(Komentimi i Kuranit)<\/p>\n
Allahu i Madh\u00ebrish\u00ebm n\u00eb Kuranin Fam\u00eblart\u00eb\u00a0thot\u00eb:<\/p>\n
\u201cAta q\u00eb japin nga pasuria e tyre nat\u00ebn dhe dit\u00ebn, fshehurazi dhe haptazi do t\u00eb ken\u00eb shp\u00ebrblimin e tyre te Zoti i tyre. Ata nuk do t\u00eb ken\u00eb as frik\u00eb e as nuk do t\u00eb pik\u00ebllohen.\u201d\u00a0<\/strong>(El-Bekare, 2:278)<\/p><\/blockquote>\n
\u201cN\u00eb k\u00ebt\u00eb ajet Zoti ka p\u00ebrmendur disa elemente t\u00eb tjera t\u00eb sadakas\u00eb\u00a0 (b\u00ebrja e mir\u00ebsis\u00eb p\u00ebr hir t\u00eb Zotit). Ai thot\u00eb se besimtar\u00ebt e v\u00ebrtet\u00eb nuk presin p\u00ebr ndonj\u00eb koh\u00eb t\u00eb caktuar p\u00ebr t\u00eb dh\u00ebn\u00eb l\u00ebmosh\u00eb. Ata e japin edhe nat\u00ebn dhe dit\u00ebn, fshehurazi dhe haptazi. N\u00eb fakt, sipas Kuranit t\u00eb Shenjt\u00eb, besimtar\u00ebt mysliman\u00eb nuk kalojn\u00eb asnj\u00eb \u00e7ast pa b\u00ebr\u00eb vepra t\u00eb mira. K\u00ebshtu q\u00eb obligimi i faljes s\u00eb namazeve gjat\u00eb dit\u00ebs e nat\u00ebs, agj\u00ebri-met dhe haxhill\u00ebku sipas kalendarit\u00a0 h\u00ebnor, i lejojn\u00eb besimtar\u00ebt t\u2019i kryejn\u00eb k\u00ebto detyra n\u00eb koh\u00eb t\u00eb ndryshme dhe n\u00eb muaj t\u00eb ndrysh\u00ebm t\u00eb vitit.<\/p>\n
N\u00eb k\u00ebt\u00eb ajet ndajfolja \u201cfshehurazi\u201d \u00ebsht\u00eb p\u00ebrmendur para ndajfoljes \u201chaptazi\u201d, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb fjala \u201cnat\u00eb\u201d \u00ebsht\u00eb p\u00ebrmendur para fjal\u00ebs \u201cdit\u00eb\u201d, q\u00eb tregojn\u00eb lidhjen me ndajfoljet e tyre p\u00ebrkat\u00ebse. Pra, besimtar\u00ebt e v\u00ebrtet\u00eb, nganj\u00ebher\u00eb, edhe gjat\u00eb nat\u00ebs dalin fshehurazi dhe japin l\u00ebmosh\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb marr\u00ebsi apo nevojtari nuk arrin ta njoh\u00eb dh\u00ebn\u00ebsin. Besimtar\u00ebt veprojn\u00eb k\u00ebshtu q\u00eb mos t\u00eb l\u00ebndojn\u00eb nevojtarin, por gjithashtu q\u00eb edhe vet\u00eb ata mos t\u00eb ndjejn\u00eb asnj\u00eb fije mendjemadh\u00ebsie apo dukjeje n\u00eb zemrat e tyre. Ata japin l\u00ebmosh\u00eb edhe haptazi gjat\u00eb dit\u00ebs, jo p\u00ebr t\u00eb fituar nam n\u00eb shoq\u00ebri, por q\u00eb t\u00eb nxisin t\u00eb tjer\u00ebt n\u00eb b\u00ebrjen e bamir\u00ebsis\u00eb p\u00ebr t\u00eb varfrit, dhe k\u00ebshtu t\u00eb eci gjith\u00eb shoq\u00ebria n\u00eb bamir\u00ebsi. Me fjal\u00ebt \u201cnat\u00eb\u201d dhe \u201cdit\u00eb\u201d mund t\u00eb kuptohet edhe kjo q\u00eb besimtar\u00ebt e v\u00ebrtet\u00eb shpenzojn\u00eb n\u00eb rrug\u00ebn e Zotit gjat\u00eb v\u00ebshtir\u00ebsis\u00eb edhe gjat\u00eb rehatis\u00eb. N\u00ebse do t\u00eb shikojm\u00eb me v\u00ebmendje, Zoti caktoi dy lloje l\u00ebmoshash n\u00eb fen\u00eb Islame. S\u00eb pari \u00ebsht\u00eb \u201czekati\u201d q\u00eb k\u00ebrkohet nga shteti si taks. Me k\u00ebt\u00eb sistem Islami e siguron jet\u00ebn e t\u00eb varf\u00ebrve. S\u00eb dyti \u00ebsht\u00eb \u201csadakaja\u201d, q\u00eb dallon besimtar\u00ebt e devotsh\u00ebm nga jo t\u00eb devotsh\u00ebm. Sepse i devotshmi jep l\u00ebmosh\u00eb edhe me d\u00ebshir\u00eb p\u00ebr t\u00eb fituar p\u00eblqimin e Zotit. Por zekatin, ngaq\u00eb vet\u00eb shteti e merr, \u00e7do besimtar patjet\u00ebr duhet ta paguaj\u00eb, edhe ai q\u00eb \u00ebsht\u00eb i devotsh\u00ebm dhe ai q\u00eb \u00ebsht\u00eb i dob\u00ebt n\u00eb besimin e tij. Prandaj, Islami i nxit besimtar\u00ebt p\u00ebr t\u00eb dh\u00ebn\u00eb edhe l\u00ebmosh\u00eb, q\u00eb njer\u00ebzit t\u00eb priren sa m\u00eb shum\u00eb p\u00ebr t\u00eb ngritur nivelin e jetes\u00ebs t\u00eb shtres\u00ebs s\u00eb ul\u00ebt e t\u00eb t\u00eb varf\u00ebrve.<\/p>\n
Nj\u00eb arsye tjet\u00ebr e sistemit t\u00eb zekatit \u00ebsht\u00eb p\u00ebr t\u2019ia respektuar nd\u00ebrgjegjen tjetrit. Sepse parat\u00eb e zekatit i shp\u00ebrndan shteti, k\u00ebshtu q\u00eb marr\u00ebsi nuk mund ta dij\u00eb se kush i ka dh\u00ebn\u00eb ndihm\u00eb. Nd\u00ebrsa, nga ana tjet\u00ebr, sadakaja \u00ebsht\u00eb ajo q\u00eb krijon dashamir\u00ebsi dhe v\u00ebllaz\u00ebri midis njer\u00ebzve. Shkurt, nj\u00eb pjes\u00eb e l\u00ebmoshave u \u00ebsht\u00eb siguruar t\u00eb varf\u00ebrve duke i detyruar t\u00eb pasurit q\u00eb t\u00eb paguajn\u00eb zekat, nd\u00ebrsa nj\u00eb pjes\u00eb tjet\u00ebr e tyre \u00ebsht\u00eb p\u00ebr t\u00eb p\u00ebrparuar n\u00eb besim dhe p\u00ebr t\u00eb arritur nivele t\u00eb larta t\u00eb devotshm\u00ebris\u00eb, duke u dh\u00ebn\u00eb vullnetarisht l\u00ebmosh\u00eb t\u00eb varf\u00ebrve.<\/p>\n
Sipas ligjit t\u00eb natyr\u00ebs nuk mund t\u00eb kesh t\u00eb korra n\u00ebse nuk i ke mbjell\u00eb farat m\u00eb p\u00ebrpara. Duke u bazuar n\u00eb k\u00ebt\u00eb ligj, Zoti thot\u00eb se s\u00eb pari ne t\u00eb shpenzojm\u00eb e t\u00eb harxhojm\u00eb p\u00ebr hir t\u00eb Tij dhe pastaj Ai do t\u00eb na jap\u00eb shp\u00ebrblimin. Padyshim Zoti mund t\u00eb krijoj\u00eb di\u00e7ka edhe pa far\u00eb, por ngaq\u00eb Vet\u00eb Ai e ka v\u00ebn\u00eb k\u00ebt\u00eb ligj, prandaj Ai pret q\u00eb edhe ne t\u00eb japim kontributin ton\u00eb.<\/p>\n
Me fjal\u00ebt \u201cAta nuk do t\u00eb ken\u00eb as frik\u00eb e as nuk do t\u00eb pik\u00ebllohen\u201d, Allahu i Madh\u00ebruar na thot\u00eb se: n\u00eb k\u00ebt\u00eb bot\u00eb shum\u00eb njer\u00ebz q\u00eb mbjellin farat, nganj\u00ebher\u00eb humbasin edhe t\u00eb korrat e tyre. P.sh. mund t\u2019i bjer\u00eb zjarr ar\u00ebs ose mund t\u00eb vidhet hambari, dhe k\u00ebshtu bujku nuk mund t\u00eb korr\u00eb asgj\u00eb ve\u00e7se frik\u00ebn dhe pik\u00ebllimin, por besimtar\u00ebt e Tij kurr\u00eb nuk p\u00ebsojn\u00eb k\u00ebt\u00eb gjendje (p\u00ebrderisa ata besojn\u00eb fuqimisht dhe gjith\u00eb shpres\u00ebn e kan\u00eb vet\u00ebm te Zoti). Gjithashtu, n\u00eb k\u00ebt\u00eb bot\u00eb nga nj\u00eb far\u00eb mund t\u00eb mbijn\u00eb nj\u00ebqind kokrra, por Zoti jep n\u00eb m\u00ebnyr\u00eb t\u00eb panum\u00ebrt dhe besimtar\u00ebve t\u00eb Tij Ai u dhuron bekime t\u00eb p\u00ebrjetshme.<\/p>\n
Pas k\u00ebtij ajeti Allahu i Madh\u00ebruar thot\u00eb:<\/p>\n
\u201cAta q\u00eb han\u00eb kamat\u00eb, nuk q\u00ebndrojn\u00eb ve\u00e7se sikur ai i \u00e7menduri nga t\u00eb prekurit e shejtanit. Sepse ata thon\u00eb se tregtia \u00ebsht\u00eb nj\u00eblloj si kamataria. Mir\u00ebpo Allahu tregtin\u00eb e ka lejuar kurse kamatarin\u00eb e ka ndaluar. Pra, ai t\u00eb cilit i vjen k\u00ebshilla nga Zoti i tij dhe i shmanget kamat\u00ebs, le ta mbaj\u00eb at\u00eb q\u00eb tashm\u00eb ka fituar dhe \u00e7\u00ebshtja e tij \u00ebsht\u00eb n\u00eb dor\u00ebn e Allahut. Nd\u00ebrsa ata q\u00eb i kthehen kamat\u00ebs s\u00ebrish, do t\u00eb jen\u00eb banor\u00eb t\u00eb Zjarrit ku do t\u00eb q\u00ebndrojn\u00eb p\u00ebrgjithmon\u00eb.\u201d\u00a0<\/strong>(El-Bekare 2:276)<\/p><\/blockquote>\n
N\u00eb k\u00ebt\u00eb ajet Allahu i Madh\u00ebrish\u00ebm tregon gjendjen e atyre popujve q\u00eb jan\u00eb fajdexhinj, dhe tek t\u00eb cil\u00ebt, p\u00ebr shkak t\u00eb pasojave t\u00eb fajdes\u00eb, jo vet\u00ebm q\u00eb thellohet humnera midis t\u00eb varfrit dhe t\u00eb pasurit, por gjithashtu shkat\u00ebrrohet paqja shoq\u00ebrore. …<\/p>\n
N\u00eb fakt, ndalimi i fajdes\u00eb \u00ebsht\u00eb nj\u00eb nga urdhrat m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm t\u00eb Islamit. Islami nuk d\u00ebshiron q\u00eb pasuria t\u00eb mbetet vet\u00ebm n\u00eb duar t\u00eb disa njer\u00ebzve t\u00eb pasur dhe t\u00eb tjer\u00ebt t\u00eb vuajn\u00eb edhe p\u00ebr buk\u00ebn e goj\u00ebs. Ai synon q\u00eb \u00e7dokush t\u00eb ket\u00eb mund\u00ebsi t\u00eb barabarta p\u00ebr t\u00eb marr\u00eb pjes\u00eb n\u00eb gar\u00ebn e p\u00ebrparimit dhe k\u00ebshtu shoq\u00ebria t\u00eb ngrihet mbi baza shum\u00eb t\u00eb forta. Pra, duhen mbyllur t\u00eb gjitha bizneset q\u00eb mb\u00ebshteten te fajdeja. Sepse pik\u00ebrisht fajdeja, me an\u00eb t\u00eb s\u00eb cil\u00ebs t\u00eb pasurit duke u pasuruar gjithnj\u00eb e m\u00eb shum\u00eb, zaptojn\u00eb \u00e7do lloje tregtie, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb tjer\u00ebt t\u00eb mbijetojn\u00eb me m\u00ebshir\u00ebn e tyre.<\/p>\n
Fajdeja, n\u00eb p\u00ebrgjith\u00ebsi, \u00ebsht\u00eb e dyllojshme: (1) S\u00eb pari, \u00ebsht\u00eb ajo q\u00eb nj\u00eb i pasur, p\u00ebr ta shtuar pasurin\u00eb e vet merr parat\u00eb nga t\u00eb pasurit e tjer\u00eb dhe ua paguan fajden\u00eb atyre. Si\u00e7 \u00ebsht\u00eb puna e bankave apo e tregtar\u00ebve t\u00eb k\u00ebsaj kohe. (2) Dhe lloji tjet\u00ebr i fajdes\u00eb \u00ebsht\u00eb ai, kur nj\u00eb i varf\u00ebr merr hua nga nj\u00eb i pasur p\u00ebr t\u00eb plot\u00ebsuar nevojat e tij jetike dhe pastaj ia paguan fajden\u00eb atij.<\/p>\n
Islami i ndalon t\u00eb dyja llojet e fajdes\u00eb… dhe jo vet\u00ebm q\u00eb ndalon dh\u00ebnien e fajdes\u00eb por ndalon edhe marrjen e saj. Madje, Islami faj\u00ebson edhe d\u00ebshmitar\u00ebt dhe shkruesit e nj\u00eb marr\u00ebveshjeje q\u00eb mb\u00ebshtet n\u00eb fajde.<\/p>\n
N\u00ebse dikush na pyet p\u00ebr fajden\u00eb e llojit t\u00eb par\u00eb, pra p\u00ebr at\u00eb t\u00eb t\u00eb pasurve, q\u00eb n\u00ebse nj\u00eb nj\u00ebri ka dhjet\u00ebmij\u00eb rupi (monedh\u00eb indiane), at\u00ebher\u00eb ai, p\u00ebr ta shtuar e fuqizuar tregtin\u00eb e tij, pse t\u00eb mos t\u2019i shtoj\u00eb ato n\u00eb nj\u00ebqindmij\u00eb rupi duke marr\u00eb kredi bankare, apo hua nga njer\u00ebzit e tjer\u00eb t\u00eb pasur? Ne mund t\u2019i p\u00ebrgjigjemi shum\u00eb leht\u00eb q\u00eb ai duhet t\u00eb duroj\u00eb, pasi dhjet\u00ebmij\u00eb rupi jan\u00eb mjaft p\u00ebr t\u00eb mbijetuar. Por n\u00ebse shtrohet pyetja q\u00eb nj\u00eb njeri i varf\u00ebr q\u00eb po vdes nga uria, se nuk i eci mir\u00eb bujq\u00ebsia se nuk pati shira sivjet, dhe s\u2019ka as buk\u00eb p\u00ebr t\u00eb ngr\u00ebn\u00eb n\u00eb sht\u00ebpin\u00eb e tij; at\u00ebher\u00eb n\u00eb k\u00ebto rrethana ai ka vet\u00ebm nj\u00eb rrug\u00eb zgjidhje \u2013 duhet t\u00eb marr\u00eb borxh. Por \u00e7far\u00eb duhet t\u00eb b\u00ebj\u00eb ai, n\u00ebse askush nuk i jep borxh pa fajde. P\u00ebrgjigjja e k\u00ebsaj pyetjeje \u00ebsht\u00eb pak e v\u00ebshtir\u00eb. Sepse ne nuk mund t\u2019i themi nj\u00eb t\u00eb mjeri e t\u00eb varfri t\u00eb till\u00eb, q\u00eb \u201cn\u00ebse s\u2019ke para duhet t\u00eb durosh dhe jeto me aq sa ke!\u201d Atij mund t\u2019i p\u00ebrgjigjem vet\u00ebm kaq: \u201cRri pa buk\u00eb dhe vdis!\u201d Por kjo nuk \u00ebsht\u00eb nj\u00eb p\u00ebrgjigje q\u00eb mund t\u2019i p\u00ebrshtatet nd\u00ebrgjegjes son\u00eb dhe as nuk i mbush mendjen atij q\u00eb e shtron nj\u00eb pyetje t\u00eb till\u00eb. Prandaj duhet t\u00eb shikojm\u00eb se si i p\u00ebrgjigjet Islami k\u00ebsaj pyetjeje. Duke u nisur nga kjo ide, n\u00ebse do t\u2019i shqyrtojm\u00eb m\u00ebsimet e Islamit, gjejm\u00eb dy lloje njer\u00ebzish t\u00eb k\u00ebtij grupi. Disa t\u00eb varf\u00ebr v\u00ebrtet\u00eb s\u2019kan\u00eb para, por ata kan\u00eb pasuri tjet\u00ebr. K\u00ebshtu q\u00eb ata mund t\u00eb marrin hua duke l\u00ebn\u00eb rehen nj\u00eb pjes\u00eb t\u00eb pasuris\u00eb s\u00eb tyre. Nd\u00ebrsa jan\u00eb edhe t\u00eb varf\u00ebr t\u00eb tjer\u00eb q\u00eb nuk kan\u00eb as para e as pasuri. Ose edhe n\u00ebse ata kan\u00eb pasuri, nuk jan\u00eb n\u00eb gjendje ta l\u00ebn\u00eb rehen. P.sh. n\u00ebse nj\u00eb bujk q\u00eb do t\u00eb l\u00ebr\u00eb rehen tok\u00ebn e tij, ai s\u2019ka ku t\u00eb zhvilloj\u00eb bujq\u00ebsi. P\u00ebr t\u2019iu shmangur k\u00ebtyre situatave Islami v\u00eb zekatin si taks\u00eb p\u00ebr t\u00eb pasurit. Dhe n\u00ebse as taksa nuk ua mbulon nevojat t\u00eb varf\u00ebrve, at\u00ebher\u00eb t\u00eb af\u00ebrmit e tyre ose njer\u00ebzit e shoq\u00ebris\u00eb s\u00eb tyre duhet t\u2019u japin \u201chua t\u00eb bukur\u201d<\/sup>[1]<\/sup> dhe sipas ajetit \u201cFanaziratun ila mejsira\u201d huamarr\u00ebsve u duhet dh\u00ebn\u00eb nj\u00eb afat i mjaftuesh\u00ebm q\u00eb ata t\u00eb ken\u00eb mund\u00ebsi p\u00ebr t\u2019u p\u00ebrmir\u00ebsuar ekonomikisht. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb mund t\u00eb plot\u00ebsohen nevojat e tyre dhe ata nuk do t\u00eb ken\u00eb m\u00eb nevoj\u00eb p\u00ebr t\u00eb marr\u00eb para hua me fajde.<\/p>\n
Ata q\u00eb thon\u00eb se nuk mund t\u00eb zhvillohet bota pa fajde, e kan\u00eb gabim. N\u00eb koh\u00ebn e es-hab\u00ebve (shok\u00ebve) t\u00eb Profet Muhammedit s.a.v.s., ata kishin fituar deri nj\u00ebzet milion\u00eb rupi, por gjithmon\u00eb pa fajde, pasi ajo ishte e ndaluar p\u00ebr ta. Pra, \u00ebsht\u00eb gabim q\u00eb t\u00eb thuash se pa fajde tregtia nuk mund t\u00eb p\u00ebrparoj\u00eb.<\/p>\n
Islami e ndaloi fajden\u00eb n\u00eb nj\u00eb an\u00eb, por n\u00eb an\u00ebn tjet\u00ebr nisi sistemin e zekatit dhe t\u00eb trash\u00ebgimis\u00eb. Me an\u00eb t\u00eb k\u00ebtij sistemi, pasuria nuk mund t\u00eb mbetet e p\u00ebrq\u00ebndruar vet\u00ebm te disa njer\u00ebz, apo te nj\u00eb fis. Por i pasur mund t\u00eb b\u00ebhet vet\u00ebm ai q\u00eb do t\u00eb mundohet. Vet\u00ebm n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb nuk u mbetet peng t\u00eb varf\u00ebrve p\u00ebr t\u00eb p\u00ebrparuar. Prandaj, urdhri i ndalimit t\u00eb fajdes\u00eb \u00ebsht\u00eb me shum\u00eb urt\u00ebsi. Islami jo vet\u00ebm q\u00eb e konsideron t\u00eb papranueshme dhe t\u00eb lig\u00eb fajden\u00eb, por p\u00ebrdorimin e saj e quan t\u00eb barabart\u00eb me luft\u00ebn kund\u00ebr Allahut dhe t\u00eb D\u00ebrguarit t\u00eb Tij. Pra, e quan si nj\u00eb rebelim t\u00eb madh dhe u thot\u00eb fajdexhinjve t\u00eb p\u00ebrgatiten t\u00eb luftojn\u00eb me Zotin.<\/p>\n
Disa njer\u00ebz pyesin se n\u00ebse fajdeja \u00ebsht\u00eb e ndaluar, at\u00ebher\u00eb n\u00eb dit\u00ebt e sotme, si mund t\u00eb praktikohet ky m\u00ebsim? Ata duhet t\u00eb din\u00eb se feja (Din) p\u00ebrb\u00ebhet nga nj\u00eb sistem i t\u00ebr\u00eb normash, q\u00eb mund t\u00eb arrij\u00eb rezultate t\u00eb mira vet\u00ebm at\u00ebher\u00eb kur do t\u00eb zbatohet t\u00ebr\u00ebsisht. Nuk mund t\u00eb shfaqet bukuria e tij e plot\u00eb, n\u00ebse ajo do t\u00eb zbatohet pjes\u00ebrisht. Sot, po t\u2019iu flas\u00ebsh njer\u00ebzve kund\u00ebr p\u00ebrdorimit t\u00eb kamat\u00ebs, ata t\u00eb thon\u00eb se s\u2019mund t\u00eb jetohet pa fajden\u00eb. Dhe zakonisht ata kur e thon\u00eb k\u00ebt\u00eb, nuk e kan\u00eb fjal\u00ebn se shoq\u00ebria u b\u00eb aq e keqe, se \u00e7do njeri \u00ebsht\u00eb i detyruar q\u00eb t\u00eb marr\u00eb fajde, por ata kujtojn\u00eb se vet\u00ebm fajdeja \u00ebsht\u00eb ajo q\u00eb t\u00eb shp\u00ebton nga v\u00ebshtir\u00ebsit\u00eb. Realisht, fajdeja nuk \u00ebsht\u00eb ky\u00e7i q\u00eb zgjidh problemet e tyre, por n\u00eb fakt, ajo \u00ebsht\u00eb nj\u00eb s\u00ebmundje q\u00eb e p\u00ebrhapi vet\u00eb njeriu, sh\u00ebrimi i s\u00eb cil\u00ebs gjendet n\u00eb Islam. Por ky sh\u00ebrim k\u00ebrkon nj\u00eb sistem q\u00eb t\u00eb funksionoj\u00eb me t\u00eb gjitha mekanizmat dhe nuk mund t\u00eb arrihet derisa t\u00eb mos zbatohet ai sistem; pra \u00ebsht\u00eb si nj\u00eb sht\u00ebpi q\u00eb nuk mund t\u00eb jet\u00eb e p\u00ebrshtatshme p\u00ebr t\u00eb banuar n\u00eb t\u00eb, derisa t\u00eb mos ket\u00eb \u00e7atin\u00eb, muret e dritaret. K\u00ebshtu q\u00eb, m\u00ebsimet e Islamit jan\u00eb t\u00eb tilla q\u00eb n\u00ebse do t\u00eb zbatohen nuk do ket\u00eb fare nevoj\u00eb p\u00ebr fajden\u00eb.\u201d<\/p>\n
(Marr\u00eb nga \u201cTafsir-e-Kebir\u201d,\u00a0vol. 2, f. 629-634)<\/span><\/p>\n
<\/p>\n
\n\n<\/sup>[1]<\/sup> Islami e quan \u201chua t\u00eb bukur\u201d (\u201ckerzah hasanah\u201d) at\u00eb borxh q\u00eb jepet pa fajde dhe me kushte t\u00eb lehta p\u00ebr t\u2019u kthyer.<\/em><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
(Komentimi i Kuranit) Allahu i Madh\u00ebrish\u00ebm n\u00eb Kuranin Fam\u00eblart\u00eb\u00a0thot\u00eb: \u201cAta q\u00eb japin nga pasuria e tyre nat\u00ebn dhe dit\u00ebn, fshehurazi dhe haptazi do t\u00eb ken\u00eb shp\u00ebrblimin e tyre te Zoti i tyre. Ata nuk do t\u00eb ken\u00eb as frik\u00eb e as nuk do t\u00eb pik\u00ebllohen.\u201d\u00a0(El-Bekare, 2:278) \u201cN\u00eb k\u00ebt\u00eb ajet Zoti ka p\u00ebrmendur disa elemente t\u00eb<\/p>\n","protected":false},"featured_media":1539,"template":"","tags":[],"authors":[456],"content_source":[],"class_list":["post-531","articles","type-articles","status-publish","has-post-thumbnail","hentry","topics-islami-dhe-ekonomia","topics-komentimi-i-kuranit","article-cat-artikuj","authors-hazret-mirza-bashiruddin-mahmud-ahmedi"],"acf":[],"yoast_head":"\n
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