{"id":18963,"date":"2023-03-27T20:45:28","date_gmt":"2023-03-27T20:45:28","guid":{"rendered":"https:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=18963"},"modified":"2023-03-27T20:45:28","modified_gmt":"2023-03-27T20:45:28","slug":"cfare-thote-ligji-i-islamit-per-perdhunimin","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/cfare-thote-ligji-i-islamit-per-perdhunimin\/","title":{"rendered":"\u00c7far\u00eb thot\u00eb ligji i Islamit p\u00ebr p\u00ebrdhunimin?"},"content":{"rendered":"

M\u00ebsimet e Islamit p\u00ebrcaktojn\u00eb se shteti mban p\u00ebrgjegj\u00ebsi p\u00ebr mbrojtjen e interesave (\u0645\u064e\u0635\u064e\u0627\u0644\u0650\u062d mas\u0101li<\/em>h) dhe t\u00eb drejtave (\u062d\u0642\u0648\u0642 Huk\u016bk<\/em>) t\u00eb qytetar\u00ebve. P\u00ebrmes mbrojtjes s\u00eb k\u00ebtyre interesave dhe t\u00eb drejtave t\u00eb \u00e7do individi, Islami vendos bazat e nj\u00eb shoq\u00ebrie paq\u00ebsore. T\u00eb gjitha shkollat e jurisprudenc\u00ebs islame, duke u bazuar n\u00eb Kuranin Fam\u00eblart\u00eb, pajtohen n\u00eb pes\u00eb llojet kryesore t\u00eb interesave njer\u00ebzore (maslehatul beshr<\/em>) t\u00eb cilat duhet t\u00eb mbrohen nga shteti:<\/p>\n

    \n
  1. Feja (d\u012bn<\/em>)<\/li>\n
  2. Jeta (nefs<\/em>)<\/li>\n
  3. Intelekti (\u2018Akl<\/em>)<\/li>\n
  4. Pasardh\u00ebsit (nasl<\/em>)<\/li>\n
  5. Prona (m\u0101l<\/em>)<\/li>\n<\/ol>\n

    N\u00ebse cenohet nj\u00ebra prej k\u00ebtyre elementeve, rrezikohet siguria dhe mir\u00ebqenia e indivit, dhe kjo gjendje nxit p\u00ebshtjellim dhe \u00e7rregullim n\u00eb shoq\u00ebrin\u00eb n\u00eb p\u00ebrgjith\u00ebsi. N\u00ebse dikush vepron kund\u00ebr k\u00ebtyre interesave dhe shpallet fajtor nga nj\u00eb gjykat\u00eb, at\u00ebher\u00eb ligji i shtetit do t\u2019i jap\u00eb nj\u00eb d\u00ebnim.<\/p>\n

    Q\u00ebllimet e k\u00ebtyre masave nd\u00ebshkimore e disiplinore n\u00eb Islam jan\u00eb: vendosja e drejt\u00ebsis\u00eb, reformimi i shkel\u00ebsve dhe paralajm\u00ebrim p\u00ebr an\u00ebtar\u00ebt e tjer\u00eb t\u00eb shoq\u00ebris\u00eb.<\/p>\n

    P\u00ebrkufizimi i krimit n\u00eb Islam dhe nj\u00eb sh\u00ebnim i shkurt\u00ebr mbi masat disiplinore n\u00eb islam<\/h2>\n

    Islami e p\u00ebrkufizon krimin k\u00ebshtu: \u00e7do veprim apo akt p\u00ebrmes t\u00eb cilit i shkaktohet d\u00ebm nj\u00eb individi n\u00eb m\u00ebnyr\u00eb fizike apo mendore, n\u00eb t\u00eb cilin d\u00ebmi p\u00ebrfshin dhun\u00ebn fizike, l\u00ebndimin trupor, sulmin ndaj nderit dhe vdekjen.1<\/sup><\/p>\n

    Sipas ligjit islam, nd\u00ebshkimet ndaj krimeve ndahen kryesisht n\u00eb tri lloje:<\/p>\n

      \n
    1. d\u00ebnimi ligjor (Hadd<\/em>),<\/li>\n
    2. d\u00ebnimi hakmarr\u00ebs (Kis\u0101s<\/em>) dhe<\/li>\n
    3. d\u00ebnimi diskrecional (ta\u2019z\u012br<\/em>).<\/li>\n<\/ol>\n

      Meqen\u00ebse ky shkrim synon ve\u00e7an\u00ebrisht t\u00eb p\u00ebrqendrohet n\u00eb k\u00ebndv\u00ebshtrimin islam p\u00ebr p\u00ebrcaktimin e elementeve t\u00eb krimit t\u00eb p\u00ebrdhunimit, ne do t\u00eb p\u00ebrmendim vet\u00ebm p\u00ebrkufizimin e Haddit <\/em>dhe ta\u2019z\u012brit<\/em>. Nuk kemi nevoj\u00eb pse t\u00eb diskujtojm\u00eb Kis\u0101sin<\/em>, pasi ai nuk \u00ebsht\u00eb nj\u00eb d\u00ebnim q\u00eb Islami e p\u00ebrshkruan p\u00ebr krime si p\u00ebrdhunim.<\/p>\n

      Hud\u016bd <\/em>(d\u00ebnime shprehimsht t\u00eb p\u00ebrcaktuara)<\/h2>\n

      N\u00eb ligjin islam, Haddi <\/em>i referohet d\u00ebnimit q\u00eb \u00ebsht\u00eb p\u00ebrcaktuar nga Allahu i Plotfuqish\u00ebm ose suneti me siguri. Pasi t\u00eb p\u00ebrligjet nj\u00eb Hadd <\/em>p\u00ebrmes metod\u00ebs s\u00eb p\u00ebrcaktuar, gjykata, shteti ose pala e d\u00ebmtuar nuk lejohen t\u00eb b\u00ebjn\u00eb asnj\u00eb l\u00ebshim n\u00eb zbatimin e k\u00ebtyre d\u00ebnimeve.<\/p>\n

      Sipas shumic\u00ebs s\u00eb studiuesve t\u00eb s\u00eb drejt\u00ebs islame (fu\u0137ah\u0101<\/em>), n\u00eb Islam jan\u00eb shtat\u00eb Hud\u016bd<\/em>;2<\/sup> megjithat\u00eb, sipas Imam Ebu Hanifes, pes\u00eb krimet e m\u00ebposhtme i n\u00ebnshtrohen d\u00ebnimit t\u00eb hadit:<\/p>\n

        \n
      1. Vjedhja (seri\u0137a<\/em>)<\/li>\n
      2. Kurv\u00ebria\/tradhtia bashk\u00ebshortore (zin\u0101<\/em>)<\/li>\n
      3. Konsumimi i alkoolit (shurb<\/em>)<\/li>\n
      4. T\u00eb dehurit (sukr<\/em>)<\/li>\n
      5. Shpifje (\u0136adhf<\/em>) ve\u00e7an\u00ebrisht n\u00eb rastin e abuzimit seksual ose tradhtis\u00eb bashk\u00ebshortore.3<\/sup><\/li>\n<\/ol>\n

        Le t\u00eb theksohet se hud\u016bd <\/em>jan\u00eb d\u00ebnimet m\u00eb t\u00eb rrepta q\u00eb p\u00ebrcaktojn\u00eb Kurani e Suneti, dhe sa her\u00eb ata p\u00ebrshkruajn\u00eb k\u00ebto d\u00ebnime, japin edhe udh\u00ebzime t\u00eb qarta n\u00eb lidhje me metod\u00ebn e hetimit, d\u00ebshmitar\u00ebt, provat dhe t\u00eb dh\u00ebnat etj. p\u00ebr v\u00ebrtetimin e krimit. Nj\u00eb k\u0101di<\/em> ose gjykat\u00ebs duhet t\u00eb ndjek\u00eb me p\u00ebrpik\u00ebri udh\u00ebzimet e p\u00ebrshkruara dhe n\u00ebse provat nuk p\u00ebrputhen me standardin e k\u00ebrkuar, nuk mund t\u00eb jepet d\u00ebnimi hadd<\/em>.<\/p>\n

        Megjithat\u00eb, kjo metod\u00eb nuk e privon kurr\u00eb viktim\u00ebn e nj\u00eb krimi nga drejt\u00ebsia e v\u00ebrtet\u00eb. Pra n\u00ebse faj\u00ebsia e t\u00eb pandehurit v\u00ebrtetohet me provat, t\u00eb cilat jan\u00eb t\u00eb ndryshme nga provat q\u00eb jan\u00eb si parakusht i domosdosh\u00ebm p\u00ebr shqiptimin e d\u00ebnimit maskimal hadd<\/em>, atij prap\u00ebseprap\u00eb mund t\u00eb jepet nj\u00eb d\u00ebnim ta\u2019z\u012br<\/em>.<\/p>\n

        Ta\u2019z\u012br<\/h2>\n

        D\u00ebnimi i ta\u2019z\u012brit<\/em> dallohet duksh\u00ebm nga d\u00ebnimet e tjera hadd <\/em>dhe kis\u0101s<\/em>, pasi ai p\u00ebrcaktohet nga gjykata. P\u00ebrpos k\u00ebsaj, faktor\u00ebt q\u00eb e b\u00ebjn\u00eb krimin t\u00eb d\u00ebnuesh\u00ebm me masat hadd <\/em>jan\u00eb p\u00ebrshkruar n\u00eb m\u00ebnyr\u00eb t\u00eb prer\u00eb e t\u00eb p\u00ebrpikt\u00eb nga Kurani dhe suneti, nd\u00ebrsa nj\u00eb krim q\u00eb d\u00ebnohet me masat e ta\u2019z\u012brit <\/em>mund t\u00eb v\u00ebrtetohet n\u00eb baz\u00eb t\u00eb \u00e7do lloj prove t\u00eb besueshme q\u00eb paraqitet p\u00ebrpara trupit gjykues. N\u00eb k\u00ebt\u00eb rast, gjykata g\u00ebzon kompetenc\u00ebn dhe autoritetin e plot\u00eb, p\u00ebr t\u00eb p\u00ebrcaktuar dhe p\u00ebr t\u00eb dh\u00ebn\u00eb d\u00ebnimin e ta\u2019z\u012brit<\/em>. K\u00ebshtu, krimet t\u00eb cilat nuk u p\u00ebrgjigjen plot\u00ebsisht kritereve t\u00eb hud\u016bdit<\/em>, edhe pse provat q\u00eb ekzistojn\u00eb v\u00ebrtetojn\u00eb faj\u00ebsin\u00eb e t\u00eb pandehurit, mund t\u00eb gjykohen dhe d\u00ebnimi i tyre mund t\u00eb jepet me an\u00eb t\u00eb metod\u00ebs s\u00eb ta\u2019z\u012brit<\/em>.<\/p>\n

        Pas k\u00ebsaj hyrjeje t\u00eb shkurt\u00ebr t\u00eb llojeve t\u00eb ndryshme t\u00eb d\u00ebnimeve n\u00eb Islam, ne tani i hedhim nj\u00eb v\u00ebshtrim q\u00ebndrimit t\u00eb Islamit mbi zin\u0101<\/em> \u0627\u0644\u0632\u0646\u0649 (shkelje kurore) dhe ightis\u0101b <\/em>\u0627\u0644\u0627\u063a\u062a\u0635\u0627\u0628 (p\u00ebrdhunim).<\/p>\n

        P\u00ebrcaktimi i zinas\u00eb <\/em>dhe igtis\u0101bit <\/em>(p\u00ebrdhunimit)<\/h2>\n

        T\u00eb gjitha shkollat \u200b\u200be jurisprudenc\u00ebs islame pajtohen gjer\u00ebsisht se zinaja \u00ebsht\u00eb marr\u00ebdh\u00ebnia seksuale e paligjshme dhe konsensuale e nd\u00ebrsjell\u00eb midis nj\u00eb burri q\u00eb \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm dhe q\u00eb ka arritur mosh\u00ebn e pubertetit (bulgh<\/em>) dhe nj\u00eb gruaje q\u00eb nuk \u00ebsht\u00eb bashk\u00ebshortja e tij ligjore.4<\/sup><\/p>\n

        Sipas k\u00ebtij p\u00ebrkufizimi t\u00eb zinas\u00eb, shkollat \u200b\u200be jurisprudenc\u00ebs islame M\u0101lik\u012b, Sh\u0101fi\u2019\u012b dhe Hanbal\u012b e p\u00ebrkufizojn\u00eb p\u00ebrdhunimin si kryerja e detyruar a k\u00ebtij akti si tradhti bashk\u00ebshortore ose p\u00ebrdhunim t\u00eb detyruar.<\/p>\n

        Sipas jurisprudenc\u00ebs Henef\u012b, ightis\u0101b <\/em>ose p\u00ebrdhunimi p\u00ebrkufizohet si akt i n\u00eb t\u00eb cili\u00ebn detyrohet nj\u00eb grua p\u00ebr t\u00eb kryer marr\u00ebdh\u00ebniet seksuale t\u00eb paligjshme\u00a0 (jasht\u00eb lidhjes martesore) kund\u00ebr vullnetit t\u00eb saj. Ky term gjithashtu p\u00ebrfshin p\u00ebrcaktimin n\u00ebse padit\u00ebsi e ka nxitur ose jo t\u00eb pandehurin p\u00ebr t\u00eb kryer k\u00ebt\u00eb veprim.<\/p>\n

        N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, ligji islamik e p\u00ebrkufizon aktin e p\u00ebrdhunimit k\u00ebshtu:<\/p>\n

        \u201cKryerja e marr\u00ebdh\u00ebnies seksuale t\u00eb paligjshme me dhun\u00eb nga nj\u00eb burr\u00eb me nj\u00eb grua q\u00eb nuk \u00ebsht\u00eb bashk\u00ebshortja e tij e ligjshme, kund\u00ebr vullnetit t\u00eb saj t\u00eb lir\u00eb\u201d.5<\/sup><\/p><\/blockquote>\n

        Nd\u00ebshkimi i p\u00ebrdhunimit (ightis\u0101b<\/em>) n\u00eb Islam<\/h2>\n

        Ndon\u00ebse, n\u00eb jurisprudenc\u00ebn islame, termi \u201cmarr\u00ebdh\u00ebnie seksuale e detyruar\u201d(zin\u0101 bil-xhebr<\/em>) p\u00ebrdoret gjithashtu p\u00ebr aktin e p\u00ebrdhunimit, shumica e jurist\u00ebve arab\u00eb p\u00ebrdorin termin ightis\u0101b<\/em>, q\u00eb do t\u00eb thot\u00eb \u00e7nderimi me dhun\u00eb i nj\u00eb vajze apo nj\u00eb gruaje.<\/p>\n

        Sa i p\u00ebrket dispozit\u00ebs s\u00eb sheriatit p\u00ebr k\u00ebt\u00eb krim t\u00eb sh\u00ebmtuar, shumica e jurist\u00ebve jan\u00eb t\u00eb mendimit se n\u00eb thelb ajo \u00ebsht\u00eb e nj\u00ebjt\u00eb si p\u00ebr p\u00ebrdhuimin ose p\u00ebr tradhtin\u00eb bashk\u00ebshortore. N\u00ebse personi \u00ebsht\u00eb beqar, ai d\u00ebnohet me 100 rrahje me kamxhik dhe d\u00ebnohet me gur\u00ebzim, n\u00ebse \u00ebsht\u00eb i martuar.<\/p>\n

        Disa dijetar\u00eb si Imam Maliku r.a.<\/sup> dhe Imam Ebu Hen\u012bfa r.a.<\/sup> kan\u00eb sugjeruar se autorit t\u00eb krimit gjithashtu do t\u2019i k\u00ebrkohet t\u2019i paguaj\u00eb nj\u00eb mehr<\/em> (para p\u00ebr prik\u00eb) p\u00ebr viktim\u00ebn.6<\/sup><\/p>\n

        Disa dijetar\u00eb kan\u00eb shkruar se n\u00ebse viktima e p\u00ebrdhunimit ishte rr\u00ebmbyer me dhun\u00eb nga sht\u00ebpia e saj ose nga ndonj\u00eb vend tjet\u00ebr p\u00ebrve\u00e7 sht\u00ebpis\u00eb s\u00eb saj dhe m\u00eb pas ishte p\u00ebrdhunuar n\u00ebn k\u00ebrc\u00ebnimin e arm\u00ebs, nj\u00eb veprim i till\u00eb do t\u00eb p\u00ebrligjte dh\u00ebnien e d\u00ebnimit m\u00eb t\u00eb ashp\u00ebr hadd <\/em>q\u00eb \u00ebsht\u00eb d\u00ebnimi \u201cMuharabe<\/em>\u201d. Allahu thot\u00eb:<\/p>\n

        \u0625\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u062c\u064e\u0632\u064e\u0627\u0621\u064f \u0627\u0644\u0651\u064e\u0630\u0650\u064a\u0646\u064e \u064a\u064f\u062d\u064e\u0627\u0631\u0650\u0628\u064f\u0648\u0646\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u064e \u0648\u064e\u0631\u064e\u0633\u064f\u0648\u0644\u064e\u0647\u064f \u0648\u064e\u064a\u064e\u0633\u0652\u0639\u064e\u0648\u0652\u0646\u064e \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0641\u064e\u0633\u064e\u0627\u062f\u064b\u0627 \u0623\u064e\u0646 \u064a\u064f\u0642\u064e\u062a\u0651\u064e\u0644\u064f\u0648\u0627 \u0623\u064e\u0648\u0652 \u064a\u064f\u0635\u064e\u0644\u0651\u064e\u0628\u064f\u0648\u0627 \u0623\u064e\u0648\u0652 \u062a\u064f\u0642\u064e\u0637\u0651\u064e\u0639\u064e \u0623\u064e\u064a\u0652\u062f\u0650\u064a\u0647\u0650\u0645\u0652 \u0648\u064e\u0623\u064e\u0631\u0652\u062c\u064f\u0644\u064f\u0647\u064f\u0645 \u0645\u0651\u0650\u0646\u0652 \u062e\u0650\u0644\u064e\u0627\u0641\u064d \u0623\u064e\u0648\u0652 \u064a\u064f\u0646\u0641\u064e\u0648\u0652\u0627 \u0645\u0650\u0646\u064e \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650<\/p>\n

        \u201cD\u00ebnimi i atyre q\u00eb luftojn\u00eb kund\u00ebr Allahut dhe t\u00eb d\u00ebrguarit t\u00eb Tij dhe orvaten p\u00ebr t\u00eb b\u00ebr\u00eb trazir\u00eb n\u00eb tok\u00eb \u00ebsht\u00eb t\u00eb vriten keqas, ose t\u00eb kryq\u00ebzohen ose t\u2019u priten duart dhe k\u00ebmb\u00ebt t\u00eb an\u00ebve t\u00eb ndryshme ose t\u00eb d\u00ebbohen nga vendi. I till\u00eb \u00ebsht\u00eb posht\u00ebrimi i tyre n\u00eb k\u00ebt\u00eb bot\u00eb dhe n\u00eb ahiret dhe ata kan\u00eb nj\u00eb nd\u00ebshkim t\u00eb madh.\u201d7<\/sup><\/p><\/blockquote>\n

        Nj\u00eb diskutim i detajuar i p\u00ebqendruar vet\u00ebm mbi d\u00ebnimin e p\u00ebrdhunimit n\u00eb Islam k\u00ebrkon nj\u00eb trajtim m\u00eb t\u00eb holl\u00ebsish\u00ebm, gj\u00eb q\u00eb nuk \u00ebsht\u00eb q\u00ebllimi i k\u00ebtij shkrimi. N\u00eb fokus t\u00eb k\u00ebtij shkrimi mbetet metoda q\u00eb ndiqet p\u00ebr t\u00eb p\u00ebrcaktuar krimin e p\u00ebrdhunimit n\u00eb drit\u00ebn e m\u00ebsimeve t\u00eb Islamit.<\/p>\n

        P\u00ebrcaktimi i krimit t\u00eb p\u00ebrdhunimit<\/h2>\n

        Nj\u00eb parim baz\u00eb q\u00eb gjendet si n\u00eb jurisprudenc\u00ebn islame ashtu edhe n\u00eb ligjet e vendit, \u00ebsht\u00eb se duhet t\u2019i kushtohet v\u00ebmendje e duhur mbrojtjes s\u00eb njer\u00ebzve t\u00eb pafajsh\u00ebm nga pretendimet e rreme. Kjo do t\u00eb thot\u00eb se padit\u00eb dhe akuzat nuk mund t\u00eb konsiderohen t\u00eb pranueshme derisa nuk ka prova t\u00eb vlefshme dhe se i akuzuari do t\u00eb trajtohet si i pafajsh\u00ebm, ve\u00e7se t\u2019i provohet faj\u00ebsia. Ky parim \u00ebsht\u00eb sinonim me th\u00ebnien e m\u00ebposhtme t\u00eb Profetit t\u00eb Shenjt\u00eb:<\/p>\n

        \u0639\u064e\u0646\u0652 \u0627\u0628\u0652\u0646\u0650 \u0639\u064e\u0628\u064e\u0651\u0627\u0633\u064d \u0631\u064e\u0636\u0650\u064a\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0639\u064e\u0646\u0652\u0647\u064f\u0645\u064e\u0627 \u0623\u064e\u0646\u064e\u0651 \u0631\u064e\u0633\u064f\u0648\u0644\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645 \u0642\u064e\u0627\u0644\u064e: \u201c\u0644\u064e\u0648\u0652 \u064a\u064f\u0639\u0652\u0637\u064e\u0649 \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u064f \u0628\u0650\u062f\u064e\u0639\u0652\u0648\u064e\u0627\u0647\u064f\u0645\u0652 \u0644\u064e\u0627\u062f\u064e\u0651\u0639\u064e\u0649 \u0631\u0650\u062c\u064e\u0627\u0644\u064c \u0623\u064e\u0645\u0652\u0648\u064e\u0627\u0644\u064e \u0642\u064e\u0648\u0652\u0645\u064d \u0648\u064e\u062f\u0650\u0645\u064e\u0627\u0621\u064e\u0647\u064f\u0645\u0652\u060c \u0644\u064e\u0643\u0650\u0646\u064e\u0651 \u0627\u0644\u0652\u0628\u064e\u064a\u0650\u0651\u0646\u064e\u0629\u064e \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0652\u0645\u064f\u062f\u064e\u0651\u0639\u0650\u064a\u060c \u0648\u064e\u0627\u0644\u0652\u064a\u064e\u0645\u0650\u064a\u0646\u064e \u0639\u064e\u0644\u064e\u0649 \u0645\u064e\u0646\u0652 \u0623\u064e\u0646\u0652\u0643\u064e\u0631\u064e\u201d\u0648<\/p>\n

        \u201cPo t\u2019u jepej njer\u00ebzve gjith\u00e7ka q\u00eb pretendonin, disa do t\u00eb pretendonin (padrejt\u00ebsisht) pasurin\u00eb dhe jet\u00ebn e t\u00eb tjer\u00ebve. Barra e prov\u00ebs bie mbi padit\u00ebsin, nd\u00ebrsa ai q\u00eb e mohon (akuz\u00ebn) duhet t\u00eb betohet\u201d.8<\/sup><\/p><\/blockquote>\n

        N\u00eb drit\u00ebn e udh\u00ebzimeve t\u00eb dh\u00ebna n\u00eb k\u00ebt\u00eb hadith, nj\u00eb shpifje serioze e p\u00ebrdhunimit ose sulmit seksual do t\u00eb jet\u00eb e pranueshme vet\u00ebm n\u00ebse v\u00ebrtetohet p\u00ebrmes provave q\u00eb nuk mund t\u00eb mohohen. Sipas studiuesve t\u00eb jurisprudenc\u00ebs islame, nj\u00eb pretendim p\u00ebr p\u00ebrdhunim mund t\u00eb v\u00ebrtetohet n\u00eb tre m\u00ebnyra:<\/p>\n

          \n
        1. \n

          V\u00ebrtetimi i p\u00ebrdhunimit n\u00eb m\u00ebnyr\u00ebn m\u00eb p\u00ebrfundimtare<\/h3>\n<\/li>\n<\/ol>\n

          Ligji tradicional i islamit e p\u00ebrkufizon ightis\u0101bin <\/em>(p\u00ebrdhunimin) si nj\u00eb form\u00eb shtr\u00ebnguese e t\u00eb dhunshme t\u00eb zinas\u00eb (shkelja e kurores) dhe pothuajse t\u00eb gjith\u00eb studiuesit e jurisprudenc\u00ebs islame pajtohen se p\u00ebr t\u00eb v\u00ebrtetuar akuz\u00ebn e p\u00ebrdhunimit n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb sigurt\u00eb, mund t\u00eb pr\u00ebdoren k\u00ebto dy metoda:<\/p>\n

            \n
          1. P\u00ebrmes d\u00ebshmis\u00eb s\u00eb kat\u00ebr d\u00ebshmitar\u00ebve, i cili \u00ebsht\u00eb nj\u00eb kufi i p\u00ebrcaktuar n\u00eb Kuranin Fam\u00eblart\u00eb p\u00ebr p\u00ebrcaktimin e zinas\u00eb<\/li>\n
          2. N\u00ebp\u00ebrmjet pranimit t\u00eb fajit nga autori<\/li>\n<\/ol>\n

            Sipas fukahave, n\u00ebse akuza e p\u00ebrdhunimit v\u00ebrtetohet me k\u00ebt\u00eb nivel sigurie, autor\u00ebt e krimit do ngarkohen me d\u00ebnim e haddit<\/em>, i cili p\u00ebrb\u00ebn d\u00ebnimin m\u00eb t\u00eb rrept\u00eb t\u00eb p\u00ebrcaktuar nga Islami.<\/p>\n

            Dijetari i famsh\u00ebm i shekullit 11, Imam Ibn Abd al-Barr-i ka p\u00ebrmendur p\u00ebr nj\u00eb ixhma<\/em>\u2019 (marr\u00ebveshje unanime t\u00eb dijetar\u00ebve) p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje dhe thot\u00eb:<\/p>\n

            \u0648\u0642\u062f \u0623\u062c\u0645\u0639 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0639\u0644\u0649 \u0623\u0646 \u0639\u0644\u0649 \u0627\u0644\u0645\u0633\u062a\u0643\u0631\u0650\u0647 \u0627\u0644\u0645\u063a\u062a\u0635\u0650\u0628 \u0627\u0644\u062d\u062f\u064e\u0651 \u0625\u0646 \u0634\u0647\u062f\u062a \u0627\u0644\u0628\u064a\u0646\u0629 \u0639\u0644\u064a\u0647 \u0628\u0645\u0627 \u064a\u0648\u062c\u0628 \u0627\u0644\u062d\u062f\u060c \u0623\u0648 \u0623\u0642\u0631 \u0628\u0630\u0644\u0643\u060c \u0641\u0625\u0646 \u0644\u0645 \u064a\u0643\u0646: \u0641\u0639\u0644\u064a\u0647 \u0627\u0644\u0639\u0642\u0648\u0628\u0629<\/p>\n

            \u201cDijetar\u00ebt jan\u00eb n\u00eb pajtim t\u00eb plot\u00eb se p\u00ebrdhunuesi duhet t\u2019i n\u00ebnshtrohet d\u00ebnimit hadd <\/em>n\u00ebse kund\u00ebr tij ka bejjineh<\/em> \u0627\u0644\u0628\u064a\u0646\u0629 (kat\u00ebr d\u00ebshmitar\u00eb), dhe kjo q\u00eb do t\u00eb p\u00ebrligj\u00eb dh\u00ebnien e d\u00ebnimit hadd<\/em>. [Vendosja e d\u00ebnimit hadd <\/em>do t\u00eb zbatohej gjithashtu] n\u00ebse p\u00ebrdhunuesi i akuzuar e pranon vet\u00eb autor\u00ebsin\u00eb e krimit t\u00eb tij. N\u00eb nj\u00eb situat\u00eb n\u00eb t\u00eb cil\u00ebn nuk p\u00ebrmbushet asnj\u00ebra nga k\u00ebto dy kushtet, personi do t\u2019i n\u00ebnshtrohet \u2018akubes <\/em>(d.m.th. d\u00ebnimit ) [n\u00eb p\u00ebrputhje me provat e tjera q\u00eb mund t\u00eb sillen kund\u00ebr tij].\u201d9<\/sup><\/p><\/blockquote>\n

            K\u00ebtu, Imam Ibn Abd al-Barri ka b\u00ebr\u00eb nj\u00eb dallim t\u00eb qart\u00eb midis asaj q\u00eb ngarkon t\u00eb akuzuarin me d\u00ebnimin t\u00eb p\u00ebrcaktuar me ligjin islam (hadd<\/em>) dhe asaj q\u00eb p\u00ebrligj shqiptimin e nj\u00eb d\u00ebnimi diskrecional.<\/p>\n

            Ai p\u00ebrmend shprehimisht se n\u00ebse kat\u00ebr d\u00ebshmitar\u00eb japin d\u00ebshmi kund\u00ebr autorit, apo n\u00ebse personi i akuzuar vet\u00eb e pranon autor\u00ebsin\u00eb e krimit, atij do t\u2019i jepet d\u00ebnimi hadd<\/em>. N\u00ebse k\u00ebto dy kushte nuk plot\u00ebsohen, at\u00ebher\u00eb persosnit t\u00eb paditur mund t\u2019i shqiptohet lloji i dyt\u00eb i d\u00ebnimit n\u00eb baz\u00eb t\u00eb diskrecionit t\u00eb gjykat\u00ebs ose gjyqtarit. Kjo e fundit nuk \u00ebsht\u00eb e p\u00ebrkufizuar n\u00eb ligjin islam; madje ajo p\u00ebrcaktohet sipas provave rrethanore q\u00eb mund t\u00eb paraqiten kund\u00ebr t\u00eb pandehurit. Q\u00ebllimi \u00ebsht\u00eb t\u00eb vendoset drejt\u00ebsia dhe t\u00eb parandalohet p\u00ebrs\u00ebritja e rasteve t\u00eb ngjashme n\u00eb t\u00eb ardhmen.<\/p>\n

            Duke u bazuar n\u00eb urdh\u00ebres\u00ebn Kuranore, n\u00eb thelb t\u00eb gjith\u00eb jurist\u00ebt pajtohen se meq\u00eb zinaja<\/em> (shkelja kurore) kryhet n\u00eb m\u00ebnyr\u00eb konsensuale nga t\u00eb dyja pal\u00ebt, andaj k\u00ebrkon kushtin m\u00eb t\u00eb rrept\u00eb, t\u00eb paraqitjes s\u00eb kat\u00ebr d\u00ebshmitar\u00ebve. Nd\u00ebrsa n\u00eb rastin e ightis\u0101b<\/em>-it, ku akti ushtrohet me dhun\u00eb ndaj viktim\u00ebs kund\u00ebr d\u00ebshir\u00ebs s\u00eb saj, ekziston nj\u00eb mosmarr\u00ebveshje n\u00eb mendimin e jurist\u00ebve. Krahas disa shkollave t\u00eb cilat vazhdojn\u00eb t\u00eb k\u00ebmb\u00ebngulin k\u00ebrkes\u00ebn e vetme t\u00eb d\u00ebshmis\u00eb s\u00eb kat\u00ebr d\u00ebshmitar\u00ebve, edhe n\u00eb rastin e p\u00ebrdhunimit, shumica e jurist\u00ebve jan\u00eb t\u00eb mendimit q\u00eb n\u00ebse kat\u00ebr d\u00ebshmitar\u00eb nuk mund t\u00eb paraqiten si prov\u00eb par\u00ebsore, mund t\u00eb shqyrtohen t\u00eb gjitha rrug\u00ebt e tjera t\u00eb hetimit t\u00eb p\u00ebrshkruara m\u00eb sip\u00ebr.<\/p>\n

              \n
            1. \n

              V\u00ebrtetimi i p\u00ebrdhunimit n\u00ebse viktima mbetet shtatz\u00ebn\u00eb<\/h3>\n<\/li>\n<\/ol>\n

              N\u00eb ligjin islam, n\u00ebse nj\u00eb grua mbetet shtatz\u00ebn\u00eb jasht\u00eb lidhjes martesore, ajo do t\u2019i n\u00ebnshtrohet ndjekjes penale p\u00ebr tradhti bashk\u00ebshortore dhe do t\u2019i shqiptohet d\u00ebnimi p\u00ebr krimin e provuar. Megjithat\u00eb, n\u00ebse nj\u00eb grua e till\u00eb mohon kryerjen e shkeljes s\u00eb kuror\u00ebs dhe pretendon se ajo \u00ebsht\u00eb p\u00ebrdhunuar, ekziston nj\u00eb mosmarr\u00ebveshje midis jurist\u00ebve musliman\u00eb n\u00ebse pretendimi i saj do t\u00eb hetohet apo do t\u00eb pranohet pa hetim.<\/p>\n

              Shumica e jurist\u00ebve t\u00eb shkollave henef\u012b, sh\u0101fi\u2019\u012b dhe hanbal\u012b sugjerojn\u00eb se justifikimi i nj\u00eb gruaje t\u00eb till\u00eb pranohet pa hetim dhe ajo nuk ndiqet penalisht apo d\u00ebnohet. Megjithat\u00eb, Imam Malik r.a.<\/sup>, juristi m\u00eb i hersh\u00ebm musliman, jep pik\u00ebpamjet e tij t\u00eb prera mbi k\u00ebt\u00eb \u00e7\u00ebshtje dhe shprehet se justifikimi i nj\u00eb gruaje t\u00eb till\u00eb do t\u00eb pranohet vet\u00ebm n\u00ebse ajo paraqet prova bind\u00ebse q\u00eb mb\u00ebshtesin pretendimin e saj. Nj\u00eb prov\u00eb e till\u00eb e p\u00ebrdhunimit mund t\u00eb jet\u00eb gjakderdhja e shkaktuar nga akti n\u00ebse ajo ishte e virgj\u00ebr. Po ashtu si prov\u00eb do t\u00eb konsiderohet edhe thirrja e saj p\u00ebr ndihm\u00eb, dhe n\u00ebse d\u00ebshmitar\u00ebt gjithashtu e kan\u00eb gjetur n\u00eb nj\u00eb gjendje q\u00eb v\u00ebrteton tortur\u00ebn e saj. N\u00ebse ajo nuk paraqet prova t\u00eb tilla rrethanore, i n\u00ebnshtrohet d\u00ebnimit t\u00eb parashikuar dhe pretendimet e saj nuk do t\u00eb merren n\u00eb konsiderat\u00eb.11<\/sup><\/p>\n

              Kjo tregon se edhe n\u00eb rastet kur nuk \u00ebsht\u00eb ngritur padi ndaj asnj\u00eb personi p\u00ebr p\u00ebrdhunim, dhe pafaj\u00ebsia apo faj\u00ebsia e personit \u00ebsht\u00eb v\u00ebn\u00eb n\u00eb pik\u00ebpyetje, Islami ndjek nj\u00eb metod\u00eb rigoroze p\u00ebr t\u00eb verifikuar pretendime t\u00eb tilla. Kjo tregon qartazi se \u00e7far\u00eb v\u00ebmendje e r\u00ebnd\u00ebsie Islami i kushton hetimit t\u00eb krimit.<\/p>\n

                \n
              1. \n

                Konstatimi i p\u00ebrdhunimit n\u00ebp\u00ebrmjet formave t\u00eb tjera t\u00eb provave<\/h3>\n<\/li>\n<\/ol>\n

                Tani do t\u00eb shqyrtojm\u00eb pyetjen n\u00ebse Islami a lejon pranimin e provave t\u00eb tjera p\u00ebrve\u00e7 d\u00ebshmitar\u00ebve apo jo. Kund\u00ebrshtar\u00ebt e Islamit pretendojn\u00eb se n\u00ebse nj\u00eb viktim\u00eb e p\u00ebrdhunimit nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb sjell\u00eb kat\u00ebr d\u00ebshmitar\u00eb p\u00ebr t\u00eb mb\u00ebshtetur pretendimin e saj, ajo i n\u00ebnshtrohet d\u00ebnimit t\u00eb rrept\u00eb t\u00eb haddit <\/em>p\u00ebr shpifje (kadhf<\/em>).<\/p>\n

                Nj\u00eb ngjarje mjaft interesante lidhur me k\u00ebt\u00eb \u00e7\u00ebshtje mund t\u00eb gjendet n\u00eb historin\u00eb e Islamit, t\u00eb transmetuar nga Imam Ibn Kajim el-Xheuzije n\u00eb librin e tij Et-Turuk-ul-Hukmijah<\/em>.<\/p>\n

                Gjat\u00eb kalifatit t\u00eb Hazret Omer r.a.<\/sup> ibn el-Hattabit, nj\u00eb grua u dashurua me nj\u00eb djalosh nga Medina. Por, megjith\u00eb k\u00ebmb\u00ebnguljen e saj ajo nuk e b\u00ebri dot p\u00ebr vete dhe djaloshi nuk t\u00ebrhiqet pas joshjeve t\u00eb saj p\u00ebr t\u00eb krijuar lidhje.<\/p>\n

                Pas refuzimit t\u00eb djaloshit, n\u00eb d\u00ebshp\u00ebrim e sip\u00ebr, gruaja leu t\u00eb bardh\u00ebn e vez\u00ebs n\u00eb rrobat dhe kofsh\u00ebt e saj dhe pastaj shkoi te Hazret Omeri r.a.<\/sup>. Ajo iu ankua se gjoja djaloshi e kishte p\u00ebrdhunuar, duke i treguar njollat \u200b\u200bn\u00eb rrobat e saj si d\u00ebshmi kund\u00ebr tij.<\/p>\n

                Hazret Omeri r.a.<\/sup> e referoi at\u00eb tek disa gra p\u00ebr t\u2019i shqyrtuar \u201ct\u00eb ashtuquajturat\u201d provat e saj. Grat\u00eb arrit\u00ebn n\u00eb p\u00ebrfundimin se njollat u ngjanin se ishin nga sperma. At\u00ebher\u00eb, Hazret Omeri deshi t\u2019i shqiptonte atij d\u00ebnimin, por djaloshi e mohoi kategorikisht k\u00ebt\u00eb akuz\u00eb dhe iu lut Hazret Omerit q\u00eb ta hetonte edhe nj\u00ebher\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje dhe t\u00eb shqyrtonte autencitetin e provave t\u00eb gruas.<\/p>\n

                Hazret Omer r.a.<\/sup> m\u00eb pas i b\u00ebri thirrje Hazret Aliut r.a.<\/sup> q\u00eb ta ndihmonte n\u00eb hetimin e m\u00ebtejsh\u00ebm t\u00eb pretendimeve. Hazret Aliu r.a.<\/sup> kontrolloi imt\u00ebsisht rrobat e saj dhe derdhi uj\u00eb t\u00eb nxeht\u00eb mbi njollat. Kjo prov\u00eb hodhi dyshime mbi pretendimin e gruas, pasi rezultati ishte shum\u00eb i ngjash\u00ebm me at\u00eb t\u00eb t\u00eb bardh\u00ebs s\u00eb vez\u00ebs.<\/p>\n

                Thuhet se Hazret Aliu r.a.<\/sup> kishte shkuar deri n\u00eb at\u00eb mas\u00eb q\u00eb t\u00eb provonte shijen e substanc\u00ebs, p\u00ebrpara se t\u00eb konfirmonte se ishte e bardha e vez\u00ebs q\u00eb gruaja kishte p\u00ebrdorur si prov\u00eb p\u00ebr t\u00eb mb\u00ebshtetur pretendimin se ishte p\u00ebrdhunuar. Pas k\u00ebsaj, Hazreti Aliu r.a.<\/sup> i foli rrept\u00ebsisht dhe e k\u00ebrkoi t\u00eb thoshte t\u00eb v\u00ebrtet\u00ebn, dhe k\u00ebshtu n\u00eb fund ajo rr\u00ebfeu gjith\u00e7ka.12<\/sup><\/p>\n

                N\u00eb historin\u00eb islame, Athar\u00ebt (th\u00ebniet, veprimet dhe p\u00eblqimi i sahab\u00ebve t\u00eb Profetit Muhammed s.a.v.s.<\/sup>) ndihmojn\u00eb lexuesin t\u00eb nxjerr\u00eb k\u00ebto p\u00ebrfundime t\u00eb r\u00ebnd\u00ebsishme:<\/p>\n

                  \n
                1. S\u00eb pari, n\u00eb munges\u00eb t\u00eb kat\u00ebr d\u00ebshmitar\u00ebve, Hazret Omeri r.a.<\/sup> dhe Hazret Aliu r.a. <\/sup>shqyrtuan provat q\u00eb ishin paraqitur nga pala padit\u00ebse. Metodologjia e ndjekur d\u00ebshmon qart\u00eb q\u00eb ndon\u00ebse rr\u00ebfimi i d\u00ebshmitar\u00ebve okular\u00eb konsiderohet prova kryesore p\u00ebr t\u00eb v\u00ebrtetuar faj\u00ebsin\u00eb apo pafaj\u00ebsin\u00eb e dikujt, mungesa e llojeve themelore t\u00eb d\u00ebshmive nuk pengon hetimin e m\u00ebtejsh\u00ebm t\u00eb nj\u00eb krimi t\u00eb r\u00ebnd\u00eb si p\u00ebrdhunimi; e as gruaja nuk i n\u00ebnshtrohet haddit <\/em>n\u00ebse ajo nuk \u00ebsht\u00eb n\u00eb gjendje t\u00eb paraqes\u00eb d\u00ebshmitar\u00eb p\u00ebr mb\u00ebshtetjen e padis\u00eb s\u00eb saj.<\/li>\n
                2. S\u00eb dyti, Hazret Omeri r.a.<\/sup>, pasi i kishte par\u00eb provat e paraqitura, nuk i dha asaj ndonj\u00eb d\u00ebnim t\u00eb p\u00ebrcaktuar n\u00eb ligjin islam (hadd<\/em>); p\u00ebrkundrazi, p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb kat\u00ebr d\u00ebshmitar\u00ebve n\u00eb k\u00ebt\u00eb rast, u ndoq metoda e ta\u2019z\u012brit<\/em>, e cila, si\u00e7 \u00ebsht\u00eb p\u00ebrshkruar m\u00eb lart, \u00ebsht\u00eb nj\u00eb d\u00ebnim diskrecional q\u00eb vjen pas d\u00ebnimit hadd <\/em>dhe \u00ebsht\u00eb m\u00eb i rrept\u00eb n\u00eb islam.<\/li>\n
                3. S\u00eb treti, ne mund t\u00eb konstatojm\u00eb r\u00ebnd\u00ebsin\u00eb e t\u00eb shqyrtuarit t\u00eb autenticitetit t\u00eb provave n\u00eb holl\u00ebsi t\u00eb skajshme. N\u00eb rastet kur ngrihen disa akuza t\u00eb r\u00ebnda e t\u00eb ndyra, duhet t\u00eb ekzistojn\u00eb mekaniza t\u00eb fuqish\u00ebm q\u00eb mbrojn\u00eb njer\u00ebzit e pafajsh\u00ebm nga shpifjet si p\u00ebrdhunimi.<\/li>\n<\/ol>\n

                  Sh\u00ebnim i r\u00ebnd\u00ebsish\u00ebm<\/h2>\n

                  Diskutimi i m\u00ebsip\u00ebrm \u00ebsht\u00eb nj\u00eb debat teorik i bazuar n\u00eb jurisprudenc\u00ebn islame dhe nuk sh\u00ebrben si udh\u00ebzim p\u00ebr ask\u00ebnd p\u00ebr t\u00eb zgjidhur \u00e7\u00ebshtjet e shkeljeve t\u00eb tilla t\u00eb urryera n\u00eb m\u00ebnyra jasht\u00ebgjyq\u00ebsore. Xhemati Musliman Ahmedia beson fuqish\u00ebm se \u00e7\u00ebshtje t\u00eb tilla penale duhet t\u00eb ndiqen p\u00ebrmes ligjit t\u00eb vendit.<\/p>\n

                  \n

                  Sh\u00ebnime:<\/h2>\n
                    \n
                  1. Imam Shafi\u2019i, el-Umm<\/em>, v\u00ebll 6; Ibn Rushd, Bidajet el-Muxhtehid<\/em>, v\u00ebll 2; Imam Ibn Tejmije, es-Sijasat esh-Sheri\u2019ah.<\/em><\/li>\n
                  2. Prof dr. Wahbah az-Zuhaily, El-Fik\u2019h el-Islami wa-\u2019Adilatuhu.<\/em><\/li>\n
                  3. Si m\u00eb lart\u00eb.<\/li>\n
                  4. \u2018Ala\u2019ed-Din Ebu al-Kasani, Bada\u2019i al-Sana\u2019i, <\/em>v\u00ebll. 7, Dar el-Kutub el-Arabi, Bejrut, 1982.<\/li>\n
                  5. P\u00ebrkufizime t\u00eb tilla pranohen p\u00ebrgjith\u00ebsisht n\u00eb vendet islame, p.sh. n\u00eb Pakistan, seksioni 6 i Zbatimit t\u00eb Urdh\u00ebres\u00ebs s\u00eb Hud\u016bdit <\/em>(VII, 1979) e p\u00ebrcakton p\u00ebrdhunimin n\u00eb vija t\u00eb ngjashme.<\/li>\n
                  6. El-Muveta<\/em>, 4\/1063; El-Muntaka Sherh el-Muveta\u2019<\/em>, 5\/269<\/li>\n
                  7. Kurani Fam\u00eblart\u00eb <\/em>5:34<\/li>\n
                  8. Imam en-Nevevi, Dyzet hadithet e Neveviut<\/em>, f. 52, hadith nr. 33, Imam el-Bejhaki, Sahih el-Bejhakiu, v\u00ebll. 10, f. 252.<\/li>\n
                  9. El Istidkar <\/em>146\/7, Bidaje el-Muxhtehid <\/em>221\/4.<\/li>\n
                  10. Ahmed Raza Khan Barelvi n\u00eb Fatawa al-Radhawiyah<\/em>, v\u00ebll. 13, f. 613, Fetva nr. 252, Kitab al-Hudood uet-T\u2019azir; www.islamweb.net, k\u00ebrkimi \u201cFetva nr. 70220<\/em>\u201d, \u201cV\u00ebrtetimi i p\u00ebrdhunimit me mjete moderne mjek\u00ebsore\u201d, publikuar m\u00eb 1 maj 2017, vizituar m\u00eb 9 janar 2022),<\/li>\n
                  11. El-Muveta<\/em>, 5\/1208.<\/li>\n
                  12. El-Turuk-ul-Hukmijeh fis-Sijaset esh-Sheri\u2019ah<\/em>, Fasl: Fi suvari lil-hukam bil-firasah, f. 70.<\/li>\n<\/ol>\n

                    Marr\u00eb nga gazeta javore Al-Hakam,<\/p>\n

                    www.alhakam.org\/rape-in-islam\/<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

                    M\u00ebsimet e Islamit p\u00ebrcaktojn\u00eb se shteti mban p\u00ebrgjegj\u00ebsi p\u00ebr mbrojtjen e interesave (\u0645\u064e\u0635\u064e\u0627\u0644\u0650\u062d mas\u0101lih) dhe t\u00eb drejtave (\u062d\u0642\u0648\u0642 Huk\u016bk) t\u00eb qytetar\u00ebve. P\u00ebrmes mbrojtjes s\u00eb k\u00ebtyre interesave dhe t\u00eb drejtave t\u00eb \u00e7do individi, Islami vendos bazat e nj\u00eb shoq\u00ebrie paq\u00ebsore. T\u00eb gjitha shkollat e jurisprudenc\u00ebs islame, duke u bazuar n\u00eb Kuranin Fam\u00eblart\u00eb, pajtohen n\u00eb pes\u00eb llojet<\/p>\n","protected":false},"featured_media":18964,"template":"","tags":[784],"authors":[],"content_source":[555],"class_list":["post-18963","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-islami","topics-sheriati","article-cat-artikuj","content_source-alhakam"],"acf":[],"yoast_head":"\n\u00c7far\u00eb thot\u00eb ligji i Islamit p\u00ebr p\u00ebrdhunimin?<\/title>\n<meta name=\"description\" content=\"M\u00ebsimet e Islamit p\u00ebrcaktojn\u00eb se shteti mban p\u00ebrgjegj\u00ebsi p\u00ebr mbrojtjen e interesave dhe t\u00eb drejtave t\u00eb qytetar\u00ebve.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/cfare-thote-ligji-i-islamit-per-perdhunimin\/\" \/>\n<meta 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