{"id":597,"date":"2013-04-28T16:49:50","date_gmt":"2013-04-28T16:49:50","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=597"},"modified":"2019-02-19T21:40:27","modified_gmt":"2019-02-19T21:40:27","slug":"nje-rishikim-i-shkurter-i-kritikes-historike-te-fajdese","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/nje-rishikim-i-shkurter-i-kritikes-historike-te-fajdese\/","title":{"rendered":"Nj\u00eb rishikim i shkurt\u00ebr i kritik\u00ebs historike t\u00eb fajdes\u00eb"},"content":{"rendered":"

(Ky shkrim p\u00ebr her\u00eb t\u00eb par\u00eb \u00ebsht\u00eb botuar n\u00eb Kontabiliteti, Biznesi dhe Historia Financiare, 8:2, Lond\u00ebr, Routledge, korrik 1998, f. 175-189. Botuar me lejen e autor\u00ebve n\u00eb revist\u00ebn e Xhematit Mysliman Ahmadia <\/span>\u201cThe Review of Religions\u201d, korrik 2004.)<\/span><\/em><\/p>\n

Pjes\u00eb e shk\u00ebputur<\/strong><\/h3>\n

Fajdeja \u2013 e dh\u00ebn\u00eb me interes apo interes i tep\u00ebrt \u2013 sipas t\u00eb dh\u00ebnave t\u00eb njohura, \u00ebsht\u00eb praktikuar n\u00eb pjes\u00eb t\u00eb ndryshme t\u00eb bot\u00ebs t\u00eb pakt\u00ebn kat\u00ebr mij\u00eb vjet m\u00eb par\u00eb. Gjat\u00eb k\u00ebsaj kohe, ka d\u00ebshmi t\u00eb shumta t\u00eb kritik\u00ebs s\u00eb ashp\u00ebr q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb nga tradita t\u00eb ndryshme, institucione dhe reformator\u00eb social\u00eb mbi baza morale, etike fetare dhe ligjore. Shpjegimi nga k\u00ebta kritik\u00eb t\u00eb shumt\u00eb ka p\u00ebrfshir\u00eb argumente rreth etik\u00ebs s\u00eb funksionimit, drejt\u00ebsis\u00eb shoq\u00ebrore, paq\u00ebndrueshm\u00ebris\u00eb ekonomike, shkat\u00ebrrimit ekologjik dhe paan\u00ebsis\u00eb nd\u00ebrbrezore. Nd\u00ebrsa lidhja bashk\u00ebkohore e k\u00ebtyre debateve, krye-sisht historike, nuk \u00ebsht\u00eb analizuar n\u00eb holl\u00ebsi; autor\u00ebt debatojn\u00eb se dometh\u00ebnia e tyre \u00ebsht\u00eb m\u00eb e madhe se kurr\u00eb n\u00eb kontekstin e ekonomis\u00eb moderne globale bazuar- tek interesi.<\/p>\n

Parath\u00ebnie<\/strong><\/h3>\n

Koncepti i \u201cfajdes\u00eb\u201d ka nj\u00eb jet\u00ebgjat\u00ebsi historike, gjat\u00eb s\u00eb cil\u00ebs \u00ebsht\u00eb kuptuar t\u2019i referohet praktik\u00ebs s\u00eb [ngarkimit-pages\u00ebs] t\u00eb interesit financiar si shtes\u00eb e shum\u00ebs<\/i> themelore t\u00eb nj\u00eb huaje<\/i>, ndon\u00ebse n\u00eb disa raste dhe m\u00eb posa\u00e7\u00ebrisht n\u00eb koh\u00ebt m\u00eb t\u00eb fundit, \u00ebsht\u00eb interpretuar si interes mbi norm\u00ebn legale apo shoq\u00ebrisht t\u00eb<\/i> pranueshme.<\/i> Duke pranuar k\u00ebt\u00eb p\u00ebrcaktim t\u00eb gjer\u00eb p\u00ebr momentin, praktika e ecuris\u00eb s\u00eb fajdes\u00eb mund t\u00eb ndiqet p\u00ebraf\u00ebrsisht p\u00ebr kat\u00ebrmij\u00eb vjet (Jain, 1929). Ajo gjat\u00eb historis\u00eb s\u00eb saj ka qen\u00eb e nd\u00ebshkuar, e ndaluar, e p\u00ebr\u00e7muar dhe e kufizuar vazhdimisht, kryesisht mbi baza morale, etike fetare dhe ligjore. Midis kritik\u00ebve t\u00eb saj m\u00eb t\u00eb dalluar dhe t\u00eb shumt\u00eb kan\u00eb qen\u00eb institucionet fetare t\u00eb Hinduizmit, Budizmit, Judaiz-mit, Islamit dhe Krishterimit. K\u00ebsaj liste mund t\u2019i shtohen filozof\u00ebt dhe politikan\u00ebt e lasht\u00eb Per\u00ebndimor\u00eb, si edhe reformator\u00eb t\u00eb ndrysh\u00ebm modern\u00eb social-ekonomik. \u00cbsht\u00eb objekti i k\u00ebtij trajtimi t\u00eb p\u00ebrvijoj\u00eb me pak fjal\u00eb historin\u00eb e k\u00ebsaj kritike t\u00eb fajdes\u00eb, t\u00eb hetoj\u00eb arsyet p\u00ebr k\u00ebrc\u00ebnimin e saj t\u00eb vazhduesh\u00ebm dhe p\u00ebrfundimisht, t\u00eb vler\u00ebsoj\u00eb n\u00eb m\u00ebnyr\u00eb intuitive lidhjen e k\u00ebtyre argumenteve n\u00eb ekonomin\u00eb e sotme globale, t\u00eb bazuar kryesisht tek interesi. Q\u00ebllimi nuk do t\u00eb shtrihet n\u00eb nj\u00eb v\u00ebzhgim t\u00eb plot\u00eb t\u00eb disa prej alternativave moderne p\u00ebr fajden\u00eb, p\u00ebrve\u00e7 t\u00eb p\u00ebrshkruaj\u00eb praktik\u00ebn n\u00eb rritje t\u00eb veprimeve bankare Islamike si nj\u00eb shembull.<\/p>\n

Historia e kritik\u00ebs s\u00eb fajdes\u00eb<\/strong><\/h2>\n

Fajdeja n\u00eb Hinduiz\u00ebm dhe Budiz\u00ebm<\/strong><\/h3>\n

Midis referencave m\u00eb t\u00eb vjetra t\u00eb njohura p\u00ebr fajden\u00eb, q\u00eb gjenden n\u00eb dor\u00ebshkrimet e lashta fetare indiane, dhe Jain (1929) siguron nj\u00eb raport p\u00ebrmbledh\u00ebs t\u00eb shk\u00eblqyer t\u00eb k\u00ebtyre n\u00eb vepr\u00ebn e tij mbi Veprimet bankare indigjene n\u00eb Indi<\/i>. T\u00eb dh\u00ebna t\u00eb tilla m\u00eb t\u00eb hershme gjenden n\u00eb tekste Vedike t\u00eb Indis\u00eb s\u00eb Lasht\u00eb (2,000-1,400 vjet para er\u00ebs son\u00eb), n\u00eb t\u00eb cilat \u201cfajdexhiu\u201d (kusidin<\/i>) \u00ebsht\u00eb p\u00ebrmendur disa her\u00eb dhe \u00ebsht\u00eb p\u00ebrcaktuar si nj\u00eb huadh\u00ebn\u00ebs me interes. Referenca m\u00eb t\u00eb holl\u00ebsishme dhe m\u00eb t\u00eb shpeshta t\u00eb pages\u00ebs me interes, do t\u00eb gjenden n\u00eb tekstet m\u00eb t\u00eb vona t\u00eb Sutra-<\/i>ve <\/i>(700-100 vjet para er\u00ebs son\u00eb) si edhe n\u00eb Jatakat<\/i> Budiste (600-400 vjet para er\u00ebs son\u00eb). Gjat\u00eb k\u00ebsaj periudhe t\u00eb von\u00eb shprehen mendimet e para t\u00eb p\u00ebrbuzjes p\u00ebr fajden\u00eb. P.sh, Vasishtha, nj\u00eb ligjv\u00ebn\u00ebs i njohur hindu i asaj kohe, hartoi nj\u00eb ligj special i cili ndalonte kastat m\u00eb t\u00eb larta t\u00eb Brahman\u00eb<\/i>ve (prift\u00ebrinjve) dhe t\u00eb Kshatrijas<\/i>ve (luft\u00ebtar\u00ebve), t\u00eb ishin fajdexhinj apo huadh\u00ebn\u00ebs me interes. Gjithashtu, n\u00eb Jatakat,<\/i> p\u00ebr fajden\u00eb shprehen n\u00eb m\u00ebnyr\u00eb p\u00ebrbuz\u00ebse duke th\u00ebn\u00eb: \u201casket\u00eb hipokrit\u00eb jan\u00eb akuzuar p\u00ebr praktikimin e saj\u201d<\/i>.<\/p>\n

Nga shekulli i dyt\u00eb pas Krishtit, sidoqoft\u00eb, fajdeja ishte b\u00ebr\u00eb nj\u00eb term i njohur, meqen\u00ebse u p\u00ebrfshi n\u00eb Ligjet e Manut t\u00eb asaj kohe: \u201cInteresi i p\u00ebrcaktuar p\u00ebrtej norm\u00ebs ligjore q\u00eb \u00ebsht\u00eb kund\u00ebr (ligjit) nuk mund t\u00eb mbulohet: ata e quajn\u00eb k\u00ebt\u00eb nj\u00eb m\u00ebnyr\u00eb kamatarie (t\u00eb huadh\u00ebnies)\u201d, (Jain, 1929: 3-10). Ky dob\u00ebsim i konceptit t\u00eb fajdes\u00eb duket t\u00eb ket\u00eb vazhduar gjat\u00eb rrjedh\u00ebs s\u00eb m\u00ebtejshme t\u00eb historis\u00eb indiane, k\u00ebshtu q\u00eb sot, nd\u00ebrsa ende d\u00ebnohet n\u00eb parim, fajdeja i referohet vet\u00ebm interesit t\u00eb k\u00ebrkuar mbi kufirin ekzistues t\u00eb pranuar shoq\u00ebrisht dhe nuk \u00ebsht\u00eb ndaluar apo kontrolluar m\u00eb n\u00eb ndonj\u00eb m\u00ebnyr\u00eb dometh\u00ebn\u00ebse.<\/p>\n

Fajdeja n\u00eb filozofin\u00eb politike Per\u00ebndimore t\u00eb Lasht\u00eb<\/strong><\/h3>\n

Midis filozof\u00ebve t\u00eb lasht\u00eb Per\u00ebndimor\u00eb, q\u00eb e d\u00ebnuan fajden\u00eb mund t\u00eb p\u00ebrmenden: Platoni, Aristoteli, t\u00eb dy Katot, Ciceroni, Seneka dhe Plutarku (Birnie, 1958). D\u00ebshmi se k\u00ebto mendime gjet\u00ebn pasqyrimin e tyre t\u00eb nj\u00ebkohsh\u00ebm n\u00eb ligjin civil t\u00eb asaj periudhe, mund t\u00eb shihen, p.sh, nga reformat Lex Genucia<\/i> n\u00eb Rom\u00ebn Republikane (340 para Krishtit) q\u00eb interesi nxirrej krejt\u00ebsisht jasht\u00eb ligjit. Megjithat\u00eb, n\u00eb praktik\u00eb, m\u00ebnyra t\u00eb shmangies ndaj nj\u00eb ligjshm\u00ebrie t\u00eb till\u00eb u gjend\u00ebn dhe nga periudha e fundit e Republik\u00ebs, fajdeja ishte p\u00ebrs\u00ebri dukuri e zakonshme. Ishte Partia Demokratike n\u00eb Rom\u00eb, q\u00eb iu p\u00ebrkushtua p\u00ebrs\u00ebri kauz\u00ebs s\u00eb atyre q\u00eb vuanin barr\u00ebn e huas dhe n\u00ebn flamurin e Jul Cezarit, u vendos p\u00ebr t\u00eb nj\u00eb tavan prej 12% norm\u00eb interesi, dhe m\u00eb von\u00eb n\u00ebn Justinianin u ul edhe m\u00eb tej midis 4% dhe 8% (Birnie, 1958). Haptazi, kjo la terren t\u00eb p\u00ebrshtatsh\u00ebm p\u00ebr m\u00ebsymje mbi fajden\u00eb, q\u00eb Kisha do ta vinte n\u00eb sken\u00eb, duke pasuar Kristianizimin e Perandoris\u00eb Romake.<\/p>\n

Fajdeja n\u00eb Islam<\/strong><\/h3>\n

Kritika e fajdes\u00eb n\u00eb Islam ishte shum\u00eb e fort\u00eb gjat\u00eb jet\u00ebs s\u00eb Profetit Muhammed dhe mb\u00ebshtetej nga m\u00ebsime t\u00eb Kuranit t\u00eb Shenjt\u00eb (1)<\/sup> q\u00eb daton n\u00eb rreth 600 vjet pas Krishtit. Fjala e p\u00ebrdorur p\u00ebr fajden\u00eb n\u00eb k\u00ebt\u00eb tekst ishte \u201criba\u201d,<\/i> q\u00eb fjal\u00eb p\u00ebr fjal\u00eb do t\u00eb thot\u00eb \u201cteprim apo shtim\u201d<\/i>. Kjo ishte pranuar t\u2019i referohej n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb interesit mbi huat k\u00ebshtu q\u00eb, sipas ekonomist\u00ebve islamik\u00eb Choudhury (\u00c7audrri) dhe Malik (1992), n\u00eb koh\u00ebn e Kalifit Umar, ndalimi i interesit ishte nj\u00eb parim aktiv i mir\u00eb-vendosur, i integruar n\u00eb sistemin ekonomik islamik. Nuk \u00ebsht\u00eb e v\u00ebrtet\u00eb q\u00eb ky interpretim i fajdes\u00eb \u00ebsht\u00eb pranuar n\u00eb m\u00ebnyr\u00eb universale apo zbatuar n\u00eb bot\u00ebn islamike. V\u00ebrtet, nj\u00eb shkoll\u00eb e mendimit islamik, q\u00eb lindi n\u00eb shekullin e 19, udh\u00ebhequr nga Sir Sayyed, argumenton ende nj\u00eb diferencim interpretues nd\u00ebrmjet fajdes\u00eb, q\u00eb pretendohet t\u2019i referohet huadh\u00ebnies dhe interesit konsumues, q\u00eb ata thon\u00eb i referohet huadh\u00ebnies p\u00ebr investim tregtar (Ahmad, 1958). Megjithat\u00eb, duket t\u00eb jet\u00eb d\u00ebshmi n\u00eb koh\u00ebt moderne, ajo q\u00eb Choudhury dhe Malik p\u00ebrshkruajn\u00eb si \u201cnj\u00eb evolucion gradual i institucioneve t\u00eb sip\u00ebrmarrjeve financiare t\u00eb interesit t\u00eb lir\u00eb n\u00ebp\u00ebr bot\u00eb\u201d<\/i> (1992: 104). Ata citojn\u00eb, p.sh, ekzistenc\u00ebn aktuale t\u00eb institucioneve financiare n\u00eb Iran, Pakistan dhe Arabi Saudite, Dar-al-Mal-al-Islami n\u00eb Gjenev\u00eb dhe kompanit\u00eb e besuara islamike n\u00eb Amerik\u00ebn e Veriut. Kjo praktik\u00eb n\u00eb rritje, e veprimit bankar islamik, do t\u00eb diskutohet m\u00eb e plot\u00eb n\u00eb nj\u00eb pjes\u00eb tjet\u00ebr si nj\u00eb zbatim modern i ndalimit t\u00eb fajdes\u00eb.<\/p>\n

Fajdeja n\u00eb Judaiz\u00ebm<\/strong><\/h3>\n

Kritika e fajdes\u00eb n\u00eb Judaiz\u00ebm i ka rr\u00ebnj\u00ebt e saj n\u00eb pasazhe t\u00eb ndryshme biblike, n\u00eb t\u00eb cilat marrja e interesit \u00ebsht\u00eb ose e ndaluar, e dekurajuar ose e p\u00ebrbuzur.(2)<\/sup> Fjala hebraike p\u00ebr interesin \u00ebsht\u00eb neshekh,<\/i> q\u00eb do t\u00eb thot\u00eb fjal\u00eb p\u00ebr fjal\u00eb \u201cnj\u00eb kafshat\u00eb\u201d<\/i> dhe besohet t\u2019i referohet k\u00ebrkes\u00ebs s\u00eb interesit nga k\u00ebndv\u00ebshtrimi i debitorit. N\u00eb tekstet e bashkuara Eksodi dhe Levitiku, fjala thuajse pa dyshim aplikohet vet\u00ebm te huadh\u00ebnia p\u00ebr nevojtarin dhe t\u00eb varfrin, kur n\u00eb Ligjin e P\u00ebrt\u00ebrir\u00eb (Deuteronomy), ndalimi p\u00ebrfshin gjith\u00eb huadh\u00ebnien, duke p\u00ebrjashtuar vet\u00ebm marr\u00ebveshjet tregtare me t\u00eb huajt. N\u00eb tekstin Levitik fjal\u00ebt tarbit<\/i> apo marbit<\/i> jan\u00eb p\u00ebrdorur gjithashtu p\u00ebr t\u2019iu referuar mbulimit t\u00eb interesit nga kreditori.<\/p>\n

Ve\u00e7 k\u00ebtyre burimeve biblike, ka shtrirje t\u00eb ndryshme talmudike<\/i> t\u00eb ndalimeve t\u00eb interesit, t\u00eb njohura si avak ribbit,<\/i> fjal\u00eb p\u00ebr fjal\u00eb \u201cpare e interesit\u201d<\/i> q\u00eb p\u00ebrdoret, p.sh n\u00eb lloje t\u00eb caktuara kontratash t\u00eb shitjes, rent\u00ebs dhe pun\u00ebs. Kjo dallohet nga fjal\u00ebt rubbit kezuzah,<\/i> q\u00eb tregon interesin tipik n\u00eb nj\u00eb shum\u00eb apo n\u00eb nj\u00eb norm\u00eb t\u00eb rregulluar midis huadh\u00ebn\u00ebsit dhe huamarr\u00ebsit. Ndryshimi n\u00eb ligj \u00ebsht\u00eb se ky i dyti, n\u00ebse \u00ebsht\u00eb paguar nga huamarr\u00ebsi te huadh\u00ebn\u00ebsi, \u00ebsht\u00eb i rikuperuesh\u00ebm nga huadh\u00ebn\u00ebsi, nd\u00ebrsa i pari, me t\u2019u paguar, nuk \u00ebsht\u00eb i rikuperuesh\u00ebm, ndon\u00ebse nj\u00eb marr\u00ebveshje e prishur nga paraja e interesit nuk do t\u00eb imponohet. (Enciklopedia \u00e7ifute,<\/i> 1912).<\/p>\n

Pavar\u00ebsisht nga ndalimi i marrjes s\u00eb interesit, ka d\u00ebshmi t\u00eb konsiderueshme q\u00eb tregojn\u00eb se ky parim nuk v\u00ebrehej gjer\u00ebsisht n\u00eb koh\u00ebt biblike. Ve\u00e7 disa referencave n\u00eb Testamentin e Vjet\u00ebr p\u00ebr kreditor\u00ebt q\u00eb ishin k\u00ebrkues dhe t\u00eb paepur n\u00eb nxjerrjen e interesit t\u00eb tyre,(3)<\/sup> nga dor\u00ebshkrimet prej papiruseve Elefantiane (Elephantine) duket se midis \u00e7ifut\u00ebve n\u00eb Egjipt, n\u00eb shekullin e pest\u00eb para er\u00ebs son\u00eb, ishte \u00e7\u00ebshtje e kursit q\u00eb interesi do t\u00eb ngarkohej mbi huat. (Enciklopedia \u00e7ifute, 1971). Kjo natyr\u00eb bamir\u00ebse e ndalimit mbi interesin sugjeron se shkelja e saj nuk gjykohej si nj\u00eb kund\u00ebrvajtje kriminale me sanksionet penale t\u00eb caktuara, por m\u00eb sakt\u00eb si nj\u00eb shkelje morale.<\/p>\n

Dukuria e evazionit, gjithashtu mund t\u00eb shpjegohet pjes\u00ebrisht me ndryshimin e kushteve ekonomike, t\u00eb filluara n\u00eb periudh\u00ebn amoraike n\u00eb Babiloni, kur ndalimi i interesit mendohej t\u00eb mos ishte m\u00eb i pajtuesh\u00ebm me nevojat ekonomike t\u00eb komunitetit. Me koh\u00eb, u vendos nj\u00eb form\u00eb standarde e legjislacionit t\u00eb interesit, e njohur si hetter iskah,<\/i> q\u00eb do t\u00eb thoshte leje p\u00ebr t\u00eb formuar nj\u00eb ortak\u00ebri,<\/i> q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb aq e pranuar sa q\u00eb n\u00eb dit\u00ebt e sotme t\u00eb gjitha transaksionet e interesit kryhen lirsh\u00ebm sipas ligjit \u00e7ifut, thjesht duke i shtuar v\u00ebrtetimit apo marr\u00ebveshjes s\u00eb interesuar fjal\u00ebt\u00a0 alpi hetter iskah<\/i> (Enciklopedia \u00e7ifute, 1971).<\/p>\n

Fajdeja n\u00eb Krishterim<\/strong><\/h3>\n

Pavar\u00ebsisht nga rr\u00ebnj\u00ebt \u00e7ifute t\u00eb saj, kritika e fajdes\u00eb ishte marr\u00eb p\u00ebrsip\u00ebr m\u00eb me pasion si nj\u00eb kauz\u00eb nga institucionet e Kish\u00ebs s\u00eb Krishter\u00eb, ku debati mbizot\u00ebroi me intensitet t\u00eb madh mbi nj\u00ebmij\u00eb vjet(4)<\/sup> Dekretet e Testamentit t\u00eb Vjet\u00ebr ishin ringjallur dhe nj\u00eb referenc\u00eb e Testamentit t\u00eb Ri p\u00ebr fajden\u00eb u shtua t\u00eb ushqente kauz\u00ebn.(5)<\/sup> Bazuar mbi autoritetin e k\u00ebtyre teksteve, Kisha Katolike Romake, nga shekulli i kat\u00ebrt para Krishtit, kishte ndaluar marrjen e interesit nga kleri: nj\u00eb rregull q\u00eb ata e shtrin\u00eb n\u00eb shekullin e pest\u00eb te laik\u00ebt. N\u00eb shekullin e tet\u00eb, n\u00ebn Karlin e Madh, ata ngulmuan m\u00eb tej dhe e deklaruan fajden\u00eb si nj\u00eb kund\u00ebrvajtje e p\u00ebrgjithshme kriminale. Kjo l\u00ebvizje kund\u00ebr-fajde vazhdoi t\u00eb merrte vrull gjat\u00eb Mesjet\u00ebs s\u00eb hershme, dhe ndoshta arriti zenitin e saj n\u00eb vitin 1311, kur Papa Klementi i Pest\u00eb b\u00ebri nxjerrjen absolute jasht\u00eb ligjit dhe deklaroi gjith\u00eb legjislacionin laik n\u00eb favor t\u00eb saj pa forc\u00eb ligjore. (Birnie, 1952).<\/p>\n

Pas k\u00ebsaj gjithnj\u00eb e m\u00eb shum\u00eb dhe pavar\u00ebsisht nga ndalime t\u00eb shumta, t\u00eb vazhdueshme nga Pap\u00ebt dhe legjislator\u00ebt civil\u00eb, u gjend\u00ebn shtigje n\u00eb ligj dhe kontradikta n\u00eb argumentet e Kish\u00ebs dhe bashk\u00eb me rritjen e batic\u00ebs s\u00eb komercializimit, kund\u00ebr l\u00ebvizja pro-fajde filloi t\u00eb rritej. Lindja e Protestantizmit dhe ndikimi i tij pro-kapitalist \u00ebsht\u00eb i shoq\u00ebruar gjithashtu me k\u00ebt\u00eb ndryshim (McGrath, 1990). Por duhet t\u00eb vihet re se t\u00eb dy, Luteri dhe Kalvini, shpreh\u00ebn disa rezerva rreth praktik\u00ebs s\u00eb fajdes\u00eb, pavar\u00ebsisht nga besimi i tyre se kjo nuk mund t\u00eb ishte e d\u00ebnueshme n\u00eb m\u00ebnyr\u00eb universale. Kalvin, p\u00ebr shembull, renditi shtat\u00eb raste vendimtare n\u00eb t\u00eb cilat interesi mbetet \u201cm\u00ebkatar\u201d por k\u00ebto u shp\u00ebrfill\u00ebn p\u00ebrgjith\u00ebsisht dhe pozita e tij u mor si nj\u00eb sanksionim n\u00eb mas\u00eb i interesit (Birnie, 1952). Si rezultat i t\u00eb gjith\u00eb k\u00ebtyre ndikimeve, aty nga viti 1620, sipas teologut Ruston, \u201cfajdeja kaloi nga qenie e nj\u00eb kund\u00ebrvajtje kund\u00ebr parimeve morale publike, q\u00eb nj\u00eb qeveri e Krishter\u00eb pritej t\u2019i jepte fund, t\u00eb ishte nj\u00eb \u00e7\u00ebshtje e nd\u00ebrgjegjes personale <\/i>[dhe] nj\u00eb gjenerat\u00eb e re e moralist\u00ebve t\u00eb Krishter\u00eb e rip\u00ebrcaktuan fajden\u00eb si interes i tep\u00ebrt\u201d<\/i> (1993: 173-4).<\/p>\n

Ky pozicion ka mbetur dep\u00ebrtues gjat\u00eb mendimit t\u00eb dit\u00ebve t\u00eb sotme n\u00eb Kish\u00eb, si\u00e7 sugjerojn\u00eb pik\u00ebpamjet d\u00ebshmuese t\u00eb Kish\u00ebs s\u00eb Skotland\u00ebs (1988) kur ajo deklaron n\u00eb raportin studimor t\u00eb saj mbi etik\u00ebn e investimit dhe veprimit bankar: \u201cNe pranojm\u00eb se praktika e interesit t\u00eb ngarkuar p\u00ebr biznes dhe huave personale nuk \u00ebsht\u00eb, n\u00eb vetvete, e papajtueshme me etik\u00ebn e Krishter\u00eb. Ajo q\u00eb \u00ebsht\u00eb m\u00eb e v\u00ebshtir\u00eb t\u00eb p\u00ebrcaktohet \u00ebsht\u00eb n\u00ebse norma e interesit e ngarkuar \u00ebsht\u00eb e drejt\u00eb apo e tep\u00ebrt.\u201d<\/i> N\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme, \u00ebsht\u00eb ilustruese se, n\u00eb kund\u00ebrshtim me moralin e qart\u00eb t\u00eb urdhrit kund\u00ebr fajdes\u00eb i shprehur ende nga Kisha t\u00eb Rerum Novarum<\/i> i Pap\u00ebs Leo i XIII si \u201cfajdeja e pangopur… nj\u00eb e keqe e d\u00ebnuar shpesh nga Kisha por megjithat\u00eb ende e praktikuar n\u00eb m\u00ebnyra mashtruese nga njer\u00ebz dor\u00ebshtr\u00ebnguar\u201d<\/i>, Sollicitude Rei Socialis<\/i> e Pap\u00ebs John Paul II 1989 i mungon ndonj\u00eb p\u00ebrmendje e caktuar e fajdes\u00eb, p\u00ebrve\u00e7 nj\u00eb n\u00ebnkuptimi t\u00eb vak\u00ebt p\u00ebrmes pranimit t\u00eb kriz\u00ebs s\u00eb Huas t\u00eb Bot\u00ebs s\u00eb Tret\u00eb.<\/p>\n

Fajdeja n\u00eb mendimin reformist modern<\/strong><\/h3>\n

Dikush mund t\u00eb befasohet kur t\u00eb zbuloj\u00eb se Adam Smithi, pavar\u00ebsisht nga imazhi i tij si \u201cAti i Kapitalizmit t\u00eb Tregut-t\u00eb Lir\u00eb\u201d,<\/i> dhe avokatis\u00eb s\u00eb tij t\u00eb p\u00ebrgjithshme t\u00eb ekonomis\u00eb lassez-fair,<\/i> doli me forc\u00eb n\u00eb mb\u00ebshtetje t\u00eb kontrollit t\u00eb fajdes\u00eb (Jadlow, 1977; Levy, 1987). Kur ai kund\u00ebrshtoi nj\u00eb ndalim t\u00eb plot\u00eb t\u00eb interesit, ai ishte n\u00eb favor t\u00eb imponimit t\u00eb nj\u00eb norme interesi tavan. Kjo, mendoi ai, do t\u00eb siguronte q\u00eb huamarr\u00ebsit e riskut t\u00eb ul\u00ebt, q\u00eb mund t\u00eb nd\u00ebrmerrnin investime shoq\u00ebrisht t\u00eb dobishme, nuk ishin t\u00eb p\u00ebrjashtuar nga fondet si rezultat i<\/p>\n

\u201cpjes\u00ebs m\u00eb t\u00eb madhe t\u00eb parave q\u00eb duhej t\u00eb jepej hua [duke qen\u00eb] se jepej hua p\u00ebr dor\u00ebl\u00ebshuarit dhe projektuesit [investitor\u00ebve n\u00eb sip\u00ebrmarrje spekulative t\u00eb rrezikshme], t\u00eb cil\u00ebt vet\u00ebm do t\u00eb ishin t\u00eb gatsh\u00ebm t\u00eb jepnin norm\u00eb t\u00eb lart\u00eb interesi [jo t\u00eb rregullt]\u201d. (Smith, 1937: 339).<\/p>\n

Ekonomisti i madh i shekullit t\u00eb nj\u00ebzet\u00eb, John Maynard Keynes, mbajti nj\u00eb pozicion t\u00eb ngjash\u00ebm duke besuar se<\/p>\n

\u201chulumtimet e skolastik\u00ebve [mbi fajden\u00eb] ishin drejtuar drejt shpjegimit t\u00eb nj\u00eb formule q\u00eb do t\u00eb lejonte programin [planin] e efikasitetit margjinal t\u00eb ishte i lart\u00eb, nd\u00ebrsa duke p\u00ebrdorur rregullin, zakonin\u00a0 dhe ligjin moral p\u00ebr t\u00eb mbajtur posht\u00eb norm\u00ebn e interesit, k\u00ebshtu q\u00eb nj\u00eb Qeveri e men\u00e7ur \u00ebsht\u00eb e interesuar ta mbaj\u00eb at\u00eb n\u00ebn fre me statut dhe zakon dhe madje duke evokuar sanksione t\u00eb Ligjit Moral\u201d (1936; 351-3)<\/p>\n

Nj\u00eb tjet\u00ebr ekonomist reformator m\u00eb pak i njohur kund\u00ebr fajde ishte Silvio Gesell (1904). Megjith\u00ebse Keynes shkruante se bota mundej t\u00eb m\u00ebsonte m\u00eb shum\u00eb prej tij sesa nga Marksi. Gesell, si nj\u00eb tregtar i suksessh\u00ebm i shekullit t\u00eb n\u00ebnt\u00ebmb\u00ebdhjet\u00eb, n\u00eb Gjermani dhe Argjentin\u00eb, e d\u00ebnoi interesin mbi baz\u00ebn se shitjet e tij ishin m\u00eb shpesh t\u00eb lidhura me \u201c\u00e7mimin\u201d e paras\u00eb (d.m.th, interesin) sesa nevojat e njer\u00ebzve apo cil\u00ebsin\u00eb e produkteve t\u00eb tij. Propozimi i tij, i b\u00ebrjes s\u00eb parave nj\u00eb subjekt t\u00eb sh\u00ebrbimit publik ndaj nj\u00eb tarife p\u00ebrdorimi, \u00e7oi n\u00eb eksperimentim t\u00eb gjer\u00eb n\u00eb Austri, Franc\u00eb, Gjermani, Spanj\u00eb, Holand\u00eb dhe n\u00eb Shtetet e Bashkuara n\u00ebn flamurin e s\u00eb ashtuquajtur\u00ebs \u201cl\u00ebvizja shkrim stamp\u00eb\u201d<\/i>. Por k\u00ebto iniciativa t\u00eb gjitha u ndrydh\u00ebn kur suksesi i tyre filloi t\u00eb k\u00ebrc\u00ebnonte monopolet komb\u00ebtare t\u00eb veprimit bankar (Kennedy, 1995). Margrit Kennedy (1995), nj\u00eb profesor Gjerman n\u00eb Universitetin e Hanoverit, \u00ebsht\u00eb nj\u00eb nga kritik\u00ebt bashk\u00ebkohor\u00eb m\u00eb n\u00eb z\u00eb, i interesit q\u00eb mb\u00ebshteti idet\u00eb e Gesellit, duke besuar se \u201cinteresi … vepron si kancer n\u00eb struktur\u00ebn ton\u00eb shoq\u00ebrore\u201d.<\/i> Ajo pranon shkakun p\u00ebr \u201cinteresin dhe paran\u00eb e lir\u00eb inflacion\u201d<\/i> duke sugjeruar nj\u00eb modifikim t\u00eb praktik\u00ebs s\u00eb veprimit bankar p\u00ebr t\u00eb inkorporuar nj\u00eb tarif\u00eb qarkullimi mbi paran\u00eb, duke vepruar disi si nj\u00eb mekaniz\u00ebm negativ i norm\u00ebs s\u00eb interesit.<\/p>\n

P\u00ebrfundimisht, nj\u00eb tjet\u00ebr shkoll\u00eb e kritik\u00ebve modern\u00eb t\u00eb interesit, i ka rr\u00ebnj\u00ebt e saj n\u00eb pun\u00ebn plot\u00ebsuese t\u00eb disa reformator\u00ebve socio-ekonomik t\u00eb hersh\u00ebm t\u00eb shekullit t\u00eb nj\u00ebzet\u00eb, dometh\u00ebn\u00eb Douglas (1924), Simons (1948), Fisher (1935) dhe Soddy (1926). Premisa kryesore e tyre e p\u00ebrbashk\u00ebt ishte se \u00ebsht\u00eb plot\u00ebsisht e gabuar dhe e papranueshme p\u00ebr bankat tregtare, t\u00eb mbanin nj\u00eb monopol mbi paran\u00eb apo procesin e krijimit t\u00eb kreditit. P\u00ebr bankat e asaj kohe interesi i ngarkuar (p\u00ebrfshir\u00eb p\u00ebr qeverin\u00eb) n\u00eb para, q\u00eb ato kishin krijuar n\u00eb radh\u00eb t\u00eb par\u00eb nga asgj\u00eb-ja, duke mos provuar kosto dobie apo sakrifice,(i)<\/sup> n\u00eb praktik\u00eb \u00ebsht\u00eb nj\u00ebsoj: imorale dhe mashtruese. Sisteme t\u00eb ndryshme alternative jan\u00eb propozuar nga autor\u00eb origjinal\u00eb dhe jan\u00eb \u00e7uar p\u00ebrpara nga pishtarmbajt\u00ebs t\u00eb epok\u00ebs s\u00eb tyre moderne, p\u00ebr shembull, Sekretariati i Kreditit Shoq\u00ebror dhe Komiteti mbi Reform\u00ebn Monetare dhe Ekonomike<\/i>.<\/p>\n

P\u00ebrsiatje p\u00ebr kritik\u00ebn e fajdes\u00eb<\/strong><\/h2>\n

Gjat\u00eb historis\u00eb t\u00eb kritik\u00ebs s\u00eb fajdes\u00eb, arsye t\u00eb ndryshme dhe racionale jan\u00eb nxitur n\u00eb p\u00ebrkrahje t\u00eb k\u00ebtij pozicioni. Nd\u00ebrsa disa jan\u00eb unike p\u00ebr tradita t\u00eb ve\u00e7anta apo individ\u00eb, shum\u00eb ecin n\u00eb terren t\u00eb p\u00ebrbashk\u00ebt, q\u00eb kjo pjes\u00eb do t\u00eb p\u00ebrpiqet shkurtimisht t\u2019i sintetizoj\u00eb.<\/p>\n

Fajdeja si e ardhur e pafituar [e pamerituar]<\/strong><\/h3>\n

Kund\u00ebrshtimi m\u00eb i thjesht\u00eb dhe ndoshta m\u00eb i hersh\u00ebm i Kish\u00ebs ndaj fajdes\u00eb ishte mbi baza q\u00eb kjo p\u00ebrb\u00ebnte t\u00eb ardhur\u00ebn e pa fituar, nj\u00eb ide q\u00eb buron nga doktrina e saj e p\u00ebrgjithshme e \u00c7mimit t\u00eb Drejt\u00eb. K\u00ebshilli Luterian i 1515 e shpreh qart\u00eb nj\u00eb pik\u00ebpamje t\u00eb till\u00eb t\u00eb Kish\u00ebs:<\/p>\n

\u201cKy \u00ebsht\u00eb interpretim tipik i fajdes\u00eb kur fitimi k\u00ebrkohet t\u00eb sigurohet nga p\u00ebrdorimi i nj\u00eb [sendi], jo produktiv n\u00eb vetvete (si nj\u00eb kope apo nj\u00eb fush\u00eb) pa pun\u00eb, pa shpenzim apo rrezik nga ana e huadh\u00ebn\u00ebsit.\u201d Birnie e p\u00ebrforcon k\u00ebt\u00eb argument duke p\u00ebrmendur se \u201ct\u00eb jetosh pa pun\u00eb ishte gjykuar si e panatyrshme, po k\u00ebshtu Dante i vendos fajdexhinjt\u00eb n\u00eb t\u00eb nj\u00ebjtin rreth t\u00eb ferrit si banor\u00ebt e Sodomit dhe praktikuesit e tjer\u00eb t\u00eb vesit t\u00eb panatyrsh\u00ebm\u201d (1952:4).<\/p>\n

Ky \u00ebsht\u00eb arsyetimi q\u00eb edhe Ahmadi p\u00ebrdor p\u00ebr t\u00eb shpjeguar p\u00ebrse n\u00eb Islam Zoti\u00a0\u00a0\u201clejon tregtin\u00eb por ndalon fajden\u00eb\u201d; \u201cNdryshimi \u00ebsht\u00eb se p\u00ebrfitimet jan\u00eb rezultat i iniciativ\u00ebs, sip\u00ebrmarrjes dhe rendimentit. Ato rrjedhin pas nj\u00eb procesi krijim-vlere t\u00eb p\u00ebrcaktuar. Nuk ngjet k\u00ebshtu me interesin\u201d; edhe \u201cinteresi \u00ebsht\u00eb i caktuar, fitimi luhatet. N\u00eb rastin e interesit ju e dini fitimin tuaj dhe mund t\u00eb jeni i sigurt p\u00ebr t\u00eb. N\u00eb rastin e fitimit ju duhet t\u00eb punoni p\u00ebr ta siguruar at\u00eb\u201d (1958:25). Ndoshta Aristoteli kishte t\u00eb nj\u00ebjtat mendime n\u00eb mendje kur ai argumentoi se \u201cnj\u00eb monedh\u00eb nuk mund t\u00eb lind\u00eb nj\u00eb tjet\u00ebr\u201d.<\/p>\n

Ka nj\u00eb dimension tjet\u00ebr psiko-politik p\u00ebr k\u00ebt\u00eb argument. Jet\u00ebshkruesi i Kenseyit, Skidelski, n\u00eb m\u00ebnyr\u00eb intriguese komenton se\u00a0\u201cNdjenja e Kenseyit se, qe n\u00eb nj\u00eb nivel shum\u00eb t\u00eb thell\u00eb t\u00eb jet\u00eb kapur nga matematika, \u201cdashuria p\u00ebr para\u201d, si nj\u00eb q\u00ebllim, jo nj\u00eb mjet, \u00ebsht\u00eb n\u00eb themelin e problemit ekonomik t\u00eb bot\u00ebs\u201d (1992:454).<\/p>\n

Prandaj, n\u00eb nj\u00eb nivel themelor t\u00eb analiz\u00ebs t\u00eb ashtuquajturat t\u00eb k\u00ebqijat e fajdes\u00eb duhet t\u00eb kuptohen si t\u00eb jen\u00eb t\u00eb lidhura me paran\u00eb duke qen\u00eb nj\u00eb konstrukt social psikologjik i ligj\u00ebruar nga dinamika e pushtetit t\u00eb nj\u00eb ekonomie politike t\u00eb dh\u00ebn\u00eb, e cila mund t\u00eb jet\u00eb ose jo e ligj\u00ebruar n\u00eb m\u00ebnyr\u00eb demokratike dhe t\u00eb nd\u00ebrgjegjshme. Nj\u00eb ilustrim i k\u00ebtij t\u00eb kuptuari mund t\u00eb shihet n\u00eb tradit\u00ebn e Krishter\u00eb, ku Jezusi \u00ebsht\u00eb pyetur n\u00ebse duhet t\u2019i paguhen taksa Cezarit. Para se t\u00eb shqiptonte fjal\u00ebt e famshme,\u00a0\u201cI jepni Cezarit at\u00eb q\u00eb i p\u00ebrket Cezarit,\u201d (Lluka 20:25)\u00a0ai, n\u00eb m\u00ebnyr\u00eb dometh\u00ebn\u00ebse, n\u00eb fillim k\u00ebrkon t\u2019i tregojn\u00eb nj\u00eb monedh\u00eb, dhe pyeti:<\/p>\n

\u201cE kujt \u00ebsht\u00eb fytyra dhe mbishkrimi q\u00eb ka?\u201d (Lluka 20:24).<\/p><\/blockquote>\n

Me fjal\u00eb t\u00eb tjera, \u201c\u00c7far\u00eb strukture pushteti e ligj\u00ebron k\u00ebt\u00eb monedh\u00eb?\u201d P\u00ebrgjigja e Jezusit sidoqoft\u00eb tha shum\u00eb m\u00eb tep\u00ebr sesa thjesht \u201cpaguani taksat tuaja\u201d. Kjo i dha shkas tamam pyetjes t\u00eb dinamik\u00ebs s\u00eb forc\u00ebs psiko-shpirt\u00ebrore, q\u00eb formojn\u00eb rr\u00ebnj\u00ebt e thella t\u00eb marr\u00ebdh\u00ebnies njer\u00ebzore n\u00eb ekonomi dhe t\u00eb cilat kan\u00eb b\u00ebr\u00eb q\u00eb gjithmon\u00eb \u00e7\u00ebshtjet e ekonomis\u00eb politike t\u00eb jen\u00eb qendrore p\u00ebr d\u00ebshmi profetike.<\/p>\n

Fajdeja \u00ebsht\u00eb ajo \u00e7ka sh\u00ebnon dallimin midis paras\u00eb, q\u00eb \u00ebsht\u00eb thjesht nj\u00eb mekaniz\u00ebm abstrakt i kontraktuar n\u00eb m\u00ebnyr\u00eb shoq\u00ebrore, p\u00ebr leht\u00ebsi midis ofert\u00ebs dhe k\u00ebrkes\u00ebs dhe paras\u00eb si nj\u00eb q\u00ebllim n\u00eb vetvete. Si nj\u00eb q\u00ebllim n\u00eb vetvete, si nj\u00eb produkt shoq\u00ebror i ligj\u00ebruar p\u00ebrmes fajdes\u00eb, p\u00ebr t\u00eb taksuar tjet\u00ebr veprimtari ekonomike, procesi i ndersh\u00ebm i t\u00eb jetuarit me an\u00eb t\u00eb djers\u00ebs s\u00eb ballit, \u00ebsht\u00eb qark q\u00eb b\u00ebhet i shkurt\u00ebr. Dinjiteti i v\u00ebrtet\u00eb dhe shp\u00ebrblimi i plot\u00eb i pun\u00ebs s\u00eb zakonshme \u00ebsht\u00eb rrezikuar. Paraja k\u00ebshtu b\u00ebhet forc\u00eb vete-p\u00ebrjet\u00ebsuese n\u00eb vetvete dhe jo vet\u00ebm nj\u00eb faktor nd\u00ebrmjet\u00ebs i pushtetit. Dhe \u00ebsht\u00eb pam\u00ebshirshm\u00ebria e interesit t\u00eb shtuar, pa marr\u00eb parasysh fatkeq\u00ebsin\u00eb q\u00eb vendos mizorin\u00eb e fuqishme t\u00eb fajdes\u00eb, pavar\u00ebsisht nga fitimi i bazuar n\u00eb drejt\u00ebsi. N\u00eb nj\u00eb linj\u00eb me komentin e Skidelskit p\u00ebr Keynesin, dikush mund t\u00eb shikoj\u00eb se \u00ebsht\u00eb dashuria p\u00ebr para si nj\u00eb q\u00ebllim n\u00eb vetvete, jo p\u00ebrdorimi i paras\u00eb vet, kjo thuhet t\u00eb jet\u00eb burimi i gjith\u00eb t\u00eb keqes (Dhjata e Re, 1 Timoteut 6)<\/i>. Ishte n\u00eb pranimin e varf\u00ebris\u00eb t\u00eb ket\u00eb mekanizma reagimi korrigjues q\u00eb Islami jo vet\u00ebm q\u00eb e ndalon fajden\u00eb, por edhe\u00a0 imponon zekatin, apo taks\u00ebn e pasuris\u00eb. Dhe ende m\u00eb radikal, Testamenti i Vjet\u00ebr propozon nj\u00eb korrigjim ekonomik komplet p\u00ebrmes procesit \u201cJubile\u201d \u00e7do pes\u00ebdhjet\u00eb vjet (Levitiku 25), ndon\u00ebse nuk ka d\u00ebshmi q\u00eb rishp\u00ebrndarje e till\u00eb n\u00eb mas\u00eb e pasuris\u00eb n\u00eb t\u00eb gjitha format, ishte kryer v\u00ebrtet ndonj\u00ebher\u00eb. Ndoshta \u00ebsht\u00eb nj\u00eb vizion profetik, koha e t\u00eb cilit do koh\u00eb t\u00eb vij\u00eb.<\/p>\n

Fajdeja si faturim i dyfisht\u00eb<\/strong><\/h3>\n

Nj\u00eb arsyetim pak m\u00eb i err\u00ebt u p\u00ebrdor nga Kisha, m\u00eb von\u00eb n\u00eb Mesjet\u00eb, p\u00ebr t\u00eb forcuar doktrin\u00ebn e saj kund\u00ebr-fajde. Duke hartuar disa prej koncepteve t\u00eb Ligjit Civil, argumentohej se paraja ishte nj\u00eb e mir\u00eb e konsumueshme (e k\u00ebmbyeshme reciprokisht), sepse zot\u00ebrimi [pasuria] kaloi nga huadh\u00ebn\u00ebsi te huamarr\u00ebsi gjat\u00eb transaksionit t\u00eb huas (mutuum(ii)<\/sup><\/i>) me \u00e7mimin e drejt\u00eb t\u00eb \u201cshitjes\u201d duke qen\u00eb si pasoj\u00eb sasia ekzakte e paras\u00eb s\u00eb v\u00ebn\u00eb m\u00eb par\u00eb. Prandaj t\u00eb k\u00ebrkosh p\u00ebr m\u00eb shum\u00eb n\u00eb form\u00ebn e interesit ishte ilegale dhe imorale,<\/p>\n

\u201csi t\u00eb shisje nj\u00eb cop\u00eb buk\u00eb dhe pastaj ta ngarkoje [me pages\u00eb] ve\u00e7 p\u00ebr p\u00ebrdorimin e saj\u201d (Birnie, 1952:6).<\/p><\/blockquote>\n

Apo, si\u00e7 aludon Aquinasi n\u00eb Summa Theologiae<\/i> t\u00eb tij, do t\u00eb ishte si t\u00eb shisje t\u00eb nj\u00ebjt\u00ebn gj\u00eb dy her\u00eb (Ruston, 1993).<\/p>\n

\u00a0<\/b>Fajdeja si shfryt\u00ebzim i nevojtarit<\/strong><\/h3>\n

D\u00ebnimi i fajdes\u00eb n\u00eb form\u00ebn e ngarkimit p\u00ebr huat p\u00ebr t\u00eb varfrin dhe nevojtarin \u00ebsht\u00eb nj\u00eb tem\u00eb periodike n\u00eb disa tradita. \u00cbsht\u00eb i qart\u00eb kuptimi kontekstual i pasazheve \u00e7ifute biblike te Eksodi dhe Levitiku (Enciklopedia \u00e7ifute, 1971), dhe Ruston sugjeron se<\/p>\n

\u201cobjektivi fillestar i ligjeve mesjetare t\u00eb fajdes\u00eb ishte ekuivalenti mesjetar i \u201cfajdexhiut\u201d [por] teoria mesjetare ishte e pak\u00ebnaqshme, sepse ajo nuk mund t\u00eb dallonte huan e dobishme nga ajo tiranike\u201d (1993:173).<\/p>\n

Shkolla e Sir Sayyed n\u00eb Islam, n\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme interpreton riba<\/i> si \u201cforma primitive e huadh\u00ebnies kur paraja jepej p\u00ebr q\u00ebllime konsumuese\u201d<\/i> (Ahmad, 1958:21). N\u00eb tradit\u00ebn indiane, ky t\u00eb kuptuar i fajdes\u00eb gjithashtu mund t\u00eb zbulohet, si\u00e7 \u00ebsht\u00eb e dukshme nga ky citim i shekullit t\u00eb nj\u00ebzet\u00eb:<\/p>\n

\u201cFajdeja \u00ebsht\u00eb \u2013 m\u00eb brutalja, m\u00eb shtr\u00ebnguesja, m\u00eb e pam\u00ebshirshmja ajo \u2013 q\u00eb ha palc\u00ebn nga kockat e raiyat [kultivuesit] dhe e d\u00ebnon at\u00eb n\u00eb nj\u00eb jet\u00eb mjerimi dhe skllav\u00ebrie.\u201d (Jain, 1929:110-111).<\/p><\/blockquote>\n

Ruston pohon (1993) se fajdeja si shfryt\u00ebzim i nevojtarit ekziston ende n\u00eb koh\u00ebt moderne. Ai citon si nj\u00eb shembull zbulimet e raportit t\u00eb Institutit t\u00eb Studimeve t\u00eb Politik\u00ebs, 1992, q\u00eb arrin n\u00eb p\u00ebrfundim se t\u00eb varfrit paguajn\u00eb m\u00eb shum\u00eb n\u00eb terma absolut p\u00ebr paran\u00eb e tyre, nd\u00ebrsa k\u00ebrkojn\u00eb kredi vet\u00ebm p\u00ebr nevojat absolute sesa t\u00eb financojn\u00eb blerjen e mallrave luksoze q\u00eb ata nuk mund t\u2019ia lejojn\u00eb vetes. Kjo ka dal\u00eb nga nj\u00eb studim i aktual nga K\u00ebshilli Konsumator Komb\u00ebtar, (1995) mbi sh\u00ebrbimet financiare dhe konsumator\u00ebt me t\u00eb ardhura t\u00eb ul\u00ebta; si\u00e7 e ka th\u00ebn\u00eb nj\u00eb person:<\/p>\n

\u201c\u00cbsht\u00eb si t\u00eb jesh kapur, u kape, pastaj ata [huadh\u00ebn\u00ebsit\\bankat] fillojn\u00eb t\u00eb t\u00eb mb\u00ebshtjellin.\u201d<\/p><\/blockquote>\n

Prandaj, i varfri duhet t\u00eb d\u00ebrsij\u00eb dyfish vet\u00ebm q\u00eb i pasuri t\u00eb mund t\u00eb jetoj\u00eb me interesin.<\/p>\n

Nj\u00eb argument nj\u00eblloj modern lidhet me impaktin shoq\u00ebror shkat\u00ebrrues t\u00eb s\u00eb ashtuquajtur\u00ebs \u201ckriza e borxhit e Bot\u00ebs s\u00eb Tret\u00eb\u201d, nj\u00eb situat\u00eb q\u00eb edhe Papa John Paul II (1989), e pranon n\u00eb Sollicitude Rei Socialis<\/i> t\u00eb tij, kur ai deklaron:<\/p>\n

\u201cKapitali i lypur nga vendet debitor\u00eb, p\u00ebr t\u00eb p\u00ebrmir\u00ebsuar standardin e tyre t\u00eb jetes\u00ebs, tani duhet t\u00eb p\u00ebrdoret p\u00ebr pagesat e interesit mbi borxhet e tyre\u201d.<\/p><\/blockquote>\n

Kjo shfaqje kritike moderne e fajdes\u00eb \u00ebsht\u00eb trajtuar m\u00eb n\u00eb thell\u00ebsi dhe holl\u00ebsi n\u00eb veprat gjith\u00eb-p\u00ebrfshir\u00ebse t\u00eb Susan George-it, M\u00eb mir\u00eb nj\u00eb Fat m\u00eb i keq sesa Borxh<\/i> (1988) dhe Borxhi Bumerang<\/i> (1992) midis shum\u00eb t\u00eb tjerave. P\u00ebr tani, ia vlen vet\u00ebm t\u00eb nxirren n\u00eb pah kritik\u00ebt e sistemit t\u00eb veprimit bankar Islamik t\u00eb lir\u00eb nga interesi; q\u00eb n\u00ebse borxhi kryesor gjat\u00eb 1970-t\u00ebs, ishte dh\u00ebn\u00eb mbi nj\u00eb baz\u00eb investimi drejt\u00ebsie, vendet debitor\u00eb nuk do t\u00eb ishin kapur n\u00eb shqet\u00ebsimin e interesit t\u00eb shtuar n\u00eb norma t\u00eb vendosur nga faktor\u00eb jo t\u00eb brendsh\u00ebm makroekonomik. Kostot e sh\u00ebrbimit nuk mund t\u00eb jen\u00eb zhvilluar, kur n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb shum\u00eb \u00e7mime mallrash paguar ndaj vendeve debitor\u00eb, u rr\u00ebnuan. E ardhura n\u00eb kapital dhe ndoshta vet\u00eb shp\u00ebrblimi kapital, duke qen\u00eb i krahasuesh\u00ebm me nj\u00eb mir\u00ebqenie ekonomike t\u00eb vendit, do t\u00eb jet\u00eb luhatur sipas aft\u00ebsis\u00eb p\u00ebr t\u00eb paguar. Vendet debitore do t\u00eb ken\u00eb shijuar si pasoj\u00eb sigurim fiskal t\u00eb ngjash\u00ebm me at\u00eb t\u00eb nj\u00eb kompanie t\u00eb pajisur dob\u00ebt. Natyrisht, fakti se shum\u00eb borxh themelor p\u00ebrfshin dollar\u00eb t\u00eb ricikluar nga nafta, q\u00eb prodhojn\u00eb vendet myslimane \u00ebsht\u00eb nj\u00eb ironi, dhe nj\u00eb turp, q\u00eb nuk duhet t\u2019i shp\u00ebtoj\u00eb dhe v\u00ebzhgimit t\u00eb thjesht\u00eb me sy dhe t\u00eb shihet hipokrizia e vendeve q\u00eb promovojn\u00eb fajden\u00eb, si Britania dhe Shtetet e Bashkuara udh\u00ebheq\u00ebsit e t\u00eb cilave shpesh proklamojn\u00eb vlerat e krishtera. Sidoqoft\u00eb, duke zbatuar qasjen islamike, shum\u00eb prej mjerimit njer\u00ebzor mund t\u00eb ishte shmangur. Duke zbatuar t\u00eb nj\u00ebjtin parim, ky do t\u00eb mund t\u00eb ishte shembulli p\u00ebr individ\u00eb t\u00eb panum\u00ebrt dhe nd\u00ebrmarrje t\u00eb kapura n\u00eb grack\u00ebn e varf\u00ebrimit p\u00ebrmes borxhit jothemelor.<\/p>\n

\u00a0<\/b>Fajdeja si nj\u00eb mekaniz\u00ebm i rishp\u00ebrndarjes s\u00eb padrejt\u00eb t\u00eb pasuris\u00eb<\/strong><\/h3>\n

V\u00ebrejtja se fajdeja vepron si nj\u00eb meka-niz\u00ebm me an\u00eb t\u00eb t\u00eb cilit \u201ci pasuri b\u00ebhet m\u00eb i pasur dhe i varfri b\u00ebhet m\u00eb i varf\u00ebr\u201d, \u00ebsht\u00eb e p\u00ebrbashk\u00ebt p\u00ebr shum\u00eb tradita. Islami nuk e pranon interesin financiar mbi baza q\u00eb ai hedh posht\u00eb parimin e shp\u00ebrndarjes se drejt\u00eb q\u00eb ekonomia politike e tij p\u00ebrpiqet ta ruaj\u00eb:<\/p>\n

\u201cInteresi n\u00eb \u00e7do vler\u00eb vepron n\u00eb transferimin e pasuris\u00eb nga sektori pa aset i popullsis\u00eb\u201d. (Choudhury dhe Malik, 1992:51).<\/p><\/blockquote>\n

Duke ardhur nga nj\u00eb perspektiv\u00eb plot\u00ebsisht e ndryshme si nj\u00eb vet deklarues \u201cindividualist\u201d, Birnie arrin nj\u00eb konkluzion t\u00eb ngjash\u00ebm:<\/p>\n

\u201cInteresi, duke e b\u00ebr\u00eb kapitalin pothuajse nj\u00eb monopol, n\u00eb m\u00ebnyr\u00eb t\u00eb efektshme ndalon vendosjen e nj\u00eb sistemi t\u00eb v\u00ebrtet\u00eb konkurrues\u201d (1958:1). Kenedi (1992) jep disa d\u00ebshmi empirike t\u00eb shk\u00eblqyera t\u00eb k\u00ebsaj dukurie, q\u00eb lidhen me Gjermanin\u00eb m\u00eb 1982. Ajo tregon se, kur 2.5 milion familjet m\u00eb t\u00eb varfra paguan (neto) 1.8 bilion DM (marka gjermane gjat\u00eb viteve 1948-2002) n\u00eb interes, 2.5 milion familjet m\u00eb t\u00eb pasura mor\u00ebn (neto) 34.2 bilion DM. Ajo madje vazhdon t\u00eb sugjeroj\u00eb se ky mekaniz\u00ebm i mbuluar i rishp\u00ebrndarjes, teknikisht vepron kund\u00ebr t\u00eb drejtave kushtetuese t\u00eb individit, n\u00eb shum\u00eb vende t\u00eb caktuara, q\u00eb paraja \u00ebsht\u00eb nj\u00eb sh\u00ebrbim shtet\u00ebror te i cili publiku duhet t\u00eb ket\u00eb akses t\u00eb barabart\u00eb.<\/p>\n

Efekti psikologjik i k\u00ebsaj mbi t\u00eb varfrin, n\u00eb m\u00ebnyr\u00eb relative, mund t\u00eb shihet t\u00eb zmadhohet kur thjesht vler\u00ebsime sasiore t\u00eb transfertave nga i varfri te i pasuri, z\u00ebvend\u00ebsohen nga interesimi i kostos kualitative t\u00eb nj\u00eb transferimi t\u00eb till\u00eb pasurie. P\u00ebr t\u00eb pasurin n\u00eb m\u00ebnyr\u00eb relative, leverdia e fitimit e siguruar nga fajdeja \u00ebsht\u00eb margjinale ndaj leverdis\u00eb tashm\u00eb substanciale t\u00eb shum\u00ebs themelore. Parimi i zvog\u00eblimit t\u00eb leverdis\u00eb margjinale t\u00eb pasuris\u00eb, si pasoj\u00eb aplikohet n\u00eb \u00e7do nj\u00ebsi shtes\u00eb t\u00eb pasuris\u00eb t\u00eb siguruar nga fitime interesi. I varfri, sidoqoft\u00eb, p\u00ebrjeton t\u00eb kund\u00ebrt\u00ebn e k\u00ebsaj. P\u00ebr ta, humbja n\u00eb leverdi [dobi] e shkaktuar nga q\u00eb duhet t\u00eb paguaj\u00eb interes \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00eb kualitative m\u00eb e madhe sesa fitimi p\u00ebr t\u00eb pasurin. \u00c7do nj\u00ebsi e interesit t\u00eb paguar shkakton rritjen e humbjes s\u00eb leverdis\u00eb margjinale. Lejimi i fajdes\u00eb q\u00eb t\u00eb operoj\u00eb n\u00eb nj\u00eb ekonomi, si pasoj\u00eb zvog\u00eblon leverdin\u00eb e p\u00ebrgjithshme n\u00eb ekonomi. Kjo mund t\u00eb konsiderohet si nj\u00eb nga argumentet m\u00eb t\u00eb forta kund\u00ebr fajdes\u00eb. \u00c7do justifikim i saj, si nj\u00eb instrument ekonomik efi\u00e7ent, do t\u00eb duhet s\u00eb pari t\u00eb demonstroj\u00eb se ajo funksionon p\u00ebr t\u00eb shtuar leverdin\u00eb totale. N\u00eb munges\u00eb t\u00eb demonstrimit t\u00eb till\u00eb, ajo mund t\u00eb d\u00ebnohet n\u00eb m\u00ebnyr\u00eb t\u00eb justifikueshme si nj\u00eb mjet i tiranis\u00eb.<\/p>\n

Fajdeja si nj\u00eb faktor i\u00a0 paq\u00ebndrueshm\u00ebris\u00eb ekonomike<\/strong><\/h3>\n

Kund\u00ebrshtimi kryesor i Gesellit (1904) ndaj interesit \u00ebsht\u00eb se ai \u00ebsht\u00eb nj\u00eb faktor endemik n\u00eb paq\u00ebndrueshm\u00ebrin\u00eb e ekonomive t\u00eb bazuara n\u00eb interes, d.m.th ciklet e bumit dhe d\u00ebshtimit, recesionit [r\u00ebnies] dhe rigjenerimit. N\u00eb m\u00ebnyr\u00eb t\u00eb ngjashme, Ahmad, duke argumentuar nga nj\u00eb perspektiv\u00eb islamike, pretendon<\/p>\n

\u201cproblemi m\u00eb i madh n\u00eb ekonomin\u00eb kapitaliste \u00ebsht\u00eb ai i krizave [dhe] interesi luan nj\u00eb rol t\u00eb ve\u00e7ant\u00eb n\u00eb shkaktimin e tyre\u201d (1958:36).<\/p><\/blockquote>\n

Edhe Keynesi, luft\u00ebtar p\u00ebr politik\u00ebn monetare t\u00eb bazuar te interesi, pranon faktin se<\/p>\n

\u201cnorma e interesit nuk \u00ebsht\u00eb vetrregulluese n\u00eb nivelin q\u00eb i shkon m\u00eb mir\u00eb p\u00ebrfitimit shoq\u00ebror por vazhdimisht synon t\u00eb ngrihet m\u00eb lart\u201d (1936:350). Kenedy (1995) \u00ebsht\u00eb m\u00eb i guximsh\u00ebm, duke sugjeruar se rritja shtes\u00eb e interesit n\u00eb fakt mund t\u00eb shkaktoj\u00eb inflacion. Ajo tregon, p\u00ebr shembull, sesi n\u00eb Gjermani, kur e ardhura qeveritare, Produkti i P\u00ebrgjithsh\u00ebm Bruto, dhe fitimet dhe pagat e ardhura mesatare e fituesit [personit] u ngrit af\u00ebrsisht rreth 400% midis viteve 1968 dhe 1989, pagesat e interesit t\u00eb qeveris\u00eb u ngrit\u00ebn me 1,360%, q\u00eb ajo pohon, le t\u00eb n\u00ebnkuptoj\u00eb nj\u00eb efekt inflacioni.<\/p>\n

Fajdeja si ulje [zhvler\u00ebsim] e s\u00eb ardhmes<\/strong><\/h3>\n

Arsyeja e fundit e p\u00ebrmendur p\u00ebr t\u00eb d\u00ebnuar fajden\u00eb lidhet me konceptin dhe praktik\u00ebn e zhvler\u00ebsimeve [pak\u00ebsimin] t\u00eb vlerave t\u00eb ardhme. Nga q\u00eb interesi i shtuar \u00e7on n\u00eb nj\u00eb vler\u00ebsim n\u00eb kapitalin monetar t\u00eb investuar, \u00ebsht\u00eb konsideruar e arsyeshme p\u00ebr njer\u00ebzit p\u00ebr t\u00eb parap\u00eblqyer t\u00eb ken\u00eb nj\u00eb sasi specifike parash [kesh] tani, sesa t\u00eb nj\u00ebjt\u00ebn sasi ndonj\u00eb dit\u00eb n\u00eb t\u00eb ardhmen. Kjo logjik\u00eb e thjesht\u00eb, rrall\u00eb dyshuese, ka disa ngat\u00ebrresa shkat\u00ebrrimtare. P\u00ebr shembull, Pearce dhe Turner (1990), vun\u00eb re se zhvler\u00ebsimi prek norm\u00ebn n\u00eb t\u00eb cil\u00ebn ne harxhojm\u00eb burime natyrale –\u00a0 sa m\u00eb e lart\u00eb norma e zhvler\u00ebsimit (e rrjedhur pjes\u00ebrisht nga norma e interesit), aq m\u00eb shpejt burimet jan\u00eb t\u00eb mundshme t\u00eb shterojn\u00eb. Daly dhe Cobb (1990), e mor\u00ebn k\u00ebt\u00eb v\u00ebrejtje n\u00eb konkluzionin e tyre logjik dhe treguan se zhvler\u00ebsimi [ulja] mund t\u00eb \u00e7oj\u00eb n\u00eb zhdukjen \u201ce arsyeshme ekonomikisht\u201d t\u00eb nj\u00eb lloji, thjesht\u00a0 n\u00ebse norma e fitimit ekzistuese, ndodh t\u00eb jet\u00eb m\u00eb e madhe sesa norma e riprodhimit t\u00eb llojit t\u00eb shfryt\u00ebzuar. Nj\u00eb pasoj\u00eb tjet\u00ebr e parimit t\u00eb zhvler\u00ebsimit, argumentuar nga Kula, \u00ebsht\u00eb se<\/p>\n

\u201cn\u00eb vler\u00ebsimin e projekteve t\u00eb investimit afatgjat\u00eb, ve\u00e7an\u00ebrisht ato n\u00eb t\u00eb cilat p\u00ebrfitimet dhe kostot jan\u00eb t\u00eb ndar\u00eb nga njeri-tjetri, me nj\u00eb interval t\u00eb gjat\u00eb kohe, rregullat e vler\u00ebs s\u00eb pranishme neto, udh\u00ebheqin marr\u00ebsin e vendimit t\u00eb shtoj\u00eb n\u00eb maksimum dobin\u00eb [leverdin\u00eb] t\u00eb brezave aktual\u00eb n\u00eb d\u00ebm t\u00eb atyre t\u00eb s\u00eb ardhmes\u201d (1981:899).<\/p><\/blockquote>\n

N\u00eb k\u00ebt\u00eb kontekst, \u00ebsht\u00eb e p\u00ebrshtatshme t\u00eb v\u00ebrejm\u00eb se, tipari kryesor q\u00eb dallon ekonomin\u00eb financiare nga ekonomia e natyr\u00ebs, \u00ebsht\u00eb se nj\u00ebra operon mbi nj\u00eb baz\u00eb interesi t\u00eb shtuar, nd\u00ebrsa tjetra \u00ebsht\u00eb bazuar n\u00eb interesin e thjesht\u00eb. Paraja e depozituar n\u00eb bank\u00eb mund t\u00eb jap\u00eb 10% plus interes mbi shum\u00ebn e shtuar vitin pasardh\u00ebs, por n\u00eb natyr\u00eb, n\u00ebse ju lini prodhimin e k\u00ebtij viti t\u00eb moll\u00ebve n\u00eb pem\u00eb, ju v\u00ebshtir\u00eb se merrni nj\u00eb prodhim m\u00eb t\u00eb bollsh\u00ebm, n\u00eb m\u00ebnyr\u00eb t\u00eb shtuar vitin tjet\u00ebr! Prandaj, fajdeja lejon nj\u00eb ndarje midis ekonomis\u00eb financiare dhe asaj ekologjike. Rezultati \u00ebsht\u00eb: ose shkat\u00ebrrim progresiv i natyr\u00ebs, ose n\u00eb munges\u00eb t\u00eb drejt\u00ebsis\u00eb s\u00eb rishp\u00ebrndarjes shoq\u00ebrore, nj\u00eb nevoj\u00eb e pranishme [e p\u00ebrfshir\u00eb n\u00eb struktur\u00eb] p\u00ebr d\u00ebshtime periodike financiare gjat\u00eb gjith\u00eb historis\u00eb. Kuptimi \u00ebsht\u00eb treguar mir\u00eb nga ilustrimi se n\u00ebse Juda Iskariot do t\u00eb kishte investuar tridhjet\u00eb monedhat e tij t\u00eb argjenda, me vet\u00ebm pak norm\u00eb p\u00ebrqindje (percentage point)\u00a0 rritje, t\u00eb ripagueshme n\u00eb argjend si i sotmi, shuma e argjendit e k\u00ebrkuar do t\u00eb ishte e barabart\u00eb me pesh\u00ebn e Tok\u00ebs.<\/p>\n

Etika e n\u00ebnkuptuar, apo mungesa e k\u00ebsaj, e zhvler\u00ebsimit [uljes] mund t\u00eb p\u00ebrdoret p\u00ebr t\u00eb ilustruar qart\u00eb, p\u00ebrse fajdeja prish bot\u00ebn natyrale si edhe marr\u00ebdh\u00ebniet shoq\u00ebrore. P\u00ebr shembull, kini parasysh impaktin e vler\u00ebs s\u00eb pranishme neto t\u00eb ulte metodologjin\u00eb e qarkullimit t\u00eb paras\u00eb n\u00eb vler\u00ebsimin e shk\u00ebmbimit midis kapitalit natyral dhe atij t\u00eb krijuarit nga njeriu, q\u00eb, gjat\u00eb plot\u00ebsis\u00eb s\u00eb koh\u00ebs, mund t\u00eb justifikohet, zakonisht vet\u00ebm n\u00ebse dobia e brezave t\u00eb ardhsh\u00ebm \u00ebsht\u00eb ulur (McIntosh, 1996). Kjo shkel drejt\u00ebsin\u00eb nd\u00ebr-breznore, nj\u00eb parim kryesor i zhvillimit t\u00eb q\u00ebndruesh\u00ebm t\u00eb njohur nga Komisioni i Brundtland-it 1987 dhe Samiti i Rio Earth-it 1992 i Kombeve t\u00eb Bashkuara. Ajo gjithashtu shkel nj\u00eb perceptim t\u00eb vjet\u00ebr t\u00eb jetes\u00ebs s\u00eb drejt\u00eb, q\u00eb fluturon pa marr\u00eb parasysh supozimin e vler\u00ebs kohore t\u00eb paras\u00eb, n\u00eb t\u00eb cil\u00ebn normat e interesit jan\u00eb bazuar: dometh\u00ebn\u00eb, ajo shkel mund\u00ebsin\u00eb e shum\u00eb p\u00ebrdoruesve tradicional\u00eb t\u00eb tok\u00ebs q\u00eb toka duhet t\u2019i kalohet brezit tjet\u00ebr, t\u00eb pakt\u00ebn me aq dashamir\u00ebsi si\u00e7 ishte trash\u00ebguar nga st\u00ebrgjysh\u00ebrit. Zhvler\u00ebsimi si sfond i fajdes\u00eb, mund t\u00eb paraqitet k\u00ebshtu si mjet i trishtuar i p\u00ebrdorur p\u00ebr t\u00eb justifikuar vjedhjen e t\u00eb ardhmes s\u00eb f\u00ebmij\u00ebve. K\u00ebrkimi i bazave teorike dhe ilustrimet praktike t\u00eb k\u00ebtij argumenti, ndoshta sigurojn\u00eb shum\u00eb mund\u00ebsi p\u00ebr hulumtim mikro dhe makro ekonomik n\u00eb ekonomin\u00eb ekologjike.<\/p>\n

Nj\u00eb aplikim modern i ndalimit t\u00eb fajdes\u00eb<\/strong><\/h3>\n

Veprimi Bankar Islamik<\/strong><\/h3>\n

Nj\u00eb pjes\u00eb e m\u00ebparshme mbi ndalimin islamik t\u00eb fajdes\u00eb p\u00ebrmend mospranimin nga Islami t\u00eb interesit financiar apo riba,<\/i> kryesisht mbi baza t\u00eb shp\u00ebrndarjes negative t\u00eb drejt\u00ebsis\u00eb dhe efekteve t\u00eb drejta. (Khan, 1986). Nga ky ndalim jan\u00eb zhvilluar ndoshta sistemet m\u00eb t\u00eb sofistikuara dhe t\u00ebr\u00ebsisht teorike t\u00eb ekonomis\u00eb politike t\u00eb interesit t\u00eb lir\u00eb n\u00eb bot\u00eb (Choudhury dhe Malik, 1992).<\/p>\n

Metodat e ve\u00e7anta p\u00ebr t\u00eb implementuar operacionet bankare Islamike jan\u00eb qend\u00ebrzuar rreth qasjeve t\u00eb bazuara n\u00eb drejt\u00ebsin\u00eb financiare, m\u00eb ve\u00e7an\u00ebrisht Mudarabah<\/i> \u2013 nj\u00eb xhoint vencer<\/i>(iii)<\/sup> midis bank\u00ebs dhe nj\u00eb \u201cpartneri\u201d t\u00eb dy q\u00eb kontribuojn\u00eb n\u00eb kapitalin e projektit dhe ndajn\u00eb fitimin apo humbjen \u2013 dhe Musharakah <\/i>\u2013 n\u00eb t\u00eb cilin, gjith\u00eb kapitali p\u00ebr nj\u00eb investim \u00ebsht\u00eb siguruar nga banka si shp\u00ebrblim p\u00ebr nj\u00eb pjes\u00eb t\u00eb paracaktuar t\u00eb p\u00ebrfitimit apo humbjes s\u00eb biznesit t\u00eb nd\u00ebrmarr\u00eb (Khan & Mirakhor, 1986).<\/p>\n

Banka e par\u00eb moderne Islamike e themeluar m\u00eb 1960 n\u00eb Egjipt (Bankieri, 1989) dhe n\u00eb tre dekadat e ardhshme, veprimtaria bankare Islamike \u00ebsht\u00eb rritur n\u00eb nj\u00eb industri me 80 bilion $ n\u00eb depozita dhe 100 banka dhe kompani financiare (Khalaf, 1995). Shum\u00eb nga kjo rritje ka qen\u00eb rezultat i p\u00ebrpjekjeve t\u00ebr\u00ebsore nga Irani, Pakistani dhe Sudani gjat\u00eb 10 viteve t\u00eb kaluara p\u00ebr t\u00eb ristrukturuar sistemet e tyre t\u00eb operacioneve bankare komb\u00ebtare p\u00ebr t\u2019i sjell\u00eb ato n\u00eb p\u00ebrputhje me ligjin Islamik t\u00eb Sheriatit (Aftab, 1986; Ekonomisti, 1992). Ve\u00e7 k\u00ebsaj, numrat e shtuar t\u00eb bankave jasht\u00eb k\u00ebtyre vendeve, p\u00ebrfshir\u00eb vendet Per\u00ebndimore, kan\u00eb filluar t\u00eb ofrojn\u00eb sh\u00ebrbime bankare Islamike paralele (O\u2019Brien & Palmer, 1993). Deri m\u00eb 1996, Mbret\u00ebria e Bashkuar bashkoi k\u00ebto seri t\u00eb fundit, me Banka Tregtare Flemmings (1996) duke ofruar sh\u00ebrbimin e par\u00eb bankar Islamik, Fondi Oaze, p\u00ebr klient\u00ebt britanik\u00eb.<\/p>\n

Avantazhet e pranuara t\u00eb qasjes bankare Islamike p\u00ebr financ\u00ebn jan\u00eb se \u00e7ojn\u00eb n\u00eb: m\u00eb shum\u00eb t\u00eb drejt\u00eb dhe shp\u00ebrndarje t\u00eb paanshme t\u00eb burimeve; m\u00eb shum\u00eb p\u00ebrgjegj\u00ebsi dhe huadh\u00ebnie fitimprur\u00ebse, n\u00eb saj t\u00eb marr\u00ebdh\u00ebnies medoemos m\u00eb t\u00eb ngusht\u00eb klient-bank\u00eb; m\u00eb pak cikle biznesi t\u00eb paq\u00ebndrueshme; dhe m\u00eb shum\u00eb sisteme bankare t\u00eb q\u00ebndrueshme (Taylor & Evans, 1987); si edhe \u201cefi\u00e7enc\u00eb relative t\u00eb sistemit t\u00eb paras\u00eb interesi i lir\u00eb ndaj sistemit alternativ bazuar te interesi\u201d<\/i> (Darrat, 1988). Nga ana tjet\u00ebr industria bankare Islamike \u00ebsht\u00eb kritikuar mbi nj\u00eb num\u00ebr problemesh gjithashtu; p\u00ebr munges\u00ebn e saj t\u00eb uniformitetit dhe standardizimit t\u00eb produkteve, sisteme llogaritje dhe aprovime nga borde t\u00eb ndryshme sharia<\/i> (Khalaf vep\u00ebr e cit); komplikacione t\u00eb ndryshme t\u00eb borxheve-t\u00eb k\u00ebqija (Shreeve, 1988); ngarkes\u00eb mbledhje-informacioni mbi konsumator\u00eb potencial\u00eb dhe bankat vet\u00eb p\u00ebr t\u00eb garantuar sigurin\u00eb dhe fitimprurshm\u00ebrin\u00eb e fondeve t\u00eb tyre, si edhe mungesa e nj\u00eb mekanizmi norm\u00eb interesi p\u00ebr ta p\u00ebrdorur si mjet makroekonomik (Ekonomisti, 1992). Megjithat\u00eb, k\u00ebto kufizime duhet t\u00eb shihen ndaj sfondit t\u00eb operacioneve bankare Islamike si nj\u00eb treg i ri novator dhe i zhvilluar.<\/p>\n

P\u00ebrfundime<\/strong><\/h2>\n

Kumtesa e m\u00ebsip\u00ebrme \u00ebsht\u00eb p\u00ebrpjekur t\u00eb p\u00ebrshkruaj\u00eb me pak fjal\u00eb historin\u00eb ekstensive t\u00eb kritik\u00ebs s\u00eb fajdes\u00eb, dhe p\u00ebr t\u00eb kristalizuar dhe sintetizuar bazat kryesor t\u00eb argumenteve t\u00eb p\u00ebrdorura n\u00eb mb\u00ebshtetje t\u00eb k\u00ebtij pozicioni. Fakti q\u00eb jetojm\u00eb n\u00eb nj\u00eb sistem ekonomik global, q\u00eb \u00ebsht\u00eb m\u00eb shum\u00eb se kurr\u00eb m\u00eb par\u00eb i bazuar n\u00eb interes\\kamatar si pasoj\u00eb, shtron pyetjen: A jan\u00eb secila prej k\u00ebtyre kritikave t\u00eb s\u00eb kaluar\u00ebs, ose serioze dhe mjaft bind\u00ebse, ose aktualisht mjaft t\u00eb p\u00ebrshtatshme p\u00ebr t\u00eb merituar nj\u00eb sfid\u00eb legjitime p\u00ebr gjendjen ekzistuese? N\u00eb opinionin e autor\u00ebve, secila prej arsyeve t\u00eb cituara n\u00eb kritik\u00ebn e fajdes\u00eb, ndoshta me p\u00ebrjashtimin e \u201cfaturimit t\u00eb dyfisht\u00eb\u201d, duket m\u00eb urgjente dhe e p\u00ebrshtatshme tani sesa kurr\u00eb. N\u00eb ve\u00e7anti, \u00ebsht\u00eb besimi i autorit se individ\u00ebt apo organizatat n\u00eb Per\u00ebndim me para p\u00ebr t\u00eb investuar, ve\u00e7an\u00ebrisht ata q\u00eb iu p\u00eblqen ta quajn\u00eb veten si t\u00eb moralsh\u00ebm, mund t\u00eb ken\u00eb disi m\u00eb shum\u00eb p\u00ebr t\u00eb m\u00ebsuar nga Islami, sesa \u00ebsht\u00eb e pranuar n\u00eb p\u00ebrgjith\u00ebsi. Por s\u00eb pari, shoq\u00ebria ka nevoj\u00eb t\u00eb rind\u00ebrgjegj\u00ebsohet p\u00ebr lidhjen e debatit t\u00eb fajdes\u00eb s\u00eb vjet\u00ebr n\u00eb koh\u00ebt moderne.<\/p>\n

Bibliografi<\/span><\/b>:<\/b><\/h3>\n

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Pandya, N. (1996) \u201cRritja e interesit n\u00eb Islam\u201d<\/i>, Guardian Money<\/i>, 25 Maj.<\/p>\n

Papa Leo XIII. (1981) Revum Novarum: Enciklik\u00eb mbi gjendjen e klasave punetore<\/i>, Botim studim qindvje\u00e7ar, Lond\u00ebr: Shoq\u00ebria e V\u00ebrtet\u00eb Katolike, 1983.<\/p>\n

Pearce, D. W dhe Turner, R. K. (1990) Ekonomia e burimeve natyrale dhe mjedisi<\/i>, Lond\u00ebr: Harvester Wheatsheaf.<\/p>\n

Price, C. (1990) Koha, zhvler\u00ebsimi dhe vlera<\/i>, Oksford: Blackwell<\/p>\n

Ruston, R. (1993) \u201cA ka r\u00ebnd\u00ebsi se \u00e7far\u00eb b\u00ebjm\u00eb ne me parat\u00eb tona?\u201d<\/i> Prift\u00ebrinjt\u00eb dhe njer\u00ebzit, Maj, 171-77.<\/p>\n

Simons H. C. (1948) Politika ekonomike p\u00ebr nj\u00eb shoq\u00ebri t\u00eb lir\u00eb<\/i>, \u00c7ikago: Universiteti i Shtypit t\u00eb \u00c7ikagos.<\/p>\n

Skidelsky, R. (1992) John Maynad Keynes: Ekonomisti si shp\u00ebtimtar<\/i>, 1920-1937 Volumi 2, Lond\u00ebr: MacMillan.<\/p>\n

Smith, H. (1951) Nj\u00eb P\u00ebrgatitje p\u00ebr martes\u00eb<\/i>; Nga Darka e Zotit<\/i>; Nga fajdeja<\/i>, rishtypur, Amsterdam: Theatrum Orbis Terrarum, 1975.<\/p>\n

Soddy, F. (1926) Pasuria, pasuria virtuale dhe borxhi<\/i>, Nju Jork: Dutton.<\/p>\n

Shreeve, G. (1988) \u201cPagimi i \u00e7mimit t\u00eb suksesit t\u00ebnd\u201d<\/i> Bankieri 138: 17018.<\/p>\n

Taylor, T. W. Dhe Evans J. W. (1987) \u201cBanka Islamike dhe ndalimi i fajdes\u00eb ne mendimin ekonomik per\u00ebndimor\u201d<\/i>, Banka Komb\u00ebtare Wesmenister, Reviste tremujore, N\u00ebntor 15-27.<\/p>\n

Wilson, T. (1572) Nj\u00eb diskutim mbi fajden\u00eb<\/i>, rishtypur, Lond\u00ebr: G. Bell & Sons, 1925.<\/p>\n

Fundsh\u00ebnimet<\/span><\/b>:<\/b><\/p>\n

Nga m\u00eb t\u00eb r\u00ebnd\u00ebsishmet e k\u00ebtyre m\u00ebsimeve n\u00eb: Suren 2 ajetet 188, 274-280; Suren 3 ajeti 130; Suren 4 ajetet 29, 161; Suren 9 ajetet 34, 35, 43; Suren 30 ajeti 39.<\/p>\n

Eksodi 22:24-25; Levitiku 25:35-37;\u00a0 Ligji i p\u00ebrt\u00ebrir\u00eb 23:19-21; Ezekieli 18:20; Fjal\u00ebt e urta 28:8; Psalmet 15:5; Nehemia 5:7.<\/b><\/p>\n

1 i Samuelit 22:2; 2 i Mbret\u00ebrve 4:1; Isaia 50:1.<\/p>\n

P\u00ebr m\u00eb shume t\u00eb dh\u00ebna t\u00eb holl\u00ebsishme t\u00eb dor\u00ebs s\u00eb par\u00eb n\u00eb debatin teologjik mbi fajden\u00eb, ve\u00e7an\u00ebrisht gjat\u00eb shekujve t\u00eb 16 dhe 17, disa tekste t\u00eb ribotuara origjinale nga kjo periudh\u00eb p\u00ebrfshijn\u00eb autor\u00ebt: Blaxton (1974); Culpeper (1974); Fenton (1975); Smith (1975) dhe Wilson (1925).<\/b><\/p>\n

Lluka 6:34.<\/p>\n

\u00a0<\/span><\/b><\/p>\n

P\u00ebr autor\u00ebt<\/span><\/b>:<\/b><\/b><\/p>\n

Wayne A. M. Visser \u00ebsht\u00eb themeluesi dhe Drejtuesi i CSR International (Corporate Sustainability & Responsibility) si dhe autor i shtat\u00eb librave, nd\u00ebr t\u00eb cil\u00ebt pes\u00eb libra t\u00eb tij trajtojn\u00eb rolin e biznesit n\u00eb shoq\u00ebri.<\/p>\n

Alastair MacIntosh \u00ebsht\u00eb autori i \u201cTok\u00eb dhe shpirt<\/i>: Njer\u00ebzit kund\u00ebr pushtetit t\u00eb korporat\u00ebs\u201d<\/i>, e shkruar s\u00eb bashku me George Monbiot dhe Peshkopi i Liverpulit si \u201cnj\u00eb lib\u00ebr q\u00eb t\u00eb ndryshon-jet\u00ebn\u201d. Ai \u00ebsht\u00eb nj\u00eb Mik i Qendr\u00ebs s\u00eb Skotland\u00ebs p\u00ebr Ekologjin\u00eb Humane, dhe ka botuar shume artikuj mbi \u00e7\u00ebshtje t\u00eb gjendjes n\u00eb bot\u00eb dhe nevoj\u00ebn p\u00ebr t\u2019i kuptuar ato nga nj\u00eb perspektiv\u00eb shpirt\u00ebrore. Nj\u00eb Kuaker ne tradit\u00ebn e krishter\u00eb, ai sh\u00ebrben si nj\u00eb k\u00ebshilltar p\u00ebr Xhamin\u00eb Qendrore t\u00eb Glaskout dhe zhvillon leksione p\u00ebr r\u00ebnd\u00ebsin\u00eb e bashk\u00ebjetes\u00ebs paq\u00ebsore n\u00eb Joint Services Command & Staf Kolegji \u2013 Kolegji ushtarak kryesor Britanik. Shum\u00eb nga veprat e tij mund t\u2019i gjeni direkt ne:<\/p>\n

http:\/\/www.alastairmcintosh.com<\/i><\/p>\n

Redaksia e V\u00ebrtet\u00ebsis\u00eb<\/i> u \u00ebsht\u00eb mir\u00ebnjoh\u00ebse autor\u00ebve dhe i fal\u00ebnderon me respekt q\u00eb na dhan\u00eb leje p\u00ebr ta ribotuar n\u00eb gjuh\u00ebn shqipe k\u00ebt\u00eb artikull t\u00eb botuar n\u00eb revist\u00ebn e Xhematit Mysliman Ahmadia \u201cThe Review of Religions\u201d<\/i>.\u00a0Redaksia gjithashtu fal\u00ebnderon dhe ekonomistin <\/span>Ilir Dule.<\/span><\/p>\n

E p\u00ebrktheu n\u00eb gjuh\u00ebn shqipe \u2013 \u00c7apajev Zera.<\/p>\n","protected":false},"excerpt":{"rendered":"

(Ky shkrim p\u00ebr her\u00eb t\u00eb par\u00eb \u00ebsht\u00eb botuar n\u00eb Kontabiliteti, Biznesi dhe Historia Financiare, 8:2, Lond\u00ebr, Routledge, korrik 1998, f. 175-189. Botuar me lejen e autor\u00ebve n\u00eb revist\u00ebn e Xhematit Mysliman Ahmadia \u201cThe Review of Religions\u201d, korrik 2004.) Pjes\u00eb e shk\u00ebputur Fajdeja \u2013 e dh\u00ebn\u00eb me interes apo interes i tep\u00ebrt \u2013 sipas t\u00eb dh\u00ebnave<\/p>\n","protected":false},"featured_media":1538,"template":"","tags":[118,123],"authors":[480],"content_source":[],"class_list":["post-597","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-fajdeja","tag-kriza-e-kredise","topics-islami-dhe-ekonomia","topics-kurani-dhe-shkenca","article-cat-artikuj","authors-alastair-mcintosh"],"acf":[],"yoast_head":"\nNj\u00eb rishikim i shkurt\u00ebr i kritik\u00ebs historike t\u00eb fajdes\u00eb<\/title>\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\/nje-rishikim-i-shkurter-i-kritikes-historike-te-fajdese\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Nj\u00eb rishikim i shkurt\u00ebr i kritik\u00ebs historike t\u00eb fajdes\u00eb\" \/>\n<meta property=\"og:description\" content=\"(Ky shkrim p\u00ebr her\u00eb t\u00eb par\u00eb \u00ebsht\u00eb botuar n\u00eb Kontabiliteti, Biznesi dhe Historia Financiare, 8:2, Lond\u00ebr, Routledge, korrik 1998, f. 175-189. 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