{"id":603,"date":"2015-04-16T20:23:47","date_gmt":"2015-04-16T20:23:47","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=603"},"modified":"2019-02-19T21:39:06","modified_gmt":"2019-02-19T21:39:06","slug":"paqja-shoqeroro-ekonomike","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/paqja-shoqeroro-ekonomike\/","title":{"rendered":"Paqja shoq\u00ebroro ekonomike"},"content":{"rendered":"

Shembulli i atyre q\u00eb shpenzojn\u00eb pasurin\u00eb e tyre, p\u00ebr t\u00eb k\u00ebrkuar p\u00eblqimin e Allahut dhe q\u00eb e forcojn\u00eb veten me pun\u00eb t\u00eb mira, sh\u00ebmb\u00ebllejn\u00eb me nj\u00eb kopsht t\u00eb mbjell\u00eb n\u00eb rrafshnalt\u00eb, n\u00eb t\u00eb cilin bie shi i bollsh\u00ebm, andaj jep fruta dyfish. N\u00ebse nuk bie shi i bollsh\u00ebm, i mjafton vesa e im\u00ebt. Allahu i sheh mir\u00eb pun\u00ebt q\u00eb b\u00ebni ju. (Kurani i Madh\u00ebrish\u00ebm 2 : 266)<\/p>\n

U \u00ebsht\u00eb hijeshuar njer\u00ebzve dashuria p\u00ebr gj\u00ebrat e d\u00ebshiruara: p\u00ebr grat\u00eb, f\u00ebmij\u00ebt, thesaret e ruajtura t\u00eb arit dhe argjendin e grumbulluar, kuajt e bukur, bag\u00ebtit\u00eb dhe arat e l\u00ebruara. K\u00ebto jan\u00eb k\u00ebnaq\u00ebsit\u00eb e p\u00ebrkohshme t\u00eb k\u00ebsaj jete, por shum\u00eb m\u00eb i mir\u00eb \u00ebsht\u00eb strehimi tek Allahu. (Kurani i Madh\u00ebrish\u00ebm 3 : 15)<\/p><\/blockquote>\n

P\u00ebrmbledhje<\/strong><\/h3>\n

Islami gjithashtu ka fjal\u00eb k\u00ebshilluese lidhur me ato fusha ku horizontet e shoq\u00ebris\u00eb takohen me ato t\u00eb ekonomis\u00eb. N\u00ebse k\u00ebto m\u00ebsime zbatohen, ato mund t\u00eb shnd\u00ebrrojn\u00eb dit\u00ebt tona t\u00eb err\u00ebsuara n\u00eb t\u00eb ndritshme.<\/p>\n

Drejt\u00ebsia ekonomike n\u00eb kapitaliz\u00ebm, socializ\u00ebm dhe n\u00eb islam<\/strong><\/h3>\n

Drejt\u00ebsia ekonomike \u00ebsht\u00eb slogan i bukur. Qoft\u00eb shoq\u00ebria kapitaliste q\u00eb mb\u00ebshtet tregun e lir\u00eb, ose doktrina e shoq\u00ebris\u00eb socialiste q\u00eb e p\u00ebrkrah materializmin dialektik: t\u00eb dy ngren\u00eb t\u00eb nj\u00ebjtin slogan. N\u00eb nj\u00eb an\u00eb sistemi imperialist m\u00ebton se vet\u00ebm ai vendos drejt\u00ebsin\u00eb shoq\u00ebrore, nd\u00ebrsa n\u00eb an\u00ebn tjet\u00ebr socializmi shkencor shpreh t\u00eb nj\u00ebjtat pretendime. M\u00eb vjen keq por m\u00eb duhet ta shpreh druajtjen time, se t\u00eb dyja kan\u00eb d\u00ebshtuar n\u00eb v\u00ebnien e drejt\u00ebsis\u00eb sipas principeve t\u00eb arta t\u00eb drejt\u00ebsis\u00eb ekonomike; por m\u00eb n\u00eb detaje k\u00ebt\u00eb \u00e7\u00ebshtje do ta diskutojm\u00eb m\u00eb von\u00eb.<\/p>\n

N\u00eb Islam parimi i drejt\u00ebsis\u00eb mban vend mbizot\u00ebrues dhe sundues. Ky parim sundon n\u00eb \u00e7do aspekt t\u00eb m\u00ebsimeve Islamike, por kjo nuk \u00ebsht\u00eb e gjitha. Islami hedh nj\u00eb hap edhe m\u00eb p\u00ebrpara.<\/p>\n

Socializmi shkencor, b\u00ebn p\u00ebrpjekje t\u00eb niveloj\u00eb\u00a0 krejt\u00ebsisht dhe p\u00ebrsosm\u00ebrisht reliefin ekonomik q\u00eb t\u00eb mos ket\u00eb ulje-ngritje n\u00eb rrafshin ekonomik, t\u00eb zhduket ndryshimi midis shtres\u00ebs s\u00eb varf\u00ebr dhe t\u00eb pasur, dhe t\u00eb gjith\u00eb t\u00eb p\u00ebrfitojn\u00eb nga pasuria shtet\u00ebrore. T\u00eb varf\u00ebr nuk do t\u00eb ket\u00eb m\u00eb n\u00eb shoq\u00ebri dhe as nuk do t\u00eb ekzistoj\u00eb m\u00eb \u00e7\u00ebshtja e nevojave. Pra edhe t\u00eb pasurit, q\u00eb g\u00ebzojn\u00eb t\u00eb gjitha t\u00eb mirat materiale, nuk do t\u00eb ken\u00eb frik\u00eb nga shtresa e ul\u00ebt, se mos ua \u201cgrabisin\u201d\u00a0 \u201cpasurin\u00eb e tyre t\u00eb tep\u00ebrt\u201d.<\/p>\n

N\u00eb shoq\u00ebrit\u00eb kapitaliste, flitet m\u00eb shum\u00eb p\u00ebr mund\u00ebsit\u00eb e barabarta dhe tregjet e lira, se sa p\u00ebr shp\u00ebrndarje t\u00eb drejt\u00eb t\u00eb pasuris\u00eb. Prandaj, n\u00eb nj\u00eb shoq\u00ebri t\u00eb till\u00eb, gjithmon\u00eb shtrohet nevoja p\u00ebr t\u00eb mbrojtur t\u00eb drejtat dhe krijimin e grupeve sindikaliste<\/sup>[1]<\/sup> q\u00eb gjithmon\u00eb k\u00ebrkojn\u00eb q\u00eb t\u00eb merren vesh me qeverit\u00eb dhe kapitalist\u00ebt p\u00ebr p\u00ebrkrahjen e punonj\u00ebsve dhe n\u00ebpun\u00ebsve, q\u00eb jetojn\u00eb gjithmon\u00eb n\u00ebn ndjenj\u00ebn e humbjes.<\/p>\n

N\u00ebse socializmi shkencor \u00ebsht\u00eb i zbatuesh\u00ebm teorikisht n\u00eb shoq\u00ebri, at\u00ebher\u00eb nuk do t\u00eb ket\u00eb m\u00eb nevoj\u00eb q\u00eb nj\u00eb shtres\u00eb e shoq\u00ebris\u00eb t\u00eb paraqes\u00eb k\u00ebrkesa. Ose kjo shoq\u00ebri do t\u00eb jet\u00eb mjaft e pasur, dhe do ta shp\u00ebrndaj\u00eb pasurin\u00eb shtet\u00ebrore sipas nevojave, n\u00eb m\u00ebnyre t\u00eb drejt\u00eb, ose do t\u00eb jet\u00eb aq e varf\u00ebr dhe n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb do t\u00eb d\u00ebshtoj\u00eb n\u00eb p\u00ebrmbushjen e nevojave, dhe secili do t\u00eb b\u00ebhet pjes\u00eb e k\u00ebtyre vuajtjeve. Gjithsesi, kjo do t\u00eb p\u00ebrfundoj\u00eb si nj\u00eb shoq\u00ebri ku k\u00ebrkesat dhe nevojat nuk luajn\u00eb nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm.<\/p>\n

Nga ana tjet\u00ebr, sistemi kapitalist, drejtohet nga k\u00ebrkesat-nevojat. Shtres\u00ebs s\u00eb pafavorshme t\u00eb shoq\u00ebris\u00eb, i duhet dh\u00ebn\u00eb patjet\u00ebr e drejta, p\u00ebr t\u00eb shprehur pak\u00ebnaq\u00ebsin\u00eb dhe mund\u00ebsia p\u00ebr t\u2019u d\u00ebgjuar z\u00ebri i tyre: dhe si rrjedhim do t\u00eb formohen grupime q\u00eb do t\u00eb kund\u00ebrshtojn\u00eb, do t\u00eb zhvillojn\u00eb greva, do t\u00eb shkaktohen mosmarr\u00ebveshje n\u00eb prodhimet industriale dhe do t\u00eb ket\u00eb mbyllje t\u00eb fabrikave etj.<\/p>\n

Islami b\u00ebn p\u00ebrpjekje t\u00eb krijoj\u00eb nj\u00eb q\u00ebndrim, p\u00ebrmes t\u00eb cilit qeverit\u00eb dhe t\u00eb pasurit, rikujtohen vazhdimisht q\u00eb \u00ebsht\u00eb n\u00eb interesin e tyre, t\u00eb themelojn\u00eb nj\u00eb sistem t\u00eb drejt ekonomik. Ai gjithashtu\u00a0 i k\u00ebshillon ata q\u00eb t\u00eb kujdesen p\u00ebr t\u00eb drejtat e t\u00eb tjer\u00ebve.\u00a0 Njer\u00ebzve t\u00eb dob\u00ebt dhe t\u00eb varf\u00ebrve, nuk duhet t\u2019u mohohen t\u00eb drejtat e tyre ekonomike si liria p\u00ebr t\u00eb zgjedhur zanatin, mund\u00ebsit\u00eb e barabarta dhe nevojat elementare t\u00eb jetes\u00ebs. Mungesa e k\u00ebtij atributi ka sjell\u00eb mjaft vuajtje, dhimbje dhe mosmarr\u00ebveshje n\u00eb historin\u00eb e luft\u00ebs s\u00eb njeriut p\u00ebr t\u00eb mbijetuar. Islami i v\u00eb theks n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb dh\u00ebnies,<\/i> m\u00eb shum\u00eb se sa marrjes <\/i>ose mbajtjes. <\/i>Qeverit\u00eb, si dhe t\u00eb pasurit, vazhdimisht duhet t\u00eb jen\u00eb sy hapur q\u00eb shtres\u00ebs s\u00eb varf\u00ebr t\u00eb mos\u00a0 u mohohen t\u00eb drejtat elementare. Nj\u00eb shtet i denj\u00eb islamik duke kuptuar nevoj\u00ebn do t\u00eb marr\u00eb masa paraprake p\u00ebr t\u2019i plot\u00ebsuar ato t\u00eb drejta. Para se dhimbja t\u00eb shnd\u00ebrrohet n\u00eb klithm\u00eb dhe protest\u00eb, dhe para se nevoja t\u00eb k\u00ebrc\u00ebnoj\u00eb paqen dhe qet\u00ebsin\u00eb, shkaku i saj duhet gjetur, dhe k\u00ebrkesa duhet p\u00ebrmbushur.<\/p>\n

P\u00ebr sa i p\u00ebrket plot\u00ebsimit t\u00eb nevojave, n\u00eb k\u00ebt\u00eb aspekt, islami shfaq karakteristika t\u00eb nj\u00ebjta me shoq\u00ebrin\u00eb socialiste, por, n\u00eb fakt, ngjashm\u00ebria \u00ebsht\u00eb ve\u00e7se sip\u00ebrfaq\u00ebsore. Islami e arrin objektivin, por jo p\u00ebrmes atyre metodave shtr\u00ebnguese t\u00eb socializmit. Nuk m\u00eb lejon koha, t\u00eb shpjegoj n\u00eb holl\u00ebsi se si Islami b\u00ebn p\u00ebrpjekje t\u00eb arrij\u00eb k\u00ebt\u00eb synim t\u00eb lart\u00eb por ne me pak fjal\u00eb, mund t\u00eb p\u00ebrmendim se q\u00ebndrimi i islamit ndaj k\u00ebsaj \u00e7\u00ebshtjeje, nuk \u00ebsht\u00eb i that\u00eb dhe mekanik, si filozofia e materializmit dialektik. Sistemi shoq\u00ebror i islamit \u00ebsht\u00eb nd\u00ebrthurur fort n\u00eb psikik\u00ebn e njeriut.<\/p>\n

Nd\u00ebr t\u00eb tjera, Islami krijon nj\u00eb mjedis ku nevoja e t\u00eb drejtave t\u00eb dikujt, hap rrug\u00ebn p\u00ebr kujdesin ndaj t\u00eb drejtave t\u00eb t\u00eb tjer\u00ebve. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, niveli i nd\u00ebrgjegjshm\u00ebris\u00eb dhe i ndjeshm\u00ebris\u00eb s\u00eb individit, ndaj vuajtjeve t\u00eb shoq\u00ebris\u00eb njer\u00ebzore, ngrihet deri n\u00eb at\u00eb shkall\u00eb, ku pjes\u00ebtar\u00ebt e shoq\u00ebris\u00eb n\u00eb\u00a0 t\u00ebr\u00ebsi, interesohen m\u00eb shum\u00eb\u00a0 p\u00ebr detyrat q\u00eb kan\u00eb ata ndaj t\u00eb tjer\u00ebve, se sa shoq\u00ebria ndaj tyre.<\/p>\n

\u201cJepi pun\u00ebtorit m\u00eb shum\u00eb se sa i takon atij\u201d,<\/p><\/blockquote>\n

\u00ebsht\u00eb porosia e shpesht\u00eb e Profetit t\u00eb Shenjt\u00eb savs <\/sup>drejtuar pasuesve t\u00eb tij.<\/p>\n

\u201cJepi atij pag\u00ebn para se t\u2019i thahet djersa\u201d.<\/p>\n

Atyre q\u00eb punojn\u00eb n\u00ebn kujdesin tuaj mos u thoni q\u00eb t\u00eb b\u00ebjn\u00eb detyra q\u00eb as ju vet nuk i b\u00ebni dot. Po t\u00eb keni mund\u00ebsi, ushqejini sh\u00ebrb\u00ebtor\u00ebt\u00a0 tuaj, prej asaj me t\u00eb cil\u00ebn ushqeni familjen tuaj. Pajisini me rroba t\u00eb nj\u00ebjta. Mos i shkelni t\u00eb drejtat e t\u00eb dob\u00ebt\u00ebve, p\u00ebrndryshe do t\u00eb p\u00ebrgjigjeni para Zotit. P\u00ebr t\u00eb mos r\u00ebn\u00eb pre e krenaris\u00eb s\u00eb gabuar, thirrini sh\u00ebrb\u00ebtor\u00ebt tuaj her\u00eb pas here n\u00eb sof\u00ebr dhe sh\u00ebrbejuni.<\/sup>[2]<\/sup><\/p><\/blockquote>\n

Shpenzimi p\u00ebr bamir\u00ebsi edhe pse n\u00eb mjerim<\/strong><\/h3>\n

Dinjitetin njer\u00ebzor n\u00eb t\u00eb gjitha sferat e jet\u00ebs, islami e vler\u00ebson n\u00eb shkall\u00eb m\u00eb t\u00eb lart\u00eb, N\u00eb ajete t\u00eb m\u00ebposhtme islami paraqet etiket\u00ebn morale, se si mund t\u00eb plot\u00ebsohen nevojat e \u00a0shtres\u00ebs s\u00eb varf\u00ebr dhe k\u00ebrkesat e nevojtar\u00ebve. P\u00ebr ata q\u00eb sillen me dinjitet dhe q\u00eb p\u00ebrvet\u00ebsojn\u00eb norma morale t\u00eb larta, Allahu u premton faljen e m\u00ebkateve.<\/p>\n

… t\u00eb cil\u00ebt shpenzojn\u00eb (n\u00eb rrug\u00ebn e Allahut) edhe kur jan\u00eb n\u00eb mir\u00ebqenie, edhe kur jan\u00eb n\u00eb v\u00ebshtir\u00ebsi, e mposhtin zem\u00ebrimin dhe ua falin gabimet njer\u00ebzve. Allahu i do bamir\u00ebsit. \u00a0(Kurani i Madh\u00ebrish\u00ebm 3 : 135)<\/p><\/blockquote>\n

Shpenzimi p\u00ebr t\u00eb varfrit<\/strong><\/h3>\n

Zakonisht ajo q\u00eb kuptohet nga l\u00ebmosha dhe sadakaja<\/i> n\u00ebnkupton dy aspekte. N\u00eb nj\u00ebr\u00ebn an\u00eb vler\u00ebson cil\u00ebsit\u00eb e shk\u00eblqyera t\u00eb dhuruesit t\u00eb l\u00ebmoshave; nd\u00ebrsa n\u00eb an\u00ebn tjet\u00ebr, kjo krijon nj\u00eb gjendje sikleti, n\u00ebse jo turp\u00ebrimi, te pranuesi. Vet\u00eb veprimi i pranimit t\u00eb l\u00ebmosh\u00ebs \u00ebsht\u00eb mjaft posht\u00ebrues. Islami e ndryshon rr\u00ebnj\u00ebsisht k\u00ebt\u00eb q\u00ebndrim.<\/p>\n

Ajeti i m\u00ebposht\u00ebm, tregon arsyen se p\u00ebrse disa njer\u00ebz jan\u00eb shum\u00eb t\u00eb varf\u00ebr, nd\u00ebrsa disa t\u00eb tjer\u00ebt jan\u00eb t\u00eb pasur. Duke shqyrtuar thell\u00ebsisht k\u00ebt\u00eb \u00e7\u00ebshtje Kurani thot\u00eb:<\/p>\n

N\u00eb pasurit\u00eb e tyre ka pasur pjes\u00eb p\u00ebr lyp\u00ebsit dhe nevojtar\u00ebt. (Kurani i Madh\u00ebrish\u00ebm 51 : 20)<\/p><\/blockquote>\n

Ajo q\u00eb zakonisht nuk merret parasysh, \u00ebsht\u00eb p\u00ebrdorimi i fjal\u00ebs \u201chak\u201d (d.m.th. e drejt\u00eb), q\u00eb flet me holl\u00ebsi p\u00ebr sjelljen e dhuruesit, si dhe p\u00ebr q\u00ebndrimin e atij q\u00eb merr l\u00ebmosh\u00eb. Dhuruesit, i rikujtohet(i b\u00ebhet me dije) se parat\u00eb q\u00eb u jep t\u00eb varf\u00ebrve n\u00eb fakt nuk i p\u00ebrkisnin atij. Nuk \u00ebsht\u00eb n\u00eb rregull me nj\u00eb ekonomi n\u00eb t\u00eb cil\u00ebn disa njer\u00ebz t\u00eb varf\u00ebr jan\u00eb t\u00eb detyruar q\u00eb t\u00eb lypin, p\u00ebr t\u00eb mbijetuar. N\u00eb sistemin e sh\u00ebndosh\u00eb ekonomik, nuk duhet t\u00eb ket\u00eb fare varf\u00ebri. Nuk ka asnj\u00eb justifikim q\u00eb njer\u00ebzit ende t\u00eb lypin, p\u00ebr t\u00eb mbijetuar. Mesazhi q\u00eb i kumtohet marr\u00ebsit t\u00eb l\u00ebmosh\u00ebs, e kujton at\u00eb q\u00eb nuk ka nevoj\u00eb t\u00eb shqet\u00ebsohet ose t\u00eb vuaj\u00eb nga d\u00ebshp\u00ebrimi moral, sepse Zoti i ka dh\u00ebn\u00eb t\u00eb drejt\u00ebn themelore, t\u00eb jetoj\u00eb n\u00eb m\u00ebnyr\u00eb modeste dhe t\u00eb ndershme. Prandaj, gjith\u00e7ka q\u00eb merrni nga nj\u00eb dhurues n\u00eb fakt \u00ebsht\u00eb e drejta juaj, dhe ajo ju p\u00ebrket juve.<\/p>\n

Si\u00e7 kam th\u00ebn\u00eb edhe m\u00eb par\u00eb, parimet hyjnore jan\u00eb t\u00eb nd\u00ebrlidhura drejtp\u00ebrdrejt\u00eb me natyr\u00ebn e njeriut. \u00c7do urdh\u00ebr ose udh\u00ebzim, q\u00eb mund ta p\u00ad\u00adrish\u00eb k\u00ebt\u00eb ekuilib\u00ebr, at\u00ebher\u00eb do t\u00eb paraqiten masat korrigjuese.<\/p>\n

Mir\u00ebnjohja<\/strong><\/h3>\n

N\u00eb rastin e sapop\u00ebrmendur sigurisht \u00ebsht\u00eb edhe rreziku i qen\u00ebsish\u00ebm q\u00eb disa njer\u00ebz do t\u00eb tregohen mosmir\u00ebnjoh\u00ebs ndaj mir\u00ebb\u00ebr\u00ebsve. N\u00eb vend q\u00eb t\u2019ua shprehin mir\u00ebnjohjen atyre, p\u00ebr ato favore q\u00eb kishin p\u00ebrfituar, ata mund t\u2019iu drejtohen atyre duke u th\u00ebn\u00eb se gjith\u00e7ka q\u00eb kishin marr\u00eb ishte e drejta e tyre. Nuk jemi t\u00eb detyruar, n\u00eb asnj\u00eb m\u00ebnyr\u00eb, t\u00eb fal\u00ebnderojm\u00eb dik\u00eb. N\u00ebse kjo prirje dhe tendenc\u00eb p\u00ebrkrahet, at\u00ebher\u00eb, nuk do t\u00eb kemi m\u00eb sjellje njer\u00ebzore dhe modeste n\u00eb shoq\u00ebrin\u00eb ton\u00eb.<\/p>\n

Duke u kthyer te p\u00ebrfituesi i favoreve, Kurani i Madh\u00ebrish\u00ebm ia rikujton her\u00eb pas here detyrat q\u00eb t\u00eb jet\u00eb mir\u00ebnjoh\u00ebs, dhe ta shpreh\u00eb mir\u00ebnjohjen p\u00ebr \u00e7do favor q\u00eb i b\u00ebhet atij sado i par\u00ebnd\u00ebsish\u00ebm. Besimtari k\u00ebshillohet vazhdimisht q\u00eb Zoti kurr\u00eb nuk i do njer\u00ebzit mosmir\u00ebnjoh\u00ebs.<\/p>\n

N\u00ebse ju dilni mosbesimtar\u00eb (mosmir\u00ebnjoh\u00ebs), dijeni se Allahu \u00ebsht\u00eb v\u00ebrtet i pavarur prej jush. Megjithat\u00eb, Ai nuk \u00ebsht\u00eb i k\u00ebnaqur me mosmir\u00ebnjohjen e rob\u00ebrve t\u00eb Tij, por k\u00ebnaqet me ju, n\u00ebse e fal\u00ebnderoni. Asnj\u00eb bart\u00ebs nuk do t\u00eb mbart\u00eb barr\u00ebn e tjetrit. Pastaj, do t\u00eb ktheheni te Zoti juaj e Ai do t\u2019ju njoftoj\u00eb p\u00ebr at\u00eb q\u00eb keni b\u00ebr\u00eb, sepse Ai e di v\u00ebrtet fsheht\u00ebsit\u00eb e zemrave tuaja. (Kurani i Madh\u00ebrish\u00ebm 39 : 8)<\/p><\/blockquote>\n

N\u00eb vazhdim, duke i kushtuar r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb ndjenj\u00ebs mir\u00ebnjoh\u00ebse, Profeti i shenjt\u00eb i islamit savs <\/sup>udh\u00ebzon pasuesit e tij duke th\u00ebn\u00eb:<\/p>\n

Ai q\u00eb nuk u shpreh mir\u00ebnjohje njer\u00ebzve, kurr\u00eb nuk tregohet mir\u00ebnjoh\u00ebs ndaj Zotit.<\/p><\/blockquote>\n

Kjo na m\u00ebson, q\u00eb nj\u00eb njeri q\u00eb mund t\u00eb jet\u00eb shum\u00eb mir\u00ebnjoh\u00ebs ndaj Zotit, por q\u00eb sillet me mosmir\u00ebnjohje n\u00eb marr\u00ebdh\u00ebnie me njer\u00ebz t\u00eb tjer\u00eb, Zoti, kurr\u00eb nuk do t\u00eb pranoj\u00eb mir\u00ebnjohjen dhe p\u00ebrul\u00ebsin\u00eb e tij. K\u00ebshtu q\u00eb Mesazhi i Kuranit, nuk i shkurajon aspak mir\u00ebsjelljen, mir\u00ebnjohjen dhe fisnik\u00ebrin\u00eb, si\u00e7 kemi par\u00eb n\u00eb ajetin e m\u00ebparsh\u00ebm. Por \u00ebsht\u00eb nj\u00eb mesazh i heshtur, q\u00eb i kumtohet marr\u00ebsit q\u00eb ai nuk duhet t\u00eb vuaj\u00eb nga kompleksi dhe as nuk duhen l\u00ebnduar dinjiteti dhe krenaria e tij. P\u00ebrfundimi do t\u00eb ishte q\u00eb shprehja e fal\u00ebnderimit dhe mir\u00ebnjohjes nuk \u00ebsht\u00eb n\u00eb kund\u00ebrshtim t\u00eb dinjitetit njer\u00ebzor por, p\u00ebrkundrazi, e ngre dhe e lart\u00ebson edhe m\u00eb shum\u00eb at\u00eb.<\/p>\n

Duke iu drejtuar dhuruesit, islami mban nj\u00eb q\u00ebndrim krejt\u00ebsisht t\u00eb kund\u00ebrt. Ai thot\u00eb q\u00eb pranimi i mir\u00ebnjohjes, sikurse dh\u00ebn\u00ebsi e meritonte at\u00eb \u00ebsht\u00eb kund\u00ebr dinjitetit dhe p\u00ebrul\u00ebsis\u00eb s\u00eb tij. Ndon\u00ebse kjo prirje dhe tendenc\u00eb vler\u00ebsohet si pjesa e kultur\u00ebs s\u00eb qytet\u00ebruar, dhe gjendet gjithandej, ka nj\u00eb dallim themelor nga kriteret e sjelljes njer\u00ebzore t\u00eb paraqitura nga islami. Sipas islamit, kontribuuesi duhet t\u2019i sh\u00ebrbej\u00eb njer\u00ebzimit p\u00ebr nj\u00eb q\u00ebllim m\u00eb madh\u00ebshtor, dhe m\u00eb t\u00eb madh\u00ebrish\u00ebm, se sa t\u00eb k\u00ebnaq\u00eb d\u00ebshir\u00ebn natyrore ose t\u00eb fitoj\u00eb lavdin\u00eb dhe fam\u00ebn me an\u00eb t\u00eb bamir\u00ebsis\u00eb. Islami thekson vazhdimisht, q\u00eb nxitja dhe shtytja p\u00ebr t\u00eb b\u00ebr\u00eb vepra t\u00eb mira duhet t\u00eb burojn\u00eb nga p\u00ebrkushtimi ndaj Zotit, dhe i vetmi q\u00ebllim dhe synim duhet t\u00eb jet\u00eb, q\u00eb njeriu duhet t\u00eb fitoj\u00eb p\u00eblqimin dhe bekimet e Zotit.<\/p>\n

Kjo tregon q\u00eb kur nj\u00eb mysliman i v\u00ebrtet\u00eb i dhuron di\u00e7ka dikujt n\u00eb v\u00ebshtir\u00ebsi, ai nuk e b\u00ebn k\u00ebt\u00eb p\u00ebr veten e tij, as p\u00ebr dik\u00eb tjet\u00ebr, por vet\u00ebm me q\u00ebllim q\u00eb t\u00eb k\u00ebnaq\u00eb Krijuesin e tij, i Cili i dha gjith\u00e7ka q\u00eb zot\u00ebron ai.<\/p>\n

Sipas k\u00ebtij parimi, gjith\u00e7ka q\u00eb shpenzon dikush p\u00ebr dik\u00eb tjet\u00ebr, \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb m\u00ebnyra p\u00ebr t\u00eb shprehur mir\u00ebnjohjen e tij ndaj Zotit, dhe jo p\u00ebr t\u2019i b\u00ebr\u00eb favor dikujt. Ky q\u00ebndrim madh\u00ebshtor, ka rr\u00ebnj\u00ebn e tij n\u00eb nj\u00eb nga ajetet e para t\u00eb Kuranit, q\u00eb i rikujton besimtar\u00ebt duke th\u00ebn\u00eb:<\/p>\n

Ata japin nga ajo q\u00eb u kemi dh\u00ebn\u00eb Ne. (Kurani i Madh\u00ebrish\u00ebm 2 : 4)<\/p><\/blockquote>\n

Prandaj, besimtari i v\u00ebrtet\u00eb nuk pranon mir\u00ebnjohje, vet\u00ebm p\u00ebr shkak t\u00eb mir\u00ebsjelljes, por ai beson sinqerisht q\u00eb n\u00ebse marr\u00ebsi i bamir\u00ebsive t\u00eb tij, duhet t\u00eb shpreh\u00eb mir\u00ebnjohjet, at\u00ebher\u00eb, \u00ebsht\u00eb vet\u00ebm Zoti Ai q\u00eb i takojn\u00eb fal\u00ebnderimet dhe askush tjet\u00ebr. Besimtar\u00ebt e v\u00ebrtet\u00eb, t\u00eb cil\u00ebt din\u00eb dometh\u00ebnien e besimit, gjithmon\u00eb bien n\u00eb siklet t\u00eb madh kur favoret e tyre u kthehen me fal\u00ebnderime.<\/p>\n

Ata i ushqejn\u00eb t\u00eb varfrit, jetim\u00ebt dhe t\u00eb z\u00ebn\u00ebt rob edhe pse vet\u00eb jan\u00eb nevojtar\u00eb. duke th\u00ebn\u00eb: \u201cNe ju ushqejm\u00eb vet\u00ebm p\u00ebr hir t\u00eb p\u00eblqimit t\u00eb Zotit. P\u00ebr k\u00ebt\u00eb, nuk k\u00ebrkojm\u00eb prej jush ndonj\u00eb shp\u00ebrblim e as fal\u00ebnderim! (Kurani i Madh\u00ebrish\u00ebm 76 : 10)<\/p><\/blockquote>\n

Nuk \u00ebsht\u00eb e mjaftueshme vet\u00ebm t\u2019i ushqesh ata, por duhet t\u2019i ushqeni pasi ju vet\u00eb i dini mir\u00eb mundimet e varf\u00ebris\u00eb, dhe vuajtjet e mjerimit, dhe merrni pjes\u00eb nga dhembja e tyre, duke mos pritur asnj\u00eb shp\u00ebrblim ose mir\u00ebnjohje prej tyre.<\/p>\n

Bukuria dhe josha e k\u00ebtij ajeti, \u00ebsht\u00eb magjeps\u00ebse. N\u00ebse besimtar\u00ebve do t\u2019iu k\u00ebrkohej t\u00eb mbanin q\u00ebndrim sa p\u00ebr t\u2019u dukur, dhe t\u00eb mos pranonin mir\u00ebnjohjen e marr\u00ebsit, duke shfaqur p\u00ebrul\u00ebsin\u00eb dhe modestin\u00eb artificiale, at\u00ebher\u00eb kjo do t\u2019i jepte shtys\u00eb hipokrizis\u00eb. Kur ne p\u00ebrgjigjemi: Jo, s\u2019ka gj\u00eb, ne n\u00eb fakt dim\u00eb se duke vepruar k\u00ebshtu, figura jon\u00eb b\u00ebhet m\u00eb madh\u00ebshtore n\u00eb syt\u00eb e atij q\u00eb i \u00ebsht\u00eb b\u00ebr\u00eb favor.<\/p>\n

M\u00ebsimi i islamit ka madh\u00ebshti t\u00eb jasht\u00ebzakonshme. Dhuruesit, i rikujtohet q\u00eb ai nuk mund t\u2019iua shes\u00eb t\u00eb nj\u00ebjtin mall dy pal\u00ebve t\u00eb ndryshme. Puna bamir\u00ebse, mund t\u00eb realizohet, ose p\u00ebr t\u00eb fituar p\u00eblqimin e Zotit, ose nga lakmia p\u00ebr nam t\u00eb madh n\u00eb shoq\u00ebri. Sipas k\u00ebtij ajeti, njeriu nuk mund t\u2019u n\u00ebnshtrohet t\u00eb dyja q\u00ebllimeve n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb.<\/p>\n

Kur robi besnik i Zotit i tregon nevojtarit q\u00eb q\u00ebllimi i tij ishte t\u00eb fitonte p\u00eblqimin e Zotit, ai gjithashtu i thot\u00eb atij q\u00eb dhuruesi i v\u00ebrtet\u00eb \u00ebsht\u00eb Zoti i Madh\u00ebrish\u00ebm. Prandaj, sa her\u00eb q\u00eb lind ndjenja e inferioritetit, ajo zhduket po ashtu.<\/p>\n

S\u2019ka shp\u00ebrblim p\u00ebr favoret<\/strong><\/h3>\n

Sipas islamit, t\u00eb qen\u00ebt mir\u00ebnjoh\u00ebs ndaj t\u00eb tjer\u00ebve, nuk duhet t\u00eb jet\u00eb dukuri sip\u00ebrfaq\u00ebsore q\u00eb shfaqet si vler\u00eb e civilizimit, por duhet t\u00eb jet\u00eb ndjenja e fuqishme e rr\u00ebnjosur thell\u00eb n\u00eb besimin tek Zoti. Duhet t\u00eb japim l\u00ebmosh\u00eb por pa asnj\u00eb lloj motivi p\u00ebr t\u00eb fituar di\u00e7ka nga marr\u00ebsi.<\/p>\n

Dhe mos b\u00ebj mir\u00ebnjohje (ndaj dikujt), me synimin q\u00eb t\u00eb p\u00ebrfitosh m\u00eb shum\u00eb. (Kurani i Madh\u00ebrish\u00ebm 74 : 7)<\/p><\/blockquote>\n

Islami t\u00eb udh\u00ebzon q\u00eb, n\u00ebse dikujt i ke b\u00ebr\u00eb favor, duhet ta harrosh at\u00eb sikur t\u00eb mos kishte ndodhur nj\u00eb gj\u00eb t\u00eb till\u00eb. N\u00ebse dikush mburret p\u00ebr favorin q\u00eb i ka b\u00ebr\u00eb dikujt, apo sillet me mosp\u00ebrfillje ndaj atij, dhe krenohet e vet\u00eblavd\u00ebrohet, sipas islamit, q\u00ebndrime t\u00eb tilla e prishin dhe asgj\u00ebsojn\u00eb krejt\u00ebsisht\u00a0 vler\u00ebn e bamir\u00ebsis\u00eb, dhe jan\u00eb kund\u00ebr bamir\u00ebsis\u00eb. P\u00ebrkundrazi, besimtari i v\u00ebrtet\u00eb sillet ashtu si\u00e7 \u00ebsht\u00eb p\u00ebrshkuar n\u00eb ajetin e m\u00ebposht\u00ebm, q\u00eb krahason sjelljen e mir\u00eb me at\u00eb t\u00eb gabuar n\u00eb nj\u00eb shqyrtim t\u00eb thell\u00eb.<\/p>\n

Ata q\u00eb shpenzojn\u00eb pasurin\u00eb e tyre n\u00eb rrug\u00eb t\u00eb Allahut, i sh\u00ebmb\u00ebllejn\u00eb nj\u00eb kokrre nga e cila dalin shtat\u00eb kallinj, ku secili kalli ka nga nj\u00eb-qind kokrra. Allahu ia shton (shp\u00ebrblimin) edhe m\u00eb tep\u00ebr kujt t\u00eb d\u00ebshiroj\u00eb; Allahu \u00ebsht\u00eb Mir\u00ebb\u00ebr\u00ebs i madh dhe i Gjith\u00ebdijsh\u00ebm.<\/p>\n

Ata q\u00eb shpenzojn\u00eb pasurin\u00eb e tyre n\u00eb rrug\u00eb t\u00eb Allahut, dhe nuk e p\u00ebrkujtojn\u00eb mir\u00ebnjohjen e tyre dhe nuk e p\u00ebrcjellin at\u00eb me fyerje, do t\u00eb ken\u00eb shp\u00ebrblim te Zoti i tyre dhe nuk do t\u00eb ken\u00eb as frik\u00eb e as nuk do t\u00eb pik\u00ebllohen.<\/p>\n

Fjala e mir\u00eb dhe falja (e gabimit) jan\u00eb m\u00eb t\u00eb vlefshme se l\u00ebmosha q\u00eb p\u00ebrcillet me fyerje. Allahu \u00ebsht\u00eb i Vet\u00ebmjaftuesh\u00ebm dhe i But\u00eb (nuk nxiton n\u00eb d\u00ebnime).<\/p>\n

O ju besimtar\u00eb! Mos i \u00e7oni d\u00ebm l\u00ebmoshat tuaja duke e shprehur mir\u00ebnjohjen (at\u00eb t\u00eb cilit keni dh\u00ebn\u00eb) dhe duke fyer, si\u00e7 vepron ai q\u00eb e shpenzon pasurin\u00eb e vet p\u00ebr sy e faqe t\u00eb bot\u00ebs dhe nuk beson n\u00eb Allahun dhe Dit\u00ebn e Fundit. Ai sh\u00ebmb\u00ebllen me nj\u00eb shk\u00ebmb t\u00eb l\u00ebmuar t\u00eb mbuluar me dh\u00e9, mbi t\u00eb cilin bie shiu me rrebesh, duke e l\u00ebn\u00eb t\u00eb zhveshur. Ata nuk kan\u00eb kurrfar\u00eb dobie nga veprat q\u00eb kan\u00eb b\u00ebr\u00eb, se Allahu nuk e udh\u00ebzon n\u00eb rrug\u00eb t\u00eb drejt\u00eb popullin mohues. (Kurani i Madh\u00ebrish\u00ebm 2 : 262-265)<\/p><\/blockquote>\n

Si edhe:<\/p>\n

Dhe p\u00ebr sa i p\u00ebrket lyp\u00ebsit, mos e qorto. (Kurani i Madh\u00ebrish\u00ebm 93 : 11)<\/p><\/blockquote>\n

Lypja<\/strong><\/h3>\n

Madje edhe lyp\u00ebsit duhen trajtuar me mir\u00ebsjellje. Mos i fol lyp\u00ebsit me fjal\u00eb t\u00eb ashpra. Ndon\u00ebse, n\u00eb p\u00ebrgjith\u00ebsi lypja shkujarohet n\u00eb Islam, por e drejta p\u00ebr t\u00eb lypur kur je n\u00eb v\u00ebshtir\u00ebsi dhe n\u00eb mjerim gjithashtu sigurohet. Jo vet\u00ebm kaq, islami gjithashtu siguron q\u00eb askush t\u00eb mos e l\u00ebndoj\u00eb nderin e atij q\u00eb detyrohet t\u00eb lyp\u00eb.<\/p>\n

N\u00eb fillim t\u00eb islamit, kur nderi i lyp\u00ebsit ruhej dhe mbrohej, shoq\u00ebria arriti t\u00eb kuptonte se t\u00eb mos lyp\u00ebsh, \u00ebsht\u00eb pa dyshim m\u00eb e mir\u00eb se sa t\u00eb lyp\u00ebsh. K\u00ebt\u00eb krahasim Profeti i shenjt\u00eb savs<\/sup> e n\u00ebnvizoi duke th\u00ebn\u00eb:<\/p>\n

Dora e dhuruesit \u00ebsht\u00eb m\u00eb e mir\u00eb se sa e atij marr\u00ebsit. [3]<\/sup><\/b><\/sup><\/p><\/blockquote>\n

Si rezultat i k\u00ebtij m\u00ebsimi, nj\u00eb shumic\u00eb d\u00ebrrmuese mysliman\u00ebsh, parap\u00eblqeu t\u00eb vdiste n\u00eb varf\u00ebri se sa t\u00eb lypte ndihm\u00eb p\u00ebr mbijetes\u00ebn. P\u00ebr plot\u00ebsimin e k\u00ebrkesave t\u00eb tyre, Kurani i Madh\u00ebrish\u00ebm rikujton gjith\u00eb shoq\u00ebrin\u00eb, se nd\u00ebr ata jan\u00eb edhe ata q\u00eb nuk po gjejn\u00eb shtegdalje nga varf\u00ebria.<\/p>\n

(L\u00ebmoshat) jan\u00eb p\u00ebr t\u00eb varfrit, t\u00eb cil\u00ebt u angazhuan t\u00ebr\u00ebsisht n\u00eb rrug\u00ebn e Allahut dhe nuk jan\u00eb n\u00eb gjendje t\u00eb bredhin lirisht n\u00eb vend. Njeriu mendjeleht\u00eb i konsideron ata si t\u00eb pasur, p\u00ebr shkak se ata nuk lypin, nd\u00ebrsa ti mund t\u2019i njoh\u00ebsh me an\u00eb t\u00eb pamjes s\u00eb tyre. Ata nuk i m\u00ebrzisin njer\u00ebzit duke lypur. Dhe \u00e7far\u00eb pasurie ta shpenzoni, v\u00ebrtet, Allahu e di mir\u00eb. (Kurani i Madh\u00ebrish\u00ebm 2 : 274)<\/p><\/blockquote>\n

Ky parim b\u00ebhet gjithnj\u00eb m\u00eb i qart\u00eb nga ajeti i m\u00ebposht\u00ebm:<\/p>\n

Pasuria q\u00eb Allahu i dhuroi Profetit t\u00eb Tij prej pla\u00e7kave t\u00eb banor\u00ebve t\u00eb vendbanimeve, i takon: Allahut, t\u00eb D\u00ebrguarit t\u00eb Tij, t\u00eb af\u00ebrmve, jetim\u00ebve, t\u00eb varf\u00ebrve, dhe udh\u00ebtar\u00ebve (t\u00eb mbetur rrug\u00ebs) me q\u00ebllim q\u00eb ajo (pasuri) t\u00eb mos qarkulloj\u00eb vet\u00ebm nd\u00ebrmjet pasanik\u00ebve nga mesi juaj. Dhe \u00e7far\u00ebdo ju jep (urdh\u00ebron) Profeti, merreni, e \u00e7far\u00ebdo ju ndalon, p\u00ebrmbahuni. Frik\u00ebsojuni Allahut se v\u00ebrtet Allahu \u00ebsht\u00eb nd\u00ebshkues i ashp\u00ebr. (Kurani i madh\u00ebrish\u00ebm 59 : 8)<\/p><\/blockquote>\n

I D\u00ebrguari i Allahut gjithashtu p\u00ebrmendi k\u00ebt\u00eb parim t\u00eb sh\u00ebndosh\u00eb n\u00eb nj\u00eb th\u00ebnie (hadith):<\/p>\n

Hazret Hakim bin Hizam (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb) <\/sup>rr\u00ebfen:- I D\u00ebrguari i Allahut savs<\/sup> tha- Dora e sip\u00ebrme \u00ebsht\u00eb m\u00eb e mir\u00eb se dora e poshtme (dometh\u00ebn\u00eb ai q\u00eb i jep dikujt l\u00ebmosh\u00eb \u00ebsht\u00eb m\u00eb i mir\u00eb se ai q\u00eb e merr at\u00eb). S\u00eb pari njeriu duhet t\u2019u jap\u00eb atyre q\u00eb varen prej tij. Gj\u00ebja m\u00eb e mir\u00eb nga l\u00ebmosha \u00ebsht\u00eb ajo q\u00eb jep njeriu i pasur (dome-th\u00ebn\u00eb nga pasuria q\u00eb mbetet pas shpenzimeve). Cilido q\u00eb p\u00ebrmbahet nga t\u00eb lypurit t\u00eb tjer\u00ebve ndihm\u00eb financiare, Allahu do ta siguroj\u00eb at\u00eb nga t\u00eb lypurit t\u00eb tjer\u00ebve, dhe do ta b\u00ebj\u00eb at\u00eb t\u00eb pavarur. (Buhari, Kitabuz Zekat, Babun La Sadakata illa \u2018An Zahri Ginan)<\/p><\/blockquote>\n

Ju keni p\u00ebrpar\u00ebsi n\u00eb k\u00ebt\u00eb sh\u00ebrbim, dometh\u00ebn\u00eb t\u00eb jepni l\u00ebmosh\u00eb dhe t\u2019iu sh\u00ebrbeni t\u00eb tjer\u00ebve, dhe jo t\u00eb q\u00ebndroni n\u00eb pal\u00ebn e marr\u00ebsit, duke p\u00ebrfituar nga l\u00ebmoshat dhe favoret.<\/p>\n

\u00c7far\u00eb mund t\u00eb jepet n\u00eb l\u00ebmosh\u00eb?<\/strong><\/h3>\n

P\u00ebrve\u00e7 m\u00ebnyr\u00ebs se si do t\u00eb jepni, \u00ebsht\u00eb e r\u00ebnd\u00ebsishme edhe se \u00e7far\u00eb do t\u00eb jepni. Sipas kritereve t\u00eb p\u00ebrcaktuara nga Kurani, nuk mund t\u00eb p\u00ebrfshihet n\u00eb l\u00ebmosh\u00eb ajo q\u00eb mund t\u2019ju jap\u00eb dikush juve, dhe q\u00eb do t\u2019ju vij\u00eb turp ta pranoni at\u00eb. Nj\u00eb veprim i till\u00eb nuk mund t\u00eb vler\u00ebsohet m\u00eb shum\u00eb se sa t\u00eb hedh\u00ebsh mbeturina n\u00eb kosh plehrash.<\/p>\n

O ju besimtar\u00eb! Shpenzoni (sa keni mund\u00ebsi) gj\u00ebra t\u00eb pastra prej asaj (pasurie) q\u00eb e keni p\u00ebrfituar ju dhe prej asaj q\u00eb ju kemi furnizuar nga toka; dhe mos dhuroni di\u00e7ka t\u00eb keqe (p\u00ebr l\u00ebmosh\u00eb), t\u00eb cil\u00ebn ju nuk do ta kishit marr\u00eb p\u00ebr vete ve\u00e7se symbyllur (nga turpi). Dhe ta dini se Allahu \u00ebsht\u00eb i Vet\u00ebmjaftuesh\u00ebm dhe i Denj\u00eb p\u00ebr \u00e7do l\u00ebvdat\u00eb. (Kurani i Madh\u00ebrish\u00ebm 2 : 268)<\/p>\n

Mbani mend q\u00eb tek Allahu nuk arrin as mishi, as gjaku i tyre, por tek Ai arrin vet\u00ebm devotshm\u00ebria dha p\u00ebrkushtimi i zemr\u00ebs suaj. K\u00ebshtu Ai i vuri (kurbanet) n\u00eb sh\u00ebrbimin tuaj q\u00eb ta madh\u00ebroni Allahun, p\u00ebr shkak se Ai ju udh\u00ebzoi juve. Dhe jepu lajmin e g\u00ebzuar, pun\u00ebdrejt\u00ebve. (Kurani i Madh\u00ebrish\u00ebm 22 : 38)<\/p><\/blockquote>\n

Dh\u00ebnia e l\u00ebmosh\u00ebs haptazi dhe fshehurazi<\/strong><\/h3>\n

P\u00ebr islamin, t\u00eb dyja variantet jan\u00eb t\u00eb pranueshme: t\u00eb shpenzosh hapur ose n\u00eb fsheht\u00ebsi. Kurani i Madh\u00ebrish\u00ebm na m\u00ebson:<\/p>\n

Dhe \u00e7far\u00ebdo q\u00eb t\u00eb shpenzoni (P\u00ebr hir t\u00eb Allahut) ose \u00e7ka zotoni, Allahu, v\u00ebrtet, e di at\u00eb; dhe keqb\u00ebr\u00ebsit nuk do t\u00eb ken\u00eb ndihm\u00ebtar\u00eb. N\u00ebse l\u00ebmoshat do t\u2019i jepni haptazi, \u00ebsht\u00eb gj\u00eb e mir\u00eb; por \u00ebsht\u00eb m\u00eb e mir\u00eb dhe m\u00eb e udh\u00ebs q\u00eb t\u2019ua jepni t\u00eb varf\u00ebrve fshehurazi. Allahu me an\u00eb t\u00eb k\u00ebtyre l\u00ebmoshave do t\u2019i shlyej\u00eb gabimet (gjynahet) tuaja. Dhe Allahu \u00ebsht\u00eb i Vet\u00ebdijsh\u00ebm p\u00ebr at\u00eb q\u00eb b\u00ebni ju. (Kurani i Madh\u00ebrish\u00ebm 2 : 271,272)<\/p><\/blockquote>\n

P\u00ebrgjegj\u00ebsit\u00eb shoq\u00ebrore<\/strong><\/h3>\n

Islami e n\u00ebnvizon si veti themelore, q\u00eb autoritetet civile duhet t\u00eb jen\u00eb shum\u00eb t\u00eb ndjesh\u00ebm ndaj problemeve dhe ankesave t\u00eb popullit, deri n\u00eb at\u00eb shkall\u00eb sa nuk do t\u00eb jet\u00eb nevoja p\u00ebr t\u00eb formuar grupet q\u00eb t\u00eb ushtrojn\u00eb presionin p\u00ebr kauz\u00ebn e tyre.<\/p>\n

Sipas Kuranit t\u00eb Madh\u00ebrish\u00ebm, p\u00ebrgjegj\u00ebsia bie mbi sunduesin, dhe ai \u00ebsht\u00eb i p\u00ebrgjegjsh\u00ebm para Zotit, p\u00ebr gjendjen e atyre njer\u00ebzve q\u00eb jan\u00eb t\u00eb varur prej tij, dhe n\u00ebn kujdesin e tij. Profeti i shenjt\u00eb savs<\/sup> ka th\u00ebn\u00eb:<\/p>\n

Secili prej jush i ngjan nj\u00eb \u00e7obani t\u00eb cilit i takojn\u00eb delet. Ai \u00ebsht\u00eb ngarkuar me p\u00ebrgjegj\u00ebsi q\u00eb t\u2019i ruaj\u00eb, kullot\u00eb dhe mbar\u00ebshtoj\u00eb bag\u00ebtin\u00eb. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, jeni p\u00ebrgjegj\u00ebs dhe do t\u00eb jepni llogari. (Buhari, Kitabun Nikah, Babun Al-Mar\u2019atu Ra\u2019ijatun fi Baiti Zauxhiha)<\/p><\/blockquote>\n

Kjo th\u00ebnie, p\u00ebrfshin t\u00eb gjitha marr\u00ebdh\u00ebniet dhe raportet m\u00eb t\u00eb larmishme, n\u00eb t\u00eb cilat njeriu mund t\u00eb jet\u00eb p\u00ebrgjegj\u00ebs p\u00ebr njer\u00ebz t\u00eb tjer\u00eb p.sh pronari mbi sh\u00ebrb\u00ebtor\u00ebt, bashk\u00ebshortja si e zonja e sht\u00ebpis\u00eb dhe babai si i zoti i sht\u00ebpis\u00eb; q\u00eb t\u00eb dy pal\u00ebt jan\u00eb p\u00ebrgjegj\u00ebs ndaj gjith\u00eb familjes; pun\u00ebdh\u00ebn\u00ebsi \u00ebsht\u00eb p\u00ebrgjegj\u00ebs ndaj punonj\u00ebsve q\u00eb punojn\u00eb n\u00ebn kujdesin e tij dhe k\u00ebshtu me radh\u00eb, dhe p\u00ebr \u00e7do rast I D\u00ebrguari i Allahut savs<\/sup> rikujton duke p\u00ebrs\u00ebritur:<\/p>\n

mbani mend q\u00eb do t\u00eb jeni t\u00eb p\u00ebrgjegjsh\u00ebm dhe do t\u00eb mbani p\u00ebrgjegj\u00ebsi.<\/p><\/blockquote>\n

Nj\u00eb shembull nga historia e islamit<\/strong><\/h3>\n

Nj\u00eb her\u00eb Hazret Umeri Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb <\/sup>Kalifi i Dyt\u00eb r.z. n\u00eb Islam, kalonte nat\u00ebn n\u00ebp\u00ebr rrugicat e periferis\u00eb s\u00eb Medin\u00ebs. E kishte zakon q\u00eb sh\u00ebtiste n\u00ebp\u00ebr rrug\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb fshehur q\u00eb t\u00eb merrte vesh gjendjen e popullit n\u00ebn kalifatin e tij. Duke kaluar af\u00ebr nj\u00eb sht\u00ebpie, ai d\u00ebgjoi t\u00eb qarat e f\u00ebmij\u00ebve q\u00eb, si dukej, kishin nj\u00eb hall. Kur shikoi me v\u00ebmendje, ai pa q\u00eb ishin tre f\u00ebmij\u00eb ulur rreth e qark zjarrit me n\u00ebn\u00ebn e tyre; nd\u00ebrkoh\u00eb mbi zjarr di\u00e7ka po ziente n\u00eb kazan. Si u afrua m\u00eb shum\u00eb, ai e pyeti n\u00ebn\u00ebn e f\u00ebmij\u00ebve se: – \u00c7far\u00eb ka ndodhur? Ajo iu p\u00ebrgjigj: -\u201cF\u00ebmij\u00ebt e mi po vdesin nga uria, dhe un\u00eb nuk kam gj\u00eb q\u00eb t\u00eb shuaj urin\u00eb e tyre. E kam b\u00ebr\u00eb kastile q\u00eb t\u00eb qet\u00ebsohen. N\u00eb kazan kam futur ca gur\u00eb n\u00eb uj\u00eb q\u00eb k\u00ebta t\u00eb mendojn\u00eb se po gatuhet buka. Kjo \u00ebsht\u00eb q\u00eb po shikoni.\u201d<\/p>\n

Pushtuar nga\u00a0 hidh\u00ebrimi dhe dhimbja e thell\u00eb, Umeri Allahu qoft\u00eb I K\u00ebnaqur me t\u00eb <\/sup>u kthye menj\u00ebher\u00eb n\u00eb magazinat e shtetit, gjeti pak miell, gjalp\u00eb, mish dhe hurma arabe dhe i futi n\u00eb thes. M\u00eb pas ai i tha sh\u00ebrb\u00ebtorit q\u00eb ai t\u2019ia ngarkonte atij k\u00ebt\u00eb thes. Ai e pyeti se p\u00ebrse kalifi donte ta \u00e7onte at\u00eb thes vet\u00eb dhe iu lut q\u00eb t\u2019ia shpinte vet\u00eb ai sh\u00ebrb\u00ebtori. Umeri Allahu qoft\u00eb I k\u00ebnaqur me t\u00eb <\/sup>i tha: – \u201cPa dyshim sot ti mund t\u00eb marr\u00ebsh k\u00ebt\u00eb barr\u00eb p\u00ebr mua, po kush do t\u00eb ma mbart\u00eb barr\u00ebn time n\u00eb dit\u00ebn e gjykimit?\u201d Dometh\u00ebn\u00eb ai sh\u00ebrb\u00ebtor, n\u00eb dit\u00ebn e gjykimit, nuk do t\u00eb jet\u00eb n\u00eb gjendje t\u00eb p\u00ebrgjigjet se si i kreu detyrat Umeri Allahu qoft\u00eb I k\u00ebnaqur me t\u00eb<\/sup>. K\u00ebt\u00eb duhet t\u00eb b\u00ebnte ai vet\u00eb. Ishte edhe nj\u00eb lloj pendese e vet\u00ebimponuar, sepse ai e ndjeu veten p\u00ebrgjegj\u00ebs p\u00ebr vuajtjen e asaj familjeje. Ai mendoi se t\u00eb gjitha \u00e7\u00ebshtjet e qytetit i p\u00ebrkisnin atij, dhe ai ishte p\u00ebrgjegj\u00ebsi i drejtp\u00ebrdrejt\u00eb p\u00ebr k\u00ebto \u00e7\u00ebshtje ndaj k\u00ebt\u00eb detyr\u00eb duhej ta plot\u00ebsonte vet\u00ebm ai.<\/p>\n

\u00cbsht\u00eb e pamundur t\u00eb ndiqet modeli i Umerit Allahu\u00a0 qoft\u00eb I K\u00ebnaqur me t\u00eb <\/sup>n\u00eb m\u00ebnyr\u00eb shabllone por ai mbetet p\u00ebrgjithmon\u00eb nj\u00eb shembull frym\u00ebzues, q\u00ebndrese dhe sjelljeje. Ky \u00ebsht\u00eb ai frym\u00ebzim dhe shpirt, q\u00eb duhet ndjekur kudo nga shoq\u00ebrit\u00eb moderne. N\u00ebse qeverit\u00eb do t\u00eb b\u00ebhen t\u00eb ndjeshme ndaj problemeve dhe vuajtjeve t\u00eb popullit, at\u00ebher\u00eb, ata q\u00eb jan\u00eb n\u00eb pushtet do t\u00eb detyrohen t\u00eb marrin masat parandaluese, para se qytetar\u00ebt t\u00eb fillojn\u00eb t\u00eb tregojn\u00eb dhimbjen e ndjenj\u00ebn e tyre t\u00eb humbjes, por jo duke u frik\u00ebsuar nga sloganet dhe presioni i tyre por nga z\u00ebri shtyt\u00ebs i nd\u00ebrgjegjes.<\/p>\n

Kufijt\u00eb e zgjeruar t\u00eb shpenzimit<\/strong><\/h3>\n

Kurani i Madh\u00ebrish\u00ebm zgjeron kufijt\u00eb e asaj q\u00eb duhet shpenzuar n\u00eb rrug\u00eb t\u00eb Allahut, dhe e zgjeron hap\u00ebsir\u00ebn e saj. Ne n\u00eb Kuran ndeshemi shpeshher\u00eb me nj\u00eb shprehje, q\u00eb v\u00ebshtir\u00eb se gjendet tjet\u00ebrkund:<\/p>\n

…dhe japin nga ajo q\u00eb u kemi dh\u00ebn\u00eb Ne. (Kurani i Madh\u00ebrish\u00ebm 2 : 4)<\/p><\/blockquote>\n

Kjo mbulon t\u00eb gjitha zot\u00ebsit\u00eb dhe cil\u00ebsit\u00eb, dhe padyshim t\u00eb gjitha llojet e pron\u00ebsis\u00eb, apo marr\u00ebdh\u00ebniet dhe raportet njer\u00ebz-ore. Kjo th\u00ebnie gjithashtu p\u00ebrfshin t\u00eb gjitha vlerat si nderin, paqen dhe prehjen etj.<\/p>\n

Shkurt, asgj\u00eb nuk mbetet jasht\u00eb kufirit t\u00eb dometh\u00ebnies s\u00eb shprehjes arabe: ve mim-ma rezeknahum <\/i>(d.m.th. nga ajo q\u00eb u kemi dh\u00ebn\u00eb Ne).<\/p>\n

P\u00ebrs\u00ebri, \u00ebsht\u00eb p\u00ebr t\u2019u habitur se si p\u00ebrdorimi i fjal\u00ebs min,<\/i> (kuptim leksikor prej, nga) p\u00ebrgjith\u00ebson k\u00ebt\u00eb k\u00ebshill\u00eb p\u00ebr secilin. Kjo, nuk do t\u00eb thot\u00eb q\u00eb ju duhet t\u00eb shpenzoni gjith\u00e7ka, ose nj\u00eb pjes\u00eb t\u00eb caktuar, prej asaj q\u00eb Ne ju kemi dh\u00ebn\u00eb; p\u00ebrkundrazi, k\u00ebtu k\u00ebrkohet q\u00eb ju duhet t\u00eb shpenzoni di\u00e7ka prej asaj q\u00eb ju ka dh\u00ebn\u00eb Zoti. N\u00eb fakt, sfera e fjal\u00ebs di\u00e7ka, <\/i>\u00ebsht\u00eb aq e gjer\u00eb dhe\u00a0 gjith\u00ebp\u00ebrfshir\u00ebse, sa q\u00eb mund\u00ebson \u00e7do njeri t\u00eb varf\u00ebr, q\u00eb nuk ka mund\u00ebsi ose fuqi t\u00eb b\u00ebj\u00eb sakrifica t\u00eb m\u00ebdha, t\u00eb mund t\u00eb marr\u00eb pjes\u00eb n\u00eb \u00e7far\u00ebdo shkalle q\u00eb i lejon vetes. Kjo \u00ebsht\u00eb atmosfera dhe mjedisi i sh\u00ebrbimeve shoq\u00ebrore q\u00eb paraqet Islami, dhe b\u00ebn p\u00ebrpjekje p\u00ebr t\u00eb realizuar. Kjo i p\u00ebrket pjes\u00ebrisht sjelljes shoq\u00ebrore t\u00eb njeriut si dhe n\u00eb nj\u00ebfar\u00eb mase veprimtaris\u00eb s\u00eb tij financiare.<\/p>\n

N\u00eb nj\u00eb ekonomi, ku gjith\u00eb shoq\u00ebria drejtohet nga d\u00ebshira p\u00ebr t\u00eb zot\u00ebruar di\u00e7ka, dhe kujdeset vet\u00ebm p\u00ebr at\u00eb q\u00eb i takon asaj, \u00ebsht\u00eb mjaft v\u00ebshtir\u00eb, bile gati e pamundur t\u00eb heq\u00ebsh vij\u00ebn ndar\u00ebse midis asaj q\u00eb \u00ebsht\u00eb shkelja e rregullave dhe asaj q\u00eb p\u00ebrfaq\u00ebson t\u00eb drejt\u00ebn. Pritet p\u00ebrgjith\u00ebsisht q\u00eb kufijt\u00eb e shoq\u00ebris\u00eb s\u00eb till\u00eb, n\u00eb vend q\u00eb t\u00eb q\u00ebndrojn\u00eb n\u00eb vend t\u00eb pal\u00ebvizshme, do t\u00eb futen n\u00eb territorin e t\u00eb drejtave t\u00eb t\u00eb tjer\u00ebve.<\/p>\n

N\u00eb an\u00ebn tjet\u00ebr, shoq\u00ebria, q\u00eb kujtohet vazhdimisht t\u2019u jap\u00eb t\u00eb tjer\u00ebve m\u00eb shum\u00eb se sa i p\u00ebrket asaj, do t\u00eb jet\u00eb larg nga uzurpimi i t\u00eb drejtave t\u00eb t\u00eb tjer\u00ebve. \u00cbsht\u00eb v\u00ebshtir\u00eb t\u00eb p\u00ebrfytyrosh se si mund t\u00eb mbijetoj\u00eb shfryt\u00ebzimi n\u00eb kushte t\u00eb tilla.<\/p>\n

Sh\u00ebrbimi ndaj tjetrit<\/strong><\/h3>\n

Pik\u00ebpamja e Islamit rreth sh\u00ebrbimit ndaj shoq\u00ebris\u00eb, \u00ebsht\u00eb p\u00ebrmbledhur n\u00eb m\u00ebnyr\u00eb koncize n\u00eb ajetin e m\u00ebposht\u00ebm ku p\u00ebrshkruhet:<\/p>\n

Ju jeni populli m\u00eb i mir\u00eb q\u00eb \u00ebsht\u00eb ngritur p\u00ebr t\u00eb mir\u00ebn e t\u00ebr\u00eb njer\u00ebzimit: (sepse) ju urdh\u00ebroni q\u00eb t\u00eb b\u00ebhen vepra t\u00eb mira, i ndaloni prej veprave t\u00eb k\u00ebqija dhe besoni Allahun. Sikur ithtar\u00ebt e Librit t\u00eb besonin, do t\u00eb ishte m\u00eb mir\u00eb p\u00ebr ata; disa prej tyre jan\u00eb besimtar\u00eb, por shumica e tyre jan\u00eb larg udh\u00ebs s\u00eb drejt\u00eb. (Kurani i Madh\u00ebrish\u00ebm 3 : 111)<\/p><\/blockquote>\n

Do t\u00eb mbeteni m\u00eb i mir\u00eb derisa jeni i nd\u00ebrgjegjsh\u00ebm ndaj sh\u00ebrbimit t\u00eb t\u00eb tjer\u00ebve. N\u00ebse d\u00ebshtoni n\u00eb sh\u00ebrbimin ndaj t\u00eb tjer\u00ebve, at\u00ebher\u00eb, nuk do t\u00eb keni m\u00eb t\u00eb drejt\u00ebn p\u00ebr t\u00eb mburrur ep\u00ebrsin\u00eb dhe superioritetin e Islamit dhe t\u00eb pasuesve t\u00eb tij.<\/p>\n

Ndalimi i p\u00ebrdorimit t\u00eb alkoolit dhe i bixhozit<\/strong><\/h3>\n

Kur dikush flet p\u00ebr addiction <\/i>(vesin, huqin) ai ka parasysh vet\u00ebm p\u00ebrdorimin e drogave. Por fjala addiction<\/i> ka nj\u00eb dometh\u00ebnie m\u00eb t\u00eb gjer\u00eb, q\u00eb rrall\u00eb lidhet me k\u00ebt\u00eb fjal\u00eb. Un\u00eb i referohem k\u00ebndv\u00ebshtrimit t\u00eb shoq\u00ebris\u00eb, n\u00eb lidhje me m\u00ebnyrat e caktuara t\u00eb arg\u00ebtimit, p.sh. pirja e alkoolit dhe loj\u00ebra e fatit, q\u00eb asnj\u00ebher\u00eb nuk ndjellin di\u00e7ka t\u00eb mir\u00eb, p\u00ebr paqen dhe qet\u00ebsin\u00eb e shoq\u00ebris\u00eb.<\/p>\n

Sot loj\u00ebrat e fatit, po ushtrojn\u00eb veprimtarin\u00eb e tyre n\u00eb m\u00ebnyre t\u00eb organizuar, gati n\u00eb t\u00eb gjitha vendet e zhvilluara t\u00eb bot\u00ebs. Nd\u00ebrsa, n\u00eb vende q\u00eb i p\u00ebrkasin Bot\u00ebs s\u00eb Tret\u00eb, ndon\u00ebse kazinot\u00eb nuk veprojn\u00eb n\u00eb shkall\u00eb t\u00eb gjer\u00eb, kumari g\u00eblon n\u00eb \u00e7do nivel si nj\u00eb pun\u00eb e par\u00ebnd\u00ebsishme individuale. Pirja e alkoolit \u00ebsht\u00eb huqi\u00a0 <\/i>i dyt\u00eb ku sot shoq\u00ebrit\u00eb e bot\u00ebs kan\u00eb r\u00ebn\u00eb pre.<\/p>\n

Kurani i Madh\u00ebrish\u00ebm i ndalon t\u00eb dy, si kumarin, ashtu dhe pirjen e alkoolit.<\/p>\n

O besimtar\u00eb! Me t\u00eb v\u00ebrtet\u00eb, pijet alkoolike, bixhozi, idhujt dhe shigjetat e fallit jan\u00eb vepra t\u00eb ndyta nga pun\u00ebt e djallit. Prandaj, largohuni nga k\u00ebto, me q\u00ebllim q\u00eb t\u00eb shp\u00ebtoni! \u00a0V\u00ebrtet, djalli me pije alkoolike dhe me bixhoz k\u00ebrkon q\u00eb t\u00eb fus\u00eb midis jush armiq\u00ebsi e urrejtje dhe t\u2019ju shmang\u00eb nga t\u00eb kujtuarit e Allahut dhe kryerja e namazit. Prandaj, a po hiqni dor\u00eb? (Kurani i Madh\u00ebrish\u00ebm 5 : 91)<\/p><\/blockquote>\n

Profeti i shenjt\u00eb savs<\/sup> e quajti pirjen e alkoolit umul khebais <\/i>d.m.th. n\u00ebna e gjith\u00eb t\u00eb zezave<\/i>.<\/p>\n

K\u00ebto dy prirje, jan\u00eb shtrir\u00eb aq gjer\u00ebsisht,\u00a0 dhe kan\u00eb nj\u00eb karakter thell\u00ebsisht t\u00eb p\u00ebrgjithsh\u00ebm sa \u00ebsht\u00eb v\u00ebshtir\u00eb t\u00eb v\u00ebsh kufi midis tyre, p\u00ebr t\u00eb p\u00ebrcaktuar se ku ndahet nj\u00ebra prej tjetr\u00ebs. Politikisht, Lindja dhe Per\u00ebndimi nuk do t\u00eb bashkohen kurr\u00eb, por p\u00ebr sa i p\u00ebrket prirjes s\u00eb madhe ndaj bixhozit dhe pirjes s\u00eb alkoolit, Lindja dhe Per\u00ebndimi, si dhe Veriu dhe Jugu, jan\u00eb bashkuar tashm\u00eb.<\/p>\n

Pirja e alkoolit dhe bixhozi, q\u00eb t\u00eb dy jan\u00eb s\u00ebmundje shoq\u00ebroro-ekonomike. Parat\u00eb q\u00eb shpenzohen p\u00ebr t\u00eb pir\u00eb pijet deh\u00ebse p\u00ebr nj\u00eb dit\u00eb n\u00eb Angli, jan\u00eb t\u00eb mjaftueshme p\u00ebr t\u00eb ushqyer turma t\u00eb m\u00ebdha njer\u00ebzish p\u00ebr disa jav\u00eb, n\u00eb vendet afrikane t\u00eb prekura nga kriza e uris\u00eb. Sidoqoft\u00eb, n\u00eb pjes\u00ebn m\u00eb t\u00eb madhe t\u00eb vendeve t\u00eb varfra t\u00eb Afrik\u00ebs, dhe t\u00eb kontinenteve t\u00eb tjera, pirja e alkoolit nuk konsiderohet luks q\u00eb vet\u00ebm t\u00eb pasurit mund ta g\u00ebzojn\u00eb. Ndon\u00ebse nuk arrit\u00ebn dot t\u2019u siguronin atyre nevojat m\u00eb jetike, dhe f\u00ebmij\u00ebve t\u00eb tyre arsimin e duhur, jan\u00eb ende miliona afrikan\u00eb q\u00eb e p\u00ebrdorin alkoolin rregullisht. N\u00eb Jug t\u00eb Indis\u00eb, ku p\u00ebr shkak t\u00eb varf\u00ebris\u00eb, njer\u00ebzit nuk kan\u00eb mund\u00ebsi t\u00eb blejn\u00eb pijet alkoolike t\u00eb fabrik\u00ebs, l\u00ebngu i palm\u00ebs, i b\u00ebr\u00eb n\u00eb sht\u00ebpi, u sh\u00ebrbejn\u00eb si z\u00ebvend\u00ebsues.\u00a0 Megjithat\u00eb, varf\u00ebria frenon p\u00ebrhapjen e \u201cn\u00ebn\u00ebs s\u00eb t\u00eb gjith\u00eb t\u00eb zezave\u201d deri diku. N\u00ebse niveli i t\u00eb ardhurave p\u00ebr frym\u00eb rritet, rriten edhe shpenzimet p\u00ebr alkoolin. Askush nuk e p\u00ebrfill aspak k\u00ebt\u00eb fenomen, derisa p\u00ebrdoruesi kthehet n\u00eb pijanec.<\/p>\n

Dikush mund t\u00eb shprehet se p\u00ebrse bixho-zi dhe p\u00ebrdorimi i alkoolit duhen trajtuar si problemet e shoq\u00ebris\u00eb moderne, nd\u00ebrsa, k\u00ebto dukuri jan\u00eb aq t\u00eb lashta sa vet\u00eb historia njer\u00ebzore. Sigurisht, pirjen e alkoolit dhe luajtjen e bixhozit, mund t\u2019i gjejm\u00eb n\u00eb \u00e7do periudh\u00eb kohore, dhe n\u00eb \u00e7do vend t\u00eb bot\u00ebs, por me gjith\u00eb lasht\u00ebsin\u00eb e tyre, ato gjithmon\u00eb jan\u00eb quajtur s\u00ebmundjet e t\u00eb gjitha koh\u00ebrave.<\/p>\n

P\u00ebr ekonomin\u00eb, bixhozi \u00ebsht\u00eb m\u00eb i pad\u00ebshiruesh\u00ebm se sa alkooli. N\u00eb bixhoz, parat\u00eb ndryshojn\u00eb duart pa e l\u00ebvizur sistemin e ekonomis\u00eb, sikurse parat\u00eb k\u00ebmbehen me parat\u00eb, pa b\u00ebr\u00eb k\u00ebmbimin themelor t\u00eb mallit n\u00eb tregun e mallrave. N\u00eb rastin e bixhozit, paraja nd\u00ebrron duart pa marr\u00eb pjes\u00eb n\u00eb procesin e zhvillimit ekonomik dhe t\u00eb prodhimit t\u00eb pasuris\u00eb. Ndon\u00ebse parat\u00eb e derdhura n\u00eb tregun monetar i sh\u00ebrbejn\u00eb s\u00eb paku ndonj\u00eb q\u00ebllimi; n\u00eb bixhoz, ato nuk i sh\u00ebrbejn\u00eb askujt. N\u00eb ambientin e tregut dhe industrive t\u00eb lira, parat\u00eb nuk mund t\u00eb nd\u00ebrrojn\u00eb duart, pa i sh\u00ebrbyer ekonomis\u00eb n\u00eb form\u00ebn materiale. N\u00eb tregti, k\u00ebmbimi i vler\u00ebs n\u00eb shumic\u00ebn e raste u sjell dobi t\u00eb gjith\u00ebve. \u00cbsht\u00eb p\u00ebrtej logjik\u00ebs, q\u00eb shumica e tregtar\u00ebve t\u00eb p\u00ebsojn\u00eb humbje, n\u00eb raste t\u00eb shpeshta. Nd\u00ebrsa n\u00eb bixhoz, si parim, nj\u00eb shumic\u00eb lojtar\u00ebsh patjet\u00ebr p\u00ebsojn\u00eb humbje. Bie fjala, shum\u00eb pak kazino falimentojn\u00eb. P\u00ebr dobin\u00eb e disave, miliona njer\u00ebz detyrohen t\u00eb bien viktima t\u00eb mjerimit dhe vuajtjes. I vetmi \u201cp\u00ebrfitim\u201d q\u00eb ata nxjerrin, duke humbur parat\u00eb e tyre, \u00ebsht\u00eb shpresa e fitores dhe dridhma e humbjes, q\u00eb i pushtojn\u00eb deri n\u00eb momentin kur ata marrin vesh q\u00eb kan\u00eb humbur bastin. Por duke varur shpres\u00ebn te fati, p\u00ebr t\u00eb rifituar humbjet e tyre, ata p\u00ebrs\u00ebri v\u00ebn\u00eb bast. Tendosja arrin kulmin, nd\u00ebrsa stresi nuk mbetet m\u00eb k\u00ebnaq\u00ebsi ose ngacmim, q\u00eb ai p\u00ebrjetonte gjat\u00eb shitblerjes. Tani ankthi, d\u00ebshp\u00ebrimi dhe pik\u00ebllimi, nuk \u00ebsht\u00eb \u00e7\u00ebshtje personale, p\u00ebr nj\u00eb individ, por fillon t\u00eb ndikoj\u00eb n\u00eb marr\u00ebdh\u00ebniet familjare. N\u00eb shtresa t\u00eb varfra t\u00eb shoq\u00ebris\u00eb, nevojat jetike t\u00eb familjes \u201cbien kurban\u201d n\u00eb altarin e bixhozit. Kurani i Madh\u00ebrish\u00ebm, duke i ndaluar pirjen e alkoolit dhe bixhozin, pranon q\u00eb, pa dyshim, kan\u00eb edhe p\u00ebrfitime t\u00eb pjesshme, por kjo \u00ebsht\u00eb plot\u00ebsisht e v\u00ebrtet\u00eb q\u00eb rreziqet ia kalojn\u00eb n\u00eb pesh\u00eb p\u00ebrfitimit.<\/p>\n

T\u00eb pyesin ty p\u00ebr alkoolin dhe kumarin. Thuaju: \u201cAto kan\u00eb (edhe) gjynahe t\u00eb m\u00ebdha, por edhe dobi p\u00ebr njer\u00ebzit. Megjithat\u00eb, d\u00ebmi i tyre \u00ebsht\u00eb m\u00eb i madh se dobia\u201d. T\u00eb pyesin se \u00e7far\u00eb duhet t\u00eb shpenzojn\u00eb (si l\u00ebmosh\u00eb). Thuaju: \u201cTepric\u00ebn!\u201d Ja, k\u00ebshtu jua shpjegon Allahu shpalljet e Tij, q\u00eb t\u00eb mund t\u00eb mendoni. (Kurani I Madh\u00ebrish\u00ebm 2 : 220)<\/p><\/blockquote>\n

Dikush mund t\u00eb argumentoj\u00eb q\u00eb p\u00ebrse t\u00eb shqet\u00ebsohet, n\u00ebse ndonj\u00eb tjet\u00ebr d\u00ebshiron t\u00eb arg\u00ebtohet dhe b\u00ebj\u00eb qejf, nga parat\u00eb q\u00eb ka fituar. Kjo i p\u00ebrket vet\u00ebm atij. Le t\u00eb b\u00ebj\u00eb qejf secili, ashtu si\u00e7 i p\u00eblqen. Shoq\u00ebria nuk ka asnj\u00eb t\u00eb drejt\u00eb t\u00eb nd\u00ebrhyj\u00eb n\u00eb lirin\u00eb personale, dhe t\u00eb detyroj\u00eb dik\u00eb, q\u00eb si dhe ku duhet ta shpenzoj\u00eb ai fitimin e tij.<\/p>\n

Por duhet mbajtur parasysh, q\u00eb shumica d\u00ebrrmuese e m\u00ebsimeve fetare, b\u00ebhen p\u00ebrmes qortimeve dhe v\u00ebrejtjeve me paralajm\u00ebrim. Masa t\u00eb rrepta dhe shtr\u00ebnguese, nuk ka n\u00eb asnj\u00eb vend n\u00eb fush\u00ebn e fes\u00eb, p\u00ebrve\u00e7 se ndaj disa krimeve t\u00eb caktuara q\u00eb kryhen kund\u00ebr t\u00eb tjer\u00ebve, krime q\u00eb njihen t\u00eb till\u00eb edhe nga pik\u00ebpamja jofetare. Vrasjet, vjedhjet, mashtrimet, korrupsioni dhe mohimi i t\u00eb drejtave futen n\u00eb k\u00ebt\u00eb kategori. Ve\u00e7 k\u00ebtyre jan\u00eb edhe krimet shoq\u00ebrore, t\u00eb cilat, sipas feve,\u00a0 jan\u00eb helmuese p\u00ebr t\u00ebr\u00eb shoq\u00ebrin\u00eb, por fatkeq\u00ebsisht, d\u00ebnimi i k\u00ebtyre fajeve, nuk i jepet dikujt individualisht; pasi n\u00eb fakt nd\u00ebshkohet gjith\u00eb shoq\u00ebria. Duhet t\u00eb ekzistonin ligjet shoq\u00ebrore, p\u00ebr t\u00eb zbatuar k\u00ebt\u00eb d\u00ebnim. Nuk kalon shum\u00eb koh\u00eb q\u00eb kjo \u00e7menduri dhe marr\u00ebzi pushton gjith\u00eb shoq\u00ebrin\u00eb. Por kjo nuk \u00ebsht\u00eb aspak p\u00ebr t\u2019u habitur.<\/p>\n

Ve\u00e7 k\u00ebsaj, shoq\u00ebrit\u00eb e tilla gjithmon\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb shkall\u00ebzuar b\u00ebhen m\u00eb t\u00eb shtrenjta p\u00ebr t\u00eb funksionuar. Nj\u00eb pjes\u00eb e konsiderueshme e pasurive shtet\u00ebrore, shkap\u00ebrderdhet dhe njer\u00ebzit e b\u00ebjn\u00eb at\u00eb rrush e kumbulla. D\u00ebshp\u00ebrimi rritet duksh\u00ebm. Krimet shoq\u00ebrojn\u00eb ngusht\u00eb alkoolin dhe bixhozin. Mjerimi dhe vuajtjet e shum\u00eb sht\u00ebpive, n\u00eb t\u00eb cilat jeta familjare \u00ebsht\u00eb shkat\u00ebrruar plot\u00ebsisht, jan\u00eb pasoja t\u00eb p\u00ebrdorimit t\u00eb alkoolit dhe bixhozit. Familje t\u00eb shkat\u00ebrruara dhe martesa t\u00eb prishura, jan\u00eb rrjedhime t\u00eb drejtp\u00ebrdrejta t\u00eb k\u00ebtyre veseve. Alkoolizmi, ka pasojat shum\u00eb t\u00eb r\u00ebnda ekonomike dhe shoq\u00ebrore, sikurse jan\u00eb sh\u00ebnuar n\u00eb revist\u00ebn prestigjioze Scientific American. <\/i>P\u00ebrve\u00e7 dhun\u00ebs familjare, ka edhe abuzime me f\u00ebmij\u00eb; gjaktrazimi dhe p\u00ebrdhunimi shfaqen n\u00ebn ndikimin e alkoolit dhe sindrom\u00ebs fatale t\u00eb alkoolit.<\/p>\n

Statistika e vdekshm\u00ebris\u00eb<\/strong><\/h3>\n
    \n
  • Mosha e p\u00ebrdoruesve t\u00eb alkoolit zvog\u00eblohet prej 10 vjet\u00ebsh.<\/li>\n
  • Nd\u00ebr p\u00ebrdoruesit e alkoolit, p\u00ebrqindja e vdekje \u00ebsht\u00eb dy-her\u00eb m\u00eb shum\u00eb te meshkujt nd\u00ebrsa te femrat kjo \u00ebsht\u00eb tri-her\u00eb m\u00eb shum\u00eb se sa zakonisht.<\/li>\n
  • P\u00ebrqindja e vet\u00ebvrasjeve \u00ebsht\u00eb 6-her\u00eb m\u00eb e madhe midis alkoolist\u00ebve.<\/li>\n
  • P\u00ebrdorimi i alkoolit \u00ebsht\u00eb nj\u00eb nga 4 shkaqet kryesore nd\u00ebr meshkujt e grupmosh\u00ebs 25 deri 44 vje\u00e7: aksidente (50 p\u00ebr qind), vrasje (60 p\u00ebr qind), vet\u00ebvrasje, s\u00ebmundja e m\u00ebl\u00e7is\u00eb p\u00ebr shkak t\u00eb p\u00ebrdorimit t\u00eb alkoolit.<\/li>\n
  • Humbjet financiare nga alkoolizmi jan\u00eb:<\/li>\n
  • Humbjet n\u00eb prodhim: $ 14,9 miliard<\/li>\n
  • Kostoja e sh\u00ebrbimeve sh\u00ebndet\u00ebsore: $ 8,3 miliard<\/li>\n
  • Humbjet n\u00eb aksidente: $ 4,7 miliard<\/li>\n
  • Humbjet nga zjarri: $ 0,3 miliard<\/li>\n
  • Humbjet nga krimet e dhunshme: $ 1,5 miliard<\/li>\n
  • Kostoja e reagimit t\u00eb shoq\u00ebris\u00eb ndaj k\u00ebtyre krimeve: $ 1,9 miliard<\/li>\n
  • Shuma e p\u00ebrgjithshme e humbjeve t\u00eb shkaktuara nga p\u00ebrdorimi dhe abuzimi i pijeve t\u00eb alkoolit arrin n\u00eb: $ 31,6 miliard<\/li>\n<\/ul>\n

    N\u00eb p\u00ebrgjith\u00ebsi p\u00ebrdorimi i alkoolit, muzika, k\u00ebrcimi si dhe m\u00ebnyra t\u00eb tjera t\u00eb arg\u00ebtimit, quhen veprimtari t\u00eb pad\u00ebmshme n\u00eb t\u00eb shumt\u00ebn e shoq\u00ebrive n\u00eb bot\u00eb. Ato paraqiten sikurse jan\u00eb elemente t\u00eb qen\u00ebsishme t\u00eb kulturave t\u00eb ndryshme. Ndon\u00ebse m\u00ebnyrat e shfaqjes s\u00eb tyre jan\u00eb t\u00eb ndryshme nga nj\u00eb shoq\u00ebri te tjetra, tiparet themelore t\u00eb tyre mbeten po ato. Duke p\u00ebrjashtuar veprimtarit\u00eb me tem\u00eb p\u00ebr skulptur\u00ebn, piktur\u00ebn etj., shumica e veprimtarive q\u00eb u p\u00ebrmend\u00ebn m\u00eb lart, nuk mbeten m\u00eb vet\u00ebm si ve\u00e7orit\u00eb e pad\u00ebmshme t\u00eb kultur\u00ebs, por i b\u00ebhen barr\u00eb e r\u00ebnd\u00eb q\u00eb i hipin n\u00eb kurriz, dhe n\u00ebnshtrojn\u00eb drejtimin e saj. Tashm\u00eb, shoq\u00ebria nuk ka mund\u00ebsi t\u2019i drejtoj\u00eb prirjet e saj. Pirja e alkoolit, bixhozi, muzika, vall\u00ebzimi dhe veprimtarit\u00eb e tjera., fillojn\u00eb t\u00eb t\u00ebrheqin gjithnj\u00eb e m\u00eb shum\u00eb v\u00ebmendjen e shoq\u00ebris\u00eb. Shpejt\u00ebsia me t\u00eb cil\u00ebn k\u00ebto fenomene pushtojn\u00eb mend\u00ebsin\u00eb e rinis\u00eb, shum\u00eb shpejt shnd\u00ebrrohet n\u00eb vrull.<\/p>\n

    Duke v\u00ebzhguar shoq\u00ebrit\u00eb e tilla, dikush leht\u00ebsisht mund t\u00eb arrij\u00eb n\u00eb p\u00ebrfundim, q\u00eb t\u00eb jepesh pas d\u00ebfrimeve dhe arg\u00ebtimeve dhe t\u2019u n\u00ebnshtrohesh epsheve dhe d\u00ebshirave, \u00ebsht\u00eb n\u00eb fakt, i vetmi q\u00ebllim i krijimit t\u00eb njeriut.<\/p>\n

    Por jo ashtu sipas Islamit.<\/p>\n

    Me t\u00eb v\u00ebrtet\u00eb, n\u00eb krijimin e qiejve dhe t\u00eb Tok\u00ebs dhe n\u00eb nd\u00ebrrimin e nat\u00ebs e t\u00eb dit\u00ebs, ka shenja p\u00ebr mendar\u00ebt, p\u00ebr ata q\u00eb e p\u00ebrmendin Allahun duke q\u00ebndruar n\u00eb k\u00ebmb\u00eb, ndenjur ose shtrir\u00eb dhe q\u00eb meditojn\u00eb p\u00ebr krijimin e qiejve dhe t\u00eb Tok\u00ebs (duke th\u00ebn\u00eb:) \u201cO Zoti Yn\u00eb! Ti nuk i ke krijuar k\u00ebto pa q\u00ebllim -lart\u00ebsuar qofsh (nga \u00e7do e met\u00eb)! Prandaj na ruaj nga nd\u00ebshkimi i zjarrit. (Kurani i Madh\u00ebrish\u00ebm 3 : 191-192)<\/p><\/blockquote>\n

    Ky \u00ebsht\u00eb deklarim q\u00eb Kurani i Madh\u00ebrish\u00ebm u b\u00ebn rob\u00ebrve t\u00eb Allahut mendar, t\u00eb cil\u00ebt pasi kan\u00eb medituar dhe kan\u00eb studiuar gj\u00ebz\u00ebn e krijimit dhe jet\u00ebs, deklarojn\u00eb vetvetiu n\u00eb m\u00ebnyr\u00eb spontane se cilido qoft\u00eb q\u00ebllimi i krijimit, ai nuk \u00ebsht\u00eb i kot\u00eb.<\/p>\n

    Ajetet Kuranore na sjellin nd\u00ebr mend shprehjen e famshme t\u00eb g\u00ebzimit t\u00eb Arkimedit, kur ai l\u00ebshoi britm\u00ebn: Eureka!<\/i><\/p>\n

    K\u00ebshtu q\u00eb, kemi dy kampe (grupe) krejt\u00ebsisht n\u00eb kund\u00ebrshtim me nj\u00ebri-tjetrin. Sipas Kuranit fam\u00eblart\u00eb, njeriu \u00ebsht\u00eb krijuar t\u00eb arrij\u00eb synimin madh\u00ebshtor, t\u00eb ndjek\u00eb udh\u00ebn q\u00eb e \u00e7on te Krijuesi i tij. Kurani duke shtjelluar kuptimin e gjer\u00eb t\u00eb adhurimit, parashtron:<\/p>\n

    Xhindet dhe njer\u00ebzit i kam krijuar vet\u00ebm q\u00eb t\u00eb M\u00eb adhurojn\u00eb. (Kurani i Madh\u00ebrish\u00ebm 51 : 57)<\/p><\/blockquote>\n

    Duke shqyrtuar t\u00eb gjitha metodat e d\u00ebfrimit dhe arg\u00ebtimit, askush, nuk mund t\u00eb zbuloj\u00eb gabimet e asnj\u00ebr\u00ebs prej tyre, p\u00ebr t\u00eb justifikuar ndalimin e tyre. Ve\u00e7an\u00ebrisht nd\u00ebr shoq\u00ebri t\u00eb lira t\u00eb bot\u00ebs, \u00ebsht\u00eb shum\u00eb e v\u00ebshtir\u00eb p\u00ebr njer\u00ebzit q\u00eb t\u00eb kuptojn\u00eb se p\u00ebrse Islami mban q\u00ebndrimin puritan (t\u00eb prer\u00eb) deri n\u00eb shkall\u00ebn m\u00eb t\u00eb lart\u00eb. Islami nuk \u00ebsht\u00eb i that\u00eb dhe i m\u00ebrzitsh\u00ebm; mir\u00ebpo ai mund t\u00eb duket i till\u00eb nga larg. S\u00eb pari<\/b>, ata q\u00eb kan\u00eb aft\u00ebsin\u00eb e mir\u00ebsis\u00eb, arrijn\u00eb t\u00eb zbulojn\u00eb e t\u00eb shijojn\u00eb k\u00ebnaq\u00ebsin\u00eb madh\u00ebshtore nga veprime, q\u00eb njer\u00ebzve u duken fare t\u00eb m\u00ebrzitshme. S\u00eb dyti<\/b>, ata njer\u00ebz jan\u00eb m\u00eb me fat se kan\u00eb p\u00ebrjetuar dashurin\u00eb e v\u00ebrtet\u00eb t\u00eb Zotit, ata arrijn\u00eb n\u00eb at\u00eb nivel madh\u00ebshtor, ku k\u00ebnaq\u00ebsit\u00eb materiale u duken shum\u00eb t\u00eb ul\u00ebta, t\u00eb r\u00ebndomta, t\u00eb p\u00ebrkohshme dhe kalimtare. S\u00eb treti<\/b>, n\u00eb zbatim t\u00eb gjer\u00eb, shoq\u00ebria q\u00eb nuk \u00ebsht\u00eb dh\u00ebn\u00eb pas ndjekjes s\u00eb k\u00ebnaq\u00ebsis\u00eb materiale, n\u00eb fund t\u00eb fundit, nuk mbetet duarbosh dhe e zhg\u00ebnjyer.<\/p>\n

    N\u00eb analiz\u00ebn p\u00ebrfundimtare, ne arrijm\u00eb n\u00eb mendimin se ky nuk \u00ebsht\u00eb thjesht\u00eb shk\u00ebmbim i vlerave \u2013 ngacmimi, dehja, p\u00ebrjetimet e forta epshore dhe shp\u00ebrthimet e ekstaz\u00ebs shk\u00ebmbehen me paqen, qet\u00ebsin\u00eb, barazimin, ndjesin\u00eb e siguris\u00eb, fisnik\u00ebrin\u00eb dhe k\u00ebnaq\u00ebsin\u00eb, t\u00eb cilat jan\u00eb n\u00eb fakt virtytet m\u00eb t\u00eb larta dhe nuk mund t\u00eb ket\u00eb nj\u00eb dhunti m\u00eb madh\u00ebshtore se k\u00ebto.<\/p>\n

    Kur krahasohet me imt\u00ebsi mjedisi shoq\u00ebror i sot\u00ebm, me at\u00eb t\u00eb Islamit duke e v\u00ebshtruar nga t\u00eb gjitha an\u00ebt, \u00ebsht\u00eb leht\u00eb t\u00eb kuptosh q\u00eb pema e dashuris\u00eb s\u00eb Zotit, dhe e devotshm\u00ebris\u00eb ndaj Tij, kurr\u00eb nuk mund t\u00eb l\u00ebshoj\u00eb rr\u00ebnj\u00ebt n\u00eb tok\u00ebn e nj\u00eb shoq\u00ebrie q\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb pas d\u00ebfrimit dhe qejfit. Sigurisht, ka edhe p\u00ebrjashtime, por ato p\u00ebrjashtime kurr\u00eb nuk vendosin parimet. Shkurt, mjedisi shoq\u00ebror q\u00eb e parashtron Islami, nuk i ngjan fare atij mjedisi ku p\u00ebrpar\u00ebsi kan\u00eb t\u00eb mirat materiale.<\/p>\n

    (Marr\u00eb nga\u00a0 \u201cIslam\u2019s Response to Contemporary Issues\u201d (\u201cP\u00ebrgjigjja e\u00a0 Islamit ndaj \u00e7\u00ebshtjeve bashk\u00ebkohore\u201d), f. 136-163, Angli, 2007)<\/p>\n

    P\u00ebrktheu: Shahid Ahmad Butt<\/i><\/p>\n

     <\/p>\n

    \n
    \n
    \n

    <\/sup>[1]<\/sup> Sindikata: grupet e punonj\u00ebsve t\u00eb organizuara q\u00eb mbrojn\u00eb t\u00eb drejtat e tyre p\u00ebrball\u00eb pun\u00ebdh\u00ebn\u00ebsve. (sh\u00ebnim i p\u00ebrkth.)<\/i><\/p>\n<\/div>\n

    \n

    <\/sup>[2]<\/sup>\u00a0Burime t\u00eb ndryshme t\u00eb Hadithit<\/p>\n<\/div>\n

    \n

    <\/sup>[3]<\/sup>\u00a0Buhari, Kitabuz Zakat, Babun La Sadakata illa \u2018An Zahrri Ghinan<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    Shembulli i atyre q\u00eb shpenzojn\u00eb pasurin\u00eb e tyre, p\u00ebr t\u00eb k\u00ebrkuar p\u00eblqimin e Allahut dhe q\u00eb e forcojn\u00eb veten me pun\u00eb t\u00eb mira, sh\u00ebmb\u00ebllejn\u00eb me nj\u00eb kopsht t\u00eb mbjell\u00eb n\u00eb rrafshnalt\u00eb, n\u00eb t\u00eb cilin bie shi i bollsh\u00ebm, andaj jep fruta dyfish. N\u00ebse nuk bie shi i bollsh\u00ebm, i mjafton vesa e im\u00ebt. Allahu i<\/p>\n","protected":false},"featured_media":1521,"template":"","tags":[],"authors":[457],"content_source":[],"class_list":["post-603","articles","type-articles","status-publish","has-post-thumbnail","hentry","topics-islami-dhe-ekonomia","article-cat-artikuj","authors-hazret-mirza-tahir-ahmedi"],"acf":[],"yoast_head":"\nPaqja shoq\u00ebroro ekonomike<\/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\/paqja-shoqeroro-ekonomike\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Paqja shoq\u00ebroro ekonomike\" \/>\n<meta property=\"og:description\" content=\"Shembulli i atyre q\u00eb shpenzojn\u00eb pasurin\u00eb e tyre, p\u00ebr t\u00eb k\u00ebrkuar p\u00eblqimin e Allahut dhe q\u00eb e forcojn\u00eb veten me pun\u00eb t\u00eb mira, sh\u00ebmb\u00ebllejn\u00eb me nj\u00eb kopsht t\u00eb mbjell\u00eb n\u00eb rrafshnalt\u00eb, n\u00eb t\u00eb cilin bie shi i bollsh\u00ebm, andaj jep fruta dyfish. N\u00ebse nuk bie shi i bollsh\u00ebm, i mjafton vesa e im\u00ebt. Allahu i\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/paqja-shoqeroro-ekonomike\/\" \/>\n<meta property=\"og:site_name\" content=\"Xhemati Musliman Ahmedia\" \/>\n<meta property=\"article:modified_time\" content=\"2019-02-19T21:39:06+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2014\/08\/Bariu-dhe-delet-e1432064652169.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1082\" \/>\n\t<meta property=\"og:image:height\" content=\"541\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"41 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/\",\"name\":\"Paqja shoq\u00ebroro ekonomike\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/#primaryimage\"},\"image\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2014\\\/08\\\/Bariu-dhe-delet-e1432064652169.jpg\",\"datePublished\":\"2015-04-16T20:23:47+00:00\",\"dateModified\":\"2019-02-19T21:39:06+00:00\",\"breadcrumb\":{\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/#breadcrumb\"},\"inLanguage\":\"sq-AL\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"sq-AL\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/#primaryimage\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2014\\\/08\\\/Bariu-dhe-delet-e1432064652169.jpg\",\"contentUrl\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2014\\\/08\\\/Bariu-dhe-delet-e1432064652169.jpg\",\"width\":1082,\"height\":541},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/paqja-shoqeroro-ekonomike\\\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Artikujt\",\"item\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/artikuj\\\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"Paqja shoq\u00ebroro ekonomike\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/#website\",\"url\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/\",\"name\":\"Xhemati Musliman Ahmedia\",\"description\":\"Albania\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\\\/\\\/www.ahmadiyya-islam.org\\\/al\\\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"sq-AL\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Paqja shoq\u00ebroro ekonomike","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/paqja-shoqeroro-ekonomike\/","og_locale":"sq_AL","og_type":"article","og_title":"Paqja shoq\u00ebroro ekonomike","og_description":"Shembulli i atyre q\u00eb shpenzojn\u00eb pasurin\u00eb e tyre, p\u00ebr t\u00eb k\u00ebrkuar p\u00eblqimin e Allahut dhe q\u00eb e forcojn\u00eb veten me pun\u00eb t\u00eb mira, sh\u00ebmb\u00ebllejn\u00eb me nj\u00eb kopsht t\u00eb mbjell\u00eb n\u00eb rrafshnalt\u00eb, n\u00eb t\u00eb cilin bie shi i bollsh\u00ebm, andaj jep fruta dyfish. 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