{"id":8134,"date":"2026-06-09T19:07:40","date_gmt":"2026-06-09T19:07:40","guid":{"rendered":"https:\/\/shkollaislame.com\/?p=8134"},"modified":"2026-06-09T19:07:40","modified_gmt":"2026-06-09T19:07:40","slug":"disa-rregulla-si-te-mbrohemi-nga-epshi-i-ndaluar-2","status":"publish","type":"post","link":"https:\/\/shkollaislame.com\/?p=8134","title":{"rendered":"DISA RREGULLA SI T\u00cb MBROHEMI NGA EPSHI I NDALUAR (2)"},"content":{"rendered":"

KUND\u00cbRSHTOJE MENDIMIN<\/p>\n

Prania \u00a0e mendimit t\u00eb keq n\u00eb zem\u00ebr \u00ebsht\u00eb rrezik. Kur robi nuk i kund\u00ebrshton e u jep hap\u00ebsir\u00eb mendimeve t\u00eb k\u00ebqija, ato zhvillohen n\u00eb ide, m\u00eb von\u00eb n\u00eb d\u00ebshir\u00eb e vullnet, q\u00eb, n\u00eb fund, kalojn\u00eb n\u00eb k\u00ebmb\u00ebngulje dhe n\u00eb konkretizim t\u00eb haramit. Andaj, duhet t\u2019u ruhemi mendimeve t\u00eb k\u00ebqija dhe t\u00eb mos q\u00ebndrojm\u00eb indiferent\u00eb karshi tyre. Madje, obligohemi t\u2019i kund\u00ebrshtojm\u00eb e t\u2019i z\u00ebvend\u00ebsojm\u00eb me mendime t\u00eb mira.<\/p>\n

P\u00ebr r\u00ebnd\u00ebsin\u00eb se duhet t\u00eb jemi m\u00eb t\u00eb kujdessh\u00ebm ndaj mendimeve, Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cSa u p\u00ebrket mendimeve, \u00e7\u00ebshtja e tyre \u00ebsht\u00eb e v\u00ebshtir\u00eb. Ato jan\u00eb pik\u00ebnisja e s\u00eb mir\u00ebs dhe s\u00eb keqes. Prej tyre lindin vullnetet, d\u00ebshirat dhe k\u00ebmb\u00ebnguljet. Kush i kontrollon mendimet e tij, tashm\u00eb i ka marr\u00eb kapistrat e kontrollit n\u00eb duart e veta dhe e ka mposhtur epshin e tij. Nd\u00ebrkaq, tek ai q\u00eb nuk i kontrollon mendimet dominojn\u00eb vetja dhe epshi. Ai q\u00eb i n\u00ebnvler\u00ebson mendimet, ato dhunsh\u00ebm do ta \u00e7ojn\u00eb n\u00eb shkat\u00ebrrim. I sillen vazhdimisht n\u00ebp\u00ebr zem\u00ebr derisa t\u00eb shnd\u00ebrrohen n\u00eb shpresa t\u00eb rrejshme: \u201c… si mirazhi n\u00eb shkret\u00ebtir\u00eb, t\u00eb cilin i etshmi e kujton p\u00ebr uj\u00eb, por, kur arrin tek ai vend, nuk gjen asgj\u00eb. Aty do t\u00eb has\u00eb n\u00eb d\u00ebnimin e Allahut, i Cili ia paguan llogarin\u00eb e tij t\u00eb plot\u00eb, se Allahu \u00ebsht\u00eb i shpejt\u00eb n\u00eb llogari.\u201d (Nur, 39)<\/p>\n

Njeriu me ambiciet m\u00eb t\u00eb ul\u00ebta dhe m\u00eb i fundosuri shpirt\u00ebrisht \u00ebsht\u00eb ai q\u00eb k\u00ebnaqet me shpresa t\u00eb rrejshme, jeton me to dhe karakteri i tij p\u00ebrshkruhet me to. Betohem n\u00eb Allahun se ato jan\u00eb kapitali i t\u00eb falimentuarve dhe tregtia e dembel\u00ebve. Ato jan\u00eb fuqia e nj\u00eb shpirti t\u00eb zbraz\u00ebt q\u00eb jeton me bindjen se do t\u00eb arrij\u00eb di\u00e7ka me imagjinat\u00eb t\u00eb larg\u00ebt dhe me shpresa t\u00eb rrejshme. Ato burojn\u00eb nga paaft\u00ebsia dhe p\u00ebrtacia, nd\u00ebrkoh\u00eb njeriun e d\u00ebmtojn\u00eb m\u00eb shum\u00eb se \u00e7do tjet\u00ebr. Si pasoj\u00eb e tyre lindin pakujdesia, shp\u00ebrfillja, keqardhja dhe dhimbja.<\/p>\n

Krenaria, past\u00ebrtia dhe ngritja e shpirtit arrihet n\u00ebse ai zhvishet nga mendimet e k\u00ebqija, nuk d\u00ebshiron t\u2019i sillen n\u00ebp\u00ebr mendje e as t\u00eb jen\u00eb pjes\u00eb e tij.\u201d[1]<\/a><\/p>\n

Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cGj\u00ebja e par\u00eb q\u00eb troket n\u00eb zem\u00ebr \u00ebsht\u00eb mendimi. P\u00ebr t\u00eb qen\u00eb i rehatsh\u00ebm, ato duhet t\u00eb luftohen, sepse pasojat do t\u00eb jen\u00eb t\u00eb r\u00ebnda m\u00eb von\u00eb. N\u00ebse ato shkojn\u00eb duke u forcuar, do t\u00eb shnd\u00ebrrohen n\u00eb cytje, kund\u00ebrshtimi i t\u00eb cilave do t\u00eb jet\u00eb pothuajse i pamundur. N\u00ebse nuk largohen sa m\u00eb shpejt, ato kalojn\u00eb n\u00eb epsh. N\u00ebse epshi nuk kontrollohet, ai kalon n\u00eb d\u00ebshira e m\u00eb pas d\u00ebshira n\u00eb k\u00ebmb\u00ebngulje. E, kur t\u00eb arrij\u00eb n\u00eb k\u00ebt\u00eb gjendje, pothuajse \u00ebsht\u00eb e pamundshme t\u00eb kund\u00ebrshtohet vepra. Kjo \u00ebsht\u00eb faza m\u00eb e r\u00ebnd\u00eb e sh\u00ebrimit, sepse k\u00ebrkohet braktisja e vepr\u00ebs dhe pendimi i sinqert\u00eb, e k\u00ebto nuk jan\u00eb fare t\u00eb lehta. Prandaj, luftimi i pik\u00ebnisjes \u00ebsht\u00eb m\u00eb i leht\u00eb, me lejen e Allahut, se braktisja e gjynahut pasi t\u00eb veprohet.<\/p>\n

N\u00ebse shpirti l\u00ebndohet me ikjen e t\u00eb dashurit, at\u00ebher\u00eb le t\u00eb krahasoj\u00eb ikjen e t\u00eb dashurit sporadik, t\u00eb mjer\u00eb e t\u00eb njollosur me dhembje me ikjen e t\u00eb dashurit m\u00eb t\u00eb af\u00ebrm e t\u00eb pandash\u00ebm, t\u00eb cilit nuk i afrohet i dashuri i par\u00eb n\u00eb asgj\u00eb: as n\u00eb vler\u00eb e as n\u00eb q\u00ebndrueshm\u00ebri. Le t\u00eb b\u00ebj\u00eb krahasimin nd\u00ebrmjet dy dhembjeve q\u00eb i japin k\u00ebto ikje, se cila \u00ebsht\u00eb m\u00eb e fuqishme: dhembja e ikjes s\u00eb t\u00eb dashurit t\u00eb par\u00eb apo e t\u00eb dytit? Le t\u00eb krahasoj\u00eb k\u00ebto dy k\u00ebnaq\u00ebsi: at\u00eb t\u00eb pendimit dhe t\u00eb kthimit nga Allahu, t\u00eb begatimit me dashurin\u00eb, p\u00ebrmendjen dhe adhurimin e Tij me at\u00eb t\u00eb dh\u00ebnies pas f\u00eblliq\u00ebsirave dhe veprimit t\u00eb gjynaheve. Le t\u00eb krahasoj\u00eb dy k\u00ebnaq\u00ebsit\u00eb: at\u00eb t\u00eb ngadh\u00ebnjimit ndaj gjynahut me at\u00eb t\u00eb ngadh\u00ebnjimit ndaj armikut. Le t\u00eb krahasoj\u00eb dy k\u00ebnaq\u00ebsi t\u00eb tjera: at\u00eb t\u00eb gjynahut me at\u00eb t\u00eb virtytshm\u00ebris\u00eb. Le t\u00eb krahasoj\u00eb dy k\u00ebnaq\u00ebsit\u00eb vijuese: at\u00eb t\u00eb gjynahut me at\u00eb t\u00eb fuqis\u00eb dhe mundjes s\u00eb armikut. Le t\u00eb krahasoj\u00eb dy k\u00ebnaq\u00ebsi t\u00eb tjera: at\u00eb t\u00eb gjynahut me at\u00eb t\u00eb p\u00ebrbuzjes s\u00eb armikut t\u00eb tij duke e kthyer t\u00eb posht\u00ebruar. Le t\u00eb krahasoj\u00eb dy k\u00ebnaq\u00ebsi t\u00eb tjera: lezetin kur b\u00ebn gjynahun me lezetin kur b\u00ebn adhurim, i cili e pengon vet\u00eb gjynahun. Le t\u00eb krahasoj\u00eb mosarritjen e q\u00ebllimit p\u00ebr t\u00eb b\u00ebr\u00eb gjynahun me humbjen e lavd\u00ebrimit q\u00eb ia b\u00ebn Allahu dhe melek\u00ebt, si dhe humbjen e shp\u00ebrblimit nga ana e Allahut.<\/p>\n

Le t\u00eb krahasoj\u00eb g\u00ebzimin e arritjes s\u00eb veprimit t\u00eb gjynahut me at\u00eb t\u00eb g\u00ebzimit t\u00eb braktisjes s\u00eb gjynahut p\u00ebrnj\u00ebher\u00eb p\u00ebr hir t\u00eb Allahut dhe lavdit q\u00eb i jepet atij n\u00eb dynja dhe ahiret. Allahu na ndihmoft\u00eb!\u201d[2]<\/a><\/p>\n

Mendimet jan\u00eb tri llojesh. Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cMendimet dhe p\u00ebshp\u00ebritjet jan\u00eb tri llojesh: prej Allahut, prej shejtanit dhe prej vetes.\u201d[3]<\/a><\/p>\n

N\u00eb nj\u00eb fjalim t\u00eb tijin gjith\u00ebp\u00ebrfshir\u00ebs e t\u00eb vlefsh\u00ebm rreth ndikimit, rrezikut dhe m\u00ebnyr\u00ebs s\u00eb sh\u00ebrimit t\u00eb mendimeve, thot\u00eb: \u201cRregulli i art\u00eb: pik\u00ebnisja e \u00e7do dijeje teorike dhe pune t\u00eb vet\u00ebzgjedhur \u00ebsht\u00eb mendimi dhe ideja. Mendimi i detyron p\u00ebrfytyrimet e ato th\u00ebrrasin n\u00eb d\u00ebshira, t\u00eb cilat k\u00ebrkojn\u00eb t\u00eb kryhet vepra. P\u00ebrs\u00ebritja e vepr\u00ebs jep gatishm\u00ebri p\u00ebr veprim t\u00eb menj\u00ebhersh\u00ebm. Andaj, p\u00ebrmir\u00ebsimi i k\u00ebtyre shkall\u00ebve vjen me p\u00ebrmir\u00ebsimin e mendimeve dhe ideve. Dhe e kund\u00ebrta, prishja e tyre vjen me prishjen e mendimeve dhe ideve.<\/p>\n

Past\u00ebrtia e mendimeve vjen at\u00ebher\u00eb kur njeriu e di se Zoti e sheh dhe i mbik\u00ebqyr mendimet e tij. Past\u00ebrtia vjen kur mendimet jan\u00eb nga lloji q\u00eb Allahu i do dhe \u00ebsht\u00eb i k\u00ebnaqur me to. S\u2019ka dyshim se \u00e7do p\u00ebrmir\u00ebsim vjen vet\u00ebm prej Allahut, \u00e7do udh\u00ebzim buron vet\u00ebm prej Tij, \u00e7do drejtim vjen nga mbar\u00ebsia e Tij, \u00e7do mbrojtje e robit vjen nga mbrojtja e Tij dhe \u00e7do devijim e fatkeq\u00ebsi vjen nga largimi prej Tij. Robi fiton prej mir\u00ebsis\u00eb, udh\u00ebzimit dhe mbar\u00ebsis\u00eb kundruall mendimit t\u00eb tij p\u00ebr argumentet, mir\u00ebsit\u00eb dhe teuhidin e Allahut; e kundruall rrug\u00ebve q\u00eb e njeh Zotin dhe m\u00ebnyrave t\u00eb adhurimit t\u00eb Tij; e kundruall vet\u00ebdijes s\u00eb tij p\u00ebr mbik\u00ebqyrjen hyjnore; dhe kundruall mendimeve, vullnetit dhe ambicieve t\u00eb tij, at\u00ebher\u00eb e sheh se si i vjen turp prej Allahut dhe si e madh\u00ebron At\u00eb, saq\u00eb urren t\u00eb dal\u00eb gj\u00eb e paturpshme prej tij ose t\u2019i vij\u00eb ndonj\u00eb mendim i keq q\u00eb do t\u00eb mundohet me shpirt e me zem\u00ebr ta largoj\u00eb prej vetes.<\/p>\n

Kur Zoti te robi e ka k\u00ebt\u00eb pozit\u00eb, robin Zoti e ngre dhe e afron, e nderon, e dallon dhe e mbron. N\u00eb p\u00ebrputhje me pozit\u00ebn q\u00eb Zoti e ka te robi, aq do t\u2019i largoj\u00eb prej tij f\u00eblliq\u00ebsirat dhe mendimet e k\u00ebqija. Dhe e kund\u00ebrta: sa m\u00eb tep\u00ebr q\u00eb largohet dhe ik\u00ebn prej Zotit, aq m\u00eb tep\u00ebr u afrohet f\u00eblliq\u00ebsirave dhe lig\u00ebsive. Realisht shk\u00ebputet nga t\u00eb gjitha gj\u00ebrat e kompletuara dhe lidhet me t\u00eb gjitha gj\u00ebrat e mang\u00ebta.<\/p>\n

Pra, njeriu b\u00ebhet krijesa m\u00eb e mir\u00eb n\u00ebse i afrohet Zotit t\u00eb vet, i respekton urdhrat dhe u largohet ndalesave t\u00eb Tij, punon me veprat q\u00eb e k\u00ebnaqin Zotin dhe i jep p\u00ebrpar\u00ebsi \u00e7do gj\u00ebje q\u00eb Ai e do para epsheve e tekave t\u00eb tij.<\/p>\n

Njeriu b\u00ebhet krijesa m\u00eb e keqe n\u00ebse largohet prej Zotit dhe zemra e tij s\u2019ka interes t\u00eb l\u00ebviz\u00eb aspak q\u00eb t\u2019i afrohet, ta adhuroj\u00eb e as t\u00eb punoj\u00eb vepra q\u00eb e k\u00ebnaqin Zotin e tij. E, kur njeriu zgjedh t\u2019i afrohet e t\u2019i jap\u00eb p\u00ebrpar\u00ebsi Zotit para epshit t\u00eb tij, ai tashm\u00eb i jep p\u00ebrpar\u00ebsi zemr\u00ebs e jo mendjes, imanit e jo vetes dhe shejtanit, mbar\u00ebsis\u00eb e jo devijimit, udh\u00ebzimit e jo d\u00ebshirave t\u00eb tij. N\u00ebse zgjedh largimin prej Zotit, ai tashm\u00eb i jep p\u00ebrpar\u00ebsi vetes, d\u00ebshirave dhe shejtanit para logjik\u00ebs s\u00eb drejt\u00eb, zemr\u00ebs s\u00eb sh\u00ebndosh\u00eb dhe udh\u00ebzimit t\u00eb Zotit.<\/p>\n

Dihet se njeriu nuk e ka mund\u00ebsin\u00eb t\u2019i zhduk\u00eb e as fuqin\u00eb t\u2019i nd\u00ebrpres\u00eb mendimet, ngase ato i v\u00ebrsulen atij si\u00e7 i v\u00ebrsulet njeriut shpirti i vet. Megjithat\u00eb, fuqia e imanit dhe e mendjes i ndihmojn\u00eb t\u2019i pranoj\u00eb mendimet m\u00eb t\u00eb mira q\u00eb d\u00ebshiron ta shoq\u00ebrojn\u00eb dhe t\u2019i refuzoj\u00eb t\u00eb k\u00ebqijat q\u00eb urren ta shoq\u00ebrojn\u00eb at\u00eb.<\/p>\n

Ebu Hurejra (Allahu qoft\u00eb i k\u00ebnaqur me t\u00eb!) tregon: \u201cDisa sahab\u00eb erdh\u00ebn te Pejgamberi \ufdfa dhe e pyet\u00ebn: \u201cKa raste kur mendja po na shkon p\u00ebr gj\u00ebra q\u00eb jan\u00eb t\u00eb r\u00ebnda, saq\u00eb djegia derisa t\u00eb b\u00ebhemi hi do t\u00eb ishte m\u00eb e dashur p\u00ebr ne sesa t\u2019i thoshim.\u201d<\/p>\n

– Vall\u00eb, k\u00ebshtu qenkeni ndier? – i pyeti Pejgamberi \ufdfa.<\/p>\n

– Po, – than\u00eb ata.<\/p>\n

– Ky \u00ebsht\u00eb imani i kulluar, – tha Pejgamberi \ufdfa.<\/p>\n

Sipas nj\u00eb transmetimi tjet\u00ebr: \u201cFal\u00ebnderimi i takon vet\u00ebm Allahut, i Cili i ktheu kurthet e shejtanit n\u00eb vesvese.\u201d<\/p>\n

Jan\u00eb dy sqarime rreth dometh\u00ebnies s\u00eb hadithit:<\/p>\n

    \n
  1. Refuzimi dhe urrejtja tyre tregon p\u00ebr iman t\u00eb kulluar.<\/li>\n
  2. Prania e vesveseve t\u00eb tilla dhe ngacmimi shejtanit me to \u00ebsht\u00eb tregues p\u00ebr iman t\u00eb kulluar n\u00eb zemr\u00ebn e njeriut. Realisht shejtani i hedh k\u00ebto dyshime n\u00eb zemr\u00ebn e njeriut, q\u00eb t\u2019ia turbulloj\u00eb atij imanin dhe t\u2019ia largoj\u00eb at\u00eb prej zemr\u00ebs.<\/li>\n<\/ol>\n

    Nefsin q\u00eb Allahu e krijoi mund ta ngjasojm\u00eb me mulli t\u00eb rrumbullak\u00ebt dore: sillet pand\u00ebrprer\u00eb dhe bluan \u00e7do gj\u00eb, n\u00ebse vendos kok\u00ebrr ai e bluan at\u00eb, e, n\u00ebse vendos r\u00ebr\u00eb a guralec, ai e bluan po at\u00eb.<\/p>\n

    Mendimet dhe idet\u00eb q\u00eb sillen n\u00eb mendje e shpirt jan\u00eb n\u00eb pozit\u00ebn e kokrr\u00ebs q\u00eb vendoset n\u00eb mulli dore. Mulliri asnj\u00ebher\u00eb nuk mbetet pa pun\u00eb, sepse patjet\u00ebr do t\u00eb vendoset di\u00e7ka n\u00eb t\u00eb p\u00ebr t\u00eb bluar. Ka njer\u00ebz q\u00eb n\u00eb mulli bluajn\u00eb elb dhe prej tij del miell e k\u00ebsisoj i b\u00ebjn\u00eb dobi vetes dhe t\u00eb tjer\u00ebve. Por, shumica bluajn\u00eb r\u00ebr\u00eb, guralec\u00eb dhe fije kashte e, kur vjen koha e gatimit, at\u00ebher\u00eb u qart\u00ebsohet se realisht \u00e7far\u00eb kan\u00eb bluar.<\/p>\n

    Prandaj, ila\u00e7i m\u00eb i dobish\u00ebm \u00ebsht\u00eb t\u00eb angazhosh veten me mendime t\u00eb dobishme e jo me ato q\u00eb nuk kan\u00eb dobi, sepse t\u00eb menduarit n\u00eb gj\u00ebrat e padobishme \u00ebsht\u00eb dera e \u00e7do sherri. Angazhimi me to si zakonisht b\u00ebhet shkak q\u00eb t\u00eb ikin gj\u00ebrat e dobishme dhe t\u00eb merresh me \u00e7\u00ebshtje t\u00eb pavlera. Mendimi, ideja, vullneti dhe ambicia jan\u00eb m\u00eb meritore q\u00eb t\u00eb p\u00ebrmir\u00ebsohen se vetja jote. Ato jan\u00eb realiteti yt, n\u00ebp\u00ebrmjet t\u00eb cilave afrohesh ose largohesh prej Zotit. Lumturia jote e t\u00ebra gjendet n\u00eb afrimin t\u00ebnd tek Ai dhe n\u00eb t\u00eb k\u00ebnaqurit e Tij me ty, sikurse \u00e7do mjerim q\u00eb gjendet n\u00eb largimin t\u00ebnd prej Tij dhe n\u00eb zem\u00ebrimin e Tij ndaj teje. Ai q\u00eb mendimet dhe fushat e t\u00eb menduarit i ka t\u00eb pista, medoemos i till\u00eb do t\u00eb jet\u00eb edhe n\u00eb \u00e7\u00ebshtjet e tjera. Andaj, kujdes q\u00eb shejtani t\u00eb mos mbizot\u00ebroj\u00eb \u00e7erdhen e mendimeve dhe d\u00ebshirave t\u00eb tua, sepse do t\u2019i prish\u00eb ato deri n\u00eb at\u00eb grad\u00eb sa m\u00eb von\u00eb shum\u00eb e v\u00ebshtir\u00eb do t\u00eb jet\u00eb t\u00eb p\u00ebrmir\u00ebsohen. Ai hedh n\u00eb mendjen t\u00ebnde vesvese dhe mendime t\u00eb d\u00ebmshme, nd\u00ebrhyn mes teje dhe mendimit q\u00eb \u00ebsht\u00eb n\u00eb dobin\u00eb t\u00ebnde, e ti vet\u00eb je ai q\u00eb i ke ndihmuar atij kund\u00ebr vetes duke ia mund\u00ebsuar t\u00eb mbizot\u00ebroj\u00eb zemr\u00ebn dhe mendimet e tua.<\/p>\n

    E gjith\u00eb kjo p\u00ebrmir\u00ebsohet n\u00ebse e angazhon mendjen n\u00eb fush\u00ebn e shkencave dhe pik\u00ebpamjeve me m\u00ebsimin e teuhidit dhe t\u00eb drejtave t\u00eb tij; n\u00ebse e angazhon me realitetin e vdekjes dhe asaj q\u00eb vjen m\u00eb pas deri te hyrja n\u00eb Xhenet ose Xhehenem; n\u00ebse e angazhon me zararet q\u00eb i prishin veprat dhe me m\u00ebnyr\u00ebn e mbrojtjes prej tyre; n\u00ebse e angazhon n\u00eb fush\u00ebn e ambicieve dhe virtyteve; n\u00ebse e angazhon me d\u00ebshirat e dobishme dhe e largon nga ato t\u00eb d\u00ebmshmet. Urtar\u00ebt thoshin: \u201cT\u00eb shpresosh tradhtin\u00eb, saq\u00eb e angazhon zemr\u00ebn dhe mendjen me mendimet rreth saj, \u00ebsht\u00eb m\u00eb e d\u00ebmshme p\u00ebr zemr\u00ebn se vet\u00eb tradhtia.\u201d[4]<\/a><\/p>\n

    – Sh\u00ebrimi i mendimeve t\u00eb k\u00ebqija<\/p>\n

      \n
    1. Luftimi i mendimeve<\/li>\n<\/ol>\n

      Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cMendimi duhet luftuar, p\u00ebrndryshe do shnd\u00ebrrohet n\u00eb ide. Ideja duhet luftuar, p\u00ebrndryshe do t\u00eb shnd\u00ebrrohet n\u00eb epsh. Epshi duhet luftuar, p\u00ebrndryshe do t\u00eb shnd\u00ebrrohet n\u00eb vendosm\u00ebri dhe pik\u00ebsynim. N\u00ebse nuk i lufton ato, do t\u00eb shnd\u00ebrrohen n\u00eb veprim, e, n\u00ebse vepra nuk m\u00ebnjanohet, ajo shnd\u00ebrrohet n\u00eb shprehi, e cila m\u00eb von\u00eb do t\u00eb jet\u00eb shum\u00eb e v\u00ebshtir\u00eb ta largosh.\u201d[5]<\/a><\/p>\n

      Po ashtu thot\u00eb: \u201c\u00c7dokush e di se p\u00ebrmir\u00ebsimi i mendimeve \u00ebsht\u00eb m\u00eb i leht\u00eb se p\u00ebrmir\u00ebsimi i ideve. P\u00ebrmir\u00ebsimi i ideve \u00ebsht\u00eb m\u00eb i leht\u00eb se p\u00ebrmir\u00ebsimi i d\u00ebshirave. P\u00ebrmir\u00ebsimi i d\u00ebshirave \u00ebsht\u00eb m\u00eb i leht\u00eb se parandalimi q\u00eb t\u00eb shkat\u00ebrrohet vepra. Parandalimi i shkat\u00ebrrimi t\u00eb vepr\u00ebs \u00ebsht\u00eb m\u00eb i leht\u00eb se shk\u00ebputja e shprehive.\u201d[6]<\/a><\/p>\n

        \n
      1. Z\u00ebvend\u00ebsimi i mendimeve t\u00eb k\u00ebqija me mendime t\u00eb mira<\/li>\n<\/ol>\n

        Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cKthimi nga Allahu, t\u00eb qen\u00ebt i sinqert\u00eb me Allahun, t\u00eb menduarit si t\u00eb arrihet dashuria, k\u00ebnaq\u00ebsia dhe mb\u00ebshtetja n\u00eb Allahun gradualisht e pak nga pak i shkrijn\u00eb mendimet e k\u00ebqija derisa t\u00eb mposhten e t\u00eb largohen krejt\u00ebsisht. M\u00eb pas t\u00eb gjitha mendimet, p\u00ebshp\u00ebritjet dhe d\u00ebshirat e tij do t\u00eb jen\u00eb si t\u00eb arrihet dashuria e Allahut, n\u00ebp\u00ebrmjet rrug\u00ebve t\u00eb t\u00eb cilave t\u00eb arrij\u00eb tek Allahu, si t\u00eb arrihet k\u00ebnaq\u00ebsia e Allahut, lutja dhe p\u00ebrmendja e Tij.\u201d[7]<\/a><\/p>\n

        Po ashtu Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cKulmi dhe shtylla e k\u00ebsaj \u00e7\u00ebshtjeje \u00ebsht\u00eb n\u00eb vazhdueshm\u00ebrin\u00eb e meditimit dhe t\u00eb menduarit p\u00ebr shenjat e Allahut derisa t\u00eb mbizot\u00ebrojn\u00eb n\u00eb mendje dhe ta angazhojn\u00eb zemr\u00ebn me to. Kur dometh\u00ebniet e Kuranit e mposhtin zemr\u00ebn n\u00eb vend t\u00eb mendimeve dhe l\u00ebshojn\u00eb rr\u00ebnj\u00eb n\u00eb t\u00eb, at\u00ebher\u00eb ato e marrin pushtetin. K\u00ebsisoj, zemra sundon dhe urdhrat e saj respektohen. Rruga e saj ndri\u00e7ohet dhe rrug\u00ebtimi i saj p\u00ebrmir\u00ebsohet. E gjen t\u00eb rehatshme n\u00eb situatat m\u00eb t\u00eb v\u00ebshtira: \u201cTi i shikon malet e mendon se jan\u00eb t\u00eb pal\u00ebvizshme, por ato do t\u00eb l\u00ebvizin si ret\u00eb. E till\u00eb \u00ebsht\u00eb fuqia e Allahut, i Cili ka p\u00ebrsosur \u00e7do gj\u00eb. Ai di mir\u00eb \u00e7do gj\u00eb q\u00eb b\u00ebni ju.\u201d (Neml, 88)[8]<\/a><\/p>\n

          \n
        1. T\u00eb kapurit p\u00ebr rrug\u00ebn e p\u00ebrqendrimit<\/li>\n<\/ol>\n

          Ibn Kajimi (Allahu e m\u00ebshiroft\u00eb!) thot\u00eb: \u201cEkziston nj\u00eb rregull q\u00eb e p\u00ebrcakton rrug\u00ebn e cila shpie te p\u00ebrqendrimi n\u00eb fe gjat\u00eb rrethanave, shprehjeve dhe veprave t\u00eb ndryshme. Rregulli p\u00ebrb\u00ebhet nga dy gj\u00ebra: mbik\u00ebqyrja e ruajtja e mendimeve dhe t\u00eb qen\u00ebt i kujdessh\u00ebm nga shp\u00ebrfillja tyre dhe t\u00eb k\u00ebnaqurit me to.<\/p>\n

          Bazat e \u00e7do krimi vijn\u00eb pik\u00ebrisht nga mendimet, sepse ato jan\u00eb far\u00eb e mbjell\u00eb nga shejtani dhe nefsi n\u00eb tok\u00ebn e zemr\u00ebs. N\u00ebse gjendet hap\u00ebsir\u00eb q\u00eb t\u00eb mbillen mendimet, at\u00ebher\u00eb shejtani \u00ebsht\u00eb i kujdessh\u00ebm t\u2019i ujit\u00eb ato koh\u00eb pas kohe derisa t\u00eb shnd\u00ebrrohen n\u00eb d\u00ebshira. Vazhdon me ujitjen e tyre derisa ato t\u00eb shnd\u00ebrrohen n\u00eb vendosm\u00ebri. S\u00ebrish vazhdon me ujitjen e tyre derisa ato t\u00eb japin p\u00ebr fryt veprat. S\u2019ka dyshim se largimi i mendimeve \u00ebsht\u00eb m\u00eb i leht\u00eb se largimi i d\u00ebshirave dhe vendosm\u00ebrive. Kur ato t\u00eb shnd\u00ebrrohen n\u00eb d\u00ebshira t\u00eb prera, njeriu e gjen veten t\u00eb paaft\u00eb ose i ngjason t\u00eb paaftit n\u00eb largimin e tyre. N\u00ebse nuk arrin t\u2019i largoj\u00eb p\u00ebrderisa ndikimin e kan\u00eb t\u00eb dob\u00ebt, at\u00ebher\u00eb llogaritet mosp\u00ebrfill\u00ebs, i cili i ngjason atij q\u00eb, kur e sheh gac\u00ebn e zjarrit se ka r\u00ebn\u00eb n\u00eb dru t\u00eb that\u00eb, tregohet i pakujdessh\u00ebm deri n\u00eb momentin kur drut\u00eb nisin t\u00eb ndizen e ai \u00ebsht\u00eb i paaft\u00eb ta fik\u00eb at\u00eb.<\/p>\n

          E po, cila \u00ebsht\u00eb rruga q\u00eb i mbron mendimet? Shkaqet jan\u00eb t\u00eb shumta, nd\u00ebr t\u00eb cilat theksojm\u00eb:<\/p>\n

            \n
          1. Dija e prer\u00eb se Allahu t\u00eb mbik\u00ebqyr, shikon n\u00eb zemr\u00ebn t\u00ebnde dhe n\u00eb detaje i di mendimet e tua.<\/li>\n
          2. Turpi prej Allahut.<\/li>\n
          3. Prej shenjave q\u00eb tregojn\u00eb sa e madh\u00ebron Allahun \u00ebsht\u00eb q\u00eb t\u00eb mos ket\u00eb mendime t\u00eb tilla n\u00eb zemr\u00ebn t\u00ebnde, sepse ajo \u00ebsht\u00eb krijuar p\u00ebr ta njohur dhe dashur At\u00eb.<\/li>\n
          4. Frika jote q\u00eb t\u00eb mos biesh prej syve t\u00eb Allahut p\u00ebr shkak t\u00eb k\u00ebtyre mendimeve.<\/li>\n
          5. T\u2019i jap\u00ebsh p\u00ebrpar\u00ebsi Allahut n\u00eb zemr\u00ebn t\u00ebnde para \u00e7do dashurie tjet\u00ebr.<\/li>\n
          6. T\u00eb kesh frik\u00eb p\u00ebr mendimet e tua se ato do t\u00eb shumohen, gacat e tyre do t\u00eb ndizen dhe do ta djegin n\u00eb zem\u00ebr besimin dhe dashurin\u00eb p\u00ebr Allahun deri n\u00eb at\u00eb grad\u00eb sa do t\u00eb largohen n\u00eb t\u00ebr\u00ebsi pa e ndier fare.<\/li>\n
          7. T\u00eb kuptosh se ato mendime jan\u00eb n\u00eb shkall\u00ebn e kokrr\u00ebs s\u00eb drithit q\u00eb i hidhet zogut si kurth, andaj kuptoje se \u00e7do mendim prej mendimeve t\u00eb tua \u00ebsht\u00eb kok\u00ebrr e vendosur si kurth p\u00ebr t\u00eb r\u00ebn\u00eb n\u00eb prit\u00eb pa e ndier ti fare.<\/li>\n
          8. T\u00eb kuptosh se n\u00eb thelb ato mendime t\u00eb k\u00ebqija nuk bashkohen me mendimet e imanit, dashuris\u00eb dhe p\u00ebruljes. P\u00ebrkundrazi, bien ndesh me to n\u00eb \u00e7do aspekt. \u00c7doher\u00eb q\u00eb takohen n\u00eb nj\u00eb zem\u00ebr, nj\u00ebra patjet\u00ebr e mposht tjetr\u00ebn, k\u00ebshtu q\u00eb nj\u00ebra q\u00ebndron e tjetra medoemos do t\u00eb dal\u00eb. \u00c7far\u00eb mund t\u00eb supozosh p\u00ebr nj\u00eb zem\u00ebr q\u00eb mendimet e nefsit dhe shejtanit i kan\u00eb mposhtur mendimet e imanit, njohjes dhe dashuris\u00eb derisa i kan\u00eb nxjerr\u00eb prej zemr\u00ebs dhe kan\u00eb z\u00ebn\u00eb vendin e tyre. Sikur zemra t\u00eb kishte gjall\u00ebri, do ta p\u00ebrjetonte k\u00ebt\u00eb dhembje t\u00eb ndryshimit dhe do ta ndiente goditjen.<\/li>\n
          9. T\u00eb kuptoj\u00eb se mendime e k\u00ebqija jan\u00eb det prej atyre deteve iluzionare q\u00eb nuk kan\u00eb bregdet. N\u00ebse zemra zhytet n\u00eb to, p\u00ebrmbyset dhe humbet n\u00eb err\u00ebsir\u00ebn e tyre, saq\u00eb k\u00ebrkon shp\u00ebtim, por nuk gjen dot rrug\u00eb t\u00eb dal\u00eb prej tij. Pra, zemra t\u00eb cil\u00ebn e mundin mendimet \u00ebsht\u00eb larg shp\u00ebtimit. Ajo nd\u00ebshkohet dhe angazhohet me gj\u00ebra q\u00eb nuk i b\u00ebjn\u00eb dobi.<\/li>\n
          10. Ato mendime jan\u00eb lugina e budallenjve dhe shpresa e injorant\u00ebve. Realisht prej tyre njeriu p\u00ebrfiton vet\u00ebm keqardhje dhe posht\u00ebrim. Kur mendimet e mposhtin zemr\u00ebn, aty l\u00ebshojn\u00eb rr\u00ebnj\u00eb vesveset, pronarit t\u00eb zemr\u00ebs i rr\u00ebmbehet pushteti dhe ai nuk ka m\u00eb asnj\u00eb kontroll mbi gjymtyr\u00ebt e tij derisa ato ta fusin n\u00eb rob\u00ebri t\u00eb gjat\u00eb.<\/li>\n<\/ol>\n

            Sikund\u00ebrq\u00eb njihet ky realitet p\u00ebr mendimet shpirt\u00ebrore, po ashtu njihet realiteti p\u00ebr mendimet q\u00eb burojn\u00eb nga besimi n\u00eb Allahun se ato jan\u00eb esenca e \u00e7do t\u00eb mire. V\u00ebrtet, n\u00ebse toka e zemr\u00ebs mbillet me mendimet e imanit, frik\u00ebs p\u00ebr Allahun, dashuris\u00eb, p\u00ebruljes, v\u00ebrtetimin e premtimit dhe shpres\u00ebs n\u00eb shp\u00ebrblimin, m\u00eb pas ajo ujitet her\u00eb pas her\u00eb, pronari i saj e punon dhe kujdeset p\u00ebr t\u00eb, s\u2019ka dyshim se ajo tok\u00eb p\u00ebr fryt jep \u00e7do vep\u00ebr t\u00eb mir\u00eb, e mbush zemr\u00ebn me mir\u00ebsi, i p\u00ebrdor gjymtyr\u00ebt n\u00eb adhurime, pushtetin e zemr\u00ebs e mban n\u00eb dor\u00eb dhe gjymtyr\u00ebt i p\u00ebrqendrohen n\u00eb rrug\u00eb t\u00eb drejt\u00eb.<\/p>\n

            Nj\u00eb grup besimtar\u00ebsh, kur u bind\u00ebn me k\u00ebt\u00eb realitet, u angazhuan q\u00eb t\u00eb ruhen nga mendimet e k\u00ebqija dhe t\u2019i mbjellin mendimet e mira. K\u00ebsisoj, kjo u b\u00eb rrug\u00ebtim i tyre dhe pjesa kryesore e veprave t\u00eb tyre.<\/p>\n

            E gjith\u00eb kjo pronarit t\u00eb zemr\u00ebs i b\u00ebn dobi me dy kushte:<\/p>\n

            Kushti i par\u00eb: Gjat\u00eb rrug\u00ebtimit nuk duhet t\u00eb braktis\u00eb asnj\u00eb obligim e sunet.<\/p>\n

            Kushti dyt\u00eb: Q\u00ebllimi kryesor i tij nuk duhet t\u00eb jet\u00eb vet\u00ebm ruajtja nga mendimet e k\u00ebqija, sepse p\u00ebr ta plot\u00ebsuar q\u00ebllimin, ato duhet t\u00eb z\u00ebvend\u00ebsohen me mendimet e imanit, dashuris\u00eb, p\u00ebruljes, mb\u00ebshtetjes dhe frik\u00ebs prej Allahut. Prandaj, nj\u00ebher\u00eb e zbraz zemr\u00ebn prej mendimeve t\u00eb liga e m\u00eb pas e mbush me mendimet e mira. P\u00ebrndryshe, n\u00ebse ndodh q\u00eb zbrazja dhe mbushja e zemr\u00ebs t\u00eb b\u00ebhet n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, i gjith\u00eb procesi do t\u00eb d\u00ebshtoj\u00eb. Patjet\u00ebr duhet pasur kujdes t\u00eb ve\u00e7ant\u00eb.\u201d[9]<\/a><\/p>\n

              \n
            1. Mbjellja n\u00eb shpirt e vet\u00ebdijes p\u00ebr mbik\u00ebqyrjen hyjnore<\/li>\n<\/ol>\n

              Mos harro q\u00eb n\u00eb \u00e7do koh\u00eb dhe situat\u00eb t\u00eb k\u00ebrkosh ndihm\u00eb prej Allahut \u201ct\u00eb Gjallit, t\u00eb P\u00ebrjetshmit, q\u00eb p\u00ebr shkak t\u00eb p\u00ebrsosuris\u00eb s\u00eb Jet\u00ebs dhe P\u00ebrjet\u00ebsis\u00eb s\u00eb Tij, At\u00eb nuk e kaplon as dremitja, as gjumi! Sunduesit t\u00eb qiejve dhe Tok\u00ebs, q\u00eb p\u00ebr shkak t\u00eb p\u00ebrsosuris\u00eb s\u00eb Dijes s\u00eb Tij, Ai di \u00e7do gj\u00eb, t\u00eb dukshmen dhe t\u00eb padukshmen p\u00ebr krijesat e Tij. S\u2019ka gjeth q\u00eb bie n\u00eb tok\u00eb pa dijen e Tij. Nuk l\u00ebviz asnj\u00eb th\u00ebrrmij\u00eb atomi pa lejen e Tij. Ai di \u00e7ka ka n\u00eb brend\u00ebsin\u00eb e zemr\u00ebs, ku as melek\u00ebt e Tij nuk mund t\u00eb arrijn\u00eb deri aty. Ai di se \u00e7far\u00eb do t\u00eb ndodh\u00eb me k\u00ebt\u00eb zem\u00ebr n\u00eb t\u00eb ardhmen, q\u00eb as vet\u00eb zemra at\u00eb nuk e di. Ai \u00ebsht\u00eb el Besir (q\u00eb sheh \u00e7do gj\u00eb), q\u00eb p\u00ebr shkak t\u00eb p\u00ebrsosuris\u00eb n\u00eb shikimin e Tij sheh \u00e7do holl\u00ebsi n\u00eb krijimtarin\u00eb e krijes\u00ebs m\u00eb t\u00eb im\u00ebt, i sheh organet e saj, mishin, gjakun, trurin dhe en\u00ebn e gjakut t\u00eb saj. E sheh zvarritjen e saj n\u00eb tok\u00ebn shk\u00ebmbore n\u00eb err\u00ebsir\u00ebn e nat\u00ebs. Sheh \u00e7do gj\u00eb posht\u00eb p\u00ebrbrenda shtat\u00eb kat tokave ashtu si\u00e7 sheh \u00e7do gj\u00eb lart p\u00ebrbrenda shtat\u00eb kat qiejve. Ai \u00ebsht\u00eb es Semi\u00eb (q\u00eb d\u00ebgjon \u00e7do gj\u00eb), q\u00eb e d\u00ebgjon nj\u00ebjt\u00eb fjal\u00ebn e th\u00ebn\u00eb me z\u00eb t\u00eb lart\u00eb dhe at\u00eb t\u00eb th\u00ebn\u00eb me z\u00eb t\u00eb ul\u00ebt. Atij nuk i ik\u00ebn asgj\u00eb!\u201d[10]<\/a><\/p>\n

              [1]<\/a> \u201cDau ve Devau\u201d, Ibn Kajimi (1\/107).<\/p>\n

              [2]<\/a> \u201cEt Tibjan fi Eksam el Kuran\u201d (1\/267).<\/p>\n

              [3]<\/a> \u201cIgathetu el Lehfan\u201d (1\/122).<\/p>\n

              [4]<\/a> \u201cEl Fevaid\u201d (1\/173).<\/p>\n

              [5]<\/a> \u201cEl Fevaid\u201d (1\/31).<\/p>\n

              [6]<\/a> \u201cEl Fevaid\u201d (1\/175).<\/p>\n

              [7]<\/a> \u201cBedaiu el Fevaid\u201d (2\/466).<\/p>\n

              [8]<\/a> \u201cRisaletu Tebukije\u201d (f. 62).<\/p>\n

              [9]<\/a> \u201cTariku el Hixhretejni\u201d (f. 274).<\/p>\n

              [10]<\/a> \u201cTariku el Hixhretejni\u201d (f. 211).<\/p>\n

               <\/p>\n

              Muhamed el Munexhidi<\/p>\n

              Nga arabishtja: Irfan Jahiu<\/p>\n

              (Pjes\u00eb nga libri i p\u00ebrkthyer n\u00eb gjuh\u00eb shqipe \u201cBETEJA ME EPSHET\u201d)<\/p>\n","protected":false},"excerpt":{"rendered":"

              KUND\u00cbRSHTOJE MENDIMIN Prania \u00a0e mendimit t\u00eb keq n\u00eb zem\u00ebr \u00ebsht\u00eb rrezik. Kur robi nuk i kund\u00ebrshton e u jep hap\u00ebsir\u00eb mendimeve t\u00eb k\u00ebqija, ato zhvillohen n\u00eb ide, m\u00eb von\u00eb n\u00eb d\u00ebshir\u00eb e vullnet, q\u00eb, n\u00eb fund, kalojn\u00eb n\u00eb k\u00ebmb\u00ebngulje dhe n\u00eb konkretizim t\u00eb haramit. Andaj, duhet t\u2019u ruhemi mendimeve t\u00eb k\u00ebqija dhe t\u00eb mos q\u00ebndrojm\u00eb […]<\/p>\n","protected":false},"author":4,"featured_media":8135,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,4,22,6,67],"tags":[],"class_list":["post-8134","post","type-post","status-publish","format-standard","has-post-thumbnail","category-c95-ahlak","category-c86-akide","category-c82-artikuj","category-c96-davet","category-te-zgjedhura"],"_links":{"self":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/8134","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=8134"}],"version-history":[{"count":1,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/8134\/revisions"}],"predecessor-version":[{"id":8136,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/posts\/8134\/revisions\/8136"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=\/wp\/v2\/media\/8135"}],"wp:attachment":[{"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=8134"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=8134"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shkollaislame.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=8134"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}