Ndon\u00ebse niveli i lart\u00eb i zhvillimit material, i mund\u00ebsuar nga risit\u00eb shkencore e teknologjike, ka revolucionuar pothuaj \u00e7do fush\u00eb t\u00eb interesit njer\u00ebzor, por ka d\u00ebshtuar\u00a0 q\u00eb (ky zhvillim) t\u00eb bashk\u00ebrendohet me ndonj\u00eb p\u00ebrmir\u00ebsim n\u00eb kategorit\u00eb e nd\u00ebrlidhura dhe t\u00eb p\u00ebrbashk\u00ebta t\u00eb paqes – p.sh. n\u00eb paqen shpirt\u00ebrore, paqen e brendshme, dhe n\u00eb paqen shoq\u00ebrore etj.<\/p>\n
P\u00ebrkundrazi, pak\u00ebnaq\u00ebsia, ankthi dhe humbja e besimit n\u00eb lidhje me t\u00eb ardhmen jan\u00eb b\u00ebr\u00eb m\u00eb t\u00eb dukshme dhe n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, besimi n\u00eb p\u00ebrgjith\u00ebsi n\u00eb diskursin civil \u00ebsht\u00eb disi p\u00ebrjashtuar nga jeta shoq\u00ebrore. Dukurit\u00eb trondit\u00ebse si rritja e shkall\u00ebs s\u00eb vet\u00ebvrasjeve, ve\u00e7an\u00ebrisht n\u00eb mosha t\u00eb reja, dhe nisja e shum\u00eb l\u00ebvizjeve t\u00eb nd\u00ebrtuara rreth \u00e7\u00ebshtjes s\u00eb t\u00eb drejtave themelore si dhe motiveve t\u00eb fshehta, kan\u00eb marr\u00eb p\u00ebrmasa t\u00eb jasht\u00ebzakonshme.<\/p>\n
Identifikimi i shkakut q\u00eb q\u00ebndron pas k\u00ebtyre dukurive \u00ebsht\u00eb kthyer n\u00eb subjekt t\u00eb debatit publik dhe un\u00eb dua t\u00eb kontribuoj n\u00eb k\u00ebt\u00eb debat t\u00eb vazhduesh\u00ebm duke ofruar perspektiv\u00ebn islame n\u00eb nj\u00eb aspekt specifik: aspektin e verbalizimit n\u00eb hiperseksualizmin e shfrenuar t\u00eb sot\u00ebm; sepse n\u00eb asnj\u00eb fush\u00eb tjet\u00ebr t\u00eb jet\u00ebs njer\u00ebzore, materializmi nuk ka sjell\u00eb pasoja kaq t\u00eb r\u00ebnda,\u00a0 ashtu si\u00e7 ka l\u00ebn\u00eb n\u00eb fush\u00ebn e seksualitetit.<\/p>\n
P\u00ebr k\u00ebdo q\u00eb ka studiuar sadopak historin\u00eb e Oksidentit, duhet t\u00eb ket\u00eb t\u00eb qart\u00eb se koncepti paramodern per\u00ebndimor dhe socio-seksologjik1<\/sup>\u00a0 i ekzistenc\u00ebs dhe ai q\u00eb dominon sot n\u00eb k\u00ebto mjedise ndryshojn\u00eb diametralisht me nj\u00ebri-tjetrin. Sipas p\u00ebrshtypjes s\u00eb jashtme, sot, p\u00ebr sa i p\u00ebrket socio-seksologjis\u00eb, ekzistojn\u00eb nj\u00eb miz\u00ebri modelesh t\u00eb ndryshme jetese, mes t\u00eb cilave duket nj\u00eb konkurrenc\u00eb e lir\u00eb dhe e gjall\u00eb.<\/p>\n Me kalimin e koh\u00ebs, bot\u00ebkuptimi dhe mend\u00ebsia e Oksidentit, e cila p\u00ebr nj\u00eb koh\u00eb mjaft t\u00eb gjat\u00eb, ishte form\u00ebsuar dhe dominuar nga doktrinat krishtere nisi jo vet\u00ebm t\u00eb shfaqej duksh\u00ebm, por arriti kulmin, duke ngjallur neveri ndaj institucionit fetar dhe qenies s\u00eb Zotit.<\/p>\n Si rrjedhoj\u00eb, nj\u00eb pjes\u00eb e konsiderueshme e popullsis\u00eb n\u00eb per\u00ebndim, nisi kritika masive dhe shfaqi skepticiz\u00ebm ndaj besimit. Nj\u00eb nga faktor\u00ebt vendimtar\u00eb n\u00eb k\u00ebt\u00eb zhvillim ishte ideja dhe bot\u00ebkuptimi i krishter\u00eb, t\u00eb cilat konsideroheshin si mjaft t\u00eb shk\u00ebputura e kontradiktore me jet\u00ebn reale. Nj\u00eb nga k\u00ebto ide themelore \u00ebsht\u00eb antagonizmi fetar ndaj ndjenjave epshore dhe seksualitetit, dhe \u201cpesimizmi seksual\u201d i kish\u00ebs dhe klerik\u00ebve t\u00eb saj. (Sipas pik\u00ebpamjes pesimiste, d\u00ebshirat seksuale mund t\u00eb jen\u00eb problematike nga ana morale dhe p\u00ebrb\u00ebjn\u00eb k\u00ebrc\u00ebnim p\u00ebr racionalitetit ton\u00eb)<\/p>\n P\u00ebrve\u00e7 revolucioneve sociale dhe kulturore, periudha e pas Luft\u00ebs s\u00eb Dyt\u00eb Bot\u00ebrore u shoq\u00ebrua me shfaqjen e t\u00eb ashtuquajturit revolucion seksual (ose \u00e7lirimi seksual), i cili k\u00ebrkoi t\u00eb \u00e7lironte shoq\u00ebrin\u00eb nga rregullat dhe ndalimet e krishterimit, i cili kishte nisur t\u00eb perceptohej si di\u00e7ka fanatike. Megjithat\u00eb, n\u00eb rrjedh\u00ebn e k\u00ebtyre ndryshimeve, u \u00e7liruan forca t\u00eb shfrenimit e t\u00eb shthurjes, t\u00eb cilat n\u00ebp\u00ebrk\u00ebmb\u00ebn t\u00eb gjitha frenimnet. K\u00ebto forca, n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme zhvendos\u00ebn shoq\u00ebrin\u00eb nga nj\u00eb ekstrem n\u00eb tjetrin.<\/p>\n Ndryshe nga paraardh\u00ebsit tan\u00eb, ne tani kemi qasje n\u00eb di\u00e7ka q\u00eb atyre u mungonte: p\u00ebrvoja 50 vje\u00e7are dhe provat sociologjike, psikologjike, mjek\u00ebsore dhe t\u00eb fushave t\u00eb tjera t\u00eb ngjashme p\u00ebr pasojat e revolucionit seksual. Ajo q\u00eb vihet re n\u00eb ve\u00e7anti, \u00ebsht\u00eb se grat\u00eb kan\u00eb mbartur pasoja m\u00eb t\u00eb m\u00ebdha nga ajo q\u00eb vazhdon t\u00eb konsiderohet si nj\u00eb p\u00ebrmbysje e suksesshme. Seksualiteti publik q\u00eb mbizot\u00ebron sot ka z\u00ebvend\u00ebsuar vet\u00ebm nj\u00eb lloj objektivizimi me nj\u00eb tjet\u00ebr. Sipas \u201cgjysh\u00ebrve\u201d intelektual\u00eb t\u00eb teorive shoq\u00ebrore, nj\u00eb revolucion seksual nuk ka ndodhur kurr\u00eb, as at\u00ebher\u00eb, as m\u00eb von\u00eb. Madje, n\u00eb vend t\u00eb saj, ishte l\u00ebshuar nj\u00eb zhurm\u00eb mediatike me t\u00eb nj\u00ebjtin em\u00ebr. P\u00ebr ata q\u00eb kan\u00eb studiuar n\u00eb holl\u00ebsi l\u00ebvizjen e revolucionit seksual, fituesit e k\u00ebsaj hisotrie jan\u00eb t\u00eb qart\u00eb. Ata jan\u00eb tregtar\u00ebt e seksit, t\u00eb cil\u00ebt jan\u00eb shp\u00ebrblyer me fitime p\u00ebrrallore p\u00ebr kontributet e tyre n\u00eb k\u00ebt\u00eb \u00e7lirim.<\/p>\n Rritja e banalizimit dhe ekspozimit t\u00eb trupit n\u00eb publik, si dhe normalizimi i nj\u00eb fjalori t\u00eb ndyr\u00eb e t\u00eb shthurur nuk na \u00e7on n\u00eb m\u00eb shum\u00eb liri. Media dhe industria e reklamave jan\u00eb fiksuar t\u00eb paraqesin gjat\u00eb gjith\u00eb koh\u00ebs t\u00eb nj\u00ebjt\u00ebt imazhe q\u00eb objektivizojn\u00eb trupin e njeriut. P\u00ebrve\u00e7 k\u00ebsaj, prezenca masive e imazheve seksuale kudo n\u00ebp\u00ebr filma, reklama, revista dhe n\u00eb \u201cpop muzik\u00eb\u201d si dhe p\u00ebrhapja e pakufizuar e pornografis\u00eb p\u00ebrmes internetit po sjellin pasoja jasht\u00ebzakonisht t\u00eb d\u00ebmshme.<\/p>\n Megjithat\u00eb, sot nd\u00ebr zhanret e shfaqjeve problematike t\u00eb lejueshm\u00ebris\u00eb s\u00eb shfrenuar seksuale, pornografia p\u00ebrb\u00ebn nj\u00eb ekstrem ose th\u00ebn\u00eb ndryshe \u00ebsht\u00eb vet\u00ebm maja e ajsbergut.<\/p>\n Aspekti i ve\u00e7ant\u00eb q\u00eb un\u00eb dua ta trajtoj k\u00ebtu, shpesh shp\u00ebrfillet ose nuk i kushtohet v\u00ebmendja e duhur. Un\u00eb u referohem rregullave q\u00eb p\u00ebrcaktojn\u00eb kufijt\u00eb e lejueshm\u00ebris\u00eb dhe t\u00eb ndalimit p\u00ebr t\u00eb folurin n\u00eb nivelin publik, nga k\u00ebndv\u00ebshtrimi islam.<\/p>\n Islami \u00ebsht\u00eb nj\u00eb fe q\u00eb e konsideron k\u00ebt\u00eb bot\u00eb si dhe rrethanat, kushtet dhe ligjet q\u00eb mbizot\u00ebrojn\u00eb n\u00eb t\u00eb si t\u00eb krijuara nga Zoti, q\u00eb funksionojn\u00eb me vullnetin e Zotit. Kurani Fam\u00eblart\u00eb, i zbritur nga Zoti, i referohet vetes si \u0643\u0650\u062a\u064e\u0627\u0628\u064c \u0645\u0651\u064f\u0628\u0650\u064a\u0646\u064d (kitabun mubin<\/em>) \u201clibri i qart\u00eb\u201d,2<\/sup>\u00a0 nd\u00ebrsa natyra e njeriut, e krijuar nga Zoti, p\u00ebrmendet si \u0643\u0650\u062a\u064e\u0627\u0628\u064d \u0645\u0651\u064e\u0643\u0652\u0646\u064f\u0648\u0646\u064d (kitab meknun<\/em>) \u201clibri i fsheht\u00eb\u201d.3<\/sup>\u00a0 K\u00ebtu ekziston nj\u00eb kongruenc\u00eb absolute dhe e pakusht\u00ebzuar midis k\u00ebtyre t\u00eb dyve. P\u00ebr k\u00ebt\u00eb arsye, Islami \u00ebsht\u00eb ajo fe q\u00eb e vendos natyr\u00ebn njer\u00ebzore p\u00ebrsosm\u00ebrisht n\u00eb qend\u00ebr t\u00eb v\u00ebmendjes, dhe e ndihmon at\u00eb t\u00eb zhvilloj\u00eb n\u00eb shkall\u00ebn m\u00eb t\u00eb lart\u00eb, pasi ai synon p\u00ebrputshm\u00ebrin\u00eb dhe lidhshm\u00ebrin\u00eb e s\u00eb brendshmes me t\u00eb jashtmen.<\/p>\n As epshi seksual e as k\u00ebnaq\u00ebsia trupore nuk jan\u00eb dukuri negative; por ato b\u00ebhen t\u00eb tilla kur kthehen n\u00eb nj\u00eb d\u00ebshir\u00eb t\u00eb tepruar apo n\u00eb nj\u00eb fenomen t\u00eb shthurur, p.sh. duke i kthyer ato n\u00eb dukuri publike, parim ky q\u00eb vlen edhe p\u00ebr m\u00ebnyr\u00ebn e t\u00eb folurit.<\/p>\n Plot\u00ebsimi i epshit seksual p\u00ebrmes rrug\u00ebs s\u00eb lejuar dhe nd\u00ebrprerja e tij e plot\u00eb jan\u00eb dy gj\u00ebra t\u00eb ndryshme. Liria duhet t\u00eb ushtrohet brenda nj\u00eb kornize t\u00eb sh\u00ebndetshme, e cila e shmang afrimin e qasjeve ekstreme, pra t\u00eb hedonismit4<\/sup> ose t\u00eb hedonofobis\u00eb. Ajo q\u00eb Islami synon t\u00eb p\u00ebrmbaj\u00eb \u00ebsht\u00eb lejueshm\u00ebria e shfrenuar (unbridled permissiveness) e cila fshihet e mbuluar n\u00ebn mask\u00ebn e liris\u00eb. Sot ajo \u00ebsht\u00eb nj\u00eb nga shtylla e degjenerimit shoq\u00ebror t\u00eb koh\u00ebs son\u00eb, nd\u00ebrsa Islami synon t\u00eb kanalizoj\u00eb instinktet njer\u00ebzore n\u00eb p\u00ebrputhje me rrethanat.<\/p>\n Nj\u00eb parim metodologjik i jurisprudenc\u00ebs n\u00eb Islam \u00ebsht\u00eb luftimi i shkaqeve dhe jo vet\u00ebm i simptomave. Ky parim respektohet duke bllokuar veprimet dhe mjetet e ligjshme p\u00ebr parakushtet dhe pasojat e tyre, t\u00eb ashtuquajturat sadd edh-dharai\u2018. P\u00ebr shembull, Kurani i Shenjt\u00eb jo vet\u00ebm thot\u00eb se besimtar\u00ebt nuk duhet t\u00eb kryejn\u00eb kurv\u00ebri ose kurv\u00ebri, por thot\u00eb:\u00a0\u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0642\u0652\u0631\u064e\u0628\u064f\u0648\u0627 \u0627\u0644\u0632\u0651\u0650\u0646\u064e\u0649\u0670<\/p>\n \u201cDhe mos iu afroni kurv\u00ebris\u00eb ose tradhtis\u00eb bashk\u00ebshortore\u201d.5<\/sup><\/p><\/blockquote>\n Dhe thot\u00eb:\u00a0\u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0642\u0652\u0631\u064e\u0628\u064f\u0648\u0627 \u0627\u0644\u0652\u0641\u064e\u0648\u064e\u0627\u062d\u0650\u0634\u064e \u0645\u064e\u0627 \u0638\u064e\u0647\u064e\u0631\u064e \u0645\u0650\u0646\u0652\u0647\u064e\u0627 \u0648\u064e\u0645\u064e\u0627 \u0628\u064e\u0637\u064e\u0646\u064e \u06d6\u0645<\/p>\n \u201cDhe mos iu afroni paturp\u00ebsive, as t\u00eb dukshmes e as t\u00eb padukshmes s\u00eb tyre\u201d.6<\/sup><\/p><\/blockquote>\n N\u00ebse mendojm\u00eb p\u00ebr bazat m\u00eb themelore, mbi t\u00eb cilat q\u00ebndron shoq\u00ebria e sotme, padyshim liria mund t\u00eb konsiderohet nj\u00eb nga vlerat m\u00eb t\u00eb dalluara. Ne ndodhemi aktualisht n\u00eb mes t\u00eb nj\u00eb krize t\u00eb liris\u00eb. Ne kemi filluar t\u2019u shmangemi t\u00eb gjith\u00eb atyre faktor\u00ebve t\u00eb r\u00ebnd\u00ebsish\u00ebm, t\u00eb cil\u00ebt kan\u00eb qen\u00eb stabilizues dhe formues p\u00ebrgjat\u00eb rrug\u00ebtimit t\u00eb qytet\u00ebrimit. Sot \u00ebsht\u00eb b\u00ebr\u00eb shum\u00eb e leht\u00eb t\u00eb hedhim posht\u00eb t\u00eb v\u00ebrtet\u00ebn dhe mir\u00ebsjelljen, nd\u00ebrsa korrekt\u00ebsia politike \u00ebsht\u00eb kthyer n\u00eb nj\u00eb fjal\u00eb t\u00eb pist\u00eb.<\/p>\n Ekzistojn\u00eb dy lloje lirish: liria nga di\u00e7ka dhe liria p\u00ebr t\u00eb b\u00ebr\u00eb di\u00e7ka. Kur flasim p\u00ebr lirin\u00eb prej di\u00e7kaje, ajo n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk n\u00ebnkupton \u00e7lirimin apo \u201cheqjen qafe\u201d nga e v\u00ebrteta, mir\u00ebsjellja a etika njer\u00ebzore. Po ashtu, duhet t\u00eb mb\u00ebshtesim lirin\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb di\u00e7ka, kur ajo n\u00ebnkupton lirin\u00eb p\u00ebr t\u00eb pasur nj\u00eb jet\u00eb kuptimplot\u00eb dhe objektive. Fatkeq\u00ebsisht, shumica nga ne k\u00ebrkojm\u00eb nj\u00eb jet\u00eb t\u00eb lumtur (apo egoestike), nd\u00ebrsa k\u00ebrkimi i nj\u00eb jete kuptimplot\u00eb po b\u00ebhet gjithnj\u00eb e m\u00eb rrall\u00eb. Pra, kemi nj\u00eb pabarazi dhe mosp\u00ebrputhje, qysh n\u00eb konceptin dhe p\u00ebrkufizimin e fjal\u00ebs \u201cliri\u201d.<\/p>\n Dihet q\u00eb vendosja e kufizimeve n\u00eb liri dhe ve\u00e7an\u00ebrisht n\u00eb lirin\u00eb e shprehjes \u00ebsht\u00eb e nevojshme dhe ky parim i pajton normat islame me konventat nd\u00ebrkomb\u00ebtare p\u00ebr t\u00eb drejt\u00ebn e njeriut. N\u00eb k\u00ebndv\u00ebshtrimin e ligjit t\u00eb Islamit, q\u00ebllimi kryesor i liris\u00eb s\u00eb shprehjes, \u00ebsht\u00eb n\u00eb radh\u00eb t\u00eb par\u00eb t\u00eb krijoj\u00eb mjedisin, i cili mund t\u00eb ndihmoj\u00eb n\u00eb njohjen e s\u00eb v\u00ebrtet\u00ebs si dhe p\u00ebr mbrojtjen e dinjitetit njer\u00ebzor. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, sipas ligjit islamik, e drejta e liris\u00eb s\u00eb shprehjes nuk \u00ebsht\u00eb absolute, por e kusht\u00ebzuar nga shprehja e drejt\u00eb e fjal\u00ebs. Brenda traditave islame, disa lloj shprehjesh a temash, konsiderohen mjaft problematike. N\u00eb k\u00ebt\u00eb k\u00ebndv\u00ebshtrim, \u00ebsht\u00eb vet\u00ebm e mira e p\u00ebrbashk\u00ebt e cila p\u00ebrb\u00ebn hap\u00ebsir\u00ebn e pranueshm\u00ebris\u00eb s\u00eb shprehjes s\u00eb lir\u00eb. Caqet e k\u00ebsaj hap\u00ebsire, p\u00ebrve\u00e7 t\u00eb tjerash, rrjedhin nga dispozitat etike si\u00e7 jan\u00eb nxitja e dhembshuris\u00eb dhe respektimi ndaj t\u00eb drejtave t\u00eb t\u00eb tjer\u00ebve.<\/p>\n Kufizimet ligjore mbi lirin\u00eb e fjal\u00ebs p\u00ebrfshijn\u00eb shpifjen, p\u00ebrhapjen e q\u00ebllimshme t\u00eb fjal\u00ebve t\u00eb rreme dhe fyerjen, dhe kund\u00ebrvajtet penale d\u00ebnohen me ligj. Nj\u00eb tjet\u00ebr kufizim mbi lirin\u00eb e fjal\u00ebs vjen n\u00ebse ligj\u00ebrimi konsiderohet se p\u00ebrb\u00ebn nj\u00eb sulm p\u00ebrbuz\u00ebs dhe armiq\u00ebsor ndaj personit, p\u00ebr shkak t\u00eb bindjeve fetare. Nxitja e urrejtjes q\u00eb k\u00ebrc\u00ebnon sigurin\u00eb shoq\u00ebrore, fetare dhe etnike \u00ebsht\u00eb e d\u00ebnueshme dhe konsiderohet nj\u00eb vep\u00ebr penale.<\/p>\n Kufizimet kryesore morale p\u00ebr lirin\u00eb e fjal\u00ebs p\u00ebrfshijn\u00eb g\u00ebnjeshtr\u00ebn, shpifjen, fyerjen dhe pr\u00ebdorimin e gjuh\u00ebs urrejt\u00ebse. Ekziston nj\u00eb kod i p\u00ebrgjithsh\u00ebm moral n\u00eb Islam q\u00eb shkurajon p\u00ebrhapjen e t\u00eb metave dhe t\u00eb fshehtave personale t\u00eb t\u00eb tjer\u00ebve. Ekziston gjithashtu nj\u00eb kufizim i p\u00ebrgjithsh\u00ebm moral q\u00eb Islami vendos mbi q\u00ebllimet keqdash\u00ebse q\u00eb synojn\u00eb p\u00ebrbuzjen dhe posht\u00ebrimin e q\u00ebllimsh\u00ebm t\u00eb t\u00eb tjer\u00ebve (\u0627\u0644\u0645\u0650\u0631\u064e\u0627\u0639\u064f el-mira\u2019).<\/p>\n Q\u00ebndrimi i Islamit p\u00ebr nevoj\u00ebn e kufizimeve n\u00eb lirin\u00eb e shprehjes \u00ebsht\u00eb di\u00e7ka q\u00eb \u00ebsht\u00eb e p\u00ebrbashk\u00ebt me konventat nd\u00ebrkomb\u00ebtare t\u00eb t\u00eb drejtave t\u00eb njeriut. Liria e shprehjes n\u00eb ligjin islam ka p\u00ebr q\u00ebllim kryesor identifikimin e s\u00eb v\u00ebrtet\u00ebs dhe ruajtjen e dinjitetit njer\u00ebzor. N\u00ebn mantelin e liris\u00eb s\u00eb shprehjes, nuk lejohet as p\u00ebrhapja e nj\u00eb gjuhe t\u00eb pahijshme e as asaj e thashethemeve.7<\/sup><\/p>\n Pra, sipas Islamit, liria e shprehjes nuk \u00ebsht\u00eb absolute, por \u00ebsht\u00eb e kufizuar n\u00eb shprehjen dhe fjal\u00ebn e duhur. Brenda tradit\u00ebs islame, disa lloje t\u00eb t\u00eb shprehurit dhe t\u00eb folurit konsiderohen mjaft problematike. Kriteri i mir\u00ebqenies s\u00eb shoq\u00ebris\u00eb \u00ebsht\u00eb ai q\u00eb p\u00ebrcakton kryesisht kufijt\u00eb e pranueshm\u00ebris\u00eb t\u00eb fjal\u00ebs s\u00eb lir\u00eb. P\u00ebrve\u00e7 faktor\u00ebve t\u00eb tjer\u00eb, k\u00ebta kufij burojn\u00eb nga m\u00ebsimet etike t\u00eb tilla si nxitja e dhembshuris\u00eb dhe respekti p\u00ebr t\u00eb drejtat e t\u00eb tjer\u00ebve.<\/p>\n N\u00eb k\u00ebt\u00eb kontekst, ekzistojn\u00eb dy kategori kufizimesh q\u00eb ia caktojn\u00eb vij\u00ebn e kuqe liris\u00eb s\u00eb fjal\u00ebs. Ato jan\u00eb morale dhe ligjore. Kufizimet morale nuk sjellin ndonj\u00eb pasoj\u00eb ligjore dhe i p\u00ebrgjigjen sfer\u00ebs private. N\u00eb an\u00ebn tjet\u00ebr, kufizimet q\u00eb jan\u00eb juridikisht t\u00eb r\u00ebnd\u00ebsishme n\u00eb ligjin islam, jan\u00eb shpifjet publike, ligj\u00ebrimet urrejt\u00ebse, g\u00ebnjeshtrat, fyerjet, p\u00ebrbuzjet, sjelljet e pamoralshme etj.<\/p>\n Si bart\u00ebs t\u00eb vlerave shpirt\u00ebrore dhe morale, \u00e7do njeri ka nj\u00eb sed\u00ebr t\u00eb brendshme p\u00ebr vetveten dhe nj\u00eb ndjenj\u00eb nderimi t\u00eb jasht\u00ebm, p\u00ebrkat\u00ebsisht nj\u00eb ndjenj\u00eb respekti e vler\u00ebsimi si pjes\u00ebtar i nj\u00eb shoq\u00ebrie. Baza thelb\u00ebsore e nderit t\u00eb brendsh\u00ebm dhe thelbi i sedr\u00ebs vetjake \u00ebsht\u00eb dinjiteti personal, t\u00eb cilin Zoti ia ka falur n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme \u00e7do njeriu q\u00eb nga lindja. Kjo ndjenj\u00eb e brendshme nderimi nxit pretendimim ligjor t\u00eb \u00e7do qenieje njer\u00ebzore se as nderi i tyre i brendsh\u00ebm dhe as respektimi i tyre i mir\u00eb i jasht\u00ebm nuk mund t\u00eb p\u00ebrbuzen, p\u00ebr\u00e7mohen apo t\u00eb shp\u00ebrfillen plot\u00ebsisht, madje t\u00eb vler\u00ebsohet nj\u00ebsoj sipas nderit t\u00eb tyre t\u00eb brendsh\u00ebm.<\/p>\n Edhe n\u00ebse nj\u00eb veprim apo sjellje e pahijshme mund t\u00eb jet\u00eb plot\u00ebsisht e v\u00ebrtet\u00eb, megjithat\u00eb nuk do t\u00eb lejohej t\u00eb flitej publikisht p\u00ebr t\u00eb, pasi zbulimi apo zb\u00ebrthimi i m\u00ebkatit do t\u00eb n\u00ebnkuptonte posht\u00ebrim dhe nj\u00eb siklet t\u00eb madh p\u00ebr m\u00ebkatarin. Shfaqja publike e m\u00ebkateve p\u00ebrb\u00ebn nj\u00eb rrezik t\u00eb madh q\u00eb mund t\u00eb privoj\u00eb keqb\u00ebr\u00ebsin nga ndjenjat e keqardhjes si dhe nga mund\u00ebsia e t\u00eb k\u00ebrkuarit falje prej Allahut, q\u00eb t\u00eb pastroj\u00eb shpirtin e tij nga m\u00ebkati. nuk \u00ebsht\u00eb posht\u00ebrimi por frika nga posht\u00ebrimi, nj\u00eb prej pengesave, q\u00eb e largon njeriun nga b\u00ebrja e m\u00ebkatit. Megjithat\u00eb, kur keqb\u00ebr\u00ebsi m\u00ebson se tashm\u00eb nj\u00eb mori njer\u00ebzish i kan\u00eb zbuluar m\u00ebkatin, ndjenjat e turpit dhe t\u00eb keqardhjes i b\u00ebhen gjithnj\u00eb m\u00eb t\u00eb dob\u00ebta dhe n\u00eb k\u00ebt\u00eb shkall\u00eb, ai mund t\u00eb gjej\u00eb guximin t\u00eb m\u00ebkatoj\u00eb hapur.<\/p>\n Nj\u00eb nga ajetet m\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb Kuranit q\u00eb p\u00ebrcakton rregullat e diskursit publik, fatkeq\u00ebsisht keqkuptohet dhe keqinterpretohet nga shum\u00eb njer\u00ebz. Aty thuhet,<\/p>\n \u00a0\u0644\u0651\u064e\u0627 \u064a\u064f\u062d\u0650\u0628\u0651\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0627\u0644\u0652\u062c\u064e\u0647\u0652\u0631\u064e \u0628\u0650\u0627\u0644\u0633\u0651\u064f\u0648\u0621\u0650 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0642\u064e\u0648\u0652\u0644\u0650 \u0625\u0650\u0644\u0651\u064e\u0627 \u0645\u064e\u0646 \u0638\u064f\u0644\u0650\u0645\u064e \u06da\u0645<\/p>\n Allahu nuk do q\u00eb t\u00eb thuhet hapur e keqja, p\u00ebrjashtimi b\u00ebn p\u00ebr at\u00eb, t\u00eb cilit i \u00ebsht\u00eb b\u00ebr\u00eb mizori.8<\/sup><\/p><\/blockquote>\n Nga ajeti i sip\u00ebrm, mund t\u00eb arrijm\u00eb n\u00eb p\u00ebrfundimin se \u00e7do shprehje publike e nj\u00eb veprimi apo t\u00eb nj\u00eb sjellje t\u00eb pahijshme, t\u00eb pamoralshme dhe t\u00eb turpshme \u00ebsht\u00eb e ndaluar sipas ligjit islam. Ndalimi i shpallur n\u00eb k\u00ebt\u00eb ajet p\u00ebrfshin, p\u00ebr shembull, t\u00eb gjitha veprimet e turpshme t\u00eb shprehura me fjal\u00eb ose me shkrim, faj\u00ebsimi ndaj t\u00eb tjer\u00ebve p\u00ebr sjellje t\u00eb pahijshme, rr\u00ebfimin e veprimeve t\u00eb turpshme nga personi q\u00eb i ka kryer etj. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, \u00e7do fjal\u00eb e keqe dhe l\u00ebnduese \u00ebsht\u00eb e ndaluar t\u00eb shprehet publikisht, edhe n\u00ebse p\u00ebrmban t\u00eb v\u00ebrtet\u00ebn ose ka nj\u00eb q\u00ebllim gjoja t\u00eb mir\u00eb.<\/p>\n P\u00ebrjashtimi i vet\u00ebm nga ky rregull i p\u00ebrmendur m\u00eb lart\u00eb \u00ebsht\u00eb p\u00ebr at\u00eb t\u00eb cilit i \u00ebsht\u00eb b\u00ebr\u00eb padrejt\u00ebsi. Atij i jepet pak m\u00eb shum\u00eb liri dhe p\u00ebr t\u00eb k\u00ebrkuar drejt\u00ebsin\u00eb, ai mund t\u00eb flas\u00eb me autoritetet publike. Ajeti \u00ebsht\u00eb shum\u00eb i qart\u00eb se p\u00ebrjashtimi p\u00ebr p\u00ebrmendjen publike t\u00eb sjelljes apo veprimit t\u00eb pahijsh\u00ebm vlen vet\u00ebm p\u00ebr at\u00eb i cili \u00ebsht\u00eb drejtp\u00ebrdrejt viktim\u00eb e k\u00ebsaj padrejt\u00ebsie. N\u00ebse personat nga pala e tret\u00eb, t\u00eb cil\u00ebve nuk u \u00ebsht\u00eb b\u00ebr\u00eb padrejt\u00ebsi drejtp\u00ebrdrejt, t\u00eb cil\u00ebt nuk jan\u00eb as viktima e as nuk kan\u00eb t\u00eb drejt\u00eb t\u00eb flasin si p\u00ebrfaq\u00ebsues ligjor t\u00eb atyre q\u00eb kan\u00eb deklaruar veten si viktima, t\u00eb cil\u00ebt flasin publikisht n\u00eb em\u00ebr t\u00eb tyre p\u00ebr motivet e interesat personale dhe shp\u00ebrndajn\u00eb publikisht akuzat nga personat e njohur apo anonim\u00eb, kjo sjellje i kund\u00ebrvihet qart\u00ebsisht p\u00ebrjashtimit q\u00eb p\u00ebrmban ajeti..<\/p>\n Kjo do t\u00eb thot\u00eb q\u00eb njeriu, t\u00eb cilit i \u00ebsht\u00eb b\u00ebr\u00eb padrejt\u00ebsi, patjet\u00ebr duhet t\u00eb ngrej\u00eb z\u00ebrin kund\u00ebr padrejt\u00ebsis\u00eb, por kjo duhet b\u00ebr\u00eb vet\u00ebm p\u00ebrpara forumit apo platmorm\u00ebs s\u00eb duhur. Historia e e hershme e Islamit tregon se i D\u00ebrguari i Allahut s.a.v.s. dhe pasardh\u00ebsit e tij t\u00eb drejt\u00eb (Kalif\u00ebt) k\u00ebrkuan d\u00ebshmitar\u00eb dhe \u00e7do prov\u00eb q\u00eb padit\u00ebsi mund t\u00eb siguronte, duke leht\u00ebsuar k\u00ebshtu vendosjen e drejt\u00ebsis\u00eb n\u00eb \u00e7do \u00e7\u00ebshtje. K\u00ebto raste shqyrtoheshin p\u00ebrpara forumeve t\u00eb posa\u00e7me.<\/p>\n N\u00eb k\u00ebt\u00eb ajet, ndalimi i p\u00ebrhapjes s\u00eb akuzave ndaj t\u00eb tjer\u00ebve n\u00ebnkupton nj\u00eb domosdoshm\u00ebri p\u00ebr t\u00eb pasur nj\u00eb dallim t\u00eb qart\u00eb midis atyre q\u00eb preken drejtp\u00ebrdrejt nga akuzat dhe atyre q\u00eb nuk preken prej tyre. Nj\u00eb liri e pakufizuar do t\u00eb \u00e7onte n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme n\u00eb shp\u00ebrb\u00ebrjen e shoq\u00ebris\u00eb, pasi \u00e7do njeri mund t\u00eb ngrinte \u00e7far\u00ebdo akuze kund\u00ebr \u00e7dokujt, dhe do t\u00eb p\u00ebrhapeshin shpifjet gjithandej, duke rrezikuar shkat\u00ebrrimin e jet\u00ebs dhe pozit\u00ebs s\u00eb individ\u00ebve potencialisht t\u00eb pafajsh\u00ebm. P\u00ebr k\u00ebt\u00eb arsye, ligji hyjnor i Islamit i lejon vet\u00ebm ata, t\u00eb cil\u00ebt besojn\u00eb se u \u00ebsht\u00eb b\u00ebr\u00eb padrejt\u00ebsi, p\u00ebr t\u00eb ngritur z\u00ebrin p\u00ebr padrejt\u00ebsin\u00eb q\u00eb u \u00ebsht\u00eb b\u00ebr\u00eb. M\u00eb pas kjo akuz\u00eb dhe padi hetohet nga organet p\u00ebrkat\u00ebse t\u00eb drejt\u00ebsis\u00eb p\u00ebr t\u00eb p\u00ebrcaktuar p\u00ebrfundimisht t\u00eb v\u00ebrtet\u00ebn.<\/p>\n Duke folur p\u00ebr lirin\u00eb, nj\u00eb cil\u00ebsi e Zotit q\u00eb theksohet ve\u00e7an\u00ebrisht n\u00eb teologjin\u00eb islame \u00ebsht\u00eb atributi i Tij si \u00e7lirimtar. Ky atribut i Allahut sjell emancipimin, \u00e7lirimin dhe zhvillimin duke rr\u00ebnuar strukturat armiq\u00ebsore q\u00eb i kund\u00ebrvihen jet\u00ebs njer\u00ebzore. N\u00eb k\u00ebt\u00eb aspekt, Zoti nuk p\u00ebrshkruhet gjithmon\u00eb si pajtues dhe i duruesh\u00ebm. N\u00eb rastin ton\u00eb, Ai u mohon atyre dashurin\u00eb dhe m\u00ebshir\u00ebn e Tij q\u00eb flasin publikisht p\u00ebr veprime t\u00eb pahijshme. Q\u00ebllimi \u00ebsht\u00eb transformimi i atyre njer\u00ebzve, jetesa e t\u00eb cil\u00ebve d\u00ebmton t\u00eb tjer\u00ebt dhe krijes\u00ebn e Zotit n\u00eb t\u00ebr\u00ebsi.<\/p>\n N\u00eb k\u00ebt\u00eb pik\u00eb, Zoti k\u00ebrkon transformimin e njer\u00ebzve dhe Ai nuk \u00ebsht\u00eb i gatsh\u00ebm t\u00eb l\u00ebr\u00eb bot\u00ebn n\u00eb k\u00ebt\u00eb gjendje mjerane. Prandaj, Ai u b\u00ebn thirrje njer\u00ebzve p\u00ebr t\u00eb marr\u00eb nj\u00eb vendim. Ai i fton ata q\u00eb t’i n\u00ebnshtrohen Atij (t\u00eb pranojn\u00eb \u201cIslamin\u201d i cili n\u00ebnkupton dor\u00ebzimin para Allahut), t\u00eb jen\u00eb besimtar\u00eb (prej atyre q\u00eb i dor\u00ebzohen plot\u00ebsisht Atij) dhe t\u00eb p\u00ebrpiqen t\u00eb zbatojn\u00eb vullnetin e Tij n\u00eb k\u00ebt\u00eb jet\u00eb.<\/p>\n Nj\u00eb nga klasifikimet dhe ndarjet e shumta p\u00ebr p\u00ebrshkrimin e sakt\u00eb t\u00eb jet\u00ebs tok\u00ebsore \u00ebsht\u00eb dallimi midis privates dhe publikes. Kjo ndarje mb\u00ebshtetet dhe merret parasysh edhe n\u00eb kontekstin e fes\u00eb islame, pasi rast\u00ebsit\u00eb dhe hamend\u00ebsimet rreth saj gjenden thell\u00eb n\u00eb gjendjen psikologjike t\u00eb njeriut dhe jan\u00eb t\u00eb r\u00ebnd\u00ebsishme p\u00ebr vet\u00eb formimin e tyre.<\/p>\n Fakti pse asnj\u00eb qenie njer\u00ebzore nuk mund t\u00eb zbuloj\u00eb apo t\u00eb hyj\u00eb n\u00eb mendimin e t\u00eb tjer\u00ebve, tregon se asnj\u00eb nga veprimet e njeriut, q\u00eb ai i kryen n\u00eb sfer\u00ebn e jet\u00ebs private nuk duhet t\u2019i ngjall\u00eb k\u00ebrsh\u00ebri apo interes dikujt tjet\u00ebr, madje nd\u00ebrhyrja n\u00eb t\u00eb duhet t\u00eb jet\u00eb e d\u00ebnueshme. Kjo \u00ebsht\u00eb arsyeja pse legjislatura islame nuk ka asnj\u00eb kompetenc\u00eb ligjore, p\u00ebr t\u00eb rregulluar \u00e7\u00ebshtjet q\u00eb zhvillohen n\u00eb jet\u00ebn private. Megjithat\u00eb, sa m\u00eb e sigurt dhe e pakontrolluar t\u00eb jet\u00eb hap\u00ebsira private, aq m\u00eb e kontrolluar do t\u00eb jet\u00eb hap\u00ebsira publike.<\/p>\n Nj\u00eb studim i holl\u00ebsish\u00ebm i jurisprudenc\u00ebs islame tregon se nuk ka asnj\u00eb d\u00ebnim tok\u00ebsor p\u00ebr marr\u00ebdh\u00ebnie jasht\u00ebmartesore ose paramartesore q\u00eb ndodhin n\u00eb sfer\u00ebn private. Ajo q\u00eb d\u00ebnohet sipas Kuranit Fam\u00eblart\u00eb \u00ebsht\u00eb marr\u00ebdh\u00ebnia seksuale e paligjshme q\u00eb b\u00ebhet\u00eb n\u00eb at\u00eb m\u00ebnyr\u00eb publike q\u00eb kat\u00ebr d\u00ebshmitar\u00eb t\u00eb drejt\u00eb dhe t\u00eb pat\u00ebmet\u00eb t\u00eb ken\u00eb v\u00ebzhguar aktin e penetrimit me syt\u00eb e tyre.<\/p>\n Pra, p\u00ebr t\u00eb krijuar nj\u00eb baraspesh\u00eb t\u00eb q\u00ebndrueshme, sa m\u00eb e sigurt dhe e pakontrolluar t\u00eb jet\u00eb hap\u00ebsira private, aq m\u00eb e kontrolluar do t\u00eb jet\u00eb hap\u00ebsira publike.<\/p>\n Ashtu si\u00e7 ndodh n\u00eb t\u00eb gjitha sistemet kushtetuese t\u00eb cilat ndjekin sundimin e ligjit, pandehja e pafaj\u00ebsis\u00eb vlen edhe n\u00eb jurisprudenc\u00ebn islame.<\/p>\n N\u00eb Kuran thuhet:<\/p>\n \u0648\u064e\u0645\u064e\u0646 \u064a\u064e\u0643\u0652\u0633\u0650\u0628\u0652 \u0625\u0650\u062b\u0652\u0645\u064b\u0627 \u0641\u064e\u0625\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u064a\u064e\u0643\u0652\u0633\u0650\u0628\u064f\u0647\u064f \u0639\u064e\u0644\u064e\u0649\u0670 \u0646\u064e\u0641\u0652\u0633\u0650\u0647\u0650 \u06da \u0648\u064e\u0643\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0644\u0650\u064a\u0645\u064b\u0627 \u062d\u064e\u0643\u0650\u064a\u0645\u064b\u0627 \u06de \u0648\u064e\u0645\u064e\u0646 \u064a\u064e\u0643\u0652\u0633\u0650\u0628\u0652 \u062e\u064e\u0637\u0650\u064a\u0626\u064e\u0629\u064b \u0623\u064e\u0648\u0652 \u0625\u0650\u062b\u0652\u0645\u064b\u0627 \u062b\u064f\u0645\u0651\u064e \u064a\u064e\u0631\u0652\u0645\u0650 \u0628\u0650\u0647\u0650 \u0628\u064e\u0631\u0650\u064a\u0626\u064b\u0627 \u0641\u064e\u0642\u064e\u062f\u0650 \u0627\u062d\u0652\u062a\u064e\u0645\u064e\u0644\u064e \u0628\u064f\u0647\u0652\u062a\u064e\u0627\u0646\u064b\u0627 \u0648\u064e\u0625\u0650\u062b\u0652\u0645\u064b\u0627 \u0645\u0651\u064f\u0628\u0650\u064a\u0646\u064b\u0627\u06de\u0645<\/p>\n Kushdo q\u00eb b\u00ebn m\u00ebkat, e b\u00ebn kund\u00ebr vetes s\u00eb tij. Allahu \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm, i Urt\u00eb. Kushdo q\u00eb b\u00ebn gabim ose m\u00ebkat, pastaj at\u00eb ia vesh nj\u00eb t\u00eb pafajshmi, mori mbi vete nj\u00eb shpifje dhe m\u00ebkat t\u00eb hapur.9<\/sup><\/p><\/blockquote>\n I D\u00ebrguari i Allahut ka th\u00ebn\u00eb:<\/p>\n \u00a0\u0627\u0644\u0652\u0628\u064e\u064a\u0651\u0650\u0646\u064e\u0629\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0645\u064f\u062f\u0651\u064e\u0639\u0650\u064a , \u0648\u064e\u0627\u0644\u0652\u064a\u064e\u0645\u0650\u064a\u0646\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0645\u064f\u062f\u0651\u064e\u0639\u064e\u0649 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650<\/p>\n \u201cBarra e prov\u00ebs bie mbi padit\u00ebsin (akuzuesin) dhe detyra e atij i cili e mohon akuz\u00ebn \u00ebsht\u00eb t\u00eb\u00a0 b\u00ebj\u00eb betimin\u201d.10<\/sup><\/p><\/blockquote>\n Nj\u00eb aspekt tjet\u00ebr i sjelljes s\u00eb pahijshme, p\u00ebr t\u00eb cil\u00ebn \u00ebsht\u00eb e ndaluar t\u00eb flitet n\u00eb publik, \u00ebsht\u00eb ajo q\u00eb Kurani e quan paturp\u00ebsi (\u0627\u0644\u0652\u0641\u064e\u0627\u062d\u0650\u0634\u064e\u0629\u064f fahisheh). Tani, \u00e7far\u00eb p\u00ebrfshin p\u00ebrhapja e paturp\u00ebsis\u00eb? Kjo porosi nuk u referohet vet\u00ebm atyre q\u00eb shfaqin e nxisin haptazi sjellje t\u00eb turpshme, t\u00eb pahijshme e t\u00eb ul\u00ebta, por gjithashtu, edhe atyre q\u00eb p\u00ebrdorin nj\u00eb s\u00ebr\u00eb mjetesh p\u00ebr t\u00eb b\u00ebr\u00eb t\u00eb duket se komuniteti i besimtar\u00ebve \u00ebsht\u00eb zhytur n\u00eb t\u00eb k\u00ebqijat morale e shoq\u00ebrore.<\/p>\n I D\u00ebrguari i Allahut ka th\u00ebn\u00eb:<\/p>\n \u0639\u064e\u0646\u0652 \u0623\u064e\u0628\u0650\u064a \u0647\u064f\u0631\u064e\u064a\u0652\u0631\u064e\u0629\u064e\u060c \u0623\u064e\u0646\u0651\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0642\u064e\u0627\u0644\u064e “\u200f \u0625\u0650\u0630\u064e\u0627 \u0642\u064e\u0627\u0644\u064e \u0627\u0644\u0631\u0651\u064e\u062c\u064f\u0644\u064f \u0647\u064e\u0644\u064e\u0643\u064e \u0627\u0644\u0646\u0651\u064e\u0627\u0633\u064f \u200f.\u200f \u0641\u064e\u0647\u064f\u0648\u064e \u0623\u064e\u0647\u0652\u0644\u064e\u0643\u064f\u0647\u064f\u0645\u0652 \u200f”\u200f \u200f<\/p>\n \u201cN\u00ebse dikush thot\u00eb se njer\u00ebzit jan\u00eb shkat\u00ebrruar, at\u00ebher\u00eb \u00ebsht\u00eb vet\u00eb ai, ai q\u00eb i ka shkat\u00ebrruar ata.\u201d\u00a0 Kjo tregon q\u00eb n\u00ebse dikush i d\u00ebnon publikisht dhe n\u00eb faqe t\u00eb tjer\u00ebve abuzimet morale n\u00eb shoq\u00ebri, veprimi i tij konsiderohet i barabart\u00eb me kryerjen e atyre abuzimeve.11<\/sup><\/p><\/blockquote>\n Kurani Fam\u00eblart\u00eb thot\u00eb:<\/p>\n \u0625\u0650\u0646\u0651\u064e \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064f\u062d\u0650\u0628\u0651\u064f\u0648\u0646\u064e \u0623\u064e\u0646 \u062a\u064e\u0634\u0650\u064a\u0639\u064e \u0627\u0644\u0652\u0641\u064e\u0627\u062d\u0650\u0634\u064e\u0629\u064f \u0641\u0650\u064a \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0644\u064e\u0647\u064f\u0645\u0652 \u0639\u064e\u0630\u064e\u0627\u0628\u064c \u0623\u064e\u0644\u0650\u064a\u0645\u064c \u0641\u0650\u064a \u0627\u0644\u062f\u0651\u064f\u0646\u0652\u064a\u064e\u0627 \u0648\u064e\u0627\u0644\u0652\u0622\u062e\u0650\u0631\u064e\u0629\u0650 \u06da \u0648\u064e\u0627\u0644\u0644\u0651\u064e\u0647\u064f \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f \u0648\u064e\u0623\u064e\u0646\u062a\u064f\u0645\u0652 \u0644\u064e\u0627 \u062a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0648\u0646\u064e\u06de\u0645<\/p>\n Nj\u00ebmend, ata t\u00eb cil\u00ebt duan q\u00eb imoraliteti t\u00eb p\u00ebrhapet mes njer\u00ebzve q\u00eb besuan, do t\u00eb ken\u00eb nd\u00ebshkim t\u00eb dhimbsh\u00ebm n\u00eb k\u00ebt\u00eb bot\u00eb dhe n\u00eb ahiret. Allahu di dhe ju nuk dini.12<\/sup><\/p><\/blockquote>\n N\u00ebse shqyrtohet n\u00eb t\u00ebr\u00ebsi konteksti i gjer\u00eb tekstual nga i cili \u00ebsht\u00eb shk\u00ebputur ky ajet, b\u00ebhet e qart\u00eb se \u00e7\u00ebshtja specifike k\u00ebtu u referohet atyre personave t\u00eb cil\u00ebt akuzat p\u00ebr sjellje t\u00eb pahijshme seksuale nuk i trajtojn\u00eb me fsheht\u00ebsin\u00eb e duhur, p\u00ebrkundrazi ata i b\u00ebjn\u00eb ato publike.<\/p>\n \u00cbsht\u00eb p\u00ebr t\u2019u habitur se ajeti n\u00eb fjal\u00eb e barazon p\u00ebrhapjen e thashethemeve apo t\u00eb akuzave p\u00ebr sjellje t\u00eb pahijshme, t\u00eb turpshme dhe keqb\u00ebrje me vet\u00eb p\u00ebrhapjen e asaj sjelljeje imorale, t\u00eb pahijshme dhe t\u00eb turpshme n\u00eb shoq\u00ebri.<\/p>\n Kur k\u00ebto thashetheme apo shpifje d\u00ebgjohen nga nj\u00eb njeri normal, ai ndikohet akoma m\u00eb shum\u00eb dhe k\u00ebshtu ngjallen dyshime dhe paragjykime (s\u016b\u2019adh-Dhan<\/em>) ndaj shoq\u00ebris\u00eb, si dhe ndaj meritave dhe vlerave q\u00eb ajo p\u00ebrfaq\u00ebson.<\/p>\n Sh\u00ebmb\u00eblltyra e njer\u00ebzimit, si t\u00ebr\u00ebsia e ideve, perceptimeve dhe p\u00ebrshtypjeve rreth asaj q\u00eb e mish\u00ebron, gjendet shpesh n\u00eb forma mjaft divergjente n\u00ebp\u00ebr fe, filozofi, bot\u00ebkuptime dhe ideologji t\u00eb ndryshme. K\u00ebto imazhe p\u00ebrfshijn\u00eb p\u00ebrfytyrimet e bot\u00ebs dhe ato t\u00eb individit, dhe ofrojn\u00eb orientimin ekzistencial dhe moral. N\u00eb bot\u00ebn post-moderne, ne p\u00ebrballemi me furnizim t\u00eb pakufish\u00ebm dhe nj\u00eb derdhje t\u00eb tepruar e d\u00ebrrmuese t\u00eb koncepteve t\u00eb jet\u00ebs, t\u00eb cilat k\u00ebrkojn\u00eb me ngulm p\u00ebrligjjen dhe vlefshm\u00ebrin\u00eb e tyre, ose th\u00ebn\u00eb ndryshe ato k\u00ebrkojn\u00eb nj\u00eb fuqi p\u00ebr t\u00eb nd\u00ebrtuar dhe p\u00ebrcaktuar form\u00ebn e ekzistenc\u00ebs.<\/p>\n Sipas Kuranit Fam\u00eblart\u00eb, imazhi mbi t\u00eb cilin Zoti ka krijuar njer\u00ebzimin, n\u00eb thelb \u00ebsht\u00eb brumosur me mir\u00ebsi, por si rrjedhoj\u00eb e ndikimit nga faktor\u00ebt e jasht\u00ebm njeriu n\u00eb momentin e zgjedhjes s\u00eb brendshme mund t\u00eb anohet edhe nga e keqja.<\/p>\n Megjithat\u00eb, mund t\u00eb v\u00ebrehet se prirja njer\u00ebzore p\u00ebr t\u00eb konsideruar t\u00eb mir\u00ebn si t\u00eb mir\u00ebqen\u00eb n\u00eb p\u00ebrgjith\u00ebsi e degradon at\u00eb n\u00eb nj\u00eb gjendje normale. N\u00eb p\u00ebrballje me k\u00ebt\u00eb gjendje normale, e keqja bie qart\u00eb n\u00eb sy.<\/p>\n Prandaj, n\u00ebse e keqja lejohet t\u00eb dominoj\u00eb diskursin publik dhe t\u00eb shp\u00ebrndahet gjer\u00ebsisht, vet\u00ebdija njer\u00ebzore fillon t\u00eb gjykoj\u00eb se n\u00eb t\u00eb v\u00ebrtet\u00eb njer\u00ebzimi \u00ebsht\u00eb degjeneruar t\u00ebr\u00ebsisht dhe p\u00ebrfaq\u00ebson vet\u00ebm t\u00eb keqen. Nga ana tjet\u00ebr kjo p\u00ebr rrjedhim do t\u00eb sjell\u00eb nj\u00eb efekt t\u00eb d\u00ebmsh\u00ebm, pra konceptet morale do t\u00eb vihen n\u00eb dyshim, dhe si pasoj\u00eb e nj\u00eb hamend\u00ebsimi t\u00eb cunguar e t\u00eb verb\u00ebr, shoq\u00ebria do t\u00eb nxjerr\u00eb nj\u00eb p\u00ebrfundim t\u00eb gabuar se t\u00eb qenit keq \u00ebsht\u00eb vet\u00eb n\u00eb thelbin e natyr\u00ebs s\u00eb njeriut. Sipas k\u00ebtij perceptimi t\u00eb met\u00eb, meqen\u00ebse ka gjasa q\u00eb t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb t\u00eb k\u00ebqij, prandaj nuk ka asgj\u00eb anormale, n\u00ebse ata i bashkohen t\u00eb keqes n\u00eb nj\u00eb bot\u00eb t\u00eb lig\u00eb. Sigurisht, nj\u00eb p\u00ebfrytyrim i till\u00eb \u00ebsht\u00eb plot\u00ebsisht i gabuar.<\/p>\n Kur m\u00ebkatet dhe shkeljet morale p\u00ebrmenden n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebrs\u00ebritur n\u00eb mbledhje a tubime\u00a0 etj., frika e kryerjes s\u00eb m\u00ebkateve dal\u00ebngadal\u00eb fillon t\u00eb zbehet nga zemrat e njer\u00ebzve. N\u00eb fillim, njer\u00ebzit m\u00eb leht\u00eb i shprehin dhe rr\u00ebfejn\u00eb m\u00ebkatin dhe sjelljet e pahijshme n\u00ebp\u00ebr goj\u00eb dhe gradualisht kur m\u00ebkatet nuk konsiderohen m\u00eb si nj\u00eb tem\u00eb tabu, ata nuk ndiejn\u00eb asnj\u00eb penges\u00eb edhe n\u00eb kryerjen e tyre. Kjo \u00ebsht\u00eb skema e thjesht\u00eb e p\u00ebrhapjes s\u00eb m\u00ebkateve n\u00eb shoq\u00ebri.<\/p>\n Kjo \u00ebsht\u00eb arsyeja p\u00ebrse duhet t\u00eb p\u00ebrkrahim e t\u00eb mb\u00ebshtesim konceptin e Islamit se n\u00eb thelb njeriu nga natyra \u00ebsht\u00eb i mir\u00eb dhe \u00e7do dob\u00ebsi q\u00eb e \u00e7on at\u00eb n\u00eb sjellje t\u00eb turpshme dhe vulgare, nuk duhet lejuar t\u00eb z\u00ebr\u00eb hap\u00ebsir\u00eb publike. N\u00ebse nga dob\u00ebsia e karakterit, njeriu i ka ndonj\u00eb padrejt\u00ebsi dikujt, viktima g\u00ebzon t\u00eb drejt\u00ebn t\u00eb trokas\u00eb n\u00eb prot\u00ebn e duhur dhe t\u00eb ngrej\u00eb z\u00ebrin kund\u00ebr keqb\u00ebr\u00ebsit. Nuk duhet t\u00eb harrojm\u00eb se Islami synon t\u00eb reformoj\u00eb individ\u00ebt, t\u00eb cil\u00ebt kan\u00eb shkelur kodin e moralit dhe jo t’i l\u00ebr\u00eb ata t\u00eb mbeten p\u00ebrgjithmon\u00eb n\u00eb gjendjen e tyre mjerane.<\/p>\n Islami nuk lejon q\u00eb imoraliteti, sjellja e paturpshme dhe vulgariteti t\u00eb p\u00ebshp\u00ebriten si thashetheme e t\u00eb p\u00ebrhapen goj\u00eb pas goje, por t\u00eb kall\u00ebzohen n\u00eb forumet p\u00ebrkat\u00ebse q\u00eb jan\u00eb ngritur posa\u00e7\u00ebrisht p\u00ebr k\u00ebsisoj \u00e7\u00ebshtjesh. N\u00ebse pas shqyrtimit t\u00eb akuzave, i pandehuri del fajtor p\u00ebr padrejt\u00ebsi, Islami urdh\u00ebron q\u00eb ai t\u00eb nd\u00ebshkohet publikisht. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, n\u00ebse Islami ua ruan nderin t\u00eb gjith\u00ebve, ai gjithashtu ua siguron drejt\u00ebsin\u00eb t\u00eb gjith\u00ebve.\u00a0 ,<\/p>\n I D\u00ebrguari i Allahut s.a.v.s. <\/sup>ka th\u00ebn\u00eb:<\/p>\n \u0639\u064e\u0646\u0652 \u0633\u064e\u0627\u0644\u0650\u0645\u0650 \u0628\u0652\u0646\u0650 \u0639\u064e\u0628\u0652\u062f\u0650 \u0627\u0644\u0644\u0651\u064e\u0647\u0650\u060c \u0642\u064e\u0627\u0644\u064e \u0633\u064e\u0645\u0650\u0639\u0652\u062a\u064f \u0623\u064e\u0628\u064e\u0627 \u0647\u064f\u0631\u064e\u064a\u0652\u0631\u064e\u0629\u064e\u060c \u064a\u064e\u0642\u064f\u0648\u0644\u064f \u0633\u064e\u0645\u0650\u0639\u0652\u062a\u064f \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u064a\u064e\u0642\u064f\u0648\u0644\u064f \u200f “\u200f \u0643\u064f\u0644\u0651\u064f \u0623\u064f\u0645\u0651\u064e\u062a\u0650\u064a \u0645\u064f\u0639\u064e\u0627\u0641\u064b\u0649 \u0625\u0650\u0644\u0627\u0651\u064e \u0627\u0644\u0652\u0645\u064f\u062c\u064e\u0627\u0647\u0650\u0631\u0650\u064a\u0646\u064e\u060c \u0648\u064e\u0625\u0650\u0646\u0651\u064e \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0645\u064e\u062c\u064e\u0627\u0646\u064e\u0629\u0650 \u0623\u064e\u0646\u0652 \u064a\u064e\u0639\u0652\u0645\u064e\u0644\u064e \u0627\u0644\u0631\u0651\u064e\u062c\u064f\u0644\u064f \u0628\u0650\u0627\u0644\u0644\u0651\u064e\u064a\u0652\u0644\u0650 \u0639\u064e\u0645\u064e\u0644\u0627\u064b\u060c \u062b\u064f\u0645\u0651\u064e \u064a\u064f\u0635\u0652\u0628\u0650\u062d\u064e \u0648\u064e\u0642\u064e\u062f\u0652 \u0633\u064e\u062a\u064e\u0631\u064e\u0647\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u064f\u060c \u0641\u064e\u064a\u064e\u0642\u064f\u0648\u0644\u064e \u064a\u064e\u0627 \u0641\u064f\u0644\u0627\u064e\u0646\u064f \u0639\u064e\u0645\u0650\u0644\u0652\u062a\u064f \u0627\u0644\u0652\u0628\u064e\u0627\u0631\u0650\u062d\u064e\u0629\u064e \u0643\u064e\u0630\u064e\u0627 \u0648\u064e\u0643\u064e\u0630\u064e\u0627\u060c \u0648\u064e\u0642\u064e\u062f\u0652 \u0628\u064e\u0627\u062a\u064e \u064a\u064e\u0633\u0652\u062a\u064f\u0631\u064f\u0647\u064f \u0631\u064e\u0628\u0651\u064f\u0647\u064f \u0648\u064e\u064a\u064f\u0635\u0652\u0628\u0650\u062d\u064f \u064a\u064e\u0643\u0652\u0634\u0650\u0641\u064f \u0633\u0650\u062a\u0652\u0631\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0639\u064e\u0646\u0652\u0647\u064f \u200f”\u200f\u200f.\u200f<\/p>\n \u201cSecili nga umeti im do t\u00eb falet, p\u00ebrve\u00e7 atyre q\u00eb b\u00ebjn\u00eb m\u00ebkate haptazi ose ua zbulojn\u00eb njer\u00ebzve. Shembulli i rr\u00ebfimit t\u00eb m\u00ebkatit n\u00eb publik \u00ebsht\u00eb si ai njeri i cili ka kryer nj\u00eb vep\u00ebr t\u00eb keqe gjat\u00eb nat\u00ebs dhe Allahu e mban t\u00eb fshehur nga njer\u00ebzit. Por, ai vjen n\u00eb m\u00ebngjes dhe thot\u00eb: \u2018O filan njeri! Mbr\u00ebm\u00eb kam kryer k\u00ebt\u00eb e at\u00eb (m\u00ebkat)\u2019. Zoti i tij e kishte fshehur at\u00eb gjat\u00eb nat\u00ebs, por n\u00eb m\u00ebngjes, ai e largon perden e Allahut nga vetja\u201d.13<\/sup><\/p><\/blockquote>\n Ai gjithashtu ka th\u00ebn\u00eb:<\/p>\n \u0639\u064e\u0646\u0650 \u0627\u0628\u0652\u0646\u0650 \u0634\u0650\u0647\u064e\u0627\u0628\u064d\u060c \u0623\u064e\u0646\u0651\u064e \u0633\u064e\u0627\u0644\u0650\u0645\u064b\u0627\u060c \u0623\u064e\u062e\u0652\u0628\u064e\u0631\u064e\u0647\u064f \u0623\u064e\u0646\u0651\u064e \u0639\u064e\u0628\u0652\u062f\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0628\u0652\u0646\u064e \u0639\u064f\u0645\u064e\u0631\u064e \u0640 \u0631\u0636\u0649 \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u0645\u0627 \u0640 \u0623\u064e\u062e\u0652\u0628\u064e\u0631\u064e\u0647\u064f \u0623\u064e\u0646\u0651\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0642\u064e\u0627\u0644\u064e \u200f “\u200f \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u064f \u0623\u064e\u062e\u064f\u0648 \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u0650\u060c \u0644\u0627\u064e \u064a\u064e\u0638\u0652\u0644\u0650\u0645\u064f\u0647\u064f \u0648\u064e\u0644\u0627\u064e \u064a\u064f\u0633\u0652\u0644\u0650\u0645\u064f\u0647\u064f\u060c \u0648\u064e\u0645\u064e\u0646\u0652 \u0643\u064e\u0627\u0646\u064e \u0641\u0650\u064a \u062d\u064e\u0627\u062c\u064e\u0629\u0650 \u0623\u064e\u062e\u0650\u064a\u0647\u0650 \u0643\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0641\u0650\u064a \u062d\u064e\u0627\u062c\u064e\u062a\u0650\u0647\u0650\u060c \u0648\u064e\u0645\u064e\u0646\u0652 \u0641\u064e\u0631\u0651\u064e\u062c\u064e \u0639\u064e\u0646\u0652 \u0645\u064f\u0633\u0652\u0644\u0650\u0645\u064d \u0643\u064f\u0631\u0652\u0628\u064e\u0629\u064b \u0641\u064e\u0631\u0651\u064e\u062c\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0646\u0652\u0647\u064f \u0643\u064f\u0631\u0652\u0628\u064e\u0629\u064b \u0645\u0650\u0646\u0652 \u0643\u064f\u0631\u064f\u0628\u064e\u0627\u062a\u0650 \u064a\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u0652\u0642\u0650\u064a\u064e\u0627\u0645\u064e\u0629\u0650\u060c \u0648\u064e\u0645\u064e\u0646\u0652 \u0633\u064e\u062a\u064e\u0631\u064e \u0645\u064f\u0633\u0652\u0644\u0650\u0645\u064b\u0627 \u0633\u064e\u062a\u064e\u0631\u064e\u0647\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u064a\u064e\u0648\u0652\u0645\u064e \u0627\u0644\u0652\u0642\u0650\u064a\u064e\u0627\u0645\u064e\u0629\u0650 \u200f”\u200f\u200f.\u200f<\/p>\n \u201cMuslimani \u00ebsht\u00eb v\u00ebllai i muslimanit, ai nuk duhet t\u2019i b\u00ebj\u00eb padrejt\u00ebsi dhe as nuk duhet ta dor\u00ebzoj\u00eb at\u00eb te zullumqari. Ai q\u00eb ia plot\u00ebson nevojat v\u00ebllait t\u00eb tij, Allahu vet\u00eb ia plot\u00ebson nevojat atij. Ai q\u00eb shp\u00ebton muslimanin nga brenga, Allahu do ta shp\u00ebtoj\u00eb at\u00eb nga mundimet e Kiametit. Ai q\u00eb ia mbulon t\u00eb metat muslimanit, Allahu do t\u2019ia mbuloj\u00eb t\u00eb metat n\u00eb Dit\u00ebn e Kiametit\u201d.14<\/sup><\/p><\/blockquote>\n Un\u00eb n\u00eb fund, citoj edhe nj\u00eb th\u00ebnie t\u00eb t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup>. Ai ka th\u00ebn\u00eb:<\/p>\n \u0639\u064e\u0646\u0652 \u0646\u064e\u0627\u0641\u0650\u0639\u064d\u060c \u0639\u064e\u0646\u0650 \u0627\u0628\u0652\u0646\u0650 \u0639\u064f\u0645\u064e\u0631\u064e\u060c \u0642\u064e\u0627\u0644\u064e \u0635\u064e\u0639\u0650\u062f\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0627\u0644\u0652\u0645\u0650\u0646\u0652\u0628\u064e\u0631\u064e \u0641\u064e\u0646\u064e\u0627\u062f\u064e\u0649 \u0628\u0650\u0635\u064e\u0648\u0652\u062a\u064d \u0631\u064e\u0641\u0650\u064a\u0639\u064d \u0641\u064e\u0642\u064e\u0627\u0644\u064e \u200f “\u200f \u064a\u064e\u0627 \u0645\u064e\u0639\u0652\u0634\u064e\u0631\u064e \u0645\u064e\u0646\u0652 \u0642\u064e\u062f\u0652 \u0623\u064e\u0633\u0652\u0644\u064e\u0645\u064e \u0628\u0650\u0644\u0650\u0633\u064e\u0627\u0646\u0650\u0647\u0650 \u0648\u064e\u0644\u064e\u0645\u0652 \u064a\u064f\u0641\u0652\u0636\u0650 \u0627\u0644\u0625\u0650\u064a\u0645\u064e\u0627\u0646\u064f \u0625\u0650\u0644\u064e\u0649 \u0642\u064e\u0644\u0652\u0628\u0650\u0647\u0650 \u0644\u0627\u064e \u062a\u064f\u0624\u0652\u0630\u064f\u0648\u0627 \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u0650\u064a\u0646\u064e \u0648\u064e\u0644\u0627\u064e \u062a\u064f\u0639\u064e\u064a\u0651\u0650\u0631\u064f\u0648\u0647\u064f\u0645\u0652 \u0648\u064e\u0644\u0627\u064e \u062a\u064e\u062a\u0651\u064e\u0628\u0650\u0639\u064f\u0648\u0627 \u0639\u064e\u0648\u0652\u0631\u064e\u0627\u062a\u0650\u0647\u0650\u0645\u0652 \u0641\u064e\u0625\u0650\u0646\u0651\u064e\u0647\u064f \u0645\u064e\u0646\u0652 \u062a\u064e\u062a\u064e\u0628\u0651\u064e\u0639\u064e \u0639\u064e\u0648\u0652\u0631\u064e\u0629\u064e \u0623\u064e\u062e\u0650\u064a\u0647\u0650 \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u0650 \u062a\u064e\u062a\u064e\u0628\u0651\u064e\u0639\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0648\u0652\u0631\u064e\u062a\u064e\u0647\u064f \u0648\u064e\u0645\u064e\u0646\u0652 \u062a\u064e\u062a\u064e\u0628\u0651\u064e\u0639\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0648\u0652\u0631\u064e\u062a\u064e\u0647\u064f \u064a\u064e\u0641\u0652\u0636\u064e\u062d\u0652\u0647\u064f \u0648\u064e\u0644\u064e\u0648\u0652 \u0641\u0650\u064a \u062c\u064e\u0648\u0652\u0641\u0650 \u0631\u064e\u062d\u0652\u0644\u0650\u0647\u0650 \u200f”\u200f<\/p>\n \u201cO ju q\u00eb e keni pranuar Islamin me goj\u00eb, besimi akoma nuk ju ka hyr\u00eb deri n\u00eb zem\u00ebr! Mos i u sillni keq musliman\u00ebve! Mos i shani ata, as mos i p\u00ebrgjoni p\u00ebr t\u00eb zbuluar t\u00eb metat e tyre t\u00eb fshehta! Me t\u00eb v\u00ebrtet\u00eb, kushdo q\u00eb p\u00ebrpiqet t\u2019i zbuloj\u00eb t\u00eb fshehtat e v\u00ebllait t\u00eb tij musliman, Allahu do t\u2019i zbuloj\u00eb t\u00eb fshehtat e tij, edhe n\u00ebse ai do t\u00eb ishte n\u00eb brend\u00ebsi t\u00eb sht\u00ebpis\u00eb s\u00eb tij\u201d.15<\/sup><\/p><\/blockquote>\n [1]. Socioseksualiteti, i quajtur ndonj\u00ebher\u00eb orientim socioseksual, \u00ebsht\u00eb ndryshimi individual n\u00eb gatishm\u00ebrin\u00eb p\u00ebr t\u2019u p\u00ebrfshir\u00eb n\u00eb aktivitet seksual jasht\u00eb nj\u00eb marr\u00ebdh\u00ebnieje t\u00eb p\u00ebrkushtuar.Simpson, J. A.; Gangestad, S.W. (1991). \u201cIndividual differences in sociosexuality: Evidence for convergent and discriminant validity\u201d<\/em>. Journal of Personality and Social Psychology. 60 (6): 870\u2013883. doi:10.1037\/0022-3514.60.6.870. Ndon\u00ebse niveli i lart\u00eb i zhvillimit material, i mund\u00ebsuar nga risit\u00eb shkencore e teknologjike, ka revolucionuar pothuaj \u00e7do fush\u00eb t\u00eb interesit njer\u00ebzor, por ka d\u00ebshtuar\u00a0 q\u00eb (ky zhvillim) t\u00eb bashk\u00ebrendohet me ndonj\u00eb p\u00ebrmir\u00ebsim n\u00eb kategorit\u00eb e nd\u00ebrlidhura dhe t\u00eb p\u00ebrbashk\u00ebta t\u00eb paqes – p.sh. n\u00eb paqen shpirt\u00ebrore, paqen e brendshme, dhe n\u00eb paqen shoq\u00ebrore etj.<\/p>\n","protected":false},"featured_media":18959,"template":"","tags":[784],"authors":[799],"content_source":[555],"class_list":["post-18958","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-islami","topics-ceshtjet-shoqerore","topics-drejtesia","article-cat-artikuj","authors-iftekhar-ahmed","content_source-alhakam"],"acf":[],"yoast_head":"\nK\u00ebndv\u00ebshtrimi i Islamit<\/h2>\n
Kurani Fam\u00eblart\u00eb trajton shkaqet, jo thjesht simptomat<\/h2>\n
Kufijt\u00eb n\u00eb lirin\u00eb e shprehjes<\/h2>\n
Nderi dhe dinjiteti njer\u00ebzor<\/h2>\n
Islami dhe ligj\u00ebrimi i sjelljes s\u00eb pahijshme n\u00eb publik<\/h2>\n
Sfera private dhe publike<\/h2>\n
Pandehja e pafaj\u00ebsis\u00eb<\/h2>\n
P\u00ebrhapja e paturp\u00ebsis\u00eb (fevahish)<\/h2>\n
Sh\u00ebmb\u00eblltyra e njer\u00ebzimit sipas Islamit<\/h2>\n
P\u00ebrfundim: Paralajm\u00ebrimet e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup><\/h2>\n
\nSh\u00ebnime:<\/h2>\n
\n[2]. Kurani Fam\u00eblart\u00eb 6:60.
\n[3]. Kurani Fam\u00eblart\u00eb 56:79.
\n[4]. Hedonizmi \u00ebsht\u00eb ndjekja e k\u00ebnaq\u00ebsis\u00eb e cila \u00ebsht\u00eb n\u00eb vetvete nj\u00eb q\u00ebllim i v\u00ebrtet\u00eb dhe q\u00ebllimi i t\u00eb gjitha aktiviteteve.
\n[5]. Kurani Fam\u00eblart\u00eb 17:33.
\n[6]. Kurani Fam\u00eblart\u00eb 6:152.
\n[7]. \u201cNj\u00ebmend, ata t\u00eb cil\u00ebt duan q\u00eb imoraliteti t\u00eb p\u00ebrhapet mes njer\u00ebzve q\u00eb besuan, do t\u00eb ken\u00eb nd\u00ebshkim t\u00eb dhimbsh\u00ebm n\u00eb k\u00ebt\u00eb bot\u00eb dhe n\u00eb ahiret. Allahu di dhe ju nuk dini.\u201d Kurani Fam\u00eblart\u00eb 24:20.
\n[8].\u00a0 Kurani Fam\u00eblart\u00eb 4:149.
\n[9]. Kurani Fam\u00eblart\u00eb 4:112-113
\n[10]. es-Sunen el-Kubra lil-Bejheki<\/em>, Kitab: ed-Da\u2019ve vel-Bejjinat, Bab el-Bejjineh \u2018alal-Mud-de\u2019i vel-Jemin \u2018alal Mud-da\u2019a \u2018alejh.
\n[11]. Sahih Muslim<\/em>, Kitab el-Birr ves-silah vel-Adab, Bab: en-Nahju \u2018an Kaul, heleken-nasu, hadith num\u00ebr: 2623a.
\n[12].\u00a0 Kurani Fam\u00eblart\u00eb 24:20.
\n[13]. Sahih el-Buhari<\/em>, Kitab: el-Edeb, Bab: Setrul Mu\u2019mini ala nefsihi, hadith num\u00ebr 6069.
\n[14]. Sahih el-Buhari<\/em>, Kitab el-Mezalim, Bab: La jezlimul Muslimul-muslime vela jeslimuhu, hadith num\u00ebr 2442.
\n[15].\u00a0 Xhami\u2019 et-Tirmidhi<\/em>, Kitab: el-Birr ves-sile, Bab: Ma xha-a fi Ta\u2019dhimil-mu\u2019mini, hadith num\u00ebr 2032.<\/p>\n","protected":false},"excerpt":{"rendered":"