{"id":11098,"date":"2020-06-18T13:13:50","date_gmt":"2020-06-18T13:13:50","guid":{"rendered":"https:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=11098"},"modified":"2021-03-03T13:19:02","modified_gmt":"2021-03-03T13:19:02","slug":"llojet-e-komunikimit-me-zotin-vahji-keshfi-endrra","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/llojet-e-komunikimit-me-zotin-vahji-keshfi-endrra\/","title":{"rendered":"Llojet e komunikimit me Allahun e Madh\u00ebrish\u00ebm"},"content":{"rendered":"

Allahu i Madh\u00ebrish\u00ebm n\u00eb Kuranin Fam\u00eblart\u00eb thot\u00eb:<\/p>\n

\"vahjiNuk \u00ebsht\u00eb e mundur p\u00ebr nj\u00eb njeri q\u00eb t\u2019i flas\u00eb Allahut, p\u00ebrve\u00e7se me an\u00eb t\u00eb shpalljes (vahjit<\/em>) ose mbrapa nj\u00eb perdeje, ose atij t’i d\u00ebrgohet (prej Zotit) nj\u00eb i d\u00ebrguar (mesazhier), i cili t’i shpall\u00eb atij me urdhrin e Tij p\u00ebr \u00e7far\u00eb t\u00eb doj\u00eb Ai. Sigurisht, Ai \u00ebsht\u00eb shum\u00eb i Lart\u00eb, shum\u00eb i Urt\u00eb.<\/strong> (Esh-Shura 42:52)<\/p><\/blockquote>\n

Komunikimi me Zotin b\u00ebhet n\u00eb tri m\u00ebnyra<\/h2>\n

\u201cP\u00ebrpara se ta shpjegojm\u00eb k\u00ebt\u00eb ajet, ne edhe praktikisht shohim vet\u00ebm tri rrug\u00eb t\u00eb komunikimit me Zotin e Madh\u00ebrish\u00ebm dhe nuk ka ndonj\u00eb t\u00eb kat\u00ebrt dhe ato jan\u00eb:<\/p>\n

    \n
  1. \u00ebndrra,<\/li>\n
  2. keshfi<\/em> [vizioni]<\/li>\n
  3. vahji<\/em> [shpallja] …<\/li>\n<\/ol>\n

    Fjal\u00ebt \u201cmbrapa nj\u00eb perdeje\u201d<\/strong> n\u00ebnkuptojn\u00eb \u00ebndrr\u00ebn dhe tregojn\u00eb se k\u00ebt\u00eb p\u00ebrjetim e mbizot\u00ebron gjuha e figurshme, e cila i ngjan perdes. E till\u00eb \u00ebsht\u00eb \u00ebndrra.<\/p>\n

    Fjal\u00ebt \u201ci d\u00ebrgohet ndonj\u00eb i d\u00ebrguar\u201d<\/strong> n\u00ebnkuptojn\u00eb keshfin<\/em> [vizionin]. Po n\u00eb vizion gjendet edhe sh\u00ebmb\u00ebllimi i t\u00eb d\u00ebrguarit [engj\u00ebllit]. Edhe vizioni n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb nj\u00eb zinxhir sh\u00ebmb\u00ebllimesh.\u201d<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 260; Gazeta Al-Hakam, 10 tetor 1906, f. 10)<\/p>\n

    \u201cKomunikimi me Zotin ka tri lloje: Vahji, \u00ebndrra dhe vizioni. Vahji \u00ebsht\u00eb ai q\u00eb zbret pa ndonj\u00eb medium n\u00eb zemr\u00ebn e past\u00ebr t\u00eb Profetit. Ky komunikim \u00ebsht\u00eb m\u00eb i qarti dhe m\u00eb drit\u00ebploti. Mund t\u00eb japim shembullin e Hafiz sahibit q\u00eb \u00ebsht\u00eb ulur k\u00ebtu mes nesh, i cili nuk shikon dot me sy, por ai nuk gabon aspak n\u00eb d\u00ebgjimin e bised\u00ebs son\u00eb dhe ai nuk ka asnj\u00eb dyshim q\u00eb z\u00ebri q\u00eb d\u00ebgjon nuk \u00ebsht\u00eb i tjet\u00ebrkujt, ndon\u00ebse nuk na sheh me syt\u00eb e tij fizik\u00eb.<\/p>\n

    Lloji i dyt\u00eb i komunikimit me Zotin \u00ebsht\u00eb \u00ebndrra dhe ajo vjen me ngjyra dhe kompleksitet. \u00cbndrra ka n\u00ebnkuptime dhe figurshm\u00ebri. Si\u00e7 i D\u00ebrguari i Allahut s.a.v.s. nj\u00eb her\u00eb pa dy byzylyk\u00eb n\u00eb t\u00eb dyja duart e tij t\u00eb bekuara, ose nj\u00eb her\u00eb tjet\u00ebr pa q\u00eb duart m\u00eb t\u00eb gjata ishin t\u00eb nj\u00ebr\u00ebs prej bashk\u00ebshorteve t\u00eb tij, ose pa lop\u00ebn etj.. Ky lloj komunikimi k\u00ebrkon interpretim.<\/p>\n

    Lloji i tret\u00eb i komunikimit me Zotin \u00ebsht\u00eb keshfi<\/em> dhe ai b\u00ebhet n\u00eb form\u00eb sh\u00ebmb\u00ebllimesh, qoft\u00eb n\u00eb pamjen e Xhibrailit a.s. ose t\u00eb ndonj\u00eb engj\u00eblli tjet\u00ebr ose t\u00eb di\u00e7kaje tjet\u00ebr. … Andaj, p\u00ebrve\u00e7 k\u00ebtyre tri metodave t\u00eb komunikimit me Zotin, nuk p\u00ebrmendet ndonj\u00eb metod\u00eb tjet\u00ebr n\u00eb ajetin: \u201cNuk \u00ebsht\u00eb e mundur p\u00ebr nj\u00eb njeri q\u00eb t\u2019i flas\u00eb Allahut, p\u00ebrve\u00e7se me an\u00eb t\u00eb shpalljes (vahjit<\/em>) ose mbrapa nj\u00eb perdeje, ose atij t’i d\u00ebrgohet nj\u00eb i d\u00ebrguar (mesazhier)<\/strong>\u201d.\u201d<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 260-261; Gazeta Al-Hakam, 24 mars 1901, f. 6)<\/p>\n

    Vahji<\/em> dhe ilham<\/em> jan\u00eb sinonime<\/h2>\n

    \u201cFjal\u00ebt vahji<\/em> dhe ilham,<\/em> komentuesit shpesh i quajn\u00eb sinonime. K\u00ebshtu kuptohet edhe nga shum\u00eb hadithe. Shumica e dijetar\u00ebve jan\u00eb t\u00eb nj\u00eb mendimi se ilhami<\/em> dhe vahji<\/em> jan\u00eb sinonime dhe k\u00ebshtu e ka p\u00ebrdorur edhe Profeti Muhammed s.a.v.s., prandaj nuk na lejohet t\u00eb shkojm\u00eb kund\u00ebr k\u00ebsaj. …<\/p>\n

    N\u00eb shkenc\u00ebn e sheriatit ka plot fjal\u00eb q\u00eb kan\u00eb kuptime t\u00eb njohura, t\u00eb cilat n\u00ebse do t\u2019i kufizonim me kuptime gjuh\u00ebsore, do t\u00eb gabonim. Mjafton t\u00eb shikoni fjal\u00ebn \u201cvahji\u201d. N\u00eb cilin fjalor gjendet ai kuptim i k\u00ebsaj fjale, n\u00eb baz\u00eb t\u00eb t\u00eb cilit Librat e Zotit cil\u00ebsohen si shpallje e d\u00ebrguar prej Zotit?! Dhe cili fjalor p\u00ebrshkruan at\u00eb p\u00ebrjetim t\u00eb zbritjes s\u00eb vahjit<\/em>, p\u00ebrmes t\u00eb cilit Zoti komunikon me t\u00eb D\u00ebrguarit e Tij dhe atyre u d\u00ebrgon porosit\u00eb e Tij?!\u201d<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 262; Berahin-e-Ahmedia, fusnota e fusnot\u00ebs, f. 220-221)<\/p>\n

    Dallimi mes vahjit<\/em>, keshfit<\/em> dhe \u00ebndrr\u00ebs<\/h2>\n

    \u201cKur lajmi vjen n\u00eb form\u00ebn e nj\u00eb mesazhi zanor, ai quhet vahji<\/em>. Kur vjen n\u00eb form\u00ebn e nj\u00eb pamjeje, quhet keshf<\/em>. … Dhe nganj\u00ebher\u00eb ndodh\u00eb di\u00e7ka e caktuar, t\u00eb cil\u00ebn trupi e ndien, si t\u00eb thuash, Allahu i Madh\u00ebrish\u00ebm zbulon gj\u00ebrat p\u00ebrmes pes\u00eb shqisave t\u00eb njeriut.<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 263; Gazeta Al-Bader, 1 maj 1903)<\/p>\n

    \u201c\u00c7far\u00eb \u00ebsht\u00eb keshfi<\/em>? Ai \u00ebsht\u00eb shkalla m\u00eb e lart\u00eb dhe m\u00eb e p\u00ebrsosur e \u00ebndrr\u00ebs. \u00cbndrra \u00ebsht\u00eb gjendja e tij fillestare, kur shqisat fizike nuk luajn\u00eb rol, trupi mbetet i \u00e7aktivizuar dhe veprimtaria e jashtme e shqisave mbetet e ndalur. Por n\u00eb keshf<\/em> shqisat nuk mbeten t\u00eb \u00e7aktivizuara. Njeriu q\u00eb n\u00eb zgjim sheh at\u00eb q\u00eb m\u00eb p\u00ebrpara mund ta shihte vet\u00ebm n\u00eb gjum\u00eb.<\/p>\n

    Keshfi<\/em> \u00ebsht\u00eb ajo gjendje kur njeriun e pushton nj\u00eb dremitje e till\u00eb, n\u00eb t\u00eb cil\u00ebn ai \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr gjith\u00e7ka dhe edhe shqisat i punojn\u00eb dhe \u201cfryn nj\u00eb er\u00eb\u201d e till\u00eb, e cila i mund\u00ebson disa shqisa t\u00eb reja, p\u00ebr t\u00eb par\u00eb pamjet e bot\u00ebs s\u00eb t\u00eb padukshmes. K\u00ebto shqisa i dhurohen n\u00eb forma t\u00eb ndryshme, her\u00eb i jepet shqisa t\u00eb parit, her\u00eb e t\u00eb nuhaturit dhe her\u00eb ajo e t\u00eb d\u00ebgjuarit etj. Si\u00e7 kishte th\u00ebn\u00eb edhe babai i Hazret Jusufit a.s.:<\/p>\n

    \"vahji\u201cUn\u00eb me t\u00eb v\u00ebrtet\u00eb ndiej er\u00ebn e Jusufit, edhe pse ju do t\u00eb m\u00eb quani t\u00eb \u00e7mendur.\u201d <\/strong>(Jusuf 12:95)<\/p><\/blockquote>\n

    Pra, ishin pik\u00ebrisht shqisa t\u00eb reja q\u00eb Zoti n\u00eb at\u00eb moment i kishte dh\u00ebn\u00eb Jakubit a.s. dhe ai arriti t\u00eb m\u00ebsonte se Jusufi ishte i gjall\u00eb dhe s\u00eb shpejti do t\u00eb takohej me t\u00eb. K\u00ebt\u00eb er\u00eb nuk e nuhat\u00ebn dot t\u00eb tjer\u00ebt q\u00eb ishin t\u00eb pranish\u00ebm aty, sepse atyre nuk u ishte dh\u00ebn\u00eb ajo shqis\u00eb q\u00eb i ishte dh\u00ebn\u00eb Jakubit a.s.. Ashtu si\u00e7 nga kallami b\u00ebhet sheqer, nga sheqeri b\u00ebhet sherbet dhe nga sherbeti b\u00ebhen \u00ebmb\u00eblsira t\u00eb ndryshme dhe delikate, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, fenomeni i \u00ebndrr\u00ebs duke u zhvilluar m\u00eb tej, arrin n\u00eb gjendjen e keshfit<\/em> dhe ai quhet i till\u00eb kur b\u00ebhet tejet i qart\u00eb.\u201d<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 263-264; Gazeta Al-Bader, 13 mars 1905, f. 2)<\/p>\n

    Synoni dashurin\u00eb e Zotit dhe jo keshfin<\/em> dhe ilhamin<\/em><\/h2>\n

    Nuk duhet t\u00eb nxitoheni q\u00eb juve patjet\u00ebr t\u2019ju hapen dyert e keshfeve<\/em> dhe t\u00eb ilhameve<\/em>. N\u00ebse nuk vijn\u00eb keshf<\/em> a ilham<\/em> edhe gjat\u00eb gjith\u00eb jet\u00ebs, nuk duhet t\u00eb keni frik\u00eb. N\u00ebse ndieni se ju keni dashurin\u00eb q\u00eb mund t\u00eb ket\u00eb nj\u00eb q\u00eb do dik\u00eb marr\u00ebzisht dhe sinqerisht, at\u00ebher\u00eb, si\u00e7 ky p\u00ebrballon etje dhe uri p\u00ebr hir t\u00eb personit q\u00eb do, duke mos u merakosur as p\u00ebr buk\u00eb, as p\u00ebr uj\u00eb dhe as p\u00ebr veten e vet, n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb, edhe ju t\u00eb p\u00ebrhumbeni n\u00eb dashurin\u00eb ndaj Zotit, aq saq\u00eb t\u00eb mos mbetet qenia juaj [interesi vetjak] n\u00eb mes. Pastaj, duke pasur nj\u00eb lidhje t\u00eb till\u00eb, njeriu edhe sikur t\u00eb vdes\u00eb, \u00ebsht\u00eb fatlum. Ne kemi pun\u00eb me dashurin\u00eb personale t\u00eb Zotit, nuk na interesojn\u00eb keshfet<\/em> apo ilhamet<\/em>.<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 268; Gazeta Al-Hakam, 17 mars 1903, f. 3)<\/p>\n

    Mendimi q\u00eb lind n\u00eb zem\u00ebr, nuk \u00ebsht\u00eb komunikim i mir\u00ebfillt\u00eb me Zotin<\/h2>\n

    Duhet ditur q\u00eb k\u00ebtu shpallje nuk do t\u00eb thot\u00eb ndonj\u00eb inspirim q\u00eb i vjen n\u00eb zem\u00ebr njeriut ose ndonj\u00eb fjal\u00eb q\u00eb i vjen n\u00eb mendje gjat\u00eb t\u00eb menduarit p\u00ebr nj\u00eb \u00e7\u00ebshtje t\u00eb caktuar. Si p\u00ebr shembull, kur nj\u00eb poet p\u00ebrpiqet t\u00eb thur\u00eb vargje, ose shkruan nj\u00eb strof\u00eb dhe mendon p\u00ebr strof\u00ebn tjet\u00ebr, ajo i vjen n\u00eb zem\u00ebr. Ky frym\u00ebzim n\u00eb zem\u00ebr nuk \u00ebsht\u00eb shpallje, por \u00ebsht\u00eb rrjedhoj\u00eb e mendimit q\u00eb vjen sipas ligjit t\u00eb natyr\u00ebs q\u00eb ka caktuar Zoti.<\/p>\n

    \u00c7dokush q\u00eb mendon p\u00ebr gj\u00ebra t\u00eb mira ose p\u00ebr gj\u00ebra t\u00eb k\u00ebqija, i hyn n\u00eb zem\u00ebr di\u00e7ka n\u00eb var\u00ebsi t\u00eb k\u00ebrkimit t\u00eb tij. N\u00ebse nj\u00eb njeri i drejt\u00eb q\u00eb punon p\u00ebr nj\u00eb kauz\u00eb t\u00eb drejt\u00eb dhe nj\u00eb tjet\u00ebr i lig, keqb\u00ebr\u00ebs, q\u00eb punon p\u00ebr t\u00eb p\u00ebrhapur g\u00ebnjeshtr\u00ebn, shkruajn\u00eb p\u00ebr t\u00eb mb\u00ebshtetur secili kauzat e tyre, q\u00eb t\u00eb dy do t\u00eb arrijn\u00eb t\u00eb shkruajn\u00eb di\u00e7ka. Madje, nuk duhet t\u00eb \u00e7uditemi n\u00ebse i ligu p\u00ebrmes mjesht\u00ebris\u00eb s\u00eb vet arrin ta mb\u00ebshtes\u00eb g\u00ebnjeshtr\u00ebn n\u00eb vargjet e tij edhe m\u00eb fort sesa i drejti. K\u00ebshtu q\u00eb, n\u00ebse i themi shpallje asaj q\u00eb lind n\u00eb zem\u00ebr, do t\u00eb na duhet t\u00eb quajm\u00eb marr\u00ebs t\u00eb shpalljes prej Zotit edhe nj\u00eb keqb\u00ebr\u00ebs q\u00eb lufton me pen\u00ebn e tij kund\u00ebr s\u00eb v\u00ebrtet\u00ebs.<\/p>\n

    Ka plot n\u00eb bot\u00eb q\u00eb shkruajn\u00eb romane me nj\u00eb stil q\u00eb t\u00eb magjeps dhe me nj\u00eb tem\u00eb q\u00eb t\u00eb zbret rrjedhsh\u00ebm n\u00eb zem\u00ebr, por q\u00eb mund t\u00eb jen\u00eb thjesht trillime dhe t\u00ebr\u00ebsisht t\u00eb pav\u00ebrteta. A mund t\u2019i quajm\u00eb edhe ato si shpallje?! Madje, n\u00ebse shpallja \u00ebsht\u00eb vet\u00ebm di\u00e7ka q\u00eb lind n\u00eb zem\u00ebr, nganj\u00ebher\u00eb edhe nj\u00eb vjedh\u00ebs do t\u00eb cil\u00ebsohej si marr\u00ebs i shpalljes, sepse sajon plane nga m\u00eb dredharaket p\u00ebr t\u00eb vjedhur e p\u00ebr t\u00eb vrar\u00eb njer\u00ebz t\u00eb pafajsh\u00ebm. T\u00eb gjitha k\u00ebto prap\u00ebsi, vall\u00eb, a mund t\u2019i quanim si shpallje?! Kurrsesi jo. Di\u00e7ka t\u00eb till\u00eb e quajn\u00eb shpallje vet\u00ebm ata q\u00eb deri m\u00eb tani nuk e kan\u00eb njohur aspak Zotin e V\u00ebrtet\u00eb, i cili me komunikimin e Tij t\u00eb ve\u00e7ant\u00eb qet\u00ebson zemrat dhe u jep t\u00eb paditurve dijet Hyjnore.<\/p>\n

    \u00c7far\u00eb \u00ebsht\u00eb shpallja? \u00cbsht\u00eb komunikim dhe bised\u00eb e gjall\u00eb dhe e fuqishme e Zotit t\u00eb Shenjt\u00eb dhe t\u00eb Plotfuqish\u00ebm me nj\u00eb rob t\u00eb Tij t\u00eb zgjedhur ose me at\u00eb, t\u00eb cilin Ai d\u00ebshiron ta zgjedh\u00eb. Kur kjo bised\u00eb dhe ky komunikim zhvillohet me nj\u00eb vijim\u00ebsi t\u00eb qart\u00eb, ku t\u00eb mos ket\u00eb asnj\u00eb p\u00ebrzierje t\u00eb err\u00ebt t\u00eb mendimeve t\u00eb k\u00ebqija dhe as fjal\u00eb t\u00eb pamjaftueshme e t\u00eb pakuptimta, por t\u00eb jet\u00eb nj\u00eb bised\u00eb e k\u00ebnaqshme, plot urt\u00ebsi dhe plot madh\u00ebshti, at\u00ebher\u00eb ky \u00ebsht\u00eb komunikim i Zotit, me t\u00eb cilin Zoti d\u00ebshiron t\u2019i siguroj\u00eb qet\u00ebsi robit t\u00eb Tij dhe t\u00eb manifestohet p\u00ebrpara tij.<\/p>\n

    (\u201cFilozofia e m\u00ebsimeve t\u00eb Islamit\u201d, Tiran\u00eb, 2019, f. 202-203)<\/p>\n

    Komunikimi me Zotin, a \u00ebsht\u00eb kund\u00ebr logjik\u00ebs?<\/h2>\n

    Logjika e njeriut n\u00ebse nuk ngre veten mbi nj\u00eb realitet q\u00eb \u00ebsht\u00eb i provuar, at\u00ebher\u00eb ky realitet nuk hidhet posht\u00eb vet\u00ebm p\u00ebr arsye se logjika nuk e ka kuptuar dot at\u00eb. N\u00eb bot\u00eb ka plot dukuri qoft\u00eb n\u00eb qeniet e gjalla, qoft\u00eb n\u00eb qeniet jo t\u00eb gjalla, qoft\u00eb te kafsh\u00ebt apo te njer\u00ebzit, t\u00eb cilat p\u00ebrvoja nejr\u00ebzore i v\u00ebrteton, por ato i kap\u00ebrcejn\u00eb kufijt\u00eb e logjik\u00ebs. Logjika e that\u00eb nuk i rrok dot dhe nuk zbulon dot realitetin e tyre.<\/p>\n

    N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb \u00ebsht\u00eb edhe vahji<\/em> q\u00eb zbret prej Zotit t\u00eb Madh\u00ebrish\u00ebm dhe q\u00eb u p\u00ebr\u00e7on zemrave t\u00eb pastra ato dije, t\u00eb cilat nuk mund t\u00eb arrihen me forcat njer\u00ebzore. Fundja, edhe logjika nuk \u00ebsht\u00eb gj\u00eb tjet\u00ebr ve\u00e7se vler\u00ebsimi dhe raporti q\u00eb krijohet me realitetet e provuara, at\u00ebher\u00eb un\u00eb them se vahji<\/em> qiellor \u00ebsht\u00eb nj\u00eb realitet i provuar, i cili p\u00ebrmban nj\u00eb forc\u00eb mrekullib\u00ebr\u00ebse dhe dije t\u00eb s\u00eb padukshmes dhe un\u00eb marr p\u00ebrgjegj\u00ebsi p\u00ebr ta provuar k\u00ebt\u00eb gj\u00eb.<\/p>\n

    (Komentim i Kuranit, v\u00ebll. 7, f. 265; \u201cAina Kamalat-e-Islam\u201d fusnota, f. 238-239)<\/p>\n

    LEXONI: Pse shohim \u00ebndrra t\u00eb v\u00ebrteta? Pse disa \u00ebndrra nuk u dalin \u00ebnd\u00ebrrshikuesve?<\/strong><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

    Kurani tregon tri llojet e komunikimit me Allahun. Cilat jan\u00eb ato? \u00c7far\u00eb jan\u00eb vahji dhe keshfi? \u00c7far\u00eb \u00ebsht\u00eb \u00ebndrra? M\u00ebsoni p\u00ebrgjigjet n\u00eb drit\u00ebn e Kuranit t\u00eb Shenjt\u00eb<\/p>\n","protected":false},"featured_media":11101,"template":"","tags":[603,503,602],"authors":[455],"content_source":[],"class_list":["post-11098","articles","type-articles","status-publish","has-post-thumbnail","hentry","tag-hazret-jakubi-a-s","tag-hazret-jusufi-a-s","tag-surja-42-esh-shura","topics-allahu-i-madherishem","topics-komentimi-i-kuranit","topics-komunikimi-me-allahun","topics-shpallja-hyjnore","article-cat-thenie-te-mesihut-te-premtuar-a-s","authors-hazret-mirza-ghulam-ahmed"],"acf":[],"yoast_head":"\nLlojet e komunikimit me Allahun e Madh\u00ebrish\u00ebm<\/title>\n<meta name=\"description\" content=\"Kurani tregon tri llojet e komunikimit me Allahun. 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