u00eb e keqe q\u00eb d\u00ebgjohet apo shihet. A n\u00ebse ka ndonj\u00eb t\u00eb keqe, at\u00ebher\u00eb kemi dy situata:<\/p>\n E para<\/strong>: T\u00eb ket\u00eb mund\u00ebsi ta largoj\u00eb at\u00eb t\u00eb keqe. N\u00eb k\u00ebt\u00eb rast \u00ebsht\u00eb e detyrueshme t\u00eb shkoj\u00eb, p\u00ebr dy \u00e7\u00ebshtje: t\u2019i p\u00ebrgjigjet ftes\u00ebs dhe t\u00eb largoj\u00eb nj\u00eb t\u00eb keqe.[4]<\/p>\n E dyta:<\/strong>\u00a0T\u00eb mos ket\u00eb mund\u00ebsi ta largoj\u00eb at\u00eb t\u00eb keqe. N\u00eb k\u00ebt\u00eb rast i ftuari mund ta dij\u00eb se do t\u00eb ndeshet me k\u00ebt\u00eb t\u00eb keqe, por mundet edhe t\u00eb mos e dij\u00eb.<\/p>\n N\u00ebse paraprakisht e di se do t\u00eb ndeshet me k\u00ebt\u00eb t\u00eb keqe dhe nj\u00ebkoh\u00ebsisht e di se nuk ka mund\u00ebsi ta largoj\u00eb at\u00eb, dijetar\u00ebt kan\u00eb dy mendime:<\/p>\n Mendimi i par\u00eb:<\/strong>\u00a0E ka t\u00eb ndaluar t\u00eb shkoj\u00eb n\u00eb at\u00eb gosti. Ky \u00ebsht\u00eb mendimi i shumic\u00ebs s\u00eb dijetar\u00ebve hanefi[5] e maliki[6], mendimi m\u00eb i fort\u00eb i shafijve[7] dhe ky \u00ebsht\u00eb mendimi i hanbelive[8].<\/p>\n \u00cbsht\u00eb haram, sepse me pranin\u00eb e tij, ai manifeston p\u00eblqimin e t\u00eb keqes[9], nd\u00ebrsa Allahu i Madh\u00ebruar ka th\u00ebn\u00eb:\u00a0\u201cAi jua ka shpallur n\u00eb Lib\u00ebr: Kur t\u00eb d\u00ebgjoni se mohohen<\/em><\/strong>\u00a0fjal\u00ebt e Allahut dhe b\u00ebhet tallje me to, at\u00ebher\u00eb mos rrini me ata<\/em><\/strong>\u00a0(njer\u00ebz q\u00eb veprojn\u00eb k\u00ebshtu), derisa t\u00eb nd\u00ebrrojn\u00eb bised\u00eb, p\u00ebrndryshe do t\u00eb ishit si ata. Allahu do t\u2019i tuboj\u00eb n\u00eb Xhehenem t\u00eb gjith\u00eb hipokrit\u00ebt dhe mohuesit\u201d.\u00a0<\/em><\/strong>(Nisa 140). Dometh\u00ebnia e k\u00ebtij ajeti \u00ebsht\u00eb se ai q\u00eb \u00ebsht\u00eb n\u00eb nj\u00eb ndej\u00eb ku b\u00ebhet haram urdh\u00ebrohet t\u00eb largohet nga ajo ndej\u00eb, prandaj apriori n\u00ebnkuptohet ndalesa p\u00ebr t\u00eb shkuar n\u00eb nj\u00eb ndej\u00eb ku b\u00ebhet haram.<\/p>\n Mendimi i dyt\u00eb:<\/strong>\u00a0Lejohet t\u00eb shkoj\u00eb n\u00eb at\u00eb gosti dhe detyrohet t\u00eb b\u00ebj\u00eb v\u00ebrejtjet e tij me aq sa ka mund\u00ebsi. Ky \u00ebsht\u00eb nj\u00eb prej mendimeve t\u00eb medhhebit shafi[10], nd\u00ebrsa arsyetimi i tyre \u00ebsht\u00eb: Prania e k\u00ebtij personi mund t\u00eb ndikoj\u00eb n\u00eb largimin e t\u00eb keqes.[11]<\/p>\n Debati ndaj k\u00ebtij mendimi:<\/strong><\/p>\n N\u00ebse me \u2018v\u00ebrejtjet sipas mund\u00ebsive\u2019 kan\u00eb si q\u00ebllim v\u00ebrejtjen me zem\u00ebr kur nuk ka mund\u00ebsi me goj\u00eb dhe pastaj t\u00eb ulet me ta, kjo situat\u00eb \u00ebsht\u00eb e papranueshme, sepse t\u00eb ndenjurit me ta nuk do t\u00eb ndryshoj\u00eb asgj\u00eb, p\u00ebrkundrazi vet\u00ebm do t\u00eb shtoj\u00eb numrin e keqb\u00ebr\u00ebsve, nd\u00ebrsa ky person ka mund\u00ebsi t\u00eb largohet nga aty.<\/p>\n N\u00ebse kan\u00eb si q\u00ebllim shprehjen e v\u00ebrejtjeve me goj\u00eb dhe pastaj t\u00eb ulet me ta, gjithashtu \u00ebsht\u00eb e papranueshme, sepse dihet mir\u00ebfilli se pas qortimit t\u00eb s\u00eb keqes nuk rrihet me t\u00eb keqen, ngase t\u00eb ndenjurit me ta n\u00ebnkupton p\u00eblqimin e vepr\u00ebs s\u00eb tyre.<\/p>\n Nd\u00ebrsa fjala e tyre: Prania e k\u00ebtij personi mund t\u00eb ndikoj\u00eb n\u00eb largimin e t\u00eb keqes: N\u00ebse me pranin\u00eb e tij n\u00ebnkuptojn\u00eb t\u00eb ndenjurit me ta, kjo \u00ebsht\u00eb e papranueshme, sepse \u00ebsht\u00eb supozim, ndaj nuk pranohet. Meq\u00eb prania e personit duke qen\u00eb i bindur se nuk ka mund\u00ebsi ta largoj\u00eb t\u00eb keqen \u00ebsht\u00eb vet\u00ebm shtim i numrit t\u00eb keqb\u00ebr\u00ebsve. Rregulli i sheriatit thot\u00eb:\u00a0\u201cLargimi i d\u00ebmeve ka p\u00ebrpar\u00ebsi ndaj sjelljes s\u00eb t\u00eb mirave\u201d<\/strong>, pra: largimi nga d\u00ebmi i d\u00ebgjimit t\u00eb haramit duke mos iu p\u00ebrgjigjur ftes\u00ebs ka p\u00ebrpar\u00ebsi ndaj dobis\u00eb s\u00eb p\u00ebrgjigjes s\u00eb ftes\u00ebs.<\/p>\n E n\u00ebse me pranin\u00eb e tij kan\u00eb si q\u00ebllim, q\u00eb ai ta ndaloj\u00eb t\u00eb keqen sipas mund\u00ebsis\u00eb dhe n\u00ebse nuk ka mund\u00ebsi ta largoj\u00eb, at\u00ebher\u00eb largohet vet\u00eb nga ajo ndej\u00eb, kjo \u00ebsht\u00eb e pranueshme, sepse muslimani \u00ebsht\u00eb i urdh\u00ebruar ta ndaloj\u00eb t\u00eb keqen me aq sa ka mund\u00ebsi.<\/p>\n Cili \u00ebsht\u00eb mendimi i v\u00ebrtet\u00eb?<\/strong><\/p>\n Mendimi m\u00eb i v\u00ebrtet\u00eb n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje \u2013 Allahu e di m\u00eb s\u00eb miri \u2013 \u00ebsht\u00eb se i ftuari \u00ebsht\u00eb i lir\u00eb t\u00eb zgjedh\u00eb mes: t\u00eb mos shkoj\u00eb fare n\u00eb k\u00ebso gostish ose t\u00eb shkoj\u00eb p\u00ebr ta kund\u00ebrshtuar k\u00ebt\u00eb t\u00eb keqe sipas mund\u00ebsive. N\u00ebse keqb\u00ebr\u00ebsit heqin dor\u00eb nga e keqja dhe e largojn\u00eb, at\u00ebher\u00eb mund t\u00eb rrij\u00eb me ta sepse ashtu i p\u00ebrgjigjet ftes\u00ebs, mir\u00ebpo ama n\u00ebse ata nuk largohen nga e keqja, at\u00ebher\u00eb ky duhet t\u00eb largohet nga ata.<\/p>\n Kurse t\u00eb ndenjurit me ta, kur ata nuk largohen nga e keqja nuk lejohet p\u00ebr shkak t\u00eb ajetit t\u00eb sip\u00ebrp\u00ebrmendur dhe p\u00ebr shkak t\u00eb hadithit, ku Pejgamberi,\u00a0sal-lallahu alejhi ue selem<\/em>, ka th\u00ebn\u00eb:\u00a0\u201cDob\u00ebsia e par\u00eb q\u00eb filloi te Beni Israil\u00ebt ishte: Njeriu takonte njeriun dhe i thoshte: o filan, ki frik\u00eb Allahun dhe largohu nga kjo q\u00eb po b\u00ebn, sepse nuk e ke t\u00eb lejuar. Mir\u00ebpo t\u00eb nes\u00ebrmen kur e takonte, nuk i prishte pun\u00eb t\u00eb haj\u00eb, t\u00eb pij\u00eb dhe t\u00eb rrij\u00eb s\u00eb bashku. Kur e b\u00ebn\u00eb k\u00ebt\u00eb, zemrat e tyre Allahu i b\u00ebri nj\u00ebsoj.<\/em>\u00a0Pasi lexoi disa ajete tha:\u00a0Gjithsesi, pasha Allahun, ose do t\u00eb urdh\u00ebroni n\u00eb t\u00eb mira, do t\u00eb ndaloni t\u00eb k\u00ebqijat, do<\/em>\u00a0ta<\/em>\u00a0pengoni zullumqarin dhe do ta ktheni tek e drejta e nuk do ta lejoni t\u00eb dal\u00eb nga ajo, ose zemrat tuaja Allahu do t\u2019i b\u00ebj\u00eb nj\u00ebsoj dhe do t\u2019ju mallkoj\u00eb si\u00e7 i mallkoi\u201d.<\/em>[12]<\/p>\n Ky hadith na m\u00ebson qart\u00ebsisht detyrimin e urdh\u00ebrimit n\u00eb t\u00eb mir\u00eb dhe ndalimit nga e keqja si dhe detyrimin e bojkotimit t\u00eb gjynahqar\u00ebve, n\u00ebse nuk largohen nga gjynahu.\u00a0Mir\u00ebpo n\u00ebse shkon n\u00eb gosti duke mos e ditur se ka t\u00eb k\u00ebqija dhe befasohet kur e sheh at\u00eb, ai detyrohet t\u00eb shprehi keqardhjen dhe ta largoj\u00eb at\u00eb sipas mund\u00ebsive. Por n\u00ebse nuk ka mund\u00ebsi ta largoj\u00eb, a i lejohet t\u00eb rrij\u00eb n\u00eb at\u00eb ndej\u00eb ose jo?<\/strong><\/p>\n P\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje dijetar\u00ebt kan\u00eb tre mendime:<\/p>\n Mendimi i par\u00eb:\u00a0<\/strong>N\u00eb \u00e7astin q\u00eb e d\u00ebgjon t\u00eb keqen, ai duhet t\u00eb largohet nga ajo ndej\u00eb. Ky \u00ebsht\u00eb mendimi i malikive[13], shafive[14] dhe hanbelive[15]. P\u00ebr k\u00ebt\u00eb kan\u00eb disa argumente:<\/p>\n 1. Ajeti:\u00a0\u201cAi jua ka shpallur n\u00eb Lib\u00ebr: Kur t\u00eb d\u00ebgjoni se mohohen<\/em><\/strong>\u00a0fjal\u00ebt e Allahut dhe b\u00ebhet tallje me to, at\u00ebher\u00eb mos rrini me ata<\/em><\/strong>\u00a0(njer\u00ebz q\u00eb veprojn\u00eb k\u00ebshtu), derisa t\u00eb nd\u00ebrrojn\u00eb bised\u00eb, p\u00ebrndryshe do t\u00eb ishit si ata.\u201d<\/em><\/strong>\u00a0(Nisa 140). Abdurrahman Sadiu thot\u00eb: Nga kjo kuptohet, se ai q\u00eb shkon n\u00eb nj\u00eb ndej\u00eb ku b\u00ebhet gjynah ndaj Allahut detyrohet t\u00eb qortoj\u00eb sipas mund\u00ebsive, ose t\u00eb largohet q\u00eb aty n\u00ebse nuk ka mund\u00ebsi t\u00eb qortoj\u00eb\u201d.[16]<\/p>\n 2. Rasti i p\u00ebrcjell\u00eb nga Sefineja, Allahu qoft\u00eb i k\u00ebnaqur me te, se Aliu radijallahu anhu, kishte ftuar nj\u00eb njeri dhe kishte p\u00ebrgatitur ushqim p\u00ebr t\u00eb. Fatimja tha: Sikur ta kishim ftuar edhe Pejgamberin,\u00a0sal-lallahu alejhi ue selem<\/em>, q\u00eb t\u00eb hante me ne! Dhe e ftuan. Kur erdhi, posa mori p\u00ebr ta hapur der\u00ebn ai pa nj\u00eb p\u00eblhur\u00eb, q\u00eb e kishin vendosur n\u00eb nj\u00eb pjes\u00eb t\u00eb sht\u00ebpis\u00eb dhe u kthye. Fatimja i tha Aliut: Shko pas tij dhe m\u00ebso \u00e7far\u00eb e ktheu. Ai shkoi pas tij dhe e pyeti: O i D\u00ebrguar i Allahut, \u00e7far\u00eb t\u00eb ktheu?\u00a0Nuk m\u00eb ka hije mua \u2013 apo nj\u00eb pejgamberi \u2013 t\u00eb hyj\u00eb n\u00eb nj\u00eb sht\u00ebpi t\u00eb zbukuruar me vizatime<\/em>\u00a0\u2013 u p\u00ebrgjigj ai.[17]<\/p>\n Pasi Pejgamberi,\u00a0sal-lallahu alejhi ue selem<\/em>, u kthye nga vendi ku ishte ftuar p\u00ebr shkak t\u00eb nj\u00eb t\u00eb keqe q\u00eb shihet kjo na m\u00ebson, se i ftuari duhet t\u00eb largohet nga vendi ku sheh nj\u00eb t\u00eb keqe. E nj\u00ebjta gj\u00eb vlen edhe p\u00ebr t\u00eb k\u00ebqijat q\u00eb d\u00ebgjohen.[18]<\/p>\n 4. Rastin q\u00eb na e p\u00ebrcjell Nafiu: Ib\u00ebn Omeri d\u00ebgjoi nj\u00eb z\u00eb zamareje dhe vendoi gishtat n\u00eb vesh, pastaj u largua nga rruga dhe m\u00eb tha: \u201cO Nafi, tani a d\u00ebgjohet gj\u00eb? Jo \u2013 i thash\u00eb. At\u00ebher\u00eb i hoqi gishtat prej vesh\u00ebve dhe tha: Kam qen\u00eb me Pejgamberin,\u00a0sal-lallahu alejhi ue selem<\/em>, dhe ai d\u00ebgjoi di\u00e7ka t\u00eb atill\u00eb dhe veproi k\u00ebsisoj\u201d.[19]<\/p>\n K\u00ebtu shohim se si Abullahu, djali i Omerit ishte larguar nga rruga ku d\u00ebgjohej z\u00ebri i zamares derisa humbi ai z\u00eb, e pastaj i hoqi gishtat prej vesh\u00ebve dhe tregoi se ky \u00ebsht\u00eb udh\u00ebzimi i Pejgamberit,\u00a0sal-lallahu alejhi ue selem<\/em>. Kjo na m\u00ebson se ai q\u00eb d\u00ebgjon nj\u00eb t\u00eb keqe duhet t\u00eb largohet nga ai vend.<\/p>\n Mendimi i dyt\u00eb:<\/strong>\u00a0Lejohet t\u00eb rrij\u00eb n\u00eb at\u00eb ndej\u00eb, n\u00ebse \u00ebsht\u00eb nga personat q\u00eb nuk jan\u00eb sh\u00ebmb\u00eblltyr\u00eb p\u00ebr t\u00eb tjer\u00ebt, nd\u00ebrsa detyrohet ta braktis\u00eb at\u00eb ndej\u00eb, n\u00ebse \u00ebsht\u00eb nga personat q\u00eb jan\u00eb sh\u00ebmb\u00eblltyr\u00eb p\u00ebr t\u00eb tjer\u00ebt. K\u00ebt\u00eb mendim e p\u00ebrkrah\u00eb Ebu Hanife dhe nx\u00ebn\u00ebsit e tij.[20] Argumentimi i tyre \u00ebsht\u00eb: P\u00ebrgjigjja ndaj ftes\u00ebs \u00ebsht\u00eb sunet dhe kjo nuk lihet p\u00ebr shkak t\u00eb nj\u00eb gjynahu q\u00eb e b\u00ebn tjetri, sikurse namazi i xhenazes, ai \u00ebsht\u00eb vaxhib t\u00eb falet edhe n\u00ebse aty \u00ebsht\u00eb e pranishme ndonj\u00eb vajtuese.[21]<\/p>\n Debati ndaj argumentit t\u00eb tyre:<\/strong><\/p>\n Argumentit t\u00eb tyre i themi: Namazi i xhenazes \u00ebsht\u00eb i domosdosh\u00ebm dhe braktisja e tij sjell d\u00ebme, nd\u00ebrsa braktisja e ndejave ku ka harame nuk sjell d\u00ebme, p\u00ebrkundrazi q\u00ebndrimi n\u00eb ato ndeja sjell d\u00ebme. Prandaj ky krahasim nuk \u00ebsht\u00eb i drejt\u00eb, sepse \u00ebsht\u00eb krahasim mes gj\u00ebrave aspak t\u00eb ngjashme.<\/p>\n Mendimi i tret\u00eb:<\/strong>\u00a0Lejohet t\u00eb rrij\u00eb n\u00eb at\u00eb ndej\u00eb p\u00ebrderisa nuk ka shkuar me q\u00ebllim q\u00eb ta d\u00ebgjoj\u00eb haramin. K\u00ebt\u00eb mendim e p\u00ebrkrahin disa shafi, disa t\u00eb tjer\u00eb e thon\u00eb k\u00ebt\u00eb n\u00eb rast se \u00ebsht\u00eb e pamundshme dalja nga objekti, si fjala vjen t\u00eb jet\u00eb gjat\u00eb nat\u00ebs dhe ai frik\u00ebsohet t\u00eb dal\u00eb etj.[22]<\/p>\n Argumentet e tyre jan\u00eb:<\/p>\n 1. Rasti, t\u00eb cilin na e p\u00ebrcjell Nafiu: Ib\u00ebn Omeri d\u00ebgjoi nj\u00eb z\u00eb zamareje dhe vendoi gishtat n\u00eb vesh, pastaj u largua nga rruga dhe m\u00eb tha: \u201cO Nafi, tani a d\u00ebgjon di\u00e7ka? Jo \u2013 i thash\u00eb. At\u00ebher\u00eb ai i hoqi gishtat prej vesh\u00ebve dhe tha: Kam qen\u00eb me Pejgamberin,\u00a0sal-lallahu alejhi ue selem<\/em>, kur ai d\u00ebgjoi nj\u00eb di\u00e7ka t\u00eb till\u00eb dhe veproi k\u00ebsisoj\u201d.<\/p>\n Ata thon\u00eb: P\u00ebrderisa Ib\u00ebn Omeri nuk e qortoi Nafiun, i cili vazhdoi ta d\u00ebgjoj\u00eb z\u00ebrin e zamares d.m.th., se nuk ka asnj\u00eb t\u00eb keqe n\u00ebse nuk e b\u00ebn k\u00ebt\u00eb me q\u00ebllim. Kjo kund\u00ebrshtohet me faktin se Ib\u00ebn Omeri u largua nga rruga s\u00eb bashku me Nafiun dhe kjo aludon q\u00eb n\u00eb rast se d\u00ebgjohet nj\u00eb haram duhet nd\u00ebrruar rrug\u00ebn.<\/p>\n 2. Argument me krahasim. K\u00ebta thon\u00eb: N\u00ebse nj\u00eb njeri \u00ebsht\u00eb n\u00eb sht\u00ebpin\u00eb e tij dhe d\u00ebgjon ndonj\u00eb prej z\u00ebrave t\u00eb ndaluar nga komshiu i tij, z\u00eb t\u00eb cilin nuk mund ta ndaloj\u00eb, ai me siguri nuk duhet t\u00eb dal\u00eb nga sht\u00ebpia e tij, prandaj edhe n\u00eb k\u00ebt\u00eb rast nuk detyrohet t\u00eb largohet nga kjo ndej\u00eb, sepse nuk \u00ebsht\u00eb duke e b\u00ebr\u00eb k\u00ebt\u00eb me q\u00ebllim.[23]<\/p>\n Ky argumentim kund\u00ebrshtohet: Krahasimi nuk \u00ebsht\u00eb i v\u00ebrtet\u00eb, sepse po b\u00ebhet mes dy gj\u00ebrave aspak t\u00eb nj\u00ebjta. Dalja prej ndejave ku b\u00ebhet nj\u00eb haram \u00ebsht\u00eb e leht\u00eb dhe pa ndonj\u00eb d\u00ebmtim, nd\u00ebrsa dalja prej sht\u00ebpis\u00eb personale \u00ebsht\u00eb e r\u00ebnd\u00eb dhe me shum\u00eb d\u00ebmtim, prandaj krahasimi nuk \u00ebsht\u00eb i drejt\u00eb.<\/p>\n Cili \u00ebsht\u00eb mendimi i v\u00ebrtet\u00eb?<\/strong><\/p>\n Mendimi m\u00eb i v\u00ebrtet\u00eb n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje \u00ebsht\u00eb mendimi i par\u00eb, i cili thot\u00eb se largimi nga ndeja e ftes\u00ebs, ku keqb\u00ebr\u00ebsit nuk heqin dor\u00eb nga e keqja pas v\u00ebrejtjeve t\u00eb b\u00ebra ndaj tyre \u00ebsht\u00eb detyrim (vaxhib). \u00cbsht\u00eb mendim i v\u00ebrtet\u00eb p\u00ebr shkak t\u00eb argumenteve t\u00eb forta, q\u00eb u p\u00ebrmend\u00ebn dhe p\u00ebr shkak t\u00eb ndales\u00ebs nga t\u00eb ndenjurit me ata q\u00eb b\u00ebjn\u00eb m\u00ebkate haptazi.<\/p>\n Nj\u00eb fetva nga Komisioni i P\u00ebrhersh\u00ebm p\u00ebr Fetva q\u00eb ka t\u00eb b\u00ebj\u00eb me k\u00ebt\u00eb tem\u00eb:<\/strong><\/p>\n Pyetje<\/strong>: Dasmat n\u00eb dit\u00ebt e sotme po b\u00ebhen n\u00ebp\u00ebr pallate dhe aty po b\u00ebhen ca gjynahe q\u00eb edhe ju i dini. Un\u00eb nuk i p\u00eblqej aspak, prandaj e kam ndaluar edhe familjen time t\u00eb shkoj\u00eb, edhe pse ata kan\u00eb shum\u00eb d\u00ebshir\u00eb t\u00eb shkojn\u00eb n\u00ebp\u00ebr ato pallate dhe t\u00eb shohin martesat. A t\u00eb vazhdoj t\u2019i ndaloj apo t\u2019i lejoj, por t\u00eb mos kem gjynah?<\/p>\n P\u00ebrgjigja<\/strong>: N\u00ebse dasma e martes\u00ebs p\u00ebrmban harame, sikurse: p\u00ebrzierja burra-gra, muzika etj., at\u00ebher\u00eb nuk t\u00eb lejohet t\u2019ia mund\u00ebsosh familjes t\u00eb shkoj\u00eb aty. E n\u00ebse n\u00eb at\u00eb dasm\u00eb nuk ka ndonj\u00eb haram, at\u00ebher\u00eb mund t\u2019i jap\u00ebsh leje familjes q\u00eb t\u00eb shkoj\u00eb n\u00eb k\u00ebto lloj dasmash. Duhet ditur se p\u00ebrdorimi i defit n\u00eb dasma nga ana e grave nuk \u00ebsht\u00eb e ndaluar, n\u00ebse aty nuk ka burra. Allahu dh\u00ebnt\u00eb suksese.[24]<\/p>\n Nga arabishtja: Omer BERISHA<\/p>\n [1] Buhariu nr. 5174<\/p>\n<\/p><\/div>\n [2] Buhariu nr. 5173; Muslimi nr. 1429<\/p>\n<\/p><\/div>\n [3]<\/sup><\/sup>Muslimi nr. 1429<\/p>\n<\/p><\/div>\n [4] Bedaiu Sanai (6\/512), Mugnil Muhtaxh (3\/247), El-Mugni (10\/198)<\/p>\n<\/p><\/div>\n [5] Bedaiu Sanai (6\/513), Tebjinul Hakaik (13\/6)<\/p>\n<\/p><\/div>\n [6] Sherhul Kebir ue hashijetu Desuki alejhi (2\/337)<\/p>\n<\/p><\/div>\n [7] El-Havil Kebir (9\/536)<\/p>\n<\/p><\/div>\n [8] El-Mugni (10\/198)<\/p>\n<\/p><\/div>\n [9] Mugnil Muhtaxh (3\/247)<\/p>\n<\/p><\/div>\n [10] El-Havil Kebir (9\/536)<\/p>\n<\/p><\/div>\n [11] Ibid<\/p>\n<\/p><\/div>\n [12] Daif Sunen Ib\u00ebn Maxhe fq. 322<\/p>\n<\/p><\/div>\n [13] Mevahibul Xhelil (5\/243)<\/p>\n<\/p><\/div>\n [14] El-Havil Kebir (9\/563)<\/p>\n<\/p><\/div>\n [15] El-Mugni (10\/198)<\/p>\n<\/p><\/div>\n [16] Tejsirul Kerimi Rrahman fi tefsiri kelamil Menan fq. 173<\/p>\n<\/p><\/div>\n [17] Sahih Sunen Ib\u00ebn Maxhe 2\/238<\/p>\n<\/p><\/div>\n [18] Aunul Mabud 10\/163<\/p>\n<\/p><\/div>\n [19] Sahih. Tahrimu Alati Tarb fq. 117<\/p>\n<\/p><\/div>\n [20] Bedaiu Sanai (6\/513)<\/p>\n<\/p><\/div>\n [21] Ibid<\/p>\n<\/p><\/div>\n [22] Elhavil Kebir (9\/563)<\/p>\n<\/p><\/div>\n [23] Ibid<\/p>\n<\/p><\/div>\n [24] Fetvat\u00eb e Komisionit t\u00eb P\u00ebrhersh\u00ebm p\u00ebr Fetva, v\u00ebll. 19, faqe 96.<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n","protected":false},"excerpt":{"rendered":" Gjat\u00eb koh\u00ebve t\u00eb pushimit po shpeshtohen pyetjet p\u00ebr dispozit\u00ebn e pranis\u00eb n\u00ebp\u00ebr gosti t\u00eb ndryshme, t\u00eb cilat p\u00ebrmbajn\u00eb n\u00eb vetvete edhe t\u00eb k\u00ebqija. Shum\u00eb besimtar\u00eb ngushtohen t\u00eb marrin pjes\u00eb n\u00eb ato gosti, vet\u00eb apo me familjen e tij. N\u00eb k\u00ebt\u00eb studim t\u00eb shkurt\u00ebr do t\u00eb p\u00ebrmend dispozit\u00ebn e sheriatit p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje, duke p\u00ebrmendur mendimet […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":{"0":"post-1419","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-c95-ahlak"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/1419","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=1419"}],"version-history":[{"count":0,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/1419\/revisions"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1419"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1419"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1419"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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