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Hadithi nr. 14 n\u00eb vazhdim<\/p>\nHadithi nr. 14 n\u00eb vazhdim<\/p>\n
Transmetohet nga Aishja, Allahu qoft\u00eb i k\u00ebnaqur prej saj, se i D\u00ebrguari sal-Allahu alejhi ue sel-lem ka th\u00ebn\u00eb: “Kush shpik n\u00eb fen\u00eb ton\u00eb di\u00e7ka q\u00eb nuk \u00ebsht\u00eb me urdhrin ton\u00eb, ajo \u00ebsht\u00eb e refuzuar.”(Sahih-autentik) <\/p>\n
Hadithin e transmeton Buhariu (nr. 2697), Muslimi (nr. 4467) dhe t\u00eb tjer\u00ebt.<\/p>\n
R\u00ebnd\u00ebsia e hadithit:<\/p>\n
Ky hadith, q\u00eb \u00ebsht\u00eb nd\u00ebr hadithet e m\u00ebdha dhe me vler\u00eb t\u00eb madhe, \u00ebsht\u00eb nga fjal\u00ebt p\u00ebrmbledh\u00ebse t\u00eb Muhamedit sal-Allahu alejhi ue sel-lem. Dijetar\u00ebt e kan\u00eb vler\u00ebsuar si nd\u00ebr m\u00eb t\u00eb r\u00ebnd\u00ebsishmit dhe kan\u00eb th\u00ebn\u00eb se \u00ebsht\u00eb baz\u00eb e refuzimit t\u00eb t\u00eb gjitha risive, shpikjeve, marr\u00ebveshjeve, kontratave t\u00eb cilat jan\u00eb n\u00eb kund\u00ebrshtim me fen\u00eb e Allahut. Pra, me k\u00ebt\u00eb hadith refuzohen t\u00eb gjitha risit\u00eb si n\u00eb adhurime (ibadate) ashtu edhe n\u00eb marr\u00ebdh\u00ebnie (muamelate). Ndodh q\u00eb dikush t\u00eb thot\u00eb se me k\u00ebt\u00eb hadith \u00ebsht\u00eb p\u00ebr q\u00ebllim personi i cili e ka shpikur risin\u00eb dhe jo ai i cili e praktikon at\u00eb m\u00eb pas. At\u00ebher\u00eb themi se \u00ebsht\u00eb transmetimi tjet\u00ebr n\u00eb Muslim, po ashtu nga Aishja, Allahuqoft\u00eb i k\u00ebnaqur prej saj, ku i D\u00ebrguari sal-Allahu alejhi ue sel-lem thot\u00eb: “Kush vepron nj\u00eb vep\u00ebr q\u00eb nuk \u00ebsht\u00eb nga feja jon\u00eb, ajo vep\u00ebr \u00ebsht\u00eb e refuzuar.” Pra, ky hadith n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb refuzon \u00e7do lloj vepre q\u00eb \u00ebsht\u00eb risi, e shpikur n\u00eb fen\u00eb ton\u00eb, qoft\u00eb ai shpik\u00ebsi i vepr\u00ebs apo ai q\u00eb e praktikon m\u00eb von\u00eb.<\/p>\n
P\u00ebr k\u00ebt\u00eb arsye, dijetar\u00ebt k\u00ebt\u00eb hadith e kan\u00eb cil\u00ebsuar si bazament p\u00ebr refuzimin e \u00e7do risie-bidati n\u00eb fe, prandaj \u00ebsht\u00eb m\u00eb se e domosdoshme p\u00ebr hoxhallar\u00ebt q\u00eb k\u00ebt\u00eb hadith ta madh\u00ebrojn\u00eb, t’i kushtojn\u00eb r\u00ebnd\u00ebsi, t’ua m\u00ebsojn\u00eb njer\u00ebzve dhe t\u00eb argumentojn\u00eb me t\u00eb p\u00ebr refuzimin e risive (bidateve) si n\u00eb fjal\u00eb, vep\u00ebr apo bindje.<\/p>\n
Imam Ib\u00ebn Rexheb el Hanbeli, Allahu e m\u00ebshiroft\u00eb, thot\u00eb: “Ky hadith \u00ebsht\u00eb baz\u00eb nga bazat e Islamit dhe \u00ebsht\u00eb peshore e veprave praktike ashtu sikurse hadithi “Veprat jan\u00eb sipas q\u00ebllimit” \u00ebsht\u00eb peshore e veprave shpirt\u00ebrore. Pra, ashtu si p\u00ebr \u00e7do vep\u00ebr me t\u00eb cil\u00ebn nuk \u00ebsht\u00eb p\u00ebr q\u00ebllim Allahu i Madh\u00ebruar, kryesi i saj dihet se nuk ka shp\u00ebrblim p\u00ebr t\u00eb, ashtu \u00e7do vep\u00ebr q\u00eb nuk \u00ebsht\u00eb me urdh\u00ebrin e Allahut dhe t\u00eb D\u00ebrguarit t\u00eb Tij ajo \u00ebsht\u00eb e refuzuar. Transmetohet nga imam Ahmedi se ka th\u00ebn\u00eb: “Bazat e Islamit jan\u00eb t\u00eb ngritura mbi tre hadithe; hadithi i Omerit radijallahu anhu, “Veprat jan\u00eb sipas q\u00ebllimit”, hadithi i Aishes, “Kush shpik n\u00eb fen\u00eb ton\u00eb di\u00e7ka q\u00eb nuk \u00ebsht\u00eb prej saj, ajo \u00ebsht\u00eb e refuzuar” dhe hadithi i En-Nu’man ib\u00ebn Beshirit, “Hallalli \u00ebsht\u00eb i qart\u00eb dhe harami \u00ebsht\u00eb i qart\u00eb”.” Nd\u00ebrsa imam Is’hak ib\u00ebn Rahavejhu (Rahuja) thot\u00eb: “Kat\u00ebr hadithe jan\u00eb prej bazave t\u00eb Islamit: tre q\u00eb u p\u00ebrmend\u00ebn m\u00eb lart dhe hadithi “Me t\u00eb v\u00ebrtet\u00eb krijimi juaj b\u00ebhet n\u00eb barkun e n\u00ebn\u00ebs…”<\/p>\n
K\u00ebso fjal\u00ebsh q\u00eb tregojn\u00eb r\u00ebnd\u00ebsin\u00eb e k\u00ebtij hadithi kan\u00eb th\u00ebn\u00eb edhe shum\u00eb dijetar\u00eb t\u00eb tjer\u00eb.<\/p>\n
Kuptimi i k\u00ebtij hadithi<\/p>\n
Ky hadith me kuptimin e tij t\u00eb drejt\u00eb tregon se \u00e7do vep\u00ebr q\u00eb nuk ka argument n\u00eb fe (sheriat), \u00ebsht\u00eb e refuzuar, nd\u00ebrsa me kuptimin e tij jo t\u00eb drejtp\u00ebrdrejt\u00eb tregon se \u00e7do vep\u00ebr q\u00eb ka argument n\u00eb fe nuk \u00ebsht\u00eb e refuzuar.<\/p>\n
Me fjal\u00ebn”fi emrina hadha – n\u00eb \u00e7\u00ebshtjen ton\u00eb k\u00ebt\u00eb” \u00ebsht\u00eb p\u00ebr q\u00ebllim feja dhe ligji, d.m.th. “kush shpik di\u00e7ka n\u00eb fen\u00eb ton\u00eb…”, pra jan\u00eb p\u00ebr q\u00ebllim gj\u00ebrat e shpikura n\u00eb fe e jo si\u00e7 d\u00ebgjojm\u00eb shum\u00eb prej “hoxhallar\u00ebve” kur u argumenton kund\u00ebr bidateve t\u00eb p\u00ebrhapura n\u00eb vendin ton\u00eb, ata duke u tallur t\u00eb thon\u00eb se edhe automobilat, aeroplan\u00ebt e \u00e7do gj\u00eb e k\u00ebsaj bote jan\u00eb risi. Atyre u themi se ju n\u00eb realitet ose talleni me fen\u00eb e Allahut ose hadithin n\u00eb fjal\u00eb nuk e keni kuptuar, sepse i D\u00ebrguari sal-Allahu alejhi ue sel-lem shum\u00eb qart\u00eb thot\u00eb “fi emrina hadha – n\u00eb \u00e7\u00ebshtjen ton\u00eb k\u00ebt\u00eb”, nd\u00ebrsa n\u00eb nj\u00eb transmetim tjet\u00ebr \u00ebsht\u00eb “n\u00eb fen\u00eb ton\u00eb”. Prandaj, u drejtohemi t\u00eb gjith\u00eb atyre q\u00eb mendojn\u00eb k\u00ebshtu, q\u00eb t’ia ken\u00eb frik\u00ebn Allahut dhe t\u00eb mundohen t’i kuptojn\u00eb fjal\u00ebt e t\u00eb D\u00ebrguarit sal-Allahu alejhi ue sel-l-lem ashtu si jan\u00eb.<\/p>\n
Pra, e gjith\u00eb krejt kjo na b\u00ebn t\u00eb kuptojm\u00eb se \u00e7do vep\u00ebr q\u00eb \u00ebsht\u00eb jasht\u00eb urdhrave t\u00eb fes\u00eb dhe jasht\u00eb binar\u00ebve t\u00eb saj apo \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me parimet e fes\u00eb, \u00ebsht\u00eb e refuzuar.<\/p>\n
Fjala e tij “q\u00eb nuk \u00ebsht\u00eb me urdhrin ton\u00eb” tregon se veprat e t\u00eb gjith\u00eb njer\u00ebzve duhet t\u00eb jen\u00eb n\u00ebn urdhrin e fes\u00eb dhe se ligjet e fes\u00eb t\u00eb jen\u00eb zot\u00ebruese dhe vendimtare me urdhrat dhe ndalesat e saj dhe pastaj vepra q\u00eb \u00ebsht\u00eb n\u00ebn urdhrat e sheriatit dhe n\u00eb ujdi me t\u00eb \u00ebsht\u00eb e pranuar. N\u00eb t\u00eb kund\u00ebrt\u00ebn \u00ebsht\u00eb e refuzuar.<\/p>\n
Imam Kadij Ijadi k\u00ebt\u00eb hadith e sqaron k\u00ebshtu: “Kush shpik n\u00eb Islam ndonj\u00eb mendim (th\u00ebnie) q\u00eb nuk e mb\u00ebshtet n\u00eb Kur’an apo Sunnet me ndonj\u00eb argument, qoft\u00eb ai argument i qart\u00eb apo i fshehur, qoft\u00eb i shqiptuar apo i nxjerr\u00eb me meditim, ai mendim \u00ebsht\u00eb i refuzuar pra, i papranuar, dhe hadithi aludon p\u00ebr at\u00eb se musliman\u00ebt e kan\u00eb obligim ta refuzojn\u00eb k\u00ebt\u00eb mendim apo th\u00ebnie dhe nuk lejohet p\u00ebr ask\u00ebnd q\u00eb ta pasoj\u00eb at\u00eb. Mir\u00ebpo, mund t\u00eb thuhet se me k\u00ebt\u00eb hadith \u00ebsht\u00eb p\u00ebr q\u00ebllim vet\u00eb personi, q\u00eb do t\u00eb thot\u00eb \u00ebsht\u00eb i refuzuar dhe i papranuar.”<\/p>\n
Imam Ib\u00ebn Rexhebi, Allahu e m\u00ebshiroft\u00eb, duke e sqaruar k\u00ebt\u00eb hadith thot\u00eb:<\/p>\n
“Veprat jan\u00eb dy llojesh: adhurime dhe transaksione, marr\u00ebdh\u00ebnie (marr\u00ebveshje).<\/p>\n
Sa u p\u00ebrket adhurimeve, at\u00ebher\u00eb themi se \u00e7do adhurim q\u00eb n\u00eb t\u00ebr\u00ebsi \u00ebsht\u00eb jasht\u00eb ligjit t\u00eb Allahut dhe t\u00eb D\u00ebrguarit sal-Allahu alejhi ue sel-lem, ai adhurim \u00ebsht\u00eb i refuzuar dhe kryesi i atij adhurimi hyn n\u00ebn fjal\u00ebn e Allahut: “A mos kan\u00eb ata ortak\u00eb (zota ose idhuj) q\u00eb u p\u00ebrcaktuan atyre fe, t\u00eb cil\u00ebn nuk e urdh\u00ebroi Allahu?” (Sure Shuura: 21) Pra, kush afrohet tek Allahu me ndonj\u00eb adhurim q\u00eb Allahu dhe i D\u00ebrguari i Tij nuk e kan\u00eb cil\u00ebsuar si adhurim, ai \u00ebsht\u00eb i kot\u00eb dhe i refuzuar (p.sh. festimi i dit\u00eblindjes s\u00eb Muhamedit sal-Allahu alejhi ue sel-lem, d.m.th. Mevludi apo tubimi i afro pes\u00ebdhjet\u00eb personave n\u00eb dit\u00ebn e shtat\u00eb t\u00eb vdekjes s\u00eb ndokujt p\u00ebr t\u00eb k\u00ebnduar d\u00ebshmin\u00eb -La ilahe il-Allah-, q\u00eb tek ne njihet si Qelime e shum\u00eb e shum\u00eb adhurime t\u00eb tjera, t\u00eb cilat nuk kan\u00eb fare baz\u00eb n\u00eb Kur’an apo n\u00eb Sunnet), nd\u00ebrsa kush kryen ndonj\u00eb adhurim q\u00eb n\u00eb esenc\u00eb \u00ebsht\u00eb i ligjsh\u00ebm, mir\u00ebpo m\u00eb von\u00eb \u00ebsht\u00eb shtuar n\u00eb t\u00eb di\u00e7ka q\u00eb nuk ka argument apo \u00ebsht\u00eb l\u00ebn\u00eb mang\u00ebt di\u00e7ka q\u00eb \u00ebsht\u00eb e k\u00ebrkuar, at\u00ebher\u00eb themi se ky adhurim \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me ligjin e Allahut sipas mas\u00ebs s\u00eb asaj q\u00eb i \u00ebsht\u00eb shtuar, gjegj\u00ebsisht q\u00eb i \u00ebsht\u00eb pak\u00ebsuar.<\/p>\n
Por, a \u00ebsht\u00eb vepra e tij e refuzuar apo jo? K\u00ebtu nuk mund t\u00eb themi se \u00ebsht\u00eb e pranuar apo e refuzuar, mir\u00ebpo shikohet n\u00eb gj\u00ebn\u00eb t\u00eb cil\u00ebn e ka l\u00ebn\u00eb mang\u00ebt; n\u00eb qoft\u00eb se ajo \u00ebsht\u00eb nga pjes\u00ebt apo kushtet e adhurimit dhe b\u00ebn q\u00eb adhurimi t\u00eb jet\u00eb i papranuar, si p.sh. n\u00eb qoft\u00eb se nuk merr abdest p\u00ebr namaz duke pasur mund\u00ebsi ose l\u00eb rukun\u00eb apo sexhden gjat\u00eb namazit, at\u00ebher\u00eb themi se kjo vep\u00ebr \u00ebsht\u00eb e kot\u00eb dhe e refuzuar dhe personi obligohet q\u00eb ta p\u00ebrs\u00ebris\u00eb, mir\u00ebpo n\u00eb qoft\u00eb se gj\u00ebja q\u00eb l\u00eb nuk \u00e7on deri te prishja e adhurimit, si p.sh. kush l\u00eb namazin me xhemat, k\u00ebtij personi nuk i thuhet se vepra e tij \u00ebsht\u00eb e refuzuar, por thuhet \u00ebsht\u00eb e mang\u00ebt, kuptohet tek ata t\u00eb cil\u00ebt thon\u00eb se namazi me xhemat \u00ebsht\u00eb obligim.<\/p>\n
E n\u00eb qoft\u00eb se ka shtuar di\u00e7ka n\u00eb adhurim q\u00eb nuk \u00ebsht\u00eb e ligjshme, at\u00ebher\u00eb ajo shtes\u00eb \u00ebsht\u00eb e refuzuar, d.m.th. nuk mund t\u00eb jet\u00eb adhurim dhe nuk shp\u00ebrblehet p\u00ebr t\u00eb, mir\u00ebpo nganj\u00ebher\u00eb shtesa q\u00eb vepron n\u00eb adhurim e prish adhurimin dhe e b\u00ebn t\u00eb papranuesh\u00ebm q\u00eb n\u00eb esenc\u00eb, si p.sh. kush shton nj\u00eb rekat me q\u00ebllim n\u00eb namaz etj. Nganj\u00ebher\u00eb shtesa n\u00eb adhurim nuk e b\u00ebn adhurimin t\u00eb kot\u00eb dhe nuk e largon nga esenca e tij, si p.sh. kush merr abdest nga kat\u00ebr her\u00eb apo agj\u00ebron nat\u00ebn s\u00eb bashku me dit\u00ebn e k\u00ebshtu me radh\u00eb.<\/p>\n
Nd\u00ebrsa sa u p\u00ebrket marr\u00ebdh\u00ebnieve (muamelat), si p.sh. kontratat, prishjet e tyre etj., at\u00ebher\u00eb themi se n\u00eb qoft\u00eb se ndryshohen ligjet e fes\u00eb, at\u00ebher\u00eb ato vendime jan\u00eb t\u00eb refuzuara q\u00eb n\u00eb esenc\u00eb, bie fjala: t\u00eb vendoset q\u00eb ligji p\u00ebr amoralitet t\u00eb jet\u00eb d\u00ebnim me t\u00eb holla etj. P\u00ebr k\u00ebt\u00eb tregon ngjarja n\u00eb koh\u00ebn e t\u00eb D\u00ebrguarit sal-Allahu alejhi ue sel-lem, kur i tha personit i cili i rr\u00ebfeu se djali i tij kishte b\u00ebr\u00eb amoralitet me gruan e nj\u00eb personi dhe si d\u00ebmshp\u00ebrblim prindi i kishte dh\u00ebn\u00eb personit n\u00eb fjal\u00eb nj\u00ebqind dele dhe nj\u00eb sh\u00ebrb\u00ebtor. At\u00ebher\u00eb i D\u00ebrguari sal-Allahu alejhi ue sel-lem i tha: “Nj\u00ebqind delet dhe sh\u00ebrb\u00ebtori t\u00eb kthehen ty, nd\u00ebrsa djali yt duhet t\u00eb rrihet me nj\u00ebqind shkopinj dhe t\u00eb largohet nga vendi p\u00ebr nj\u00eb vit.”<\/p>\n
Kurse sa u p\u00ebrket marr\u00ebveshjeve q\u00eb jan\u00eb t\u00eb ndaluara me sheriat (fe) qoft\u00eb p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb ndonj\u00eb kushti t\u00eb marr\u00ebveshjes, qoft\u00eb p\u00ebr shkak t\u00eb ndonj\u00eb padrejt\u00ebsie q\u00eb i b\u00ebhet ndonj\u00ebr\u00ebs pal\u00eb a qoft\u00eb p\u00ebr shkak se marr\u00ebveshja n\u00eb fjal\u00eb largon nga p\u00ebrmendja e Allahut q\u00eb \u00ebsht\u00eb obligative (p.sh. t\u00eb mos lejohet falja e namazit) apo edhe di\u00e7ka tjet\u00ebr nga k\u00ebto shkaqe q\u00eb u p\u00ebrmend\u00ebn, at\u00ebher\u00eb kjo marr\u00ebveshje a \u00ebsht\u00eb e refuzuar apo \u00ebsht\u00eb e vlefshme? K\u00ebtu ka mospajtime mes dijetar\u00ebve, sepse disa raste tregojn\u00eb se \u00ebsht\u00eb e refuzuar, nd\u00ebrsa raste t\u00eb tjera tregojn\u00eb se marr\u00ebveshja \u00ebsht\u00eb e vlefshme.<\/p>\n
Realiteti i k\u00ebsaj \u00e7\u00ebshtjeje besoj se \u00ebsht\u00eb, e Allahu e di m\u00eb s\u00eb miri, n\u00eb qoft\u00eb se shkaku p\u00ebr \u00e7ka \u00ebsht\u00eb e ndaluar marr\u00ebveshja \u00ebsht\u00eb gj\u00eb q\u00eb ka t\u00eb b\u00ebj\u00eb me t\u00eb drejt\u00ebn e Allahut, at\u00ebher\u00eb ajo marr\u00ebveshje \u00ebsht\u00eb e kot\u00eb dhe \u00ebsht\u00eb e pavlefshme. Kemi p\u00ebr q\u00ebllim -t\u00eb drejt\u00ebn e Allahut- q\u00eb edhe n\u00ebse t\u00eb dy pal\u00ebt bien dakord, prap\u00eb e drejta e Allahut mbetet, shembuj nga kjo rregull p.sh. kemi kuror\u00ebzimin me dik\u00eb q\u00eb \u00ebsht\u00eb e ndaluar, martesa me t\u00eb, t\u00eb gjitha kontratat e kamat\u00ebs, ato duhet patjet\u00ebr q\u00eb t\u00eb prishen edhe n\u00ebse ndodhin, sepse sheriati-ligji i konsideron t\u00eb pavlefshme, gjithashtu shitja e alkoolit, e cof\u00ebtin\u00ebs, derrit, idhujve, qenit dhe t\u00eb gjitha gj\u00ebrat q\u00eb jan\u00eb t\u00eb ndaluara t\u00eb shiten. Mir\u00ebpo, n\u00ebse shkaku p\u00ebr \u00e7ka \u00ebsht\u00eb e ndaluar marr\u00ebveshja ka t\u00eb b\u00ebj\u00eb me t\u00eb drejt\u00ebn e njeriut, at\u00ebher\u00eb varet nga pal\u00ebt n\u00eb marr\u00ebveshje; n\u00ebse pajtohen, obligohen t’i p\u00ebrmbahen marr\u00ebveshjes, por n\u00ebse d\u00ebshirojn\u00eb, e prishin marr\u00ebveshjen. Shembuj t\u00eb k\u00ebtij rasti kemi n\u00ebse nj\u00eb prind e marton t\u00eb bij\u00ebn e tij t\u00eb ve duke mos marr\u00eb p\u00eblqimin e saj, por n\u00eb realitet duhet t\u00eb merret p\u00eblqimi i saj. At\u00ebher\u00eb n\u00eb k\u00ebt\u00eb rast, n\u00ebse e bija bie dakord, kuror\u00ebzimi \u00ebsht\u00eb n\u00eb rregull, mir\u00ebpo n\u00ebse e bija d\u00ebshiron ta prish\u00eb kuror\u00ebn, ka t\u00eb drejt\u00eb. P\u00ebr k\u00ebt\u00eb tregon rasti kur i D\u00ebrguari sal-Allahu alejhi ue sel-lem e ka kthyer kuror\u00ebzimin e nj\u00eb gruaje q\u00eb ishte e ve m\u00eb her\u00ebt sepse babai i saj e kishte martuar duke mos qen\u00eb ajo dakord.<\/p>\n
N\u00eb k\u00ebto \u00e7\u00ebshtje ka shum\u00eb fjal\u00eb p\u00ebr t’u th\u00ebn\u00eb, mir\u00ebpo ne u mjaftuam me k\u00ebt\u00eb duke shpresuar q\u00eb hadithin t\u00eb cilin e sqaruam ta kuptojm\u00eb sa m\u00eb mir\u00eb dhe sa m\u00eb drejt\u00eb.<\/p>\n
Literatura e konsultuar:<\/p>\n
1. Kurani Fisnik me p\u00ebrkthim t\u00eb Hz Sherif Ahmetit.<\/p>\n
2. “Suneni i Ebu Davudit”, me verifikim t\u0451 haditheve nga dijetari Muhamed Nasirudin Albani. Mektebet el mearif-Rijad, botimi i par\u0451.<\/p>\n
3. “Suneni i Ib\u0451n Maxhes”, me verifikim t\u0451 haditheve nga dijetari shqiptar Muhamed Nasirudin Albani, me p\u0451rkujdesje t\u0451 dijetarit Mesh’hur ib\u0451n Hasen Al Selman. Mektebet el mearif-Rijad, botimi i par\u0451.<\/p>\n
4. “Fet’hul Barij sherhu Sahih el-Buhari”, autor hafidh ib\u00ebn Haxher el-Askalanij, El Mektebetu el-asrije,vBejrut, pa vit botimii).<\/p>\n
5. “El Minhaxh sherh Sahih Muslim ib\u00ebn el Haxhaxh”, autor imam Muhjidin En Neveviu, me verifikim t\u00eb Esh-Shejkh Halil Me’mun\u00eb Shejha, Darul Ma’rife \u2013Bjerut botimi i n\u00ebnt\u00eb.<\/p>\n
6. “Sqarimi i Sunenit t\u00eb Ib\u00ebn Maxhes”, nga imam Ebul Hasen el Hanefij, i njohur si imam Sindij, Darul ma’rife- Bejrut, botimi i tret\u0451.<\/p>\n
7. “Xhamiul- ulumi uel-hikemi”, autor Ib\u00ebn Rexheb El-Hanbeli, Darul-Ma’rife Bejrut, pa vit botimi).<\/p>\n
P\u04ebrgatiti: Mr. Fidan XHELILI<\/p>\n
Burimi: www.shkollaislame.com<\/p>\n","protected":false},"excerpt":{"rendered":"
Hadithi nr. 14 n\u00eb vazhdim Transmetohet nga Aishja, Allahu qoft\u00eb i k\u00ebnaqur prej saj, se i D\u00ebrguari sal-Allahu alejhi ue sel-lem ka th\u00ebn\u00eb: “Kush shpik n\u00eb fen\u00eb ton\u00eb di\u00e7ka q\u00eb nuk \u00ebsht\u00eb me urdhrin ton\u00eb, ajo \u00ebsht\u00eb e refuzuar.”(Sahih-autentik)<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":{"0":"post-73","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-c83-hadith"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/73","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=73"}],"version-history":[{"count":0,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/73\/revisions"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=73"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=73"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=73"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}