Abdullah Heuzeniu tregon: Kur e takova Bilalin, muezinin e t\u00eb D\u00ebrguarit t\u00eb Allahut \ufdfa , n\u00eb Haleb (qytet n\u00eb Siri), e pyeta: O Bilal, m\u00eb trego rreth harxhimeve t\u00eb Pejgamberit \ufdfa ? At\u00ebher\u00eb Bilali u p\u00ebrgjigj: Pejgamberi \ufdfa \u00a0nuk kishte asgj\u00eb. Prej se ishte d\u00ebrguar Pejgamber e deri sa vdiq, \u00e7\u00ebshtjen e shpenzimeve ia kryeja un\u00eb. Kur i vinte ndonj\u00eb musliman dhe e shihte t\u00eb zhveshur (nga varf\u00ebria), m\u00eb urdh\u00ebronte mua, k\u00ebshtu q\u00eb un\u00eb merrja borxh, i blija rroba t\u00eb varfrit, e vishja dhe e ushqeja at\u00eb. Derisa nj\u00eb her\u00eb, nj\u00eb idhujtar mu paraqit dhe m\u00eb tha: O Bilal, un\u00eb kam mjaft\u00eb pasuri, andaj mos k\u00ebrko prej dikujt tjet\u00ebr, pos prej meje! K\u00ebshtu edhe veprova, – tha Bilali. Nj\u00eb dit\u00eb, mora abdes dhe u qova p\u00ebr ta thirrur ezanin p\u00ebr namaz, kur ja ai idhujtari s\u00eb bashku me nj\u00eb grup tregtar\u00ebsh, posa m\u00eb pa, tha: O abisinas!<\/p>\n
-T\u00eb p\u00ebrgjigjem! P\u00ebrse kjo fytyr\u00eb e vrazhd\u00eb?! \u2013 ia ktheva.<\/p>\n
N\u00eb at\u00eb rast m\u00eb tha fjal\u00eb t\u00eb r\u00ebnda, dhe shtoi: E di edhe sa ka mbetur deri n\u00eb fund t\u00eb muajit?<\/p>\n
-\u00cbsht\u00eb afruar koha (e kthimit), – i thash\u00eb.<\/p>\n
-I ke edhe kat\u00ebr dit\u00eb. P\u00ebrndryshe (n\u00ebse nuk e paguan borxhin) do t\u00eb t\u00eb marr\u00eb si kompensim t\u00eb borxhit, e do t\u00eb kthej q\u00eb t\u2019i ruash bag\u00ebtit\u00eb, si\u00e7 i ruaje m\u00eb her\u00ebt, – m\u00eb tha ai.<\/p>\n
At\u00ebher\u00eb u ndjeva ngusht\u00eb n\u00eb shpirt, si\u00e7 ndjehen njer\u00ebzit…[1]<\/a><\/p>\n Hadithi vazhdon, ku tregohet se Bilali e njoftoi Pejgamberin \ufdfa \u00a0p\u00ebr k\u00ebt\u00eb, derisa nj\u00eb dit\u00eb nj\u00eb njeri e thirri Bilalin q\u00eb t\u00eb shkoj tek Pejgamberi \ufdfa . Mbreti i fisit fedek, ia kishte dhuruar Pejgamberit \ufdfa \u00a0kat\u00ebr deve, t\u00eb ngarkuara me ushqim e me rroba. T\u00eb gjitha k\u00ebto Pejgamberi \ufdfa \u00a0ia dha Bilalit q\u00eb ta kthej borxhin q\u00eb e kishte.<\/p>\n Prej k\u00ebtij hadithe kemi shum\u00eb m\u00ebsime:<\/p>\n E pam\u00eb sesi \u2018Abdullah Heuzeniu e pyeti Bilalin\u2019. Dhe kjo tregon se gjeneratat e para t\u00eb k\u00ebtij umeti kishin zell t\u00eb madh p\u00ebr t\u00eb m\u00ebsuar dhe si metod\u00eb q\u00eb e p\u00ebrdornin ishte pyetja.<\/p>\n Ibn Abasi kur u pyet si e arriti t\u00ebr\u00eb k\u00ebt\u00eb dije, ai tha: \u201cKisha gjuh\u00eb q\u00eb pyet dhe zem\u00ebr (mendje) q\u00eb kupton.\u201d[2]<\/a><\/p>\n P\u00ebr k\u00ebt\u00eb arsye, Ibn Abasi e arriti nj\u00eb shkall\u00eb t\u00eb lart\u00eb t\u00eb dijes. Ibn Omeri na e p\u00ebrshkroi nj\u00eb detaj nga jeta e Ibn Abasit duke th\u00ebn\u00eb: Ibn Abasi \u00ebsht\u00eb njeriu m\u00eb i dijsh\u00ebm n\u00eb umetin e Muhamedit \ufdfa \u00a0rreth asaj q\u00eb i ka zbritur Muhamedit \ufdfa .<\/p>\n Ebu Vaili tregon: Ibn Abasi gjat\u00eb periudh\u00ebs s\u00eb haxhit na e lexoi suren Bekare dhe na e shpjegoi at\u00eb (na e b\u00ebri tefsir) aq bukur saq\u00eb po ta d\u00ebgjonin romak\u00ebt, turqit dhe fisi dejlem do\u00a0 ta pranonin Islamin.<\/p>\n Pyetja t\u00eb sjell dije.<\/p>\n Tregohet p\u00ebr nj\u00eb plak\u00eb n\u00eb nj\u00eb shtet t\u00eb Afrik\u00ebs, e cila p\u00ebrmes radios, aq shum\u00eb kishte d\u00ebgjuar pyetje dhe p\u00ebrgjigje t\u00eb dijetar\u00ebve Islam, saq\u00eb pas nj\u00eb kohe, njer\u00ebzit kishin filluar ta pyesin k\u00ebt\u00eb plak\u00eb rreth \u00e7\u00ebshtjeve fetare, nd\u00ebrsa ajo u tregonte se filan dijetari p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje \u00ebsht\u00eb p\u00ebrgjigjur k\u00ebshtu e k\u00ebshtu.<\/p>\n Nga ky hadith e shohim madh\u00ebshtin\u00eb e Islamit; Bilali i cili ishte nj\u00eb rob i shtypur n\u00eb Mek\u00eb, u b\u00eb muezini i njeriut m\u00eb t\u00eb dalluar n\u00eb bot\u00eb e po ashtu u b\u00eb edhe p\u00ebrgjegj\u00ebs i depove t\u00eb shtetit.<\/p>\n Allahu thot\u00eb:<\/p>\n \ufd3f\u064a\u064e\u0631\u06e1\u0641\u064e\u0639\u0650 \u0671\u0644\u0644\u0651\u064e\u0647\u064f \u0671\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0621\u064e\u0627\u0645\u064e\u0646\u064f\u0648\u0627\u0652 \u0645\u0650\u0646\u0643\u064f\u0645\u06e1 \u0648\u064e\u0671\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0623\u064f\u0648\u062a\u064f\u0648\u0627\u0652 \u0671\u0644\u06e1\u0639\u0650\u0644\u06e1\u0645\u064e \u062f\u064e\u0631\u064e\u062c\u064e\u0670\u062a\u0656\u06da \u0661\u0661\ufd3e<\/p>\n \u201cAllahu do t\u2019i ngrej\u00eb n\u00eb shkall\u00eb t\u00eb larta ata q\u00eb besuan dhe q\u00eb u \u00ebsht\u00eb dh\u00ebn\u00eb dija nga mesi juaj.\u201d (Muxhadile, 11)<\/p>\n Po ashtu nga ky hadith e shohim kujdesin e madh q\u00eb e kishte Pejgamberi \ufdfa \u00a0p\u00ebr gjendjen e musliman\u00ebve, jo vet\u00ebm me fjal\u00eb, por edhe me vepra.<\/p>\n N\u00eb k\u00ebt\u00eb hadith po p\u00ebrmendet borxhi.<\/p>\n V\u00ebllez\u00ebr, borxhi \u00ebsht\u00eb i lejuar n\u00eb fen\u00eb Islame, pra nuk \u00ebsht\u00eb haram, madje p\u00ebr k\u00ebt\u00eb ka edhe konsensus t\u00eb dijetar\u00ebve Islam.<\/p>\n Prej rregullave t\u00eb borxhit: \u00cbsht\u00eb haram t\u00eb vonohet kthimi i borxhit pa ndonj\u00eb arsye. Pejgamberi \ufdfa \u00a0ka th\u00ebn\u00eb: \u201cShp\u00ebrfillja q\u00eb i pasuri i b\u00ebn kthimit t\u00eb borxhit (n\u00eb afat t\u00eb caktuar) konsiderohet padrejt\u00ebsi.\u201d[3]<\/a><\/p>\n Pra n\u00ebse ka mund\u00ebsi ta kthej borxhin kur vjen afati i kthimit, dhe nuk e kthen borxhin, qenka zullum.<\/p>\n Pastaj shikojeni k\u00ebt\u00eb hadith, sa e r\u00ebnd\u00ebsishme \u00ebsht\u00eb edhe nijeti q\u00eb ta kthesh: Pejgamberi \ufdfa \u00a0ka th\u00ebn\u00eb: \u201cAtij q\u00eb i merr dikujt pasuri hua me synim p\u00ebr t’ia kthyer, Allahu do t’ia leht\u00ebsoj\u00eb kthimin e saj, nd\u00ebrkaq, atij q\u00eb i merr dikujt hua me synim p\u00ebr t\u00eb mos ia kthyer, Allahu do t’ia shkat\u00ebrroj\u00eb pasurin\u00eb.\u201d[4]<\/a><\/p>\n Prej rregullave tjera q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me borxhin: \u00cbsht\u00eb e preferuar t\u00eb shkruhet borxhi, e sidomos borxhet e m\u00ebdha, ato duhet shkruar patjet\u00ebr.<\/p>\n N\u00ebse vdes nj\u00eb person dhe ka l\u00ebn\u00eb borxhe pas vetes, gj\u00ebja e par\u00eb q\u00eb b\u00ebhet me pasurin\u00eb q\u00eb e ka l\u00ebn\u00eb, \u00ebsht\u00eb kthimi i borxheve, e pastaj vjen ndarja e trash\u00ebgimis\u00eb.<\/p>\n Prej rregullave tjera t\u00eb p\u00eblqyera \u00ebsht\u00eb falja qoft\u00eb edhe e nj\u00eb pjese t\u00eb borxhit:<\/p>\n Pejgamberi \ufdfa \u00a0ka th\u00ebn\u00eb: \u201cNj\u00eb burr\u00eb u jepte borxh njer\u00ebzve dhe i thoshte sh\u00ebrb\u00ebtorit t\u00eb vet: Kur t\u00eb shkosh te ndonj\u00eb skamnor, fali nj\u00eb pjes\u00eb t\u00eb borxhit, me shpres\u00eb q\u00eb edhe Allahu t\u00eb na fal\u00eb ne. K\u00ebshtu, kur e takoi Allahun, Allahu e fali.\u201d[5]<\/a><\/p>\n Prej m\u00ebsimeve tjera t\u00eb hadithit: Preferohet pranimi i dhurat\u00ebs. Pejgamberi \ufdfa \u00a0i pranonte dhuratat dhe n\u00eb hadithin ton\u00eb p\u00ebrmendet dhurata e mbretit t\u00eb fisit fedek.<\/p>\n Duhet b\u00ebr\u00eb dallimin mes dhurat\u00ebs dhe ryshfetit;<\/p>\n Dhurata behet mes personave t\u00eb af\u00ebrt apo mes shok\u00ebve, pa ndonj\u00eb interes.<\/p>\n Nd\u00ebrsa ryshfeti \u00ebsht\u00eb nj\u00eb lloj dhurate q\u00eb i jepet dikujt p\u00ebr t\u00eb marr\u00eb di\u00e7 q\u00eb nuk \u00ebsht\u00eb e tij.<\/p>\n Abdullah ibn Amri tregon se Pejgamberi \ufdfa \u00a0e mallkoi at\u00eb q\u00eb jep dhe at\u00eb q\u00eb merr ryshfet[6]<\/a>.<\/p>\n I jep ryshfet personit p\u00ebrgjegj\u00ebs, drejtorit, kryetarit, ministrit, p\u00ebr t\u2019i dh\u00ebn\u00eb p\u00ebrpar\u00ebsi k\u00ebtij (q\u00eb i dha ryshfet) ndaj t\u00eb tjer\u00ebve.<\/p>\n Shikoni o v\u00ebllez\u00ebr dijetar\u00ebt e kan\u00eb ndaluar q\u00eb t\u2019i jepet dhurat\u00eb edhe m\u00ebsuesit apo profesorit. Ne i themi: N\u00ebse ke d\u00ebshir\u00eb t\u2019i blesh apo ta gostit\u00ebsh me di\u00e7, k\u00ebt\u00eb e b\u00ebn\u00eb pasi ta mbarosh provimin me t\u00eb, apo pasi t\u00eb ndahesh me m\u00ebsues. Por, nuk lejohet q\u00eb t\u2019i blesh apo t\u2019i dhurosh di\u00e7 p\u00ebrderisa \u00ebsht\u00eb duke t\u00eb dh\u00ebn\u00eb m\u00ebsim, q\u00eb t\u00eb mos t\u00eb shikon me sy ma t\u00eb mir\u00eb, apo t\u00eb ta fal\u00eb not\u00ebn.<\/p>\n K\u00ebshtu pra ryshfeti zakonisht ka t\u00eb b\u00ebj\u00eb me njer\u00ebzit n\u00eb pozit\u00eb.<\/p>\n Pejgamberi \ufdfa \u00a0e kishte caktuar nj\u00eb person q\u00eb ta mbledh zekatin, e q\u00eb k\u00ebtij personi dikush i kishte dhuruar nj\u00eb dhurat\u00eb. Me at\u00eb rast Pejgamberi \ufdfa \u00a0i tha: \u201cVall\u00eb, pse nuk q\u00ebndron n\u00eb sht\u00ebpin\u00eb e babait a t\u00eb n\u00ebn\u00ebs s\u00eb vet, e t\u00eb shohim n\u00ebse i dhuron dikush di\u00e7ka apo jo?[7]<\/a><\/p>\n <\/p>\n Hutbeja e dyt\u00eb:<\/strong><\/p>\n E pam\u00eb n\u00eb fillim t\u00eb hadithit sesi ai idhujtari kishte q\u00ebllim t\u00eb ul\u00ebt karshi Bilalit, pra nuk deshi t\u2019i ndihmoj\u00eb, por t\u2019i b\u00ebj\u00eb kurthe, q\u00eb ta kthej n\u00eb rob\u00ebri.<\/p>\n Kjo nuk \u00ebsht\u00eb \u00e7udi prej atyre, sepse k\u00ebso gj\u00ebra i b\u00ebnin edhe Pejgamberit \ufdfa . Ata madje b\u00ebn\u00eb plane q\u00eb ta vrasin Muhamedin \ufdfa .<\/p>\n N\u00eb nj\u00eb prej tubimeve q\u00eb e b\u00eb n\u00eb \u2018daru nedve\u2019 nj\u00eb sht\u00ebpi ku i mbanin mbledhjet e tyre, idhujtar\u00ebt mekas, dhan\u00eb disa mendime:<\/p>\n Dikush tha: Burgoseni Muhamedin \ufdfa . Por kjo nuk u p\u00eblqeu, sepse ka njer\u00ebz t\u00eb af\u00ebrm q\u00eb i dalin n\u00eb ndihm\u00eb dhe e lirojn\u00eb at\u00eb.<\/p>\n Dikush tjet\u00ebr tha: D\u00ebbojeni jasht\u00eb vendit. Por as ky mendim nuk u p\u00eblqeu sepse musliman\u00ebt mund t\u00eb tubohen jasht\u00eb Mek\u00ebs kund\u00ebr tyre.<\/p>\n Ebu Xhehli e dha k\u00ebt\u00eb mendim: Nga \u00e7do fis t\u00eb vjen nga djalosh i armatosur me shpat\u00eb, dhe q\u00eb t\u00eb gjith\u00eb k\u00ebta djelmosha ta godasin p\u00ebrnj\u00ebher\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb gjaku i tij t\u00eb shp\u00ebrndahet n\u00ebp\u00ebr fise. Pas k\u00ebsaj \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb q\u00eb fisi i Muhamedit \ufdfa , abdulmenafi, ta k\u00ebrkon gjakun nga dikush sepse ai tanim\u00eb \u00ebsht\u00eb i shp\u00ebrndar\u00eb n\u00ebp\u00ebr shum\u00eb fise.<\/p>\n Dhe u pajtuan rreth k\u00ebtij mendimi.<\/p>\n K\u00ebt\u00eb ngjarje na e p\u00ebrmend Kurani:<\/p>\n \ufd3f\u0648\u064e\u0625\u0650\u0630\u06e1 \u064a\u064e\u0645\u06e1\u0643\u064f\u0631\u064f \u0628\u0650\u0643\u064e \u0671\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0643\u064e\u0641\u064e\u0631\u064f\u0648\u0627\u0652 \u0644\u0650\u064a\u064f\u062b\u06e1\u0628\u0650\u062a\u064f\u0648\u0643\u064e \u0623\u064e\u0648\u06e1 \u064a\u064e\u0642\u06e1\u062a\u064f\u0644\u064f\u0648\u0643\u064e \u0623\u064e\u0648\u06e1 \u064a\u064f\u062e\u06e1\u0631\u0650\u062c\u064f\u0648\u0643\u064e\u06da \u0648\u064e\u064a\u064e\u0645\u06e1\u0643\u064f\u0631\u064f\u0648\u0646\u064e \u0648\u064e\u064a\u064e\u0645\u06e1\u0643\u064f\u0631\u064f \u0671\u0644\u0644\u0651\u064e\u0647\u064f\u06d6 \u0648\u064e\u0671\u0644\u0644\u0651\u064e\u0647\u064f \u062e\u064e\u064a\u06e1\u0631\u064f \u0671\u0644\u06e1\u0645\u064e\u0670\u0643\u0650\u0631\u0650\u064a\u0646\u064e\u0663\u0660\ufd3e<\/p>\n \u201c(Kujtoje) kur b\u00ebn\u00eb dredhi mohuesit kund\u00ebr teje: P\u00ebr t\u00eb t\u00eb burgosur, mbytur ose d\u00ebbuar. Ata b\u00ebnin ngat\u00ebrresa, por Allahu ua prap\u00ebsonte dredhit\u00eb e tyre, se Allahu, \u00ebsht\u00eb shkat\u00ebrruesi m\u00eb i mir\u00eb i dinak\u00ebrive.\u201d (Enfal, 30)<\/p>\n Pejgamberi \ufdfa \u00a0doli nga sht\u00ebpia, sh\u00ebndosh e mir\u00eb, po ashtu edhe nga shpella, derisa arriti n\u00eb Medin\u00eb. Arriti atje krenar, edhe pse Mek\u00ebn e l\u00ebshoi n\u00eb frik\u00eb. N\u00eb Medin\u00eb e prit\u00ebn me pritje madh\u00ebshtore.<\/p>\n Pas gjith\u00eb atyre kurtheve q\u00eb i b\u00ebn\u00eb, mbeti i p\u00ebrmendur Pejgamberi \ufdfa, mbeti p\u00ebrmendja e Bilalit dhe i sahabeve t\u00eb tjer\u00eb, kurse ata q\u00eb i b\u00ebn\u00eb kurthe vdiq\u00ebn dhe u harruan emrat e tyre.<\/p>\n [1]<\/a> Ebu Davudi nr.3055 dhe hadithin e sakt\u00ebsuan shejh Albani dhe shejh Shuajbi.<\/p>\n [2]<\/a> Fadailus sahabe, Ahmed ibn Hanbel v.2, f.502.<\/p>\n [3]<\/a> Buhariu nr.2288.<\/p>\n [4]<\/a> Buhariu nr.2387.<\/p>\n [5]<\/a> Buhariu nr.3480.<\/p>\n [6]<\/a> Tirmidhiu nr.1337 dhe thot\u00eb se hadithi \u00ebsht\u00eb hasen sahih.<\/p>\n