Kritik\u00ebt ndaj Islamit shpesh akuzojn\u00eb se ai nuk ndan trash\u00ebgimin\u00eb midis burrave dhe grave n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb. Shpesh si argument citohet nj\u00eb ajet i Kuranit Fam\u00eblart\u00eb q\u00eb thot\u00eb:<\/p>\n
{ \u06cc\u064f\u0648\u0635\u0650\u06cc\u0643\u064f\u0645\u064f \u0671\u0644\u0644\u0651\u064e\u0647\u064f \u0641\u0650\u06cc\u06e4 \u0623\u064e\u0648\u06e1\u0644\u064e\u0640\u0670\u062f\u0650\u0643\u064f\u0645\u06e1\u06d6 \u0644\u0650\u0644\u0630\u0651\u064e\u0643\u064e\u0631\u0650 \u0645\u0650\u062b\u06e1\u0644\u064f \u062d\u064e\u0638\u0651\u0650 \u0671\u0644\u06e1\u0623\u064f\u0646\u062b\u064e\u06cc\u064e\u06cc\u06e1\u0646\u0650\u06da<\/p>\n
\u201cAllahu ju urdh\u00ebron n\u00eb lidhje me f\u00ebmij\u00ebt tuaj: nj\u00eb mashkull do t\u00eb ket\u00eb aq sa pjesa e dy femrave\u201d.[1]<\/a><\/p><\/blockquote>\n
Nj\u00eb kritik i Islamit e argumenton k\u00ebt\u00eb \u00e7\u00ebshtje n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb: \u201cShum\u00eb ajete n\u00eb Kuran merren me \u00e7\u00ebshtjen e trash\u00ebgimis\u00eb dhe me m\u00ebnyr\u00ebn se si ndahet ajo. Rregulli i p\u00ebrgjithsh\u00ebm, sipas t\u00eb cilit p\u00ebrcaktohet ndarja e saj \u00ebsht\u00eb se mashkullit i jepet dyfishi i asaj q\u00eb i jepet nj\u00eb femre\u2026\u201d.<\/p>\n
N\u00eb p\u00ebrgjith\u00ebsi, kur analizon k\u00ebt\u00eb ajet, nj\u00eb detaj q\u00eb mbetet jasht\u00eb v\u00ebmendjes, \u00ebsht\u00eb fakti se ky ajet i referohet n\u00eb m\u00ebnyr\u00eb specifike ndarjes s\u00eb trash\u00ebgimis\u00eb midis f\u00ebmij\u00ebve t\u00eb nj\u00eb prindi t\u00eb vdekur. Kurani nuk l\u00eb asnj\u00eb hap\u00ebsir\u00eb p\u00ebr t\u00eb krijuar dyshimin sikur ajet qenka \u201cnj\u00eb ligj i p\u00ebrgjithsh\u00ebm\u201d q\u00eb duhet zbatuar n\u00eb t\u00eb gjitha rrethanat. Kryetari i 4-t i Xhematit Musliman Ahmedia, Hazret Mirza Tahir Ahmedia r.a.<\/sup>, e ka shtjelluar k\u00ebt\u00eb \u00e7\u00ebshtje n\u00eb m\u00ebnyr\u00eb t\u00eb holl\u00ebsishme. P\u00ebr ta kuptuar at\u00eb, duhet q\u00eb ta lexojm\u00eb k\u00ebt\u00eb ajet n\u00eb t\u00ebr\u00ebsi.<\/p>\n
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Allahu ju porosit rreth (trash\u00ebgimis\u00eb s\u00eb) f\u00ebmij\u00ebve tuaj: p\u00ebr mashkullin sa pjesa e dy femrave. N\u00ebse ato jan\u00eb femra m\u00eb shum\u00eb se dy, u takon dy e treta e asaj q\u00eb (i vdekuri) ka l\u00ebn\u00eb dhe, n\u00ebse \u00ebsht\u00eb vet\u00ebm nj\u00eb, asaj i p\u00ebrket gjysma. Dhe prind\u00ebrit e tij, secilit prej t\u00eb dyve, i takon nj\u00eb e gjashta e asaj q\u00eb ai ka l\u00ebn\u00eb, n\u00eb rast se ka l\u00ebn\u00eb pas f\u00ebmij\u00eb. N\u00ebse ai nuk ka ndonj\u00eb f\u00ebmij\u00eb dhe e trash\u00ebgojn\u00eb prind\u00ebrit, at\u00ebher\u00eb nj\u00eb e treta i takon n\u00ebn\u00ebs. N\u00ebse ai ka v\u00ebllez\u00ebr (dhe motra), at\u00ebher\u00eb nj\u00eb e gjashta p\u00ebr n\u00ebn\u00ebn, pasi t\u00eb ndahet testamenti q\u00eb ka b\u00ebr\u00eb dhe t\u00eb shlyhet borxhi. Et\u00ebrit tuaj a bijt\u00eb tuaj, ju nuk dini se kush prej tyre \u00ebsht\u00eb m\u00eb i dobish\u00ebm p\u00ebr ju. Ky \u00ebsht\u00eb nj\u00eb caktim prej Allahut. Sigurisht, Allahu \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm, i Urt\u00eb.[2]<\/a><\/p>\n
Hazret Mirza Tahir Ahmedi r.a.<\/sup><\/a> ka n\u00ebnvizuar se disa jurist\u00eb musliman\u00eb kan\u00eb cil\u00ebsuar konceptin e trash\u00ebgimis\u00eb se burrat marrin dyfishin e asaj q\u00eb marrin grat\u00eb, si nj\u00eb parim t\u00eb p\u00ebrgjithsh\u00ebm q\u00eb duhet zbatuar n\u00eb t\u00eb gjitha rrethanat, edhe pse ky \u00ebsht\u00eb nj\u00eb keqkuptim. Madje, vet\u00eb Kurani nuk e p\u00ebrshkruan at\u00eb si nj\u00eb parim t\u00eb p\u00ebrgjithsh\u00ebm dhe nuk thot\u00eb shprehimisht se raporti 2:1 vlen p\u00ebr t\u00eb gjitha rastet e trash\u00ebgimis\u00eb. Hazret Mirza Tahir Ahmad r.a. <\/sup>v\u00ebren: \u201cNdon\u00ebse ajo duket sikur \u00ebsht\u00eb e p\u00ebrgjithshme, por shtimi i fjal\u00ebve \u0623\u064e\u0648\u0652\u0644\u064e\u0670\u062f\u0650\u0643\u064f\u0645\u0652 (auladikum<\/em>) d.m.th. n\u00eb lidhje me f\u00ebmij\u00ebt tuaj, \u00ebsht\u00eb nj\u00eb p\u00ebrshkrim i shtuar q\u00eb kufizon zbatimin e k\u00ebtij parimi vet\u00ebm n\u00eb lidhje me f\u00ebmij\u00ebt. Pra, ky parim nuk do t\u00eb zbatohet n\u00eb raste t\u00eb tjera\u201d.[3]<\/a><\/p>\n
(P\u00ebr nj\u00eb diskutim m\u00eb t\u00eb holl\u00ebsish\u00ebm rreth k\u00ebsaj \u00e7\u00ebshteje, shikoni Dersul Kuran, 8 shkurt 1996<\/a>)<\/p>\n
Th\u00ebn\u00eb ndryshe, kur b\u00ebhet fjal\u00eb p\u00ebr f\u00ebmij\u00ebt, trash\u00ebgimia duhet t\u00eb ndahet duke mbajtur parasysh raportin 2:1, pra f\u00ebmija mashkull trash\u00ebgon dyfishin e pjes\u00ebs n\u00eb krahasim me femrat.\u00a0 Si i till\u00eb, akuza themelore e kritik\u00ebve ndaj Islamit \u00ebsht\u00eb e pavend dhe e zbraz\u00ebt. Pra, \u00e7\u00ebshtja duhej t\u00eb lidhej vet\u00ebm me trash\u00ebgimin\u00eb e f\u00ebmij\u00ebve meshkuj dhe femra dhe me t\u00eb gjith\u00eb t\u00eb af\u00ebrmit meshkuj\/femra.<\/p>\n
Kuptimi i m\u00ebsip\u00ebrm mund t\u00eb argumentohet n\u00eb baz\u00eb t\u00eb t\u00eb nj\u00ebjtit ajet n\u00eb diskutim, ku thuhet se kur prind\u00ebrit trash\u00ebgojn\u00eb pronat e f\u00ebmij\u00ebs s\u00eb tyre t\u00eb vdekur, secili nga prind\u00ebrit merr nj\u00eb t\u00eb gjasht\u00ebn. N\u00ebse raporti 2:1 do t\u00eb ishte i p\u00ebrgjithsh\u00ebm q\u00eb duhet zbatuar n\u00eb t\u00eb gjitha rastet, pse babai i t\u00eb ndjerit merr pjes\u00ebn e barabart\u00eb me at\u00eb q\u00eb do t\u00eb trash\u00ebgoj\u00eb n\u00ebna? Pse vall\u00eb Kurani parashtron nj\u00eb parim dhe m\u00eb pas, n\u00eb \u00e7astin tjet\u00ebr, e shkelmon at\u00eb?\u00a0 Sigurisht q\u00eb jo![4]<\/a><\/p>\n
P\u00ebrball\u00eb k\u00ebtij realiteti, etja e padurueshme e disa pseudo-kritik\u00ebve ndaj Islamit, t\u00eb cil\u00ebt nuk ngurrojn\u00eb ta akuzojn\u00eb at\u00eb, pa hyr\u00eb fillimisht n\u00eb nj\u00eb studim t\u00eb thell\u00eb t\u00eb m\u00ebsimeve islame, p\u00ebrb\u00ebn nj\u00eb dukuri shqet\u00ebsuese n\u00eb koh\u00ebt tona.<\/p>\n
Meshkujt dhe femrat trash\u00ebgojn\u00eb pjes\u00eb t\u00eb barabarta<\/h2>\n
Nj\u00eb kritik i till\u00eb i etur nuk ngurron t\u00eb sugjeroj\u00eb nj\u00eb sistem alternativ. Ai i bazon argumentet e tij n\u00eb kuptimin e gabuar p\u00ebr ajetin e lartp\u00ebrmendur t\u00eb Kuranit t\u00eb Shenjt\u00eb:<\/p>\n
\u201cN\u00eb p\u00ebrgjith\u00ebsi, Islami k\u00ebrkon q\u00eb pjesa e trash\u00ebgimis\u00eb p\u00ebr nj\u00eb mashkull t\u00eb jet\u00eb e barabart\u00eb me dyfishin e asaj q\u00eb u jepet femrave. (N\u00eb mbrojtje t\u00eb k\u00ebtij ligji) thuhet se, meqen\u00ebse t\u00eb ardhurat dhe pasurit\u00eb e nj\u00eb femre i p\u00ebrkasin vet\u00ebm asaj dhe ajo nuk mban p\u00ebrgjegj\u00ebsi p\u00ebr t\u00eb siguruar financat p\u00ebr familjen, ligji i trash\u00ebgimis\u00eb n\u00eb Islam funksionon n\u00eb favor t\u00eb femrave. N\u00eb nj\u00eb sistem alternativ hipotetik, un\u00eb propozoj pjes\u00eb t\u00eb barabarta si p\u00ebr meshkujt, ashtu edhe p\u00ebr femrat, por k\u00ebrkoj q\u00eb femra t\u00eb dor\u00ebzoj\u00eb nj\u00eb t\u00eb tret\u00ebn e pjes\u00ebs s\u00eb saj n\u00eb familje, duke mbajtur dy t\u00eb tretat e tjera p\u00ebr vete. Ndon\u00ebse, ky ndryshim do t\u00eb siguroj\u00eb barazi, megjithat\u00eb n\u00eb rast se ajo jeton vet\u00ebm apo ka mbetur e ve, do t\u00eb fitoj\u00eb m\u00eb shum\u00eb se mashkulli.<\/p>\n
Duke e shtjelluar k\u00ebt\u00eb m\u00eb tej, kritiku sugjeron q\u00eb burrat dhe grat\u00eb t\u00eb trash\u00ebgojn\u00eb pjes\u00eb t\u00eb barabart\u00eb dhe secilit t\u2019i jepet gjysma e pjes\u00ebs, d.m.th. N\u00eb nj\u00eb situat\u00eb hipotetike mashkulli dhe femra marin 50%-50%. M\u00eb pas, gruas i k\u00ebrkohet t\u00eb kontribuoj\u00eb 1\/3 e pjes\u00ebs s\u00eb saj n\u00eb llogarin\u00eb e familjes. Nj\u00eb ndarje e till\u00eb \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb urdh\u00ebron Kurani q\u00eb n\u00eb fillim, ku 2\/3 i jepet mashkullit (i cili obligohet ta shpenzoj\u00eb at\u00eb p\u00ebr familjen) dhe 1\/3 i jepet femr\u00ebs (p\u00ebr t\u00eb shtuar pasurin\u00eb e saj personale). Megjithat\u00eb, kritiku argumenton se sistemi i tij i sugjeruar \u00ebsht\u00eb m\u00eb i mir\u00eb sepse \u201cnj\u00eb fem\u00ebr merr garancin\u00eb e nj\u00eb pjese t\u00eb barabart\u00eb q\u00eb nga fillimi\u201d.\u00a0 Ky \u00ebsht\u00eb v\u00ebrtet nj\u00eb argument i \u00e7uditsh\u00ebm!<\/p>\n
\u00cbsht\u00eb v\u00ebrtet p\u00ebr t\u2019u \u00e7uditur se, ndon\u00ebse kritiku si p\u00ebrfundim pajtohet me parimin e Kuranit, i bie v\u00ebrdall\u00eb p\u00ebr t\u00eb arritur n\u00eb t\u00eb nj\u00ebjtin konkluzion. E bukura e Kuranit \u00ebsht\u00eb aq e ndritshme dhe ep\u00ebrsia e m\u00ebsimeve t\u00eb tij \u00ebsht\u00eb aq e qart\u00eb, saq\u00eb edhe kritik\u00ebt e Islamit jan\u00eb n\u00eb gjendje ta vler\u00ebsojn\u00eb at\u00eb. N\u00eb thelb, kritiku pajtohet me Kuranin se pjesa e burrave dhe grave duhet t\u00eb ndahet n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb n\u00eb fund familja t\u00eb p\u00ebrfitoj\u00eb.<\/p>\n
N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, nuk ka nevoj\u00eb t\u2019i biem nj\u00eb rruge t\u00eb gjat\u00eb, t\u00eb hyjm\u00eb n\u00eb rrethrrotullim dhe p\u00ebrfundimisht t\u00eb arrijm\u00eb n\u00eb t\u00eb nj\u00ebjtin pik\u00eb. Porosit\u00eb e Kuranit jan\u00eb t\u00eb qarta, t\u00eb argumentuara dhe t\u00eb drejtp\u00ebrdrejta. Pse t\u00eb b\u00ebjm\u00eb di\u00e7ka n\u00eb m\u00ebnyr\u00eb t\u00eb t\u00ebrthort\u00eb dhe me rrug\u00eb t\u00eb nd\u00ebrmjetme, kur mund ta b\u00ebjm\u00eb drejtp\u00ebrdrejt? Prandaj, n\u00eb k\u00ebt\u00eb rast ndarja e trash\u00ebgimis\u00eb midis meshkujve dhe femrave, sipas rregullave t\u00eb islamit, \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb fuqizon m\u00eb s\u00eb miri gjendjen ekonomike t\u00eb struktur\u00ebs familjare. Me rrug\u00ebn q\u00eb tregon Kurani, ky q\u00ebllim n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb leht\u00eb dhe t\u00eb qart\u00eb. Rrjedhimisht duhet ta ndjekim pa rezerva.<\/p>\n
P\u00ebrve\u00e7 k\u00ebsaj, supozimi, sipas t\u00eb cilit f\u00ebmij\u00ebt meshkuj e femra marrin pjes\u00eb t\u00eb pabarabarta, \u00ebsht\u00eb gjithashtu i pasakt\u00eb. N\u00eb shpjegimin e ajetit n\u00eb fjal\u00eb (4:12), Hazret Mesihu i Premtuar a.s.<\/sup> shkruan:<\/p>\n
\u201cN\u00eb lidhje me trash\u00ebgimin\u00eb e f\u00ebmij\u00ebve tuaj, Zoti ka urdh\u00ebruar q\u00eb t\u2019i jepni djalit aq sa \u00ebsht\u00eb pjesa e dy vajzave, pasi vajza trash\u00ebgon te vjehrrat e saj. Prandaj, duke marr\u00eb nj\u00eb pjes\u00eb t\u00eb trash\u00ebgimis\u00eb n\u00eb sht\u00ebpin\u00eb e prind\u00ebrve dhe nj\u00eb pjes\u00eb te vjeh\u00ebrrat e saj, trash\u00ebgimia e saj (aktuale) barazohet me at\u00eb t\u00eb mashkullit\u201d.[5]<\/a><\/p>\n
Ajo q\u00eb nuk arrijn\u00eb t\u00eb kuptojn\u00eb kritik\u00ebt e Islamit \u00ebsht\u00eb se m\u00ebsimet islame nuk mund t\u00eb kuptohen nga nj\u00eb ose dy fraza t\u00eb Kuranit, apo t\u00eb flasin n\u00eb hava duke u bazuar n\u00eb hamend\u00ebsime hipotetike. M\u00ebsimet islame duhet t\u00eb m\u00ebsohen nga i gjith\u00eb Kurani dhe nga praktikat e Profetit Muhammed s.a.v.s.<\/sup>.<\/p>\n
\u00c7far\u00eb trash\u00ebgojn\u00eb femrat?<\/h2>\n
Pyetja \u00ebsht\u00eb: Si siguron Islami grat\u00eb q\u00eb t\u00eb marrin n\u00eb m\u00ebnyr\u00eb t\u00eb drejt\u00eb pjes\u00eb nga trash\u00ebgimia?\u00a0 P\u00ebr ta kuptuar m\u00eb mir\u00eb k\u00ebt\u00eb, m\u00eb posht\u00eb do t\u2019u paraqes m\u00ebnyrat e ndryshme p\u00ebrmes t\u00eb cilave mund t\u00eb trash\u00ebgoj\u00eb nj\u00eb grua. N\u00ebse i marrim parasysh t\u00eb gjitha k\u00ebto burime t\u00eb trash\u00ebgimis\u00eb, do t\u00eb arrijm\u00eb n\u00eb p\u00ebrfundimin se Islami i ka siguruar femr\u00ebs n\u00eb m\u00ebnyr\u00eb t\u00eb barabart\u00eb pjes\u00ebn nga ndarja e trash\u00ebgimis\u00eb:<\/p>\n
Kur vdes nj\u00eb njeri, gj\u00ebja e par\u00eb q\u00eb duhet t\u00eb kontrollohet, p\u00ebrpara zbatimit t\u00eb testamentit t\u00eb tij, \u00ebsht\u00eb n\u00ebse ai ka ndonj\u00eb borxh. Nj\u00eb borxh i till\u00eb \u00ebsht\u00eb edhe mehri (prika ose dhurata e kuror\u00ebs \u00ebsht\u00eb e drejta p\u00ebr gruan q\u00eb i premton burri t\u2019i paguaj\u00eb n\u00eb momentin e martes\u00ebs). N\u00ebse burri nuk i ka paguar bashk\u00ebshortes mehrin, ky konsiderohet borxh i cili duhet t\u2019i shlyhet asaj para se t\u00eb p\u00ebrmbushet testamenti ose t\u00eb ndahet trash\u00ebgimia. Kurani thot\u00eb:<\/p>\n
\u201cJepuani grave dhurat\u00ebn e tyre martesore me gjith\u00eb zem\u00ebr. M\u00eb pas, n\u00ebse ato vet\u00eb ju japin me d\u00ebshir\u00eb ndonj\u00eb pjes\u00eb nga ajo, mund ta hani pa ngurrim\u201d.[6]<\/a><\/p>\n
Pasi t\u00eb jen\u00eb paguar borxhet, do t\u00eb shihet n\u00ebse ka l\u00ebn\u00eb burri ndonj\u00eb testament. N\u00eb baz\u00eb t\u00eb m\u00ebsimeve islame, njeriu nuk mund t\u00eb favorizoj\u00eb nj\u00eb trash\u00ebgimtar n\u00eb krahasim me nj\u00eb tjet\u00ebr. Megjithat\u00eb, i vetmi p\u00ebrjashtim \u00ebsht\u00eb p\u00ebr gruan e tij. Islami e lejon mashkullin q\u00eb t\u2019i caktoj\u00eb posa\u00e7\u00ebrisht nj\u00eb pjes\u00eb m\u00eb t\u00eb madhe t\u00eb pasuris\u00eb s\u00eb tij p\u00ebr bashk\u00ebshorten, n\u00eb m\u00ebnyr\u00eb q\u00eb ajo t\u00eb mos ket\u00eb v\u00ebshtir\u00ebsi financiare pas vdekjes s\u00eb tij.[7]<\/a><\/p>\n
Kurani thot\u00eb: \u201cDhe ata q\u00eb vdesin midis jush dhe l\u00ebn\u00eb pas bashk\u00ebshorte, keni testament n\u00eb favor t\u00eb grave t\u00eb tyre q\u00eb ato t\u00eb ken\u00eb mjete p\u00ebr t\u00eb jetuar n\u00eb sht\u00ebpi (t\u00eb tyre) p\u00ebr nj\u00eb vit, pa i detyruar ndokush q\u00eb t\u00eb dalin nga ajo.\u201d[8]<\/a><\/p>\n
N\u00ebse burri vdes dhe ka l\u00ebn\u00eb f\u00ebmij\u00eb, gruas i jepet 1\/8-ta e trash\u00ebgimis\u00eb, dhe n\u00ebse ai nuk ka pasur f\u00ebmij\u00eb, ajo merr 1\/4 -\u00ebn nga trash\u00ebgimia. Kjo \u00ebsht\u00eb p\u00ebrve\u00e7 dy pjes\u00ebve t\u00eb m\u00ebsip\u00ebrme t\u00eb trash\u00ebgimis\u00eb q\u00eb gruaja ka marr\u00eb tashm\u00eb.<\/p>\n
Lidhur me dispozitat ligjore q\u00eb vjehrri dhe vjehrra duhet t\u00eb zbatojn\u00eb p\u00ebr vejush\u00ebn e djalit t\u00eb tyre t\u00eb ndjer\u00eb, Hazret Mirza Bashiruddin Mahmud Ahmedi r.a.<\/sup> shkruan:<\/p>\n
\u201c(Kjo dispozit\u00eb) nuk ka asnj\u00eb lidhje me trash\u00ebgimin\u00eb q\u00eb merr e veja nga pasuria e burrit t\u00eb saj t\u00eb ndjer\u00eb. Ky \u00ebsht\u00eb nj\u00eb urdh\u00ebr i ve\u00e7ant\u00eb, sipas t\u00eb cilit parashikohet q\u00eb p\u00ebrve\u00e7 pjes\u00ebs s\u00eb trash\u00ebgimis\u00eb, (vjeh\u00ebrrit e t\u00eb ves\u00eb) t\u2019ia sigurojn\u00eb shpenzimet dhe t\u2019i rregullojn\u00eb banimin p\u00ebr (t\u00eb pakt\u00ebn) nj\u00eb vit\u201d.[9]<\/a><\/p>\n
P\u00ebrfundimi<\/h2>\n
Pasi t\u00eb v\u00ebm\u00eb gjith\u00e7ka n\u00eb perspektiv\u00eb, mund t\u00eb themi se nj\u00eb grua ka t\u00eb drejt\u00eb t\u00eb marr\u00eb trash\u00ebgimin\u00eb nga bashk\u00ebshorti, f\u00ebmij\u00ebt ose prind\u00ebrit e saj. Para se t\u00eb martohej, p\u00ebr shpenzimet e saj jan\u00eb p\u00ebrgjigjur prind\u00ebrit e saj. Pas martes\u00ebs, p\u00ebr t\u00eb gjitha nevojat dhe shpenzimet e saj p\u00ebrgjigjen bashk\u00ebshorti dhe vjehrri. N\u00ebse i vdes bashk\u00ebshorti, sipas ajetit 241 t\u00eb sures el-Bekare n\u00eb Kuran, vjehrri udh\u00ebzohet q\u00eb t\u00eb kujdeset p\u00ebr t\u00eb ve\u00e7an\u00ebrisht p\u00ebr nj\u00eb periudh\u00eb minimalisht nj\u00ebvje\u00e7are, p\u00ebrve\u00e7 periudh\u00ebs s\u00eb zis\u00eb (Idetit) prej 4 muajsh e 10 dit\u00ebsh.<\/p>\n
T\u00eb gjitha k\u00ebto dispozita t\u00eb ve\u00e7anta jan\u00eb shtes\u00eb t\u00eb urdhrave t\u00eb m\u00ebparshme q\u00eb tashm\u00eb i jan\u00eb siguruar. K\u00ebto dispozita jan\u00eb dh\u00ebnia e mehrit, testamenti i burrit t\u00eb saj t\u00eb ndjer\u00eb, si dhe pjesa e trash\u00ebgimis\u00eb s\u00eb ligjshme t\u00eb saj nga pasuria e burrit t\u00eb saj t\u00eb ndjer\u00eb. K\u00ebto dispozita jan\u00eb gjithashtu si shtes\u00eb ndaj t\u00eb ardhurave personale t\u00eb saj p\u00ebrmes pun\u00ebsimit, tregtis\u00eb etj. Aq m\u00eb tep\u00ebr, Islami e cil\u00ebson k\u00ebt\u00eb pasuri t\u00eb gruas si pjes\u00eb t\u00eb pasuris\u00eb personale t\u00eb saj dhe ajo nuk \u00ebsht\u00eb e detyruar ta shpenzoj\u00eb at\u00eb p\u00ebr familjen e saj.<\/p>\n
N\u00ebse i krahasojm\u00eb k\u00ebto porosi me dispozita t\u00eb tjera, ne m\u00ebsojm\u00eb se dispozita t\u00eb tilla nuk ekzistojn\u00eb p\u00ebr burrin. P\u00ebr shembull n\u00ebse burrit i vdes gruaja, atij i jepet vet\u00ebm nj\u00eb pjes\u00eb e trash\u00ebgimis\u00eb s\u00eb saj dhe n\u00eb Kuran nuk jepet asnj\u00eb porosi sipas s\u00eb cil\u00ebs vjehrri apo vjehrra e burrit t\u2019i sigurojn\u00eb strehim ose t\u00eb mbulojn\u00eb shpenzimet e ushqimit apo t\u00eb veshmbathjes s\u00eb tij p\u00ebr nj\u00eb vit.\u00a0 Madje, \u00e7do gj\u00eb q\u00eb burri merr, i k\u00ebrkohet ta harxhoj\u00eb n\u00eb dobi t\u00eb familjes s\u00eb tij dhe jo ta trajtoj\u00eb si pasurin\u00eb e tij personale.<\/p>\n
Lidhur me k\u00ebt\u00eb dispozit\u00eb, sipas s\u00eb cil\u00ebs burrat jan\u00eb t\u00eb detyruar t\u00eb p\u00ebrmbushin nevojat e familjeve t\u00eb tyre, duhet ta kemi parasysh k\u00ebt\u00eb udh\u00ebzim Kuranor:<\/p>\n
\u0644\u0650\u064a\u064f\u0646\u0641\u0650\u0642\u0652 \u0630\u064f\u0648 \u0633\u064e\u0639\u064e\u0629\u064d \u0645\u0651\u0650\u0646 \u0633\u064e\u0639\u064e\u062a\u0650\u0647\u0650 \u06d6 \u0648\u064e\u0645\u064e\u0646 \u0642\u064f\u062f\u0650\u0631\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0631\u0650\u0632\u0652\u0642\u064f\u0647\u064f \u0641\u064e\u0644\u0652\u064a\u064f\u0646\u0641\u0650\u0642\u0652 \u0645\u0650\u0645\u0651\u064e\u0627 \u0622\u062a\u064e\u0627\u0647\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u06da<\/p>\n
Dometh\u00ebn\u00eb: \u201cDuhet q\u00eb i pasuri t\u00eb shpenzoj\u00eb sipas pasuris\u00eb s\u00eb tij. Kurse atij q\u00eb i \u00ebsht\u00eb shtr\u00ebnguar jetesa, le t\u00eb shpenzoj\u00eb nga ajo q\u00eb i ka dh\u00ebn\u00eb Allahu\u201d.[10]<\/a><\/p>\n
Apertis Verbis<\/em>, edhe pse mashkulli t\u00eb ket\u00eb mjete t\u00eb kufizuara t\u00eb ardhurash, ai prap\u00ebseprap\u00eb \u00ebsht\u00eb i deyruar t\u2019i shpenzoj\u00eb ato p\u00ebr bashk\u00ebshorten dhe familjen e tij, pavar\u00ebsisht se sa e pasur \u00ebsht\u00eb gruaja e tij.<\/p>\n
SH\u00cbNIME<\/h2>\n
[1]<\/a> Kurani Fam\u00eblart\u00eb <\/em>4:12.
\n[2]<\/a> si m\u00eb par\u00eb.
\n[3]<\/a> Dersul Kuran<\/em>, 8 shkurt 1996.
\n[4]<\/a> P\u00ebr nj\u00eb diskutim m\u00eb t\u00eb holl\u00ebsish\u00ebm rreth k\u00ebsaj \u00e7\u00ebshtjeje, shikoni Dersul Kuran, 8 shkurt 1996.}
\n[5]<\/a> Hazret Mirza Ghulam Ahmed a.s., \u00c7eshma-e-Marifet<\/em>, Ruhani Khazain, v\u00ebll. 23, f. 212.
\n[6]<\/a> Kurani Fam\u00eblart\u00eb <\/em>4:5.
\n[7]<\/a> Fikh Ahmedia<\/em>, Pjesa II, f. 118.
\n[8]<\/a> Kurani Fam\u00eblart\u00eb <\/em>2:241.
\n[9]<\/a> Mirza Beshiruddin Mahmud Ahmedir.a.<\/sup>, Tefsir-e-Kabir<\/em>, v\u00ebll. 2, fq. 540.
\n[10]<\/a> Kurani Fam\u00eblart\u00eb 65:9.<\/p>\n<\/a>Meshkujt dhe femrat trash\u00ebgojn\u00eb pjes\u00eb t\u00eb barabarta<\/strong><\/p><\/blockquote>\n
Nj\u00eb kritik i till\u00eb i etur nuk ngurron t\u00eb sugjeroj\u00eb nj\u00eb sistem alternativ dhe bazon argumentet e tij n\u00eb kuptimin e gabuar t\u00eb ajetit t\u00eb lartp\u00ebrmendur t\u00eb Kuranit t\u00eb Shenjt\u00eb:<\/p>\n
\u201cN\u00eb p\u00ebrgjith\u00ebsi, Islami k\u00ebrkon q\u00eb pjesa e trash\u00ebgimis\u00eb p\u00ebr nj\u00eb mashkull t\u00eb jet\u00eb e barabart\u00eb me dyfishin e asaj q\u00eb u jepet femrave. (N\u00eb mbrojtje t\u00eb k\u00ebtij ligji) thuhet se meqen\u00ebse t\u00eb ardhurat dhe pasurit\u00eb e nj\u00eb femre i p\u00ebrkasin vet\u00ebm asaj dhe ajo nuk mban p\u00ebrgjegj\u00ebsi p\u00ebr t\u00eb siguruar financat p\u00ebr familje, andaj ligji i trash\u00ebgimis\u00eb n\u00eb Islam funksionon n\u00eb favor t\u00eb femrave. N\u00eb nj\u00eb sistem alternativ hipotetik, un\u00eb propozoj pjes\u00eb t\u00eb barabarta si p\u00ebr meshkujt ashtu edhe p\u00ebr femrat, por k\u00ebrkoj q\u00eb femra t\u00eb dor\u00ebzoj\u00eb nj\u00eb t\u00eb tret\u00ebn e pjes\u00ebs s\u00eb saj n\u00eb familje, duke mbajtur dy t\u00eb tretat e tjera p\u00ebr vete. Ndon\u00ebse, ky ndryshim do t\u00eb siguroj\u00eb barazi, megjithat\u00eb n\u00eb rast se ajo jeton vet\u00ebm apo ka mbetur e ve, do t\u00eb fitoj\u00eb m\u00eb shum\u00eb se mashkulli.<\/p>\n
Duke e shtjelluar k\u00ebt\u00eb m\u00eb tej, kritiku sugjeron q\u00eb burrat dhe grat\u00eb t\u00eb trash\u00ebgojn\u00eb pjes\u00eb t\u00eb barabart\u00eb dhe secilit t\u2019i jepet gjysma e pjes\u00ebs, d.m.th. n\u00eb nj\u00eb situat\u00eb hipotetike mashkulli dhe femra marin 50%-50%. M\u00eb pas, gruas i k\u00ebrkohet t\u00eb kontribuoj\u00eb 1\/3 e pjes\u00ebs s\u00eb saj n\u00eb llogarin\u00eb e familjes. Nj\u00eb ndarje e till\u00eb \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb urdh\u00ebron Kurani q\u00eb n\u00eb fillim, ku 2\/3 i jepet mashkullit (i cili obligohet ta shpenzoj\u00eb at\u00eb p\u00ebr familjen) dhe 1\/3 i jepet femr\u00ebs (p\u00ebr t\u00eb shtuar pasurin\u00eb e saj personale). Megjithat\u00eb, kritiku argumenton se sistemi i tij i sugjeruar \u00ebsht\u00eb m\u00eb i mir\u00eb sepse \u201cnj\u00eb fem\u00ebr merr garancin\u00eb e nj\u00eb pjese t\u00eb barabart\u00eb q\u00eb nga fillimi\u201d.\u00a0 Ky \u00ebsht\u00eb v\u00ebrtet nj\u00eb argument i \u00e7uditsh\u00ebm!<\/p>\n
\u00cbsht\u00eb v\u00ebrtet p\u00ebr t\u2019u \u00e7uditur se edhe pse kritiku si p\u00ebrfundim, pajtohet me parimin e Kuranit, por i bie v\u00ebrdall\u00eb p\u00ebr t\u00eb arritur n\u00eb t\u00eb nj\u00ebjtin p\u00ebrfundim. Bukuria e Kuranit \u00ebsht\u00eb aq e ndritshme dhe ep\u00ebrsia e m\u00ebsieve t\u00eb tij \u00ebsht\u00eb aq e qart\u00eb, saq\u00eb edhe kritik\u00ebt e Islamit jan\u00eb n\u00eb gjendje ta vler\u00ebsojn\u00eb at\u00eb. N\u00eb thelb, kritiku pajtohet me Kuranin se pjesa e burrave dhe grave duhet t\u00eb ndahet n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb familja t\u00eb p\u00ebrfitoj\u00eb n\u00eb fund.<\/p>\n
N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, nuk ka nevoj\u00eb t\u2019i biem nj\u00eb rruge t\u00eb gjat\u00eb, t\u00eb hyjm\u00eb n\u00eb rrethrrotullim dhe p\u00ebrfundimisht t\u00eb arrijm\u00eb n\u00eb t\u00eb nj\u00ebjtin pik\u00eb. Porosit\u00eb e Kuranit jan\u00eb t\u00eb qarta, t\u00eb argumentuara dhe t\u00eb drejtp\u00ebrdrejta. Pse t\u00eb b\u00ebjm\u00eb di\u00e7ka n\u00eb m\u00ebnyr\u00eb t\u00eb t\u00ebrthort\u00eb dhe me rrug\u00eb t\u00eb nd\u00ebrmjetme, kur ajo mund t\u00eb b\u00ebhet drejtp\u00ebrdrejt. Prandaj, n\u00eb k\u00ebt\u00eb rast ndarja e trash\u00ebgimis\u00eb midis meshkujve dhe femrave sipas rregullave islame, \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb q\u00eb fuqizon m\u00eb s\u00eb miri gjendjen ekonomike t\u00eb struktur\u00ebs familjare. Rruga q\u00eb tregon Kurani, e arrin k\u00ebt\u00eb q\u00ebllim n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb leht\u00eb e t\u00eb qart\u00eb, dhe rrjedhimisht duhet ndjekur pa rezerva.<\/p>\n
P\u00ebrve\u00e7 k\u00ebsaj, supozimi se f\u00ebmij\u00ebt meshkuj e femra marrin pjes\u00eb t\u00eb pabarabarta \u00ebsht\u00eb gjithashtu i pasakt\u00eb. N\u00eb shpjegimin e ajetit n\u00eb fjal\u00eb (4:12), Hazret Mesihu i Premtuar a.s. shkruan:<\/p>\n
\u201cN\u00eb lidhje me trash\u00ebgimin\u00eb e f\u00ebmij\u00ebve tuaj, Zoti ka urdh\u00ebruar q\u00eb t\u2019i jepni djalit aq sa \u00ebsht\u00eb pjesa e dy vajzave, pasi vajza, trash\u00ebgon te vjehrrat e saj. Prandaj, duke marr\u00eb nj\u00eb pjes\u00eb t\u00eb trash\u00ebgimis\u00eb n\u00eb sht\u00ebpin\u00eb e prind\u00ebrve dhe nj\u00eb pjes\u00eb te vjeh\u00ebrrat e saj, trash\u00ebgimia e saj (aktuale) b\u00ebhet e barabart\u00eb me at\u00eb t\u00eb mashkullit\u201d.[4]<\/a><\/p>\n
Ajo q\u00eb kritik\u00ebt e Islamit nuk arrijn\u00eb t\u00eb kuptojn\u00eb \u00ebsht\u00eb se m\u00ebsimet islame nuk mund t\u00eb kuptohen nga nj\u00eb ose dy fraza t\u00eb Kuranit, ose t\u00eb flasin n\u00eb hava duke u bazuar n\u00eb hamend\u00ebsime hipotetike. M\u00ebsimet islame duhet t\u00eb m\u00ebsohen nga i gjith\u00eb Kurani dhe nga praktikat e Profetit Muhammed s.a.v.s.<\/sup>.<\/p>\n
\u00c7far\u00eb trash\u00ebgojn\u00eb femrat?<\/strong><\/h2>\n
Pyetja \u00ebsht\u00eb: Si siguron Islami q\u00eb grat\u00eb t\u00eb marrin nj\u00eb pjes\u00eb t\u00eb drejt\u00eb t\u00eb trash\u00ebgimis\u00eb?\u00a0 P\u00ebr ta kuptuar m\u00eb mir\u00eb k\u00ebt\u00eb, un\u00eb rendis m\u00eb posht\u00eb m\u00ebnyrat e ndryshme p\u00ebrmes t\u00eb cilave nj\u00eb grua mund t\u00eb trash\u00ebgoj\u00eb. N\u00ebse llogarisim t\u00eb gjitha k\u00ebto burime t\u00eb trash\u00ebgimis\u00eb, ne arrijm\u00eb n\u00eb p\u00ebrfundim se Islami i ka siguruar femr\u00ebs pjes\u00ebn e barabart\u00eb t\u00eb trash\u00ebgimis\u00eb:<\/p>\n
\n
- Kur vdes nj\u00eb njeri, gj\u00ebja e par\u00eb q\u00eb duhet kontrolluar p\u00ebrpara zbatimit t\u00eb testamentit t\u00eb tij \u00ebsht\u00eb n\u00ebse ai ka ndonj\u00eb borxh. Nj\u00eb borxh i till\u00eb \u00ebsht\u00eb gjithashtu mehri (prika ose dhurata e kuror\u00ebs \u00ebsht\u00eb e drejta e gruas q\u00eb burri premton t’i paguaj\u00eb n\u00eb momentin e martes\u00ebs). N\u00ebse burri nuk i ka paguar bashk\u00ebshortes mehrin, ky konsiderohet borxh i cili duhet t\u2019i shlyhet asaj para se t\u00eb p\u00ebrmbushet testamentit ose t\u00eb ndahet trash\u00ebgimia. Kurani thot\u00eb:\u201cJepuni grave dhurat\u00ebn e tyre martesore me gjith\u00eb zem\u00ebr. M\u00eb pas, n\u00ebse ato vet\u00eb ju japin me d\u00ebshir\u00eb ndonj\u00eb pjes\u00eb nga ajo, mund ta hani pa ngurrim\u201d. (Kurani Fam\u00eblart\u00eb 4:5)<\/li>\n
- Pasi t\u00eb jen\u00eb paguar borxhet, do t\u00eb shihet n\u00ebse burri ka l\u00ebn\u00eb ndonj\u00eb testament. N\u00eb baz\u00eb t\u00eb m\u00ebsimeve islame, njeriu nuk mund t\u00eb favorizoj\u00eb nj\u00eb trash\u00ebgimtar n\u00eb krahasim me nj\u00eb tjet\u00ebr. Megjithat\u00eb, i vetmi p\u00ebrjashtim \u00ebsht\u00eb p\u00ebr gruan e tij. Islami e lejon mashkullin q\u00eb t\u2019i caktoj\u00eb posa\u00e7\u00ebrisht nj\u00eb pjes\u00eb m\u00eb t\u00eb madhe t\u00eb pasuris\u00eb s\u00eb tij p\u00ebr bashk\u00ebshorten, n\u00eb m\u00ebnyr\u00eb q\u00eb ajo t\u00eb mos ket\u00eb v\u00ebshtir\u00ebsi financiare pas vdekjes s\u00eb tij.[5]<\/a> Kurani thot\u00eb: \u201cDhe ata q\u00eb vdesin midis jush dhe l\u00ebn\u00eb pas bashk\u00ebshorte, keni testament n\u00eb favor t\u00eb grave t\u00eb tyre q\u00eb ato t\u00eb ken\u00eb mjete p\u00ebr t\u00eb jetuar n\u00eb sht\u00ebpi (t\u00eb tyre) p\u00ebr nj\u00eb vit, pa i detyruar ndokush q\u00eb t\u00eb dalin nga ajo.\u201d (Kurani Fam\u00eblart\u00eb 2:241).<\/li>\n
- N\u00ebse burri vdes dhe ka l\u00ebn\u00eb f\u00ebmij\u00eb, gruas i jepet 1\/8-a e trash\u00ebgimis\u00eb, dhe n\u00ebse ai nuk ka pasur f\u00ebmij\u00eb, ajo merr 1\/4 -\u00ebn e trash\u00ebgimis\u00eb. Kjo \u00ebsht\u00eb p\u00ebrve\u00e7 dy pjes\u00ebve t\u00eb m\u00ebsip\u00ebrme t\u00eb trash\u00ebgimis\u00eb q\u00eb gruaja ka marr\u00eb tashm\u00eb.<\/li>\n<\/ol>\n
Lidhur me dispozitat ligjore q\u00eb vjehrri dhe vjehrra duhet t\u00eb zbatojn\u00eb p\u00ebr vejush\u00ebn e djalit t\u00eb tyre t\u00eb ndjer\u00eb, Hazret Mirza Bashiruddin Mahmud Ahmedi r.a. shkruan:<\/p>\n
\u201c(Kjo dispozit\u00eb) nuk ka asnj\u00eb lidhje me trash\u00ebgimin\u00eb q\u00eb merr e veja nga pasuria e burrit t\u00eb saj t\u00eb ndjer\u00eb. Ky \u00ebsht\u00eb nj\u00eb urdh\u00ebr i ve\u00e7ant\u00eb i cili parashikon q\u00eb p\u00ebrve\u00e7 pjes\u00ebs s\u00eb trash\u00ebgimis\u00eb, (vjeh\u00ebrrit e t\u00eb ves\u00eb) t\u2019ia sigurojn\u00eb shpenzimet dhe t\u2019i rregullojn\u00eb banimin p\u00ebr (t\u00eb pakt\u00ebn) nj\u00eb vit\u201d.[6]<\/a><\/p>\n
P\u00ebrfundimi<\/strong><\/h2>\n
Pasi t\u00eb v\u00ebm\u00eb gjith\u00e7ka n\u00eb perspektiv\u00eb, mund t\u00eb themi se nj\u00eb grua mund t\u00eb marr\u00eb trash\u00ebgimin\u00eb e saj nga bashk\u00ebshorti, f\u00ebmij\u00ebt ose prind\u00ebrit e saj. Para se martohej, prind\u00ebrit u p\u00ebrgjigjen shpenzimeve t\u00eb saj. Pas martes\u00ebs, p\u00ebr t\u00eb gjitha nevojat dhe shpenzimet e saj p\u00ebrgjigjen bashk\u00ebshorti dhe vjehrri. N\u00ebse i vdes bashk\u00ebshorti, ajeti 241 i sures el-Bekare n\u00eb Kuran i udh\u00ebzon vjehrrit q\u00eb t\u00eb kujdesen ve\u00e7an\u00ebrisht p\u00ebr t\u00eb p\u00ebr nj\u00eb periudh\u00eb minimalisht nj\u00eb vje\u00e7are, p\u00ebrve\u00e7 periudh\u00ebs s\u00eb zis\u00eb (Idetit) prej 4 muajsh e 10 dit\u00ebsh.<\/p>\n
T\u00eb gjitha k\u00ebto dispozita t\u00eb ve\u00e7anta jan\u00eb shtes\u00eb t\u00eb urdhrave t\u00eb m\u00ebparshme q\u00eb i jan\u00eb siguruar tashm\u00eb. K\u00ebto dispozita jan\u00eb dh\u00ebnia e mehrit, testamenti i burrit t\u00eb saj t\u00eb ndjer\u00eb si dhe pjesa e trash\u00ebgimis\u00eb s\u00eb saj t\u00eb ligjshme nga pasuria e burrit t\u00eb saj t\u00eb ndjer\u00eb. K\u00ebto dispozita jan\u00eb gjithashtu si shtes\u00eb ndaj t\u00eb ardhurave t\u00eb saj personale p\u00ebrmes pun\u00ebsimit, tregtis\u00eb etj. Aq m\u00eb tep\u00ebr, Islami e cil\u00ebson k\u00ebt\u00eb pasuri t\u00eb gruas si pjes\u00eb t\u00eb pasuris\u00eb s\u00eb saj personale dhe ajo nuk obligohet ta shpenzoj\u00eb at\u00eb p\u00ebr familjen e saj.<\/p>\n
N\u00ebse i krahasojm\u00eb k\u00ebto porosi me dispozita t\u00eb tjera, ne m\u00ebsojm\u00eb se dispozita t\u00eb tilla nuk ekzistojn\u00eb p\u00ebr burrin. P.sh. n\u00ebse burrit i vdes gruaja, atij i jepet vet\u00ebm nj\u00eb pjes\u00eb e trash\u00ebgimis\u00eb s\u00eb saj dhe nuk jepet asnj\u00eb porosi n\u00eb Kuran q\u00eb vjehrri apo vjehrra e burrit t’i sigurojn\u00eb strehim ose t\u00eb mbulojn\u00eb shpenzimet e ushqimit a veshmbathjes s\u00eb tij p\u00ebr nj\u00eb vit.\u00a0 Madje, \u00e7do gj\u00eb q\u00eb merr burri, i k\u00ebrkohet t\u00eb harxhohet n\u00eb dobi t\u00eb familjes s\u00eb tij dhe jo t\u00eb trajtohet si pasuri e tij personale.<\/p>\n
Lidhur me k\u00ebt\u00eb dispozit\u00eb q\u00eb burrat jan\u00eb t\u00eb obliguar t\u00eb p\u00ebrmbushin nevojat e familjeve t\u00eb tyre, duhet ta kemi parasysh k\u00ebt\u00eb udh\u00ebzim Kuranor:<\/p>\n
\u0644\u0650\u064a\u064f\u0646\u0641\u0650\u0642\u0652 \u0630\u064f\u0648 \u0633\u064e\u0639\u064e\u0629\u064d \u0645\u0651\u0650\u0646 \u0633\u064e\u0639\u064e\u062a\u0650\u0647\u0650 \u06d6 \u0648\u064e\u0645\u064e\u0646 \u0642\u064f\u062f\u0650\u0631\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0631\u0650\u0632\u0652\u0642\u064f\u0647\u064f \u0641\u064e\u0644\u0652\u064a\u064f\u0646\u0641\u0650\u0642\u0652 \u0645\u0650\u0645\u0651\u064e\u0627 \u0622\u062a\u064e\u0627\u0647\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u06da<\/span><\/p>\n
Dometh\u00ebn\u00eb: \u201cDuhet q\u00eb i pasuri t\u00eb shpenzoj\u00eb sipas pasuris\u00eb s\u00eb tij. Kurse atij q\u00eb i \u00ebsht\u00eb shtr\u00ebnguar jetesa, le t\u00eb shpenzoj\u00eb nga ajo q\u00eb i ka dh\u00ebn\u00eb Allahu\u201d.[7]<\/a><\/p>\n
Apertis Verbis<\/em>, edhe pse mashkulli t\u00eb ket\u00eb mjete t\u00eb kufizuara t\u00eb ardhurash, ai prap\u00ebseprap\u00eb \u00ebsht\u00eb obliguar t’i shpenzoj\u00eb ato p\u00ebr bashk\u00ebshorten dhe familjen e tij, pavar\u00ebsisht se sa e pasur \u00ebsht\u00eb gruaja e tij.<\/p>\n
\n[1]<\/a> Kurani Fam\u00eblart\u00eb 4:12.
\n[2]<\/a> Si m\u00eb par\u00eb.
\n[3]<\/a> Dersul Kuran, 8 shkurt 1996<\/a> n\u00eb gjuh\u00ebn urdu.
\n[4]<\/a> Ruhani Khazain, \u00c7eshma-e-Marifet, v\u00ebll\u00a0 23, f. 212.
\n[5]<\/a> Fikh Ahmedia, Pjesa II, f. 118<\/a>.
\n[6]<\/a> Tefsir-e-Kabir, v\u00ebll. 2, fq. 540.<\/a>
\n[7]<\/a> Kurani Fam\u00eblart\u00eb 65:9.<\/p>\n","protected":false},"excerpt":{"rendered":"Kritik\u00ebt ndaj Islamit shpesh akuzojn\u00eb se ai nuk ndan trash\u00ebgimin\u00eb midis burrave dhe grave n\u00eb m\u00ebnyr\u00eb t\u00eb pabarabart, nd\u00ebrsa e v\u00ebrteta \u00ebsht\u00eb krejt\u00ebsisht e kund\u00ebrt. <\/p>\n","protected":false},"featured_media":7691,"parent":0,"template":"","tags":[787],"faq_cat":[450],"authors":[],"content_source":[581],"class_list":["post-18820","faqs","type-faqs","status-publish","has-post-thumbnail","hentry","tag-gruaja-ne-islam","topics-gruaja-ne-islam","faq_cat-pyetje-rreth-fikhut","content_source-alislam"],"acf":[],"yoast_head":"\n
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