Nj\u00eb prej profesor\u00ebve tan\u00eb n\u00eb universitet ishte i pasur me njohuri. Dallohej me detajet q\u00eb i dinte n\u00eb shum\u00eb l\u00ebmenj t\u00eb p\u00ebrgjithsh\u00ebm, shtoja k\u00ebtu edhe shqis\u00ebn e tij p\u00ebr kritik\u00eb, gj\u00eb q\u00eb ndikonte n\u00eb ligj\u00ebrata dhe m\u00ebsimet e tij. N\u00eb m\u00ebsime, nj\u00ebkoh\u00ebsisht, zgjerohej n\u00eb p\u00ebrshkrimin praktik t\u00eb gj\u00ebrave e pastaj e kritikonte at\u00eb q\u00eb nuk e shihte t\u00eb p\u00ebrshtatshme.<\/p>\n
Nj\u00eb dit\u00eb duke folur p\u00ebr zekatin e bag\u00ebtive, nisi ta shqyrtonte rolin dhe t\u2019i p\u00ebrshkruante veprimet e atyre q\u00eb e tubojn\u00eb zekatin, m\u00ebnyrat e tyre n\u00eb bartjen e zekatit dhe efektin e k\u00ebtyre m\u00ebnyrave. Pastaj tha q\u00eb m\u00eb mir\u00eb p\u00ebr zekat ishte t\u00eb jepej vlera e bag\u00ebtis\u00eb, sepse i varfri ka m\u00eb shum\u00eb nevoj\u00eb p\u00ebr t\u00eb holla sesa p\u00ebr bag\u00ebtin\u00eb. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb pak\u00ebsohen edhe harxhimet e mbledhjes s\u00eb bag\u00ebtive dhe transportit t\u00eb tyre dhe i largohet \u00e7do d\u00ebmi q\u00eb mund ta prek\u00eb bag\u00ebtin\u00eb gjat\u00eb procesit t\u00eb mbledhjes dhe transportit.<\/p>\n
Un\u00eb e kund\u00ebrshtova profesorin duke i th\u00ebn\u00eb se zekati i bag\u00ebtive nuk lejohet t\u00eb jepet n\u00eb t\u00eb holla dhe esenca \u00ebsht\u00eb t\u00eb kapemi p\u00ebr at\u00eb q\u00eb ka ardhur n\u00eb tradit\u00ebn profetike.<\/p>\n
M\u2019u p\u00ebrgjigj duke folur p\u00ebr dobin\u00eb dhe se sheriati synon t\u00eb arrihen dobit\u00eb dhe t\u00eb pak\u00ebsohen t\u00eb k\u00ebqijat. Ia nd\u00ebrpreva fjalimin duke i treguar se ai vet\u00eb na kishte m\u00ebsuar se dobia nuk merret parasysh<\/em> kur ka<\/em> argument sheriatik.<\/em> Diskutimi mes nesh u zgjat pak n\u00eb koh\u00eb, nd\u00ebrsa student\u00ebve shumic\u00ebs u shkonte p\u00ebr qejfi ky lloj i diskutimit, p\u00ebr ta kjo ishte nj\u00eb thyerje e rutin\u00ebs s\u00eb or\u00ebs s\u00eb m\u00ebsimit. Shtoja faktin se disa student\u00eb kishin interes t\u00eb madh t\u00eb pak\u00ebsohej p\u00ebrmbajtja e planprogramit shkollor, e p\u00ebr ta \u00e7do pyetje apo diskutim q\u00eb merrte nga koha e or\u00ebs m\u00ebsimore, ishte e mir\u00ebpritur, nd\u00ebrsa \u00e7do pyetje apo diskutim q\u00eb kontribuonte n\u00eb rritjen e ngarkes\u00ebs n\u00eb planprogram, p\u00ebr ta ishte shqet\u00ebsim.<\/p>\n – At\u00ebher\u00eb cila \u00ebsht\u00eb zgjidhja, – m\u00eb pyeti.<\/p>\n – Ia jep t\u00eb varfrit bag\u00ebtin\u00eb dhe ai e shet at\u00eb, – iu p\u00ebrgjigja.<\/p>\n – K\u00ebt\u00eb doja ta thosha prej m\u00ebngjesit. Nuk thash\u00eb q\u00eb fillimisht t\u00eb jepen t\u00eb holla n\u00eb vler\u00ebn e bag\u00ebtis\u00eb. M\u00eb sa duket sot nuk e paske ngr\u00ebn\u00eb m\u00ebngjesin, – m\u00eb tha.<\/p>\n Pastaj n\u00eb form\u00eb t\u00eb shakas\u00eb s\u00eb dashur e t\u00eb zakonshme q\u00eb i kishte m\u00eb tha: \u201cM\u00eb duhet numri i telefonit t\u00eb n\u00ebn\u00ebs sate, ta porosis at\u00eb t\u00eb ta p\u00ebrgatis\u00eb ushqimin e m\u00ebngjesit p\u00ebr ty.\u201d<\/p>\n Allahu e m\u00ebshiroft\u00eb n\u00ebn\u00ebn time dhe profesorin tim dhe ua dhasht\u00eb gradat e t\u00eb sinqert\u00ebve!<\/p>\n U besova fjal\u00ebve t\u00eb tij dhe e akuzova kujtes\u00ebn time p\u00ebr gabim, n\u00eb ve\u00e7anti, q\u00eb e di p\u00ebr veten se kam problem me kujtes\u00ebn. Mir\u00ebpo, e kisha nj\u00eb shok klase q\u00eb kujdesej t\u2019i merrte sh\u00ebnimet e profesorit gjat\u00eb m\u00ebsimit dhe, pasi p\u00ebrfundoi ora m\u00ebsimore, m\u00eb kapi p\u00ebr dore dhe m\u00eb tha: \u201cAt\u00eb q\u00eb e tha profesori nuk \u00ebsht\u00eb e v\u00ebrtet\u00eb. Ky \u00ebsht\u00eb materiali q\u00eb e kam shkruar gjat\u00eb m\u00ebsimit.\u201d Pastaj ma dha ta lexoja.<\/p>\n N\u00eb or\u00ebn e ardhshme, profesori yn\u00eb i respektuar ishte p\u00ebrgatitur mir\u00eb p\u00ebr tem\u00ebn. Fillimisht i thuri lavde diskutimit t\u00eb zhvilluar n\u00eb or\u00ebn e kaluar, pastaj e pasuroi or\u00ebn m\u00ebsimore duke i p\u00ebrmendur mendimet e dijetar\u00ebve, i diskutoi argumentet dhe e b\u00ebri p\u00ebrzgjedhjen e argumenteve (t\u00eb saktat nga t\u00eb dob\u00ebtat).<\/p>\n – Disa nx\u00ebn\u00ebs anojn\u00eb kah diskutimi me m\u00ebsuesin e vet. Ajo q\u00eb i shtyn \u00ebsht\u00eb pasioni i brendsh\u00ebm p\u00ebr t\u2019u paraqitur dhe p\u00ebr ta identifikuar veten para m\u00ebsuesit apo shok\u00ebve t\u00eb klas\u00ebs, apo k\u00ebnaqja e vetes duke e bindur se ai dallohet dhe ka njohuri.<\/p>\n Ndoshta ajo q\u00eb e shtyn t\u00eb diskutoj\u00eb \u00ebsht\u00eb provimi i m\u00ebsuesit dhe futja e tij n\u00eb siklet. Shpeshher\u00eb nx\u00ebn\u00ebsit e p\u00ebrdorin k\u00ebt\u00eb metod\u00eb me ata m\u00ebsues q\u00eb nivelin shkencor e kan\u00eb t\u00eb dob\u00ebt, apo jan\u00eb t\u00eb dob\u00ebt n\u00eb menaxhimin e ndodhive edukative.<\/p>\n N\u00eb raste si k\u00ebto mund t\u00eb p\u00ebrzihen nijetet, madje vet\u00eb personit mund t\u2019i ngat\u00ebrrohet nijeti, saq\u00eb, n\u00ebse ka ndonj\u00eb nijet t\u00eb fsheht\u00eb n\u00eb vete, ai nuk \u00ebsht\u00eb n\u00eb dijeni se n\u00eb brend\u00ebsi ka di\u00e7ka t\u00eb till\u00eb. Shtyt\u00ebsit insistojn\u00eb q\u00eb ai ta b\u00ebj\u00eb nj\u00eb veprim t\u00eb caktuar, nd\u00ebrsa shtyt\u00ebsit e v\u00ebrtet\u00eb mund t\u00eb mos shfaqen derisa njeriu nuk ndalet me veten t\u00eb meditoj\u00eb dhe ta rishikoj\u00eb at\u00eb larg \u00e7do d\u00ebshire personale.<\/p>\n Jo \u00e7doher\u00eb parashtrimi i pyetjeve t\u00eb tilla \u00ebsht\u00eb me q\u00ebllim diskutimi. Pyetja e men\u00e7ur e t\u00ebrheq v\u00ebmendjen e m\u00ebsuesit kah nx\u00ebn\u00ebsi i tij.<\/p>\n N\u00eb shkoll\u00ebn e mesme, m\u00ebsuesi i l\u00ebnd\u00ebs s\u00eb feraidit[1]<\/sup><\/a> na shpjegonte si duhet t\u00eb ndahet trash\u00ebgimia n\u00eb rastin e hermafroditit (i dygjinish\u00ebm)[2]<\/sup><\/a>. E p\u00ebrmendi se dijetar\u00ebt e feraidit rastin me hermafroditin e ndajn\u00eb n\u00eb dy gjendje:<\/p>\n Gjendja e par\u00eb: N\u00ebse shpresohet t\u00eb qart\u00ebsohet gjendja e tij. N\u00eb k\u00ebt\u00eb rast pritet n\u00eb ndarjen e trash\u00ebgimis\u00eb derisa t\u00eb qart\u00ebsohet gjendja e tij, a \u00ebsht\u00eb mashkull apo fem\u00ebr, p\u00ebrve\u00e7 n\u00ebse ankohen trash\u00ebgimtar\u00ebt e tjer\u00eb apo ndonj\u00ebri prej tyre.<\/p>\n Gjendja e dyt\u00eb: N\u00ebse nuk shpresohet t\u00eb qart\u00ebsohet gjendja e tij. N\u00eb k\u00ebt\u00eb rast ndahet trash\u00ebgimia n\u00eb nj\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb q\u00eb nuk u shp\u00ebton v\u00ebshtir\u00ebsive.<\/p>\n E pyeta profesorin tim: Supozojm\u00eb q\u00eb jan\u00eb dy hermafrodit\u00eb, p\u00ebr nj\u00ebrin shpresohet t\u00eb qart\u00ebsohet gjendja e p\u00ebr tjetrin nuk shpresohet, at\u00ebher\u00eb parashtrohet pyetja se si do ta ndajm\u00eb trash\u00ebgimin\u00eb, duke e ditur faktin se p\u00ebr \u00e7do rast k\u00ebrkohet m\u00ebnyr\u00eb e ve\u00e7ant\u00eb e p\u00ebrllogaritjes.<\/p>\n Profesori mendoi gjat\u00eb dhe pastaj tha: \u201cNuk e di. M\u00eb jep koh\u00eb deri n\u00eb ligj\u00ebrat\u00ebn e ardhshme.\u201d<\/p>\n Kur erdhi n\u00eb ligj\u00ebrat\u00ebn e ardhshme m\u00eb tha q\u00eb e kishte hulumtuar meselen\u00eb n\u00eb librat e fikhut (jurisprudenc\u00ebs islame) dhe n\u00eb librat e shkenc\u00ebs s\u00eb feraidit, por nuk kishte gjetur di\u00e7ka rreth k\u00ebsaj meseleje apo se dikush kishte folur prej dijetar\u00ebve.<\/p>\n Pastaj tha: \u201cMe sa duket imagjinata e shokut tuaj \u00ebsht\u00eb e gjer\u00eb!\u201d<\/p>\n – A ke pa ndonj\u00ebher\u00eb n\u00eb jet\u00ebn t\u00ebnde hermafrodit? Apo ke d\u00ebgjuar p\u00ebr t\u00eb, – m\u00eb tha.<\/p>\n – Jo, – i thash\u00eb.<\/p>\n – Ato jan\u00eb raste t\u00eb rralla, e si bashkohen dy raste t\u00eb tilla p\u00ebrnj\u00ebher\u00eb dhe n\u00eb nj\u00eb situat\u00eb t\u00eb till\u00eb, – m\u00eb tha.<\/p>\n Profesori i l\u00ebnd\u00ebs s\u00eb feraidit kishte sjellje dhe modesti t\u00eb dalluar, sepse disa nga profesor\u00ebt k\u00ebt\u00eb lloj t\u00eb pyetjeve e kuptojn\u00eb sikur d\u00ebshiron ta sfidosh apo ta fus\u00ebsh n\u00eb siklet profesorin, apo sikur d\u00ebshiron ta paraqes\u00ebsh veten. P\u00ebr at\u00eb koh\u00eb nuk mund t\u00eb them se kam qen\u00eb i past\u00ebr prej k\u00ebtyre gj\u00ebrave.<\/p>\n N\u00eb an\u00ebn tjet\u00ebr, nj\u00eb profesor tjet\u00ebr fliste n\u00eb klas\u00eb p\u00ebr disa mesele dhe u argumentua me ajetin n\u00eb suren el-Earaf, ku Allahu thot\u00eb: \u201cSa shum\u00eb qytete kemi rr\u00ebnuar Ne! D\u00ebnimi Yn\u00eb u erdhi nat\u00ebn ose dit\u00ebn kur ata pushonin.\u201d (El-Earaf: 4). Ai n\u00eb vend se ta lexoj\u00eb ve hum kailun (kur ata pushonin)<\/em> e lexoi (ve hum naimun (kur ata flinin)<\/em>. I tregova se e ka gabim dhe ia p\u00ebrmir\u00ebsova gabimin, por ai ma ktheu n\u00eb m\u00ebnyr\u00eb tall\u00ebse: \u201cE ata \u00e7far\u00eb thoshin[3]<\/sup><\/a>?\u201d<\/p>\n I thash\u00eb: Q\u00ebllimi n\u00eb ajet \u00ebsht\u00eb gjumi apo pushimi n\u00eb mesdit\u00eb (kajlule) dhe nuk e ka kuptimin e t\u00eb folurit apo bisedimit (el-kaul).<\/p>\n Kjo e shtyri m\u00eb shum\u00eb t\u00eb tallej dhe t\u00eb qeshte, derisa vendosa ta nxirrja Mus\u2019hafin dhe t\u2019ia tregoja ajetin, por e lash\u00eb, nuk e b\u00ebra.<\/p>\n – Nganj\u00ebher\u00eb gjat\u00eb disa situatave e humbim logjik\u00ebn dhe fundosemi n\u00eb to duke menduar se po e mbrojm\u00eb veten. Gabimi n\u00eb leximin e nj\u00eb ajeti nga ajetet e Kuranit mund t\u2019i ndodh\u00eb \u00e7do haf\u00ebzi, nuk mund t\u00eb shp\u00ebtojm\u00eb asnj\u00ebri, nd\u00ebrsa pozita e Kuranit \u00ebsht\u00eb shum\u00eb m\u00eb e madhe sesa ta fusim at\u00eb n\u00eb z\u00ebnkat dhe mosmarr\u00ebveshjet tona.<\/p>\n N\u00eb vitin e fundit t\u00eb studimeve n\u00eb fakultet, me nj\u00eb rast, nj\u00ebri prej profesor\u00ebve u argumentua me ajetin n\u00eb suren en-Nahl dhe tha: ela sa\u2019e ma jehkumun (sa keq q\u00eb gjykojn\u00eb)<\/em>, nd\u00ebrsa un\u00eb i thash\u00eb q\u00eb e sakt\u00eb \u00ebsht\u00eb: ela sa\u2019e ma jezirun (sa e keqe \u00ebsht\u00eb barra q\u00eb do ta bartin ata)<\/em>. (En-Nahl: 25)<\/p>\n Profesori ishte shum\u00eb i edukuar, me moral t\u00eb lart\u00eb dhe modest. M\u00eb tha: \u201cJo, ajeti \u00ebsht\u00eb Ela sa\u2019e ma<\/em> jehkumun (sa keq q\u00eb gjykojn\u00eb).<\/em> \u201d<\/p>\n Pastaj disa student\u00eb u kthyen kah un\u00eb dhe t\u00eb gjith\u00eb nj\u00ebz\u00ebri m\u00eb than\u00eb: Ela sa\u2019e ma jehkumun (sa keq q\u00eb gjykojn\u00eb).<\/em><\/p>\n E mora e hapa Mus\u2019hafin tin\u00ebzisht, nd\u00ebrsa profesori m\u00eb v\u00ebrejti dhe m\u00eb pyeti: \u201cH\u00eb, si ishte ajeti?\u201d<\/p>\n Ishte Ela sa\u2019e ma jezirun (sa e keqe \u00ebsht\u00eb barra q\u00eb do ta bartin ata) <\/em>(En-Nahl: 25), – i thash\u00eb.<\/p>\n U kthye kah nx\u00ebn\u00ebsit u tha: \u201cP\u00ebrmir\u00ebsojeni ajetin kush e shkroi n\u00eb fletore.\u201d<\/p>\n – Kjo ma m\u00ebsoi r\u00ebnd\u00ebsin\u00eb e vet\u00ebkontrollimit dhe t\u00eb verifikimit t\u00eb nijetit e, n\u00eb ve\u00e7anti, aty ku favorizohet vetja. \u00c7\u00ebshtja nuk kufizohet me diskutimin e nx\u00ebn\u00ebsit me m\u00ebsuesin. Shpeshher\u00eb n\u00eb k\u00ebt\u00eb prov\u00eb vihen ata q\u00eb i udh\u00ebheqin apo u prijn\u00eb njer\u00ebzve, sikur imami z\u00ebbukur, hatibi dhe ligj\u00ebruesi, m\u00ebsuesi, apo ai i cili u flet njer\u00ebzve n\u00eb ndonj\u00eb ndej\u00eb p\u00ebr ndonj\u00eb p\u00ebrvoj\u00eb q\u00eb ka kaluar n\u00ebp\u00ebr t\u00eb.<\/p>\n Nijeti \u00ebsht\u00eb gj\u00eb shum\u00eb precize dhe e ndjeshme, g\u00ebrshetohet me shum\u00eb \u00e7\u00ebshtje. Ndonj\u00ebri prej nesh, ndoshta, mashtrohet apo e mashtron veten se ka dobi n\u00eb at\u00eb q\u00eb e thot\u00eb apo e vepron, mir\u00ebpo nijetin e ka t\u00eb rrem\u00eb ose t\u00eb p\u00ebrzier. Allahut i k\u00ebrkojm\u00eb ndihm\u00eb!<\/p>\n Korrigjimi i nijetit nuk duhet t\u00eb kufizohet vet\u00ebm me p\u00ebrpjekjen personale, sepse kemi nevoj\u00eb t\u00eb madhe q\u00eb zemra jon\u00eb t\u00eb k\u00ebrkoj\u00eb ndihm\u00eb prej Allahut, i Cili e di t\u00eb dukshmen e q\u00eb \u00ebsht\u00eb af\u00ebr nesh me dijen e Tij, ta k\u00ebrkoj\u00eb sinqeritetin dhe \u00e7ilt\u00ebrsin\u00eb.<\/p>\n – Rasti m\u00eb m\u00ebsoi q\u00eb t\u00eb jem praktik gjat\u00eb trajtimit t\u00eb nx\u00ebn\u00ebsve dhe student\u00ebve t\u00eb mi. Nisa ta kuptoja tabiatin e tyre, ndoshta ndonj\u00ebrit prej tyre ia plot\u00ebsova nevoj\u00ebn duke e d\u00ebgjuar me v\u00ebmendje kur fliste, apo duke e vler\u00ebsuar lart pyetjen apo kund\u00ebrshtimin e tij, nd\u00ebrsa sh\u00ebrimi i problemit k\u00ebrkon koh\u00eb tjet\u00ebr.<\/p>\n Pejgamberi g kujdesej p\u00ebr k\u00ebt\u00eb bot\u00ebkuptim. Abasi h i tha Pejgamberit g\u00a0 n\u00eb dit\u00ebn e \u00e7lirimit t\u00eb Mekes: \u201cEbu Sufjani \u00ebsht\u00eb njeri q\u00eb e do prestigjin, prandaj jepi atij di\u00e7ka!\u201d Pejgamberi g tha: \u201cPo (do t\u2019i jap). Kush hyn n\u00eb sht\u00ebpin\u00eb e Ebu Sufjanit \u00ebsht\u00eb i sigurt, kush e mbyll der\u00ebn e sht\u00ebpis\u00eb s\u00eb tij \u00ebsht\u00eb i sigurt.\u201d[4]<\/sup><\/a><\/p>\n P\u00ebr at\u00eb q\u00eb d\u00ebshiron ta p\u00ebrmir\u00ebsoj\u00eb veten dhe t\u00eb tjer\u00ebt duhet t\u00eb m\u00ebsohet t\u00eb jet\u00eb praktik apo real. T\u00eb kritikuarit e veprimeve t\u00eb gabuara, t\u00eb folurit p\u00ebr sh\u00ebmb\u00eblltyra dhe synime t\u00eb larta, nuk mjaftojn\u00eb p\u00ebr t\u00eb nd\u00ebrtuar njer\u00ebz t\u00eb djatht\u00eb.<\/p>\n – K\u00ebto raste m\u00eb m\u00ebsuan se \u00ebsht\u00eb r\u00ebnd\u00eb ta pranoj gabimin si dhe \u00ebsht\u00eb v\u00ebshtir\u00eb ta pranoj mendimin e tjetrit si t\u00eb sakt\u00eb. Vetja anon ta shfaj\u00ebsoj\u00eb veprimin e saj. Aft\u00ebsia e njeriut p\u00ebr t\u2019i zbuluar mang\u00ebsit\u00eb n\u00eb fjal\u00ebt dhe pun\u00ebt e t\u00eb tjer\u00ebve \u00ebsht\u00eb shum\u00eb m\u00eb e lart\u00eb se aft\u00ebsia e tij p\u00ebr t\u2019i zbuluar mang\u00ebsit\u00eb dhe gabimet e tij. Kjo, sepse rezultatin e t\u00eb tjer\u00ebve e shikon me syrin e kritik\u00ebs, nd\u00ebrsa veten e shikon me syrin e mbrojtjes dhe shfaj\u00ebsimit.<\/p>\n N\u00eb an\u00ebn tjet\u00ebr, aft\u00ebsia jon\u00eb \u00ebsht\u00eb m\u00eb e madhe p\u00ebr ta mbrojtur veten, p\u00ebr ta justifikuar dhe p\u00ebr ta shfaj\u00ebsuar gjat\u00eb situatave kur gabojm\u00eb dhe kemi l\u00ebshime.<\/p>\n – Vet\u00eb e p\u00ebrjetova praktikisht, kur fillova me pun\u00eb si m\u00ebsues, e pash\u00eb se sa e r\u00ebnd\u00eb ishte t\u00eb pranohej gabimi. Kisha rastin q\u00eb nx\u00ebn\u00ebsit e mi t\u00eb diskutonin me mua sikur q\u00eb un\u00eb diskutoja me profesor\u00ebt e mi. Argumentet e tyre me mua ishin m\u00eb t\u00eb forta se argumentet e mia me profesor\u00ebt e mi, leximi dhe diapazoni i dijes s\u00eb tyre ishte m\u00eb i gjer\u00eb dhe m\u00eb i thell\u00eb se n\u00eb koh\u00ebn kur un\u00eb isha sikur ata n\u00eb klasat e m\u00ebsimit.<\/p>\n – Po ashtu, k\u00ebto raste m\u00eb m\u00ebsuan sa e r\u00ebnd\u00ebsishme \u00ebsht\u00eb t\u00eb kujdesemi p\u00ebr natyr\u00ebn e t\u00eb tjer\u00ebve. Nuk \u00ebsht\u00eb prej urt\u00ebsis\u00eb q\u00eb gjat\u00eb mosmarr\u00ebveshjeve me tjetrin, ta fusim at\u00eb n\u00eb nj\u00eb k\u00ebnd t\u00eb mpreht\u00eb dhe ta shtyjm\u00eb ta pranoj\u00eb gabimin apo ta ndryshoj\u00eb mendimin.<\/p>\n M\u00ebsuesi dhe edukatori m\u00eb i mir\u00eb, Pejgamberi g gjat\u00eb trajtimit t\u00eb sahab\u00ebve kujdesej p\u00ebr natyr\u00ebn e tyre. Sulejman ib\u00ebn Sured h p\u00ebrcjell se n\u00eb prani t\u00eb Pejgamberit g u fjalos\u00ebn dy burra nj\u00ebri me tjetrin, saq\u00eb iu skuq dhe ju \u00ebnjt fytyra (nga zem\u00ebrimi). Pejgamberi g i tha: \u201cV\u00ebrtet\u00eb, un\u00eb e di nj\u00eb fjal\u00eb, po ta thot\u00eb, do t\u2019i kaloj\u00eb ajo q\u00eb e gjen nga zem\u00ebrimi i tij.\u201d U nis ta lajm\u00ebronte me fjal\u00ebt e Pejgamberit g i cili tha: \u201cK\u00ebrko mbrojtjen e Allahut nga shejtani (t\u00eb thot\u00eb: eudhu bilahi mine shejtani rraxhim).\u201d Por, personi i zem\u00ebruar tha: \u201cA t\u00eb dukem i s\u00ebmur\u00eb? Un\u00eb nuk jam i \u00e7mendur. Largohu!\u201d[5]<\/sup><\/a><\/p>\n [1]<\/a> Shkenc\u00eb e cila merret me normat e s\u00eb drejt\u00ebs trash\u00ebgimore n\u00eb sheriat. (sh.p.)<\/p>\n [2]<\/a> P\u00ebr q\u00ebllim e kishte f\u00ebmij\u00ebn q\u00eb lind me organet e mashkullit dhe t\u00eb femr\u00ebs, nuk dihet se a llogaritet mashkull apo fem\u00ebr. Shumica e k\u00ebtyre rasteve me zhvillimin e mjek\u00ebsis\u00eb kan\u00eb filluar t\u00eb zhduken. (sh.a.)<\/p>\n [3]<\/a> K\u00ebshtu i tha profesori shkaku q\u00eb fjala q\u00eb ka ardhur n\u00eb ajet \u00ebsht\u00eb \u201ckailun\u201d, q\u00eb nganj\u00ebher\u00eb n\u00ebse nuk dihet baza e fjal\u00ebs, mund t\u2019i jepet kuptim tjet\u00ebr. Fjala \u201ckailun\u201d n\u00eb k\u00ebt\u00eb rast, baz\u00ebn e ka nga \u201ckajlule\u201d q\u00eb n\u00ebnkupton pushim n\u00eb mesdit\u00eb, dhe nuk e ka burimin nga fjala \u201ckale\u201d e q\u00eb e ka kuptimin ka th\u00ebn\u00eb. (sh.p.)<\/p>\n