\u00cbsht\u00eb m\u00eb se e ditur se agj\u00ebrimi i Ramazanit jo vet\u00ebm q\u00eb konsiderohet detyrim (farz) islam, t\u00eb cilin duhet ta kryej\u00eb muslimani, por ai \u00ebsht\u00eb nj\u00eb nga shtyllat m\u00eb thelb\u00ebsore t\u00eb fes\u00eb, domosdoshm\u00ebria e t\u00eb cilit vjen menj\u00ebher\u00eb pas d\u00ebshmis\u00eb (shehadetit) dhe faljes s\u00eb namazit. Megjithat\u00eb Allahu i Lart\u00ebsuar n\u00eb Kuranin Fisnik gjat\u00eb p\u00ebrligjjes s\u00eb k\u00ebsaj dispozite na e b\u00ebn me dije se duhet t\u00eb kihen parasysh rrethanat, kushtet dhe gjendja e besimtarit, i cili e p\u00ebrjeton k\u00ebt\u00eb muaj dhe d\u00ebshiron ta agj\u00ebroj\u00eb at\u00eb. P\u00ebr k\u00ebt\u00eb v\u00ebrtetohet se i s\u00ebmuri, i cili nuk ka mund\u00ebsi ta p\u00ebrballoj\u00eb agj\u00ebrimin, ose udh\u00ebtari q\u00eb merr nj\u00eb rrug\u00eb t\u00eb gjat\u00eb dhe personat e ngjash\u00ebm me k\u00ebta lirohen nga ky detyrim. Lirimi nga agj\u00ebrimi i njer\u00ebzve t\u00eb k\u00ebtill\u00eb, provon faktin se me detyrimin e agj\u00ebrimit nuk synohet v\u00ebshtir\u00ebsimi ndaj besimtar\u00ebve, por kalitja e tyre, arritja e devotshm\u00ebris\u00eb dhe manifestimi i n\u00ebnshtrimit ndaj Krijuesit t\u00eb tyre.<\/p>\n
<\/p>\n
Allahu i Lart\u00ebsuar n\u00eb fund t\u00eb ajeteve n\u00eb t\u00eb cilat p\u00ebrligjet agj\u00ebrimi na e b\u00ebn me dije k\u00ebt\u00eb, duke na th\u00ebn\u00eb: \u201cAllahu d\u00ebshiron q\u00eb t\u2019jua leht\u00ebsoj\u00eb dhe jo q\u00eb t\u2019jua v\u00ebshtir\u00ebsoj\u00eb\u201d.[1]<\/p>\n
N\u00eb vazhdim lexuesi do t\u00eb ket\u00eb rast t\u00eb njoftohet me personat t\u00eb cil\u00ebt lirohen nga agj\u00ebrimi dhe me \u00e7far\u00eb ngarkohen ata, p\u00ebr ta plot\u00ebsuar at\u00eb mang\u00ebsi. Mir\u00ebpo, meq\u00eb rrethanat e njer\u00ebzve t\u00eb cil\u00ebve u lejohet l\u00ebnia e Ramazanit nuk \u00ebsht\u00eb e nj\u00ebjt\u00eb dhe rrjedhimisht dispozitat e tyre dallojn\u00eb, var\u00ebsisht prej gjendjes s\u00eb tyre, at\u00ebher\u00eb do t\u00eb flasim rreth k\u00ebsaj problematike duke i klasifikuar ata n\u00eb tri kategori:<\/p>\n
1- Personat q\u00eb lirohen nga agj\u00ebrimi dhe nuk detyrohen me kompensim.<\/p>\n
2- Personat q\u00eb lirohen nga agj\u00ebrimi dhe detyrohen me kompensim (kaza).<\/p>\n
3- Personat q\u00eb lirohen nga agj\u00ebrimi dhe nuk kan\u00eb mund\u00ebsi ta kompensojn\u00eb at\u00eb me agj\u00ebrim.<\/p>\n
1- Personat q\u00eb lirohen nga agj\u00ebrimi dhe nuk detyrohen me kompensim.<\/p>\n
a) Gjendja e jobesimtarit:<\/p>\n
Nuk ka dyshim se agj\u00ebrimi \u00ebsht\u00eb adhurim specifik, i cili b\u00ebhet vet\u00ebm p\u00ebr hir t\u00eb Allahut t\u00eb Madh\u00ebrish\u00ebm, prandaj p\u00ebr t\u00eb qen\u00eb i pranuar ky adhurim duhet patjet\u00ebr q\u00eb njeriu t\u00eb jet\u00eb musliman, i cili e ka pranuar Allahun p\u00ebr Zot t\u00eb tij dhe Muhamedin, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, p\u00ebr t\u00eb d\u00ebrguar t\u00eb Allahut. Duke u nisur nga ky fakt themi se n\u00ebse nj\u00eb jobesimtar e pranon Islamin dhe \u2013kuptohet \u2013 ai gjat\u00eb jet\u00ebs s\u00eb tij para se t\u00eb ishte musliman nuk ka agj\u00ebruar, at\u00ebher\u00eb nj\u00eb personi i till\u00eb nuk detyrohet t\u2019i kompensoj\u00eb ato muaj t\u00eb Ramazanit, t\u00eb cilat nuk i ka agj\u00ebruar m\u00eb her\u00ebt, meq\u00eb njeriu q\u00eb e pranon Islamin i shlyhen t\u00eb gjitha m\u00ebkatet, t\u00eb cilat i ka b\u00ebr\u00eb para Islamit. Kjo v\u00ebrtetohet me fjal\u00ebn e Zotit t\u00eb Madh\u00ebrish\u00ebm n\u00eb t\u00eb cil\u00ebn thot\u00eb: \u201cThuaju atyre q\u00eb nuk besojn\u00eb: n\u00ebse largohen (nga mosbesimi), do t\u2019u falet e kaluara…\u201d[2]Gjithashtu kjo v\u00ebrtetohet edhe me hadithin e sakt\u00eb n\u00eb t\u00eb cilin i D\u00ebrguari, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, ka th\u00ebn\u00eb: \u201cIslami anulon t\u00eb gjitha m\u00ebkatet e m\u00ebparshme\u201d.[3]<\/p>\n
b) F\u00ebmija i mitur:<\/p>\n
Nga personat q\u00eb lirohen nga agj\u00ebrimi \u00ebsht\u00eb f\u00ebmija, i cili nuk ka arritur mosh\u00ebn e pjekuris\u00eb. \u00c7do dispozit\u00eb detyruese n\u00eb Islam hyn n\u00eb fuqi p\u00ebr njeriun me arritjen e mosh\u00ebs madhore. Prandaj nuk detyrohet me namaz, agj\u00ebrim, haxh dhe detyrime t\u00eb tjera f\u00ebmija deri n\u00eb momentin q\u00eb arrin mosh\u00ebn e pjekuris\u00eb. Gjithashtu me pajtim t\u00eb t\u00eb gjith\u00eb dijetar\u00ebve t\u00eb umetit (ixhma), nga ai nuk k\u00ebrkohet q\u00eb t\u2019i b\u00ebj\u00eb kaza ato dit\u00eb t\u00eb Ramazanit, t\u00eb cilat nuk i ka agj\u00ebruar gjat\u00eb koh\u00ebs kur ishte i mitur. Argument p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb hadithi: \u201cLapsi \u00ebsht\u00eb i ngritur nga tre persona: nga personi q\u00eb \u00ebsht\u00eb n\u00eb gjum\u00eb, derisa t\u00eb zgjohet, nga f\u00ebmija, derisa t\u00eb hyj\u00eb n\u00eb mosh\u00ebn madhore, dhe nga i \u00e7menduri, derisa t\u00eb kthjellohet (t\u00eb b\u00ebhet i aft\u00eb mend\u00ebrisht)\u201d.[4] Mir\u00ebpo ky fakt nuk duhet t`i b\u00ebj\u00eb prind\u00ebrit t\u00eb qet\u00eb dhe t\u00eb mos interesohen p\u00ebr m\u00ebsimin e f\u00ebmij\u00ebve e tyre me agj\u00ebrim para mosh\u00ebs madhore. Gjat\u00eb f\u00ebmij\u00ebris\u00eb, posa\u00e7\u00ebrisht n\u00ebse f\u00ebmija \u00ebsht\u00eb i sh\u00ebndetsh\u00ebm dhe ka mund\u00ebsi ta p\u00ebrballoj\u00eb agj\u00ebrimin, at\u00ebher\u00eb preferohet q\u00eb prindi ta kalit\u00eb f\u00ebmij\u00ebn e tij me agj\u00ebrim qoft\u00eb edhe pak dit\u00eb t\u00eb Ramazanit.<\/p>\n
c) Njeriu, i cili nuk ka mendje (i \u00e7menduri):<\/p>\n
Personi, i cili nuk ka mendje t\u00eb sh\u00ebndosh\u00eb dhe nuk \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm lirohet nga agj\u00ebrimi, meq\u00eb kusht p\u00ebr t\u00eb qen\u00eb agj\u00ebrimi detyrim \u00ebsht\u00eb q\u00eb personi t\u00eb ket\u00eb mendje dhe t\u00eb jet\u00eb i aft\u00eb n\u00eb dallimin e gj\u00ebrave. Argument p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb hadithi i lartp\u00ebrmendur n\u00eb t\u00eb cilin thuhet, se lapsi ngrihet edhe nga i \u00e7menduri derisa t\u00eb b\u00ebhet i aft\u00eb mend\u00ebrisht. Gjithashtu, nj\u00eb person i k\u00ebtill\u00eb nuk detyrohet t\u2019i kompensoj\u00eb ato dit\u00eb t\u00eb pa-agj\u00ebruara, n\u00ebse pas nj\u00eb far\u00eb kohe i rikthehet mendja dhe aft\u00ebsohet.<\/p>\n
2- Personat q\u00eb lirohen nga agj\u00ebrimi dhe detyrohen me kompensim (kaza).<\/p>\n
Personat q\u00eb arsyetohen me l\u00ebnien e agj\u00ebrimit t\u00eb Ramazanit dhe q\u00eb m\u00eb pas detyrohen t\u2019i kompensojn\u00eb ato dit\u00eb jan\u00eb:<\/p>\n
a) I s\u00ebmuri:<\/p>\n
Personi, i cili \u00ebsht\u00eb i s\u00ebmur\u00eb lejohet ta prish\u00eb agj\u00ebrimin gjat\u00eb Ramazanit dhe ai n\u00eb k\u00ebt\u00eb rast nuk ka m\u00ebkat. Argument p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb ajeti: \u201cSa i p\u00ebrket atij q\u00eb \u00ebsht\u00eb i s\u00ebmur\u00eb ose gjendet n\u00eb udh\u00ebtim e sip\u00ebr (le t\u00eb agj\u00ebroj\u00eb m\u00eb von\u00eb) aq dit\u00eb sa nuk i ka agj\u00ebruar. Allahu d\u00ebshiron q\u00eb t\u2019jua leht\u00ebsoj\u00eb dhe jo q\u00eb t\u2019jua v\u00ebshtir\u00ebsoj\u00eb\u201d.[5] Megjith\u00ebse ekzistojn\u00eb shqyrtime t\u00eb ndryshme te jurist\u00ebt musliman\u00eb, se cila s\u00ebmundje e arsyeton mos-agj\u00ebrimin e Ramazanit, ne pa hyr\u00eb n\u00eb elaborimet e tyre themi se jo \u00e7do s\u00ebmundje e liron njeriun nga agj\u00ebrimi. Me fjal\u00eb t\u00eb tjera s\u00ebmundja p\u00ebr agj\u00ebruesin mund t\u00eb jet\u00eb dy llojesh:<\/p>\n
– S\u00ebmundje, e cila nuk ndikohet nga agj\u00ebrimi, sikurse ftohjet e thjeshta (gripi), dhimbjet e lehta t\u00eb kok\u00ebs, dhimbja e dh\u00ebmbit, e gishtit dhe s\u00ebmundjet e tjera t\u00eb vogla, t\u00eb cilat nuk p\u00ebrkeq\u00ebsohen me agj\u00ebrim. N\u00eb k\u00ebt\u00eb rast nuk lejohet prishja e agj\u00ebrimit, edhe pse disa fukaha kan\u00eb th\u00ebn\u00eb se lejohet prishja.<\/p>\n
– S\u00ebmundje, e cila ndikohet nga agj\u00ebrimi dhe k\u00ebshtu \u00e7do agj\u00ebrim q\u00eb ia shton t\u00eb s\u00ebmurit s\u00ebmundjen, e pamund\u00ebson sh\u00ebrimin ose ia vonon kurimin, nuk lejohet ta agj\u00ebroj\u00eb. Nd\u00ebrsa n\u00ebse agj\u00ebrimi p\u00ebr t\u00eb s\u00ebmurin nuk shkakton d\u00ebm, por vet\u00ebm v\u00ebshtir\u00ebsi, at\u00ebher\u00eb n\u00eb k\u00ebt\u00eb rast atij i preferohet prishja.[6]<\/p>\n
b) Udh\u00ebtari:<\/p>\n
Nga njer\u00ebzit t\u00eb cil\u00ebt arsyetohen me mos-agj\u00ebrim t\u00eb Ramazanit \u00ebsht\u00eb edhe personi, i cili nd\u00ebrmerr ndonj\u00eb udh\u00ebtim t\u00eb gjat\u00eb n\u00eb k\u00ebt\u00eb muaj. Argument se udh\u00ebtari \u00ebsht\u00eb i lejuar ta prish\u00eb agj\u00ebrimin \u00ebsht\u00eb po i nj\u00ebjti citat i p\u00ebrmendur tek i s\u00ebmuri, meq\u00eb n\u00eb at\u00eb ajet gjat\u00eb p\u00ebrjashtimit t\u00eb personave, t\u00eb cil\u00ebt lirohen nga agj\u00ebrimi, i s\u00ebmuri dhe udh\u00ebtari p\u00ebrmenden s\u00eb bashku.<\/p>\n
Cila \u00ebsht\u00eb m\u00eb e preferuar p\u00ebr udh\u00ebtarin agj\u00ebrimi apo prishja e agj\u00ebrimit?<\/p>\n
Udh\u00ebtarit i lejohet prishja e agj\u00ebrimit, p\u00ebr shkak t\u00eb udh\u00ebtimit edhe n\u00ebse nuk has n\u00eb v\u00ebshtir\u00ebsi. N\u00ebse has n\u00eb v\u00ebshtir\u00ebsi, at\u00ebher\u00eb v\u00ebrtetohet prishja e agj\u00ebrimit. Nd\u00ebrsa m\u00eb e mira p\u00ebr t\u00eb \u00ebsht\u00eb t\u00eb veproj\u00eb at\u00eb q\u00eb \u00ebsht\u00eb m\u00eb e p\u00ebrshtatshme p\u00ebr t\u00eb. N\u00ebse edhe sikur t\u00eb agj\u00ebroj\u00eb apo mos t\u00eb agj\u00ebroj\u00eb \u00ebsht\u00eb nj\u00ebsoj p\u00ebr t\u00eb, at\u00ebher\u00eb m\u00eb e mir\u00eb p\u00ebr t\u00eb \u00ebsht\u00eb t\u00eb agj\u00ebroj\u00eb, p\u00ebr shkak se ai me k\u00ebt\u00eb e liron veten duke e kryer agj\u00ebrimin dhe m\u00eb e leht\u00eb p\u00ebr t\u00eb \u00ebsht\u00eb t\u00eb agj\u00ebroj\u00eb me njer\u00ebzit. Ky \u00ebsht\u00eb edhe mendimi i shumic\u00ebs s\u00eb dijetar\u00ebve. Kur \u00ebsht\u00eb pyetur Enes Ib\u00ebn Maliku rreth agj\u00ebrimit t\u00eb udh\u00ebtarit ka th\u00ebn\u00eb: \u201cKemi udh\u00ebtuar s\u00eb bashku me t\u00eb D\u00ebrguarin, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, n\u00eb Ramazan dhe nuk i b\u00ebnte v\u00ebrejtje ai q\u00eb agj\u00ebronte atij q\u00eb nuk agj\u00ebronte, ashtu si nuk i b\u00ebnte v\u00ebrejtje ai q\u00eb nuk agj\u00ebronte atij q\u00eb agj\u00ebronte\u201d.[7] Gjithashtu tregohet se Hamza Eslemi ka th\u00ebn\u00eb: \u201cO i D\u00ebrguari i Allahut! Un\u00eb kam forc\u00eb t\u00eb agj\u00ebroj edhe kur jam udh\u00ebtar. A b\u00ebj gabim po t\u00eb veproj k\u00ebshtu?\u201d Profeti iu p\u00ebrgjigj: \u201cKy \u00ebsht\u00eb nj\u00eb leht\u00ebsim nga ana e Allahut. Kush e shfryt\u00ebzon, vepron drejt dhe kush do t\u00eb agj\u00ebroj\u00eb, nuk ka ndonj\u00eb v\u00ebrejtje p\u00ebr t\u00eb\u201d.[8]<\/p>\n
c) Gruaja gjat\u00eb menstruacioneve dhe lehona:<\/p>\n
Gruaja, e cila \u00ebsht\u00eb me menstruacione (hajz) dhe lehoni (nifas) nuk i lejohet t\u00eb agj\u00ebroj\u00eb, p\u00ebr shkak t\u00eb gjendjes s\u00eb saj. N\u00ebse fillon t\u00eb rrjedh\u00eb gjaku (i menstruacioneve) gjat\u00eb dit\u00ebs s\u00eb Ramazanit, qoft\u00eb edhe pak koh\u00eb para per\u00ebndimit t\u00eb diellit, agj\u00ebrimi i saj prishet. Nd\u00ebrsa n\u00ebse gruaja pastrohet nga menstruacionet apo lehonia gjat\u00eb dit\u00ebs s\u00eb Ramazanit, nuk detyrohet ajo t\u00eb agj\u00ebroj\u00eb pjes\u00ebn tjet\u00ebr t\u00eb dit\u00ebs, sipas mendimit m\u00eb t\u00eb sakt\u00eb t\u00eb dijetar\u00ebve. Argument se gruaja me t\u00eb p\u00ebrmuajshmet dhe lehona nuk lejohet t\u00eb agj\u00ebrojn\u00eb \u00ebsht\u00eb ixhmaja (pajtimi i t\u00eb gjith\u00eb ulemave t\u00eb Umetit), e cila bazohet n\u00eb hadithin e Aishes n\u00eb t\u00eb cilin kur \u00ebsht\u00eb pyetur, se: Pse gruaja me menstruacione e b\u00ebn kaza agj\u00ebrimin dhe nuk e b\u00ebn kaza namazin, ajo \u00ebsht\u00eb p\u00ebrgjigjur, se k\u00ebshtu ka qen\u00eb praktika e grave gjat\u00eb koh\u00ebs kur ishte gjall\u00eb i D\u00ebrguari, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb.[9] Nga ky hadith n\u00ebnkuptohet se grat\u00eb gjat\u00eb koh\u00ebs s\u00eb Muhamedit, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb, kur ishin me t\u00eb p\u00ebrmuajshme nuk agj\u00ebronin.<\/p>\n
d) Gruaja shtatz\u00ebn\u00eb dhe gji-dh\u00ebn\u00ebsja:<\/p>\n
M\u00ebshira e madhe e Allahut t\u00eb Madh\u00ebruar ndaj njer\u00ebzve manifestohet n\u00eb \u00e7do aspekt dhe n\u00eb k\u00ebt\u00eb kontekst grat\u00eb shtatz\u00ebna dhe gji-dh\u00ebn\u00ebse lirohen nga agj\u00ebrimi. Gruaja shtatz\u00ebn\u00eb apo ajo q\u00eb e ka f\u00ebmij\u00ebn n\u00eb gji, n\u00ebse frik\u00ebsohet p\u00ebr sh\u00ebndetin e saj, ose p\u00ebr f\u00ebmij\u00ebn e saj, ose p\u00ebr t\u00eb dyja; f\u00ebmij\u00ebn dhe sh\u00ebndetin e saj, asaj pra, i lejohet prishja e agj\u00ebrimit. P\u00ebrndryshe n\u00ebse agj\u00ebrimi nuk i shkakton ndonj\u00eb t\u00eb keqe asaj ose f\u00ebmij\u00ebs s\u00eb saj, at\u00ebher\u00eb ajo agj\u00ebron. Enes ib\u00ebn Maliku tregon se i D\u00ebrguari, lavd\u00ebrimi dhe paqja qofshin mbi t\u00eb ka th\u00ebn\u00eb: \u201cV\u00ebrtet, Allahu i Lart\u00ebsuar e ka shkurtuar namazin p\u00ebrgjysm\u00eb p\u00ebr udh\u00ebtarin dhe e ka larguar barr\u00ebn e t\u00eb agj\u00ebruarit nga udh\u00ebtari, gruaja shtatz\u00ebne dhe gji-dh\u00ebn\u00ebsja\u201d.[10]<\/p>\n
Kompensimi i dit\u00ebve t\u00eb pa-agj\u00ebruara:<\/p>\n
Plot\u00ebsimi ose kompensimi i dit\u00ebve t\u00eb l\u00ebn\u00eb pa agj\u00ebruar nga Ramazani \u00ebsht\u00eb detyrim p\u00ebr t\u00eb s\u00ebmurin, udh\u00ebtarin, gruan me menstruacione e lehon\u00eb dhe p\u00ebr shtatz\u00ebn\u00ebn e gji-dh\u00ebn\u00ebsen. N\u00ebse nj\u00eb dit\u00eb nga Ramazani \u00ebsht\u00eb l\u00ebn\u00eb pa agj\u00ebruar, at\u00ebher\u00eb duhet t\u00eb agj\u00ebrohet vet\u00ebm nj\u00eb dit\u00eb p\u00ebr ta plot\u00ebsuar at\u00eb dhe nuk ka ndonj\u00eb shtes\u00eb tjet\u00ebr. N\u00ebse dikush plot\u00ebson dit\u00ebt e pa-agj\u00ebruara, ai nuk \u00ebsht\u00eb i detyruar ta b\u00ebj\u00eb k\u00ebt\u00eb duke agj\u00ebruar rresht. Allahu i Lart\u00ebsuar n\u00eb Kuran thot\u00eb: \u201cSa i p\u00ebrket atij q\u00eb \u00ebsht\u00eb i s\u00ebmur\u00eb ose gjendet n\u00eb udh\u00ebtim e sip\u00ebr (le t\u00eb agj\u00ebroj\u00eb m\u00eb von\u00eb) aq dit\u00eb sa nuk i ka agj\u00ebruar.\u201d[11] Kjo do t\u00eb thot\u00eb se kushdo q\u00eb \u00ebsht\u00eb i s\u00ebmur\u00eb apo n\u00eb udh\u00ebtim dhe e prish agj\u00ebrimin duhet t\u00eb agj\u00ebroj\u00eb t\u00eb nj\u00ebjtin num\u00ebr dit\u00ebsh pavar\u00ebsisht n\u00ebse e b\u00ebn k\u00ebt\u00eb rresht apo me nd\u00ebrprerje[12].<\/p>\n
P\u00ebr kompensimin e dit\u00ebve t\u00eb pa-agj\u00ebruara nga gruaja me t\u00eb p\u00ebrmuajshme dhe lehon\u00eb \u00ebsht\u00eb sqarimi i Aishes, Zoti qoft\u00eb i k\u00ebnaqur me t\u00eb, e cila tregon se Gruaja me t\u00eb p\u00ebrmuajshme e kompenson agj\u00ebrimin e l\u00ebn\u00eb, nd\u00ebrsa nuk e kompenson namazin e l\u00ebn\u00eb dhe n\u00eb k\u00ebt\u00eb ka konsensus (ixhma)[13].<\/p>\n
Nd\u00ebrsa gruaja shtatz\u00ebn\u00eb dhe gji-dh\u00ebn\u00ebsja, q\u00eb nuk kan\u00eb agj\u00ebruar dit\u00ebt e Ramazanit ka mendime te dijetar\u00ebt, se si b\u00ebhet kazaja e atyre dit\u00ebve. Pa u zgjeruar n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje themi se e sakta \u00ebsht\u00eb se pavar\u00ebsisht arsyes pse e kan\u00eb prishur agj\u00ebrimin ato; a p\u00ebr shkak t\u00eb foshnj\u00ebs, apo p\u00ebr shkak t\u00eb sh\u00ebndetit t\u00eb tyre, ato jan\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn gjendje sikurse i s\u00ebmuri, prandaj mjaftohet t\u2019i kompensojn\u00eb ato dit\u00eb t\u00eb l\u00ebna dhe nuk ka nevoj\u00eb p\u00ebr ndonj\u00eb veprim tjet\u00ebr shtes\u00eb, sikurse ushqimi i t\u00eb varf\u00ebrve.[14]<\/p>\n
Vonimi i kompensimit deri n\u00eb Ramazanin e ardhsh\u00ebm:<\/p>\n
Personat e lartp\u00ebrmendur, t\u00eb cil\u00ebt arsyetohen me mos-agj\u00ebrimin e Ramazanit k\u00ebrkohet prej tyre t\u2019i kompensojn\u00eb ato dit\u00eb t\u00eb pa-agj\u00ebruara pasi t\u00eb kryhet muaji i Ramazanit dhe pasi t\u00eb lirohen nga rrethanat, t\u00eb cilat i kan\u00eb penguar p\u00ebr agj\u00ebrimin, sikurse fjala vjen, i s\u00ebmuri t\u00eb sh\u00ebrohet, udh\u00ebtari ta p\u00ebrfundoj\u00eb udh\u00ebtimin etj. Nuk \u00ebsht\u00eb e detyruar q\u00eb b\u00ebrja kaza e atyre dit\u00ebve t\u00eb filloj\u00eb menj\u00ebher\u00eb, pasi koha p\u00ebr plot\u00ebsimin e tyre \u00ebsht\u00eb mjaft e gjer\u00eb dhe kjo shkon deri n\u00eb Ramazanin e ardhsh\u00ebm. Na tregohet se Aishja i plot\u00ebsonte dit\u00ebt e pa-agj\u00ebruara t\u00eb Ramazanit pak para hyrjes s\u00eb Ramazanit, m\u00eb sakt\u00eb n\u00eb muajin Shaban,[15] dhe ky \u00ebsht\u00eb muaji, i cili i paraprin muajit Ramazan. Prandaj atij q\u00eb i kan\u00eb mbetur pa-agj\u00ebruar nga dit\u00ebt e Ramazanit dhe e vonon k\u00ebt\u00eb, afati i fundit i kompensimit t\u00eb tij \u00ebsht\u00eb fillimi i muajit Ramazan i vitit t\u00eb ardhsh\u00ebm, kjo n\u00ebse nuk ka arsye, por n\u00ebse e vonon me arsye edhe pas Ramazanit t\u00eb ardhsh\u00ebm nuk ka m\u00ebkat. Nd\u00ebrsa kush e vonon pa arsye agj\u00ebrimin (kaza) e atyre dit\u00ebve, q\u00eb nuk i ka agj\u00ebruar, derisa t\u00eb vij\u00eb Ramazani i ardhsh\u00ebm, nga ai k\u00ebrkohet t\u00eb pendohet (p\u00ebr k\u00ebt\u00eb vones\u00eb) dhe ta agj\u00ebroj\u00eb Ramazanin, pastaj t\u2019i plot\u00ebsoj\u00eb dit\u00ebt e l\u00ebna pa agj\u00ebruar. Edhe pse transmetohet nga tre sahab\u00eb, se nga ata k\u00ebrkohet krahas plot\u00ebsimit, edhe t\u00eb ushqejn\u00eb nga nj\u00eb t\u00eb varf\u00ebr p\u00ebr secil\u00ebn dit\u00eb, nga citatet kuranore q\u00eb flasin p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje kuptohet se k\u00ebrkohet vet\u00ebm plot\u00ebsimi dhe pendimi p\u00ebr vonimin dhe jo ndonj\u00eb vep\u00ebr tjet\u00ebr m\u00eb shum\u00eb. Kjo \u00ebsht\u00eb edhe zgjedhja e Hanefive,[16] Ibrahim Nehaiut, Imam Buhariut dhe disa dijetar\u00ebve t\u00eb tjer\u00eb.[17]<\/p>\n
3- Personat q\u00eb lirohen nga agj\u00ebrimi dhe nuk kan\u00eb mund\u00ebsi ta plot\u00ebsojn\u00eb at\u00eb me agj\u00ebrim.<\/p>\n
Personat, t\u00eb cil\u00ebt lirohen nga agj\u00ebrimi i Ramazanit dhe nuk kan\u00eb mund\u00ebsi t\u2019i kompensojn\u00eb ato dit\u00eb me agj\u00ebrim jan\u00eb:<\/p>\n
a) Pleq\u00ebria e thell\u00eb:<\/p>\n
Plaku dhe plaka shum\u00eb t\u00eb vjet\u00ebr dhe t\u00eb thyer n\u00eb mosh\u00eb, t\u00eb cil\u00ebt nuk kan\u00eb mund\u00ebsi t\u00eb agj\u00ebrojn\u00eb, p\u00ebr shkak t\u00eb dob\u00ebsis\u00eb s\u00eb tyre dhe ballafaqimit me v\u00ebshtir\u00ebsi t\u00eb pap\u00ebrballueshme; k\u00ebta persona lirohen nga agj\u00ebrimi. Gjithashtu \u00ebsht\u00eb e qart\u00eb se gjendja sh\u00ebndet\u00ebsore e k\u00ebtyre pleqve nuk ka mund\u00ebsi t\u00eb p\u00ebrmir\u00ebsohet, prandaj nga ata nuk pritet se kan\u00eb mund\u00ebsi t\u2019i plot\u00ebsojn\u00eb ato dit\u00eb t\u00eb Ramazanit dikur.<\/p>\n
b) S\u00ebmundjet kronike:<\/p>\n
Personat, t\u00eb cil\u00ebt vuajn\u00eb nga s\u00ebmundjet kronike t\u00eb pash\u00ebrueshme q\u00eb pamund\u00ebsojn\u00eb agj\u00ebrimin, lirohen nga agj\u00ebrimi i Ramazanit. Gjithashtu k\u00ebta persona, meq\u00eb vuajn\u00eb nga s\u00ebmundje t\u00eb pash\u00ebrueshme ata nuk kan\u00eb mund\u00ebsi t\u2019i kompensojn\u00eb ato dit\u00eb pas Ramazanit. Si shembull i s\u00ebmundjeve kronike jan\u00eb: disa lloje t\u00eb r\u00ebnda t\u00eb s\u00ebmundjes s\u00eb sheqerit, s\u00ebmundjet ekstreme t\u00eb zemr\u00ebs, tensioni i lart\u00eb etj.<\/p>\n
M\u00ebnyra e kompensimit t\u00eb dit\u00ebve t\u00eb pa agj\u00ebruara p\u00ebr k\u00ebta njer\u00ebz:<\/p>\n
E sqaruam m\u00eb lart, se plaku dhe plaka n\u00eb mosh\u00eb t\u00eb thyer dhe i s\u00ebmuri me s\u00ebmundje kronike, nuk kan\u00eb mund\u00ebsi t\u2019i plot\u00ebsojn\u00eb dit\u00ebt e pa-agj\u00ebruara t\u00eb Ramazanit. Prandaj ata nuk detyrohen me kaza t\u00eb atyre dit\u00ebve, por nga ata k\u00ebrkohet q\u00eb p\u00ebr \u00e7do dit\u00eb t\u00eb Ramazanit t\u00eb pa-agj\u00ebruar t\u00eb ushqejn\u00eb nj\u00eb t\u00eb varf\u00ebr. Argument p\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb fjala e Allahut: \u201cAta q\u00eb kan\u00eb v\u00ebshtir\u00ebsi p\u00ebr t\u00eb agj\u00ebruar, duhet t\u00eb ushqejn\u00eb si shpagim nga nj\u00eb t\u00eb varf\u00ebr p\u00ebr \u00e7do dit\u00eb agj\u00ebrimi\u201d[18]. Ib\u00ebn Abasi gjat\u00eb komentimit t\u00eb k\u00ebtij ajeti ka th\u00ebn\u00eb: \u201cAjeti nuk \u00ebsht\u00eb i anuluar, por ka t\u00eb b\u00ebj\u00eb me plakun dhe plak\u00ebn, t\u00eb cil\u00ebt nuk mund t\u00eb agj\u00ebrojn\u00eb, nd\u00ebrsa ata p\u00ebr \u00e7do dit\u00eb duhet t\u00eb ushqejn\u00eb nj\u00eb t\u00eb varf\u00ebr\u201d.[19]<\/p>\n
P\u00ebr sasin\u00eb e ushqimit q\u00eb duhet dh\u00ebn\u00eb n\u00eb k\u00ebt\u00eb rast dijetar\u00ebt kan\u00eb mendime t\u00eb ndryshme dhe themi se ajo q\u00eb duhet t\u00eb jet\u00eb e mjaftueshme \u00ebsht\u00eb p\u00ebrgatitja e nj\u00eb shujte ushqimi p\u00ebr nj\u00eb t\u00eb varf\u00ebr p\u00ebr \u00e7do dit\u00eb t\u00eb pa-agj\u00ebruar t\u00eb Ramazanit. N\u00ebse mjaftohemi edhe me nj\u00eb kilogram e gjysm\u00eb ose dy miell, oriz, makarona etj. b\u00ebn, edhe pse p\u00ebrgatitja e shujt\u00ebs \u00ebsht\u00eb m\u00eb primare.<\/p>\n
[1] Bekare, 185.<\/p>\n
[2] Enfal, 38.<\/p>\n
[3] Muslimi.<\/p>\n
[4] Ebu Davudi dhe Albani e cil\u00ebson t\u00eb sakt\u00eb.<\/p>\n
[5] Bekare, 185.<\/p>\n
[6] Hashijetu Ib\u00ebn Abidin v\u00ebll. II, fq. 116; Esh-Sherhul Mumti, v\u00ebll. VI, fq. 341.<\/p>\n
[7] Muslimi.<\/p>\n
[8] Muslimi.<\/p>\n
[9] Buhariu dhe Muslimi.<\/p>\n
[10] Ebu Davudi, Nesaiu, Ib\u00ebn Maxhe dhe Albani e cil\u00ebson t\u00eb sakt\u00eb.<\/p>\n
[11] Bekare, 185.<\/p>\n
[12] Fikhu Sune, v\u00ebll. I, fq. 311.<\/p>\n
[13] Muslimi dhe Tirmidhiu<\/p>\n
[14] Esh-Sherhul Mumti, v\u00ebll. VI, fq. 348-350.<\/p>\n
[15] Buhariu dhe Muslimi.<\/p>\n
[16] El-hidaje Sherhu Bidaje, v\u00ebll. I, fq. 127.<\/p>\n
[17] Fet`hul Bari, v\u00ebll. 4, fq. 188; Esh-Sherhul Mumti, v\u00ebll. 6, fq. 445.<\/p>\n
[18] Bekare, 184.<\/p>\n
[19] Sh\u00ebnon Buhariu.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u00cbsht\u00eb m\u00eb se e ditur se agj\u00ebrimi i Ramazanit jo vet\u00ebm q\u00eb konsiderohet detyrim (farz) islam, t\u00eb cilin duhet ta kryej\u00eb muslimani, por ai \u00ebsht\u00eb nj\u00eb nga shtyllat m\u00eb thelb\u00ebsore t\u00eb fes\u00eb, domosdoshm\u00ebria e t\u00eb cilit vjen menj\u00ebher\u00eb pas d\u00ebshmis\u00eb (shehadetit) dhe faljes s\u00eb namazit. Megjithat\u00eb Allahu i Lart\u00ebsuar n\u00eb Kuranin Fisnik gjat\u00eb p\u00ebrligjjes s\u00eb […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21],"tags":[],"class_list":{"0":"post-854","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-c103-te-ndryshme"},"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/854","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=854"}],"version-history":[{"count":0,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/854\/revisions"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=854"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=854"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=854"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}