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  1. #1
    i/e regjistruar Maska e ibnfadl
    Anėtarėsuar
    02-02-2007
    Vendndodhja
    EU
    Postime
    9

    Semundja e Dashurise!

    LoveSickness


    Call To Islam Research
    Praise be to Allaah. Islam came to close the doors that lead to evil and sin, and
    is keen to block all the means that may lead to corruption of hearts and minds.
    Excessive love and infatuation between the sexes are among the worst of
    problems.
    Shaykh al-Islam Ibn Taymiyyah (may Allaah have
    mercy on him) said in Majmoo’ al-Fataawa
    (10/129):
    “Love is a psychological sickness, and if it grows
    strong it affects the body, and becomes a
    physical sickness, either as diseases of the brain,
    which are said to be diseases caused by waswaas
    (whispers of the devil), or diseases of the body
    such as weakness, emaciation and so on.”
    And he (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/132):
    “Loving a non-mahram woman leads to many negative consequences, the full
    extent of which is known only to the Lord of people. It is a sickness that affects
    the religious commitment of the sufferer, then it may also affect his mind and
    body.”
    It is sufficient to note that one of the effects of excessive love of a member of the
    opposite sex is enslavement of the heart which is held captive to the loved one.
    So love is a door that leads to humiliation and servility. That is sufficient to put
    one off this sickness.
    Ibn Taymiyyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa
    (10/185):
    “If a man is in love with a woman, even if she is permissible for him, his heart
    remains enslaved to her, and she can control him as she wishes, even though
    outwardly he appears to be her master, because he is her husband; but in fact he
    is her prisoner and slave, especially if she is aware of his need and love for her.
    In that case, she will control him like a harsh and oppressive master controls his
    abject slave who cannot free himself from him. Rather he is worse off than that,
    because enslavement of the heart is worse than enslavement of the body.”
    Attachment to the opposite sex will not happen to a heart that is filled with love
    of Allaah; it only affects a heart that is empty and weak, so it is able to gain
    control of it, then when it becomes strong and powerful it is able to defeat the
    love of Allaah and lead the person into shirk. Hence it is said: Love is the action
    of an empty heart.
    If the heart is devoid of the love and remembrance of the Most Merciful, and is a
    stranger to speaking to Him, it will be filled with love of women, images and
    listening to music.
    www.calltoislam.com
    2/4

    Shaykh al-Islam Ibn Taymiyyah (may Allaah have mercy on him) said in Majmoo’
    al-Fataawa (10/135):
    “If the heart loves Allaah alone and is sincerely devoted to Him, it will not even
    think of loving anyone else in the first place, let alone falling in love. When a
    heart falls in love, that is due to the lack of love for Allaah alone. Hence, because
    Yoosuf loved Allaah and was sincerely devoted to Him, he did not fall into the ****
    of love, rather Allaah says:
    “Thus it was, that We might turn away from him evil and illegal sexual
    intercourse. Surely, he was one of Our chosen, (guided) slaves”
    [Yoosuf (12):24]
    As for the wife of al-‘Azeez, she was a mushrik as were her people, hence she fell
    into this ****.”
    The Muslim must save himself from this fate and not fall short in guarding against
    it and ridding himself of it. If he falls short in that regard and follows the path of
    love, by continuing to steal haraam glances or listening to haraam things, and
    being careless in the way he speaks to the opposite sex, etc, then he is affected
    by love as a result, then he is sinning and will be subject to punishment for his
    actions.
    How many people have been careless at the beginning of this problem, and
    thought that they were able to rid themselves of it whenever they wanted, or that
    they could stop at a certain limit and not go any further, until the sickness took a
    strong hold and no doctor or remedy could help?
    Ibn al-Qayyim (may Allaah have mercy on him) said in Rawdat al-Muhibbeen
    (147):
    “Undoubtedly following one glance with another and allowing oneself to keep
    thinking about the person is like drinking intoxicants: he is to be blamed for the
    cause.”
    If a person strives to keep away from the things that lead to this serious sickness,
    by lowering his gaze and not looking at haraam things, not listening to haraam
    things, and averting the passing thoughts that the shaytaan casts into his mind,
    then after that something of the evils of this sickness befalls him because of a
    passing glance or a transaction that is basically permissible, and his heart
    becomes attached to a woman, there is no sin on him for that inshaa’Allaah,
    because Allaah says:
    “Allaah burdens not a person beyond his scope” [al-Baqarah (2):286]
    Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa
    (11/10):
    “If that does not result from carelessness or transgression on his part, then there
    is no sin on him for what befalls him.”





    3/4

    Ibn al-Qayyim (may Allaah have mercy on him) said in Rawdat al-Muhibbeen
    (147):
    “If love occurs for a reason that is not haraam, the person is not to be blamed,
    such as one who loved his wife or slave woman, then he separated from her but
    the love remained and did not leave him. He is not to be blamed for that.
    Similarly if there was a sudden glance then he averted his gaze, but love took
    hold of his heart without him meaning it to, he must, however, ward it off and
    resist it.”
    But he must treat his heart by putting a stop to the effects of this love, and by
    filling his heart with love of Allaah and seeking His help in that. He should not
    feel too shy to consult intelligent and trustworthy people for advice or consult
    some doctors and psychologists, because he may find some remedy with them.
    In doing that he must be patient, seek reward, remain chaste and keep quiet,
    and Allaah will decree reward for him inshaa’Allaah.
    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’
    al-Fataawa (10/133):
    “If he is tested with love but he remains chaste and is patient, then he will be
    rewarded for fearing Allaah. It is known from shar’i evidence that if a person
    remains chaste and avoids haraam things in looking, word and deeds, and he
    keeps quiet about it and does not speak of it, so that there will be haraam talk
    about that, whether by complaining to another person or committing evil openly,
    or pursuing the beloved one in any way, and he is patient in obeying Allaah and
    avoiding sin, despite the pain of love that he feels in his heart, just as one who is
    afflicted with a calamity bears the pain of it with patience, then he will be one of
    those who fear Allaah and are patient:
    “Verily, he who fears Allaah with obedience to Him (by abstaining from sins
    and evil deeds, and by performing righteous good deeds), and is patient, then
    surely, Allaah makes not the reward of the Muhsinoon (good-doers) to be
    lost” [Yoosuf (12):90].”
    Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him)
    said in As’ilat al-Baab al-Maftooh, question no. 868:
    “If it so happens that there is love between a man and a woman, the most
    effective means of warding off fitnah (temptation) and immorality is for them to
    get married, because his heart will still remain attached to her if he does not
    marry her, and that may lead to fitnah.
    A man may hear that a woman has a good character, and that she is
    knowledgeable, so he may want to marry her; or she may hear that this man is
    of good character, knowledgeable and religiously committed, so she wants to
    marry him, but the communication between the two is not done in the proper
    Islamic manner – this is very serious. In this case it is not permissible for the
    man to contact the woman or vice versa, and say that he wants to marry her.
    Rather he should tell her guardian that he wants to marry her, or she should tell
    her guardian that she wants to marry him, as ‘Umar (may Allaah be pleased with
    him) did when he offered his daughter Hafsah in marriage to Abu Bakr and
    ‘Uthmaan (may Allaah be pleased with them both). But if the woman gets in
    touch with the man directly, this is what leads to fitnah.”



    4/4


    The Prophet (sall Allahu `alaihi wa sallam) said:
    “There is nothing for two who love one another like marriage.”
    [as-Saheehah no. 624 and others]
    In Kifayat al-Hajjah, (the commentary on Sunan Ibn Majah) as-Sindi said:
    “It is, when there is love between two, then that love will not be increased by
    anything among the various types of means of drawing nearer, nor will anything
    make it last, like the marriage tie. So if they are married with that love, then the
    love will increase and become stronger with every day.”

    http://calltoislam.com

  2. #2
    i/e regjistruar
    Anėtarėsuar
    19-01-2007
    Postime
    37
    Ibn Fadl,

    Po postoje ate qe postova dje ne temen tjeter,

    --------------------------------------------------------------------------------------------------------

    Me respekt ndaj Sheh Ibn Tejmijes, Ibn Kajimit dhe Uthejminit, duhet pare gjerat ne kuadron e duhur. Nuk duhet marre gjera specifike apo ndonje gje qe nuk eshte e pergjithshme dhe te pergjithsohet.

    Ne te vertete dashuria mund te jete semundje sic mund te jete nje person manjak i semure duke patur fiksim nje grua tjeter dhe ky mund te hiperbolizoi mendimin e tij dhe jo personin.

    Pra ne realitet mendon se po bie ne dashuri me personin, por ne fakt po bie ne dashuri me mendimin e tij ideal qe ne realitet mund te kete shume pak lidhje me personin ne fjale. Pra ne kete kuader mund te quhet semundje psikologjike.

    Por nga ana tjeter te quash semundje dashurine mes burrit dhe gruas, kjo nuk shkon as ne kuadrin e Kur'anit as ne lidhje me arsyen.

    Ne fakt eshte vete Zoti qe ka krijuar gruan per Adamin dhe ka krijuar dashuri midis tyre dhe nuk ka si te jete semundje, ajo qe eshte natyrale (fitreh) e nje personi. Pra gjithe keto jane hallall brenda marteses. Natyrisht nje person do ne rradhe te pare Zotin mbi gjithcka, dhe nuk eshte e thene se po deshe gruan qe Zoti e krijoi per burrin, nuk do thote se e do Zotin, por ne fakt kjo dashuria e krijuar per gruan, te ben ta dosh Zotin me shume se e falenderon per krijim, pra e shton me shume ate dashurine e Zotit dhe nuk eshte se e dobeson per nje besimtar e si mund te jete ndryshe kur Zoti thote:

    Kur'an, Surah Er-Rum (30)

    20. Nga faktet (e fuqisė) e Tij ėshtė edhe ajo, se Ai ju krijoi prej dheu, e mandej ju (u zhvilluat nė) njerėz qė veproni tė shpėrndarė.

    21. Dhe nga faktet (e madhėrisė sė) e Tij ėshtė qė pėr tė mirėn tuaj, Ai krijoi nga vetė lloji juaj palėn (gratė), ashtu qė tė gjeni prehje te ato dhe nė mes jush krijoi dashuri dhe mėshirė. Nė kėtė ka argumente pėr njerėzit qė mendojnė.


    Ne fakt dashuria eshte nje nga argumentat e Zotit, por si gjithmone duhet ne ate qe Zoti ka bere hallall dhe jo ate qe ka bere haram.

    Te ishte se dashuria nuk do ishte asgje e mire, atehere as martesa nuk do ishte gje e mire, dhe me e mira do ishte te ishe si murgjit, i pa martuar. Se po nuk pate dashuri, as nuk martohesh asgje dhe si mund te mendoje dikush mund te kushtosh vetem veten Zotit. Ne fakt gjithe keto jane hedhur poshte vete nga i derguari (paqja qofte me te) dhe nuk duhen harruar keto gjera dhe gjithe theniet duhen pare ne drite te njera-tjetres.

    --------------------------------------------------------------------------------------------------------

    Nja dy keshilla:

    1. Tani po te lexosh me kujdes ate qe ke postuar ti, titulli ka pergjithesuar tere dashurine. Dhe po te qesh ashtu na duhet te na shpjegosh ajetet qe nuk perputhen me titullin qe thone qe dahuria eshte nga argumentet e Zotit.

    2. E verteta nuk gjendet vetem te Ibn Tejmija, Ibn Kajimi apo Uthejmini. Nuk eshte se e verteta eshte lokalizuar vetem te keta njerez dhe te tjeret nuk kane te vertete ne theniet e tyre. Shpesh here shoh tendence se cdo fjale qe vjen nga Ibn Kajimi, Ibn Tejmija konsiderohet si e verteta absolute dhe nuk shikohet ne balance me dijetare te tjere po te njejtit kaliber.

    3. E verteta eshte e shperndare ne gjithe grupet. Dhe keshtu ka thene edhe Imam Albani. Me pak fjale eshte shprehur: "E vertat nuk eshte pronesia e nje grupi, pra shikohen gjithe grupet apo dijetare dhe lihen ato qe nuk kane argumente ose argumente te dobeta dhe merren ato me argumentet me te forta." Dhe nuk duhet te behemi partiak ndaj nje grupi apo dijetar dhe te marrim vetem prej tij dhe atehere edhe pse mund te kete argument te dobet ne prape e marrim, eshte sikur te jesh mukallid i ketyre dijetareve ne fund te fundit. Ne fakt nqs edhe grupi qe nuk biem dakort me disa gjera, e verteta merret edhe prej tyre. Pra nuk favorizohet asnje mbi te verteten.

    4. Nqs do marrim vetem nga ata dijetare, ne fakt do mohonim edhe dijetare te tjere qe jane te mendimeve te ndryshme. Psh ne ceshtjet e hixhabit, eshte fytyra e detyrueshme te mbulohet apo jo, nqs lexojme vetem nga Ibn Kethiri, Uthejmini nuk do shihnim se Albani e ka quajtur kete "detyrim" ekstremizem dhe ata te tjeret e kane bere te detyrueshme. Pra mund te kesh simptoma partiak, pa kuptuar se argumentat jane ato qe merren dhe nuk eshte fjala e dikujt dhe cdo fjale qe vjen prej tij duhet domosdo te jete e sakte. Per kete eshte shprehur sheh Albani: "E verteta nuk njihet nga filani, por njih te verteten dhe do njohesh filanin".

    5. E nqs edhe dijetaret bejne gabime dhe ne kete nuk ka dyshim se vete i derguari (paqja qofte me te) ka bere gabime (jo me qellim te beje gabim, por mungese dije, argumenti apo ndonje faktor tjeter), ne rastin e te derguarit (paqja qofte me te) eshte korrigjuar me ajet nga Kur'ani, por ne rastin e dijetareve nuk zbret ndonje ajet t'i korrigjoje. Prape ne themi se gabimet e dijetareve shkrihen ne detin e tyre te gjerave te mira.

    Kjo ishte vec nje keshille, edhe keshilla pranohet ose hidhet poshte.

  3. #3
    i/e regjistruar Maska e gt2xf
    Anėtarėsuar
    02-02-2007
    Vendndodhja
    Northern Europe
    Postime
    273
    ...........
    Ndryshuar pėr herė tė fundit nga gt2xf : 14-02-2007 mė 18:38 Arsyeja: .....

  4. #4
    i/e regjistruar Maska e BaBa
    Anėtarėsuar
    12-03-2006
    Vendndodhja
    Facebook.com/BabaAlbanian
    Postime
    4,061

    O SHQIPTAR`E Me bahet shum qefi qe paskeni msuar Anglisht po do ja perktheni Babes ne shqip se car domethan kjo ????

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