Hazret Mirza Ghulam Ahmedi, Mesihu i Premtuar a.s.<\/sup> duke e komentuar k\u00ebt\u00eb ajet, thot\u00eb:<\/p>\n \u201cZoti \u00ebsht\u00eb drita e qiejve dhe e tok\u00ebs<\/strong>, dometh\u00ebn\u00eb \u00e7do shk\u00eblqim q\u00eb shihet n\u00eb lart\u00ebsi e n\u00eb ult\u00ebsi, qoft\u00eb n\u00eb shpirtrat apo n\u00eb trupat, qoft\u00eb personale apo e dhuruar, qoft\u00eb e hapur apo e fshehur, qoft\u00eb mendore apo fizike, \u00ebsht\u00eb dhunti q\u00eb buron prej bekimit t\u00eb Tij.<\/p>\n Kjo tregon se bekimi i p\u00ebrgjithsh\u00ebm i Zotit t\u00eb bot\u00ebve p\u00ebrfshin \u00e7do gj\u00eb dhe se asnj\u00eb gj\u00eb nuk \u00ebsht\u00eb jasht\u00eb tij. Ai \u00ebsht\u00eb burimi i t\u00eb gjitha bekimeve; shkaku i t\u00eb gjitha shkaqeve t\u00eb shk\u00eblqesis\u00eb; fillimi i t\u00eb gjitha m\u00ebshirave; Qenia e Tij \u00ebsht\u00eb mbajt\u00ebsi i t\u00eb gjith\u00eb gjith\u00ebsis\u00eb; q\u00ebndrueshm\u00ebria e \u00e7do ulje-ngritjeje; \u00ebsht\u00eb Ai q\u00eb nxori \u00e7do gj\u00eb nga err\u00ebsira e hi\u00e7it duke i dh\u00ebn\u00eb petkun e ekzistenc\u00ebs; p\u00ebrve\u00e7 Atij asnj\u00eb qenie tjet\u00ebr nuk \u00ebsht\u00eb e p\u00ebrhershme dhe e q\u00ebndrueshme, ose q\u00eb nuk p\u00ebrfitohet nga Ai. Madje Toka dhe qiejt, njer\u00ebzit dhe kafsh\u00ebt, gur\u00ebt dhe bim\u00ebt, shpirtrat dhe trupat, t\u00eb gjith\u00eb q\u00ebndrojn\u00eb vet\u00ebm p\u00ebrmes bekimit t\u00eb Tij.<\/p>\n Ky \u00ebsht\u00eb bekimi i Tij i p\u00ebrgjithsh\u00ebm, q\u00eb \u00ebsht\u00eb p\u00ebrmendur n\u00eb ajetin \u201cAllahu \u00ebsht\u00eb drita e qiejve dhe e tok\u00ebs\u201d<\/em>. Pik\u00ebrisht ky bekim ka rrethuar \u00e7do gj\u00eb n\u00eb at\u00eb m\u00ebnyr\u00eb q\u00eb \u00e7do gj\u00eb p\u00ebrfiton nga ai, pa b\u00ebr\u00eb asnj\u00eb p\u00ebrpjekje.<\/p>\n Por, karshi k\u00ebtij bekimi \u00ebsht\u00eb edhe nj\u00eb bekim i ve\u00e7ant\u00eb, i cili \u00ebsht\u00eb i kusht\u00ebzuar nga shum\u00eb gj\u00ebra dhe q\u00eb u jepet vet\u00ebm atyre, t\u00eb cil\u00ebt jan\u00eb t\u00eb aft\u00eb t\u00eb p\u00ebrfitojn\u00eb nga ai dhe ata jan\u00eb profet\u00ebt, m\u00eb t\u00eb p\u00ebrsosurit nga njer\u00ebzit. Nd\u00ebrsa nd\u00ebr profet\u00ebt, ai q\u00eb p\u00ebrfitoi m\u00eb s\u00eb shumti nga ky bekim \u00ebsht\u00eb m\u00eb i larti, m\u00eb madh\u00ebshtori, mbledh\u00ebsi i t\u00eb gjitha bekimeve i zgjedhuri, Hazret Muhammeds.a.v.s.<\/sup>.<\/p>\n Kjo bekueshm\u00ebri e Zotit ngaq\u00eb \u00ebsht\u00eb nj\u00eb realitet shum\u00eb i fsheht\u00eb dhe \u00ebsht\u00eb nj\u00eb nd\u00ebr urt\u00ebsit\u00eb sekrete t\u00eb Tij, andaj, i Madh\u00ebrishmi m\u00eb s\u00eb pari njoftoi p\u00ebr bekimin e p\u00ebrgjithsh\u00ebm q\u00eb \u00ebsht\u00eb krejt\u00ebsisht i hapur dhe pastaj p\u00ebr t\u00eb treguar gjendjen e bekimit t\u00eb Tij t\u00eb ve\u00e7ant\u00eb, mori shembullin e drit\u00ebs s\u00eb Hazret Profetit Muhammed, Vul\u00ebs s\u00eb profet\u00ebve s.a.v.s.<\/sup>, si\u00e7 thot\u00eb:<\/p>\n K\u00ebt\u00eb e p\u00ebrmendi si shembull, q\u00eb t\u00eb b\u00ebnte sa m\u00eb t\u00eb qart\u00eb nj\u00eb \u00e7\u00ebshtje e cila \u00ebsht\u00eb shum\u00eb e thell\u00eb. Dihet se kuptimet e thella n\u00ebse shpjegohen me simbole t\u00eb dukshme, at\u00ebher\u00eb ato mund t\u2019i kuptoj\u00eb edhe ai q\u00eb i kap gj\u00ebrat me v\u00ebshtir\u00ebsi.<\/p>\n Kamare n\u00eb mur. P\u00ebrdoret p\u00ebr t\u00eb vendosur llamb\u00eb ose gj\u00ebra t\u00eb tjera.<\/p><\/div>\n P\u00ebrkthimi i pjes\u00ebs tjet\u00ebr t\u00eb ajetit \u00ebsht\u00eb: shembulli i drit\u00ebs s\u00eb Tij<\/strong> (e cila personifikohet n\u00eb qenien e Profetit Muhammed s.a.v.s.<\/sup>) \u00ebsht\u00eb si nj\u00eb kamare <\/strong>(d.m.th. kraharori i \u00e7ilt\u00ebr i t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s.<\/sup>) n\u00eb t\u00eb cil\u00ebn ka nj\u00eb llamb\u00eb<\/strong> (d.m.th. shpallja e Zotit).<\/p>\n Llamba \u00ebsht\u00eb n\u00eb nj\u00eb qelq q\u00eb \u00ebsht\u00eb shum\u00eb i past\u00ebr<\/em> (d.m.th. n\u00eb zemr\u00ebn e past\u00ebr e t\u00eb shenjt\u00eb t\u00eb Hazret Profetit Muhammed s.a.v.s.<\/sup>, e cila i p\u00ebrngjan nj\u00eb kristali t\u00eb past\u00ebr, pasi gjendet larg \u00e7do shtremb\u00ebrie dhe papast\u00ebrtie dhe q\u00eb nuk mban asnj\u00eb lidhje tjet\u00ebr p\u00ebrve\u00e7 lidhjes s\u00eb Zotit).<\/p>\n Kristali \u00ebsht\u00eb aq i past\u00ebr saq\u00eb sikur t\u00eb jet\u00eb nj\u00eb yll i shndritsh\u00ebm q\u00eb shk\u00eblqen madh\u00ebrish\u00ebm n\u00eb horizontin e qiellit dhe q\u00eb quhet \u201ckeukabun durrijjun\u201d<\/strong> (d.m.th. zemra e Hazret Vul\u00ebs s\u00eb profet\u00ebve \u00ebsht\u00eb aq e past\u00ebr dhe e \u00e7ilt\u00ebr, saq\u00eb shk\u00eblqen si nj\u00eb yll i shndritsh\u00ebm dhe p\u00ebr shkak t\u00eb drit\u00ebs s\u00eb tij t\u00eb brendshme, llamburit nga t\u00eb gjitha an\u00ebt).<\/p>\n Llamba \u00ebsht\u00eb ndezur nga pema e bekuar e ullirit<\/strong> (d.m.th. me vajin e ullirit). (Pema e bekuar e ullirit simbolizon qenien e bekuar t\u00eb Muhammedit, e cila p\u00ebr shkak se ka arritur p\u00ebrsosurin\u00eb, \u00ebsht\u00eb p\u00ebrmbledhje e lloj-lloj bekimesh, mbar\u00ebsia e tij nuk \u00ebsht\u00eb e kufizuar me ndonj\u00eb drejtim, vend apo koh\u00eb, madje ajo \u00ebsht\u00eb p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit dhe nuk do t\u00eb shuhet kurr\u00eb).<\/p>\n Pema e bekuar nuk \u00ebsht\u00eb as lindore e as per\u00ebndimore<\/strong> (d.m.th. natyrshm\u00ebria e past\u00ebr e Muhammedit nuk ka as tepri e as pak\u00ebsim, por \u00ebsht\u00eb shum\u00eb e baraspeshuar dhe shum\u00eb e drejt\u00eb nd\u00ebr t\u00eb gjitha krijesat). Nd\u00ebrsa n\u00eb pohimin q\u00eb ajo llamb\u00eb e shpalljes \u00ebsht\u00eb ndezur nga vaji i pem\u00ebs s\u00eb bekuar, vaji simbolizon mendjen e mpreht\u00eb dhe t\u00eb ndritur t\u00eb Muhammedit me gjith\u00eb moralet e tij t\u00eb larta, t\u00eb cilat burojn\u00eb nga mendja e tij e p\u00ebrsosur dhe e past\u00ebr. Llamba e shpalljes \u00ebsht\u00eb ndezur p\u00ebrmes bukurive t\u00eb Muhammedit do t\u00eb thot\u00eb, shpallja i ka bekuar bukurit\u00eb e p\u00ebrsosura t\u00eb tij dhe ai u b\u00eb receptor i shpalljes.<\/p>\n Gjithashtu, ajo ka edhe kuptimin q\u00eb, shpallja ka ardhur sipas bukurive t\u00eb Muhammedit dhe sipas baraspeshimit t\u00eb natyrshm\u00ebris\u00eb s\u00eb tij. Realisht, \u00e7do profet merr shpalljen sipas natyrshm\u00ebris\u00eb s\u00eb vet. P\u00ebr shembull, n\u00eb natyrshm\u00ebrin\u00eb e Hazret Musait a.s.<\/sup> kishte ndjenj\u00eb t\u00eb zjarrt\u00eb e zem\u00ebrim. K\u00ebshtu, Tevrati<\/em> erdhi si nj\u00eb sheriat \u201ci flakt\u00eb\u201d dhe i ashp\u00ebr. Nd\u00ebrsa n\u00eb natyrshm\u00ebrin\u00eb e Hazret Isait a.s.<\/sup> kishte but\u00ebsi dhe falje, ashtu jan\u00eb edhe m\u00ebsimet e Ungjijve. Por, natyrshm\u00ebria e Hazret Muhammedit s.a.v.s. ka qen\u00eb tejet e q\u00ebndrueshme, e cila nuk tregonte but\u00ebsi vend e pa vend, por as nuk ishte anuar nga ashp\u00ebrsia apo zem\u00ebrimi, madje ishte shum\u00eb e urt\u00eb dhe \u00e7do veti e saj shfaqej n\u00eb vendin e n\u00eb koh\u00ebn e duhur. Ndaj, edhe Kurani Fam\u00eblart\u00eb erdhi si nj\u00eb sheriat shum\u00eb i baraspeshuar, madje ai \u00ebsht\u00eb i p\u00ebrsosur n\u00eb p\u00ebrmbledhjen e but\u00ebsis\u00eb e ashp\u00ebrsis\u00eb, m\u00ebshir\u00ebs dhe zem\u00ebrimit.<\/p>\n Pra, n\u00eb k\u00ebt\u00eb ajet Allahu i Madh\u00ebrish\u00ebm tregon se llamba e shpalljes kuranore \u00ebsht\u00eb ndezur nga ajo pem\u00eb e bekuar, e cila nuk \u00ebsht\u00eb as lindore e as per\u00ebndimore, dometh\u00ebn\u00eb sipas natyrshm\u00ebris\u00eb s\u00eb baraspeshuar t\u00eb Muhammedit. Ajo shpallje nuk i p\u00ebrngjan as ashp\u00ebrsis\u00eb s\u00eb Musait e as but\u00ebsis\u00eb s\u00eb Isait, por \u00ebsht\u00eb nj\u00eb p\u00ebrmbledhje e p\u00ebrsosur e t\u00eb dyja vetive.<\/p>\n N\u00eb nj\u00eb vend tjet\u00ebr, p\u00ebr moralet e baraspeshuara t\u00eb Hazret Muhammedit s.a.v.s. q\u00eb buruan nga mendja e tij e kulluar dhe q\u00eb mor\u00ebn drit\u00ebn e shpalljes hyjnore, Kurani Fam\u00eblart\u00eb thot\u00eb:<\/p>\n q\u00eb do t\u00eb thot\u00eb se n\u00eb qenien e t\u00eb D\u00ebrguarit t\u00eb Allahut s.a.v.s. \u00e7do moral \u00ebsht\u00eb aq i lart\u00eb saq\u00eb nuk mund t\u00eb imagjinohet m\u00eb shum\u00eb sesa aq. N\u00eb gjuh\u00ebn arabe fjala edhim<\/em> (madhor apo i lart\u00eb) p\u00ebrdoret at\u00ebher\u00eb kur madh\u00ebshtia e di\u00e7kaje arrin n\u00eb kulm n\u00eb kategorin\u00eb e vet. Dometh\u00ebn\u00eb kur p\u00ebrdoret kjo fjal\u00eb p\u00ebr nj\u00eb pem\u00eb, at\u00ebher\u00eb ajo do t\u00eb thot\u00eb se pema e ka arritur kulmin e madh\u00ebshtis\u00eb s\u00eb llojit t\u00eb vet… Gjithashtu fjala khulk<\/em> q\u00eb ka p\u00ebrdorur Kurani Fam\u00eblart\u00eb n\u00eb k\u00ebt\u00eb ajet… nuk do t\u00eb thot\u00eb vet\u00ebm but\u00ebsia, mir\u00ebsjellja apo p\u00ebrzem\u00ebrsia (si\u00e7 e kuptojn\u00eb shum\u00eb njer\u00ebz k\u00ebt\u00eb fjal\u00eb).<\/p>\n N\u00eb t\u00eb v\u00ebrtet\u00eb jan\u00eb dy fjal\u00eb t\u00eb cilat japin kuptime t\u00eb dyllojshme: khelk<\/em> q\u00eb \u00ebsht\u00eb me zanor\u00ebn e<\/em> dhe khulk<\/em> q\u00eb \u00ebsht\u00eb me u<\/em>. Kur \u00ebsht\u00eb me e (ose a)<\/em>, ajo n\u00ebnkupton pamjen e jashtme q\u00eb Artisti i Madh\u00ebrish\u00ebm ia dha njeriut duke e dalluar at\u00eb nga t\u00eb gjitha kafsh\u00ebt. Nd\u00ebrsa kur ajo \u00ebsht\u00eb me u, at\u00ebher\u00eb n\u00ebnkupton vetit\u00eb dhe cil\u00ebsit\u00eb e brendshme n\u00eb baz\u00eb t\u00eb t\u00eb cilave njeriu dallohet nga kafsh\u00ebt e tjera. Pra, p\u00ebrmbledhja e t\u00eb gjitha vetive njer\u00ebzore, t\u00eb cilat p\u00ebrb\u00ebjn\u00eb dallimin midis njeriut dhe kafsh\u00ebve, quhet khulk<\/em>. Ngaq\u00eb Zoti i Madh\u00ebrish\u00ebm, ndryshe nga kafsh\u00ebt, njeriun e ka b\u00ebr\u00eb me nj\u00eb natyrshm\u00ebri t\u00eb baraspeshuar, i cili i mban n\u00ebn kontroll instinktet e tij, si\u00e7 thot\u00eb n\u00eb Kuranin Fam\u00eblart\u00eb:<\/p>\n K\u00ebshtu q\u00eb, fjala khulk<\/em> n\u00ebse p\u00ebrdoret n\u00eb kuptimin e mir\u00eb t\u00eb fjal\u00ebs, at\u00ebher\u00eb ajo gjithmon\u00eb n\u00ebnkupton vetit\u00eb dhe moralet e larta q\u00eb mund t\u00eb ket\u00eb vet\u00ebm njeriu, p\u00ebr shembull: mendjempreht\u00ebsia, kuptueshm\u00ebria, past\u00ebrtia mendore … past\u00ebrtia trupore e shpirt\u00ebrore, turpi, durimi, t\u00eb jesh i k\u00ebnaqur n\u00eb aq sa ke,… burr\u00ebria, pal\u00ebkundshm\u00ebria, drejt\u00ebsia, besnik\u00ebria, v\u00ebrtet\u00ebsia n\u00eb fjal\u00eb, bujaria ku duhet, sakrifica ku duhet, but\u00ebsia ku duhet, trim\u00ebria ku duhet, kuraja ku duhet, madh\u00ebshtia ku duhet, mikpritja ku duhet, respekti ku duhet, dhembshuria ku duhet, m\u00ebshira ku duhet, frika ndaj Zotit, dashuria ndaj Zotit, animi nga Zoti, etj.<\/p>\n Vaji i asaj peme \u00ebsht\u00eb aq i past\u00ebr, i kulluar dhe i \u00e7uditsh\u00ebm saq\u00eb \u00ebsht\u00eb i gatsh\u00ebm t\u00eb ndizet vet edhe n\u00ebse nuk e prek zjarri<\/strong> (q\u00eb do t\u00eb thot\u00eb se t\u00eb gjitha moralet e larta t\u00eb atij Profeti t\u00eb shenjt\u00eb jan\u00eb kaq t\u00eb p\u00ebrsosura e t\u00eb ndritura, saq\u00eb edhe para se t\u00eb vij\u00eb shpallja e Zotit, ato jan\u00eb t\u00eb gatshme t\u00eb ndritin vet\u00eb).<\/p>\n \u201cNurun ala nur\u201d, \u201cDrit\u00eb mbi drit\u00eb\u201d<\/strong> (q\u00eb do t\u00eb thot\u00eb se qenia e Profetit Muhammed Vul\u00ebs s\u00eb profet\u00ebve s.a.v.s. ishte nj\u00eb p\u00ebrmbledhje dritash. Pastaj nj\u00eb drit\u00eb qiellore si shpallja e Zotit ra mbi dritat e tij, e cila e shnd\u00ebrroi qenien fisnike t\u00eb Vul\u00ebs s\u00eb profet\u00ebve n\u00eb burimin e t\u00eb gjitha dritave. K\u00ebtu Zoti na tregoi edhe filozofin\u00eb e drit\u00ebs hyjnore se ajo bie atje ku ka drit\u00eb, e jo n\u00eb err\u00ebsir\u00eb. Sepse duhet t\u00eb kesh ngjashm\u00ebri me t\u00eb q\u00eb t\u00eb bekohesh, kurse err\u00ebsira s\u2019ka aspak ngjashm\u00ebri me drit\u00ebn. Zoti i Urt\u00eb nuk b\u00ebn ndonj\u00eb pun\u00eb pa marr parasysh k\u00ebt\u00eb ngjashm\u00ebri.<\/p>\n Pra, praktika e Tij \u00ebsht\u00eb se Ai bekon me drit\u00ebn e Tij vet\u00ebm at\u00eb q\u00eb ka ndopak drit\u00eb, duke e b\u00ebr\u00eb at\u00eb m\u00eb t\u00eb ndritur se p\u00ebrpara, nd\u00ebrsa ai q\u00eb nuk ka drit\u00eb, atij nuk i jep asgj\u00eb. Vet\u00ebm ai gjen drit\u00ebn e diellit q\u00eb ka drit\u00eb n\u00eb sy, nd\u00ebrsa ai q\u00eb nuk ka drit\u00eb n\u00eb sy, as nga dielli nuk gjen drit\u00eb. Pra, n\u00ebse ke pak drit\u00eb n\u00eb natyrshm\u00ebrin\u00eb t\u00ebnde, edhe drit\u00ebn tjet\u00ebr do ta gjesh po aq…<\/p>\n T\u00eb gjith\u00eb profet\u00ebt jan\u00eb ata njer\u00ebz madhor\u00eb, t\u00eb cil\u00ebve p\u00ebr shkak t\u00eb natyrshm\u00ebris\u00eb s\u00eb tyre t\u00eb past\u00ebr, iu dhurua drita shpirt\u00ebrore dhe ata u b\u00ebn\u00eb drit\u00eb e plot\u00eb. N\u00eb k\u00ebt\u00eb kuptim, Kurani Fam\u00eblart\u00eb Hazret Profetin Muhammed s.a.v.s. e quan drit\u00eb (nur)<\/em> dhe diell i ndritur<\/em> (siraxhen munira)<\/em>, si\u00e7 thot\u00eb:<\/p>\n dhe<\/p>\n Pra, drita e shpalljes iu dha vet\u00ebm profet\u00ebve, sepse kushti i asaj drite \u00ebsht\u00eb p\u00ebrsosm\u00ebria e natyrshm\u00ebris\u00eb.<\/p>\n N\u00eb k\u00ebt\u00eb ajet, Allahu i Madh\u00ebrish\u00ebm hedh posht\u00eb iden\u00eb e atyre t\u00eb cil\u00ebt nga padituria thon\u00eb se perceptimi i drit\u00ebs hyjnore nuk kusht\u00ebzohet nga p\u00ebrsosm\u00ebria e njeriut. N\u00ebse ata do t\u00eb mendonin sinqerisht, do t\u00eb kuptonin se ideja e tyre \u00ebsht\u00eb krejt\u00ebsisht kund\u00ebr ligjit t\u00eb Zotit. Por ata vazhdojn\u00eb t\u00eb q\u00ebndrojn\u00eb n\u00eb k\u00ebt\u00eb ide.<\/p>\n Edhe t\u00eb krishter\u00ebt e mohojn\u00eb pranin\u00eb e drit\u00ebs s\u00eb brendshme si kusht p\u00ebr t\u00eb fituar drit\u00ebn e shenjt\u00eb, madje thon\u00eb se njeriu le t\u00eb jet\u00eb budalla e jo i urt\u00eb, ose n\u00eb vend t\u00eb jet\u00eb trim, le t\u00eb jet\u00eb fare frikacak, ose n\u00eb vend t\u00eb jet\u00eb bujar t\u00eb jet\u00eb kurnac i madh dhe t\u00eb jet\u00eb materialist i skajsh\u00ebm, vjedh\u00ebs, i paturpsh\u00ebm, epshkredhur, lakmitar e t\u2019i mungojn\u00eb t\u00eb gjitha cil\u00ebsit\u00eb e mira, prap\u00eb se prap\u00eb, sipas t\u00eb krishter\u00ebve ai mund t\u00eb b\u00ebhet profet. Madje ata thon\u00eb se p\u00ebrve\u00e7 Jezusit, gjith\u00eb profet\u00ebt e tjer\u00eb kan\u00eb qen\u00eb m\u00ebkatar\u00eb dhe u mungonin vetit\u00eb e shenjta, edhe pse ata besojn\u00eb se kan\u00eb qen\u00eb profet\u00eb dhe librat e tyre kan\u00eb qen\u00eb t\u00eb shenjt\u00eb. \u00c7udi me t\u00eb krishter\u00ebt, \u00e7far\u00eb filozofie \u201ct\u00eb mir\u00eb\u201d paskan\u00eb dh\u00ebn\u00eb p\u00ebr zbritjen e shpalljes hyjnore!<\/p>\n Realisht, ata q\u00eb besojn\u00eb n\u00eb nj\u00eb filozofi t\u00eb till\u00eb dhe e duan at\u00eb, medoemos vet\u00eb jen\u00eb t\u00eb gjendur n\u00eb err\u00ebsir\u00eb. P\u00ebrndryshe, kushti i pranis\u00eb s\u00eb drit\u00ebs s\u00eb brendshme p\u00ebr ta fituar drit\u00ebn hyjnore \u00ebsht\u00eb i paz\u00ebvend\u00ebsuesh\u00ebm q\u00eb mund ta kuptoj\u00eb edhe nj\u00eb njeri i thjesht\u00eb. Por \u00e7far\u00eb mund t\u00eb b\u00ebjm\u00eb p\u00ebr ata q\u00eb nuk p\u00ebrdorin logjik\u00ebn, t\u00eb cil\u00ebt e urrejn\u00eb drit\u00ebn dhe e duan err\u00ebsir\u00ebn dhe si lakuriqi i nat\u00ebs, syt\u00eb e tyre mprehen gjat\u00eb nat\u00ebs por n\u00eb drit\u00ebn e diellit verbohen).<\/p>\n Allahu udh\u00ebzon drejt drit\u00ebs s\u00eb Tij<\/strong> (d.m.th. drejt Kuranit Fam\u00eblart\u00eb) k\u00eb t\u00eb doj\u00eb dhe paraqet shembujt p\u00ebr njer\u00ebzit dhe Ai \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm p\u00ebr \u00e7do gj\u00eb.<\/strong> (Kjo do t\u00eb thot\u00eb se udh\u00ebzimi i v\u00ebrtet\u00eb \u00ebsht\u00eb nj\u00eb dhurat\u00eb prej Zotit dhe i jepet vet\u00ebm atij q\u00eb \u00ebsht\u00eb i bekuar nga Ai, e jo \u00e7dokujt. Edhe pse Zoti i p\u00ebrmend realitetet me shembuj t\u00eb qart\u00eb n\u00eb m\u00ebnyr\u00eb q\u00eb njer\u00ebzit t\u2019i kuptojn\u00eb, por Ai \u00ebsht\u00eb n\u00eb dijeni t\u00eb plot\u00eb q\u00eb kush do ta p\u00ebrqafoj\u00eb t\u00eb v\u00ebrtet\u00ebn duke p\u00ebrfituar nga shembujt e Tij.<\/p>\n K\u00ebshtu q\u00eb, n\u00eb k\u00ebt\u00eb shembull, Zoti i Madh\u00ebrish\u00ebm tregoi se zemra e Profetit Muhammed s.a.v.s. \u00ebsht\u00eb si nj\u00eb kristal i past\u00ebr n\u00eb t\u00eb cilin s\u2019ka asnj\u00eb grim\u00eb papast\u00ebrtie. Kjo \u00ebsht\u00eb drita e zemr\u00ebs. Gjithashtu, p\u00ebr mendjempreht\u00ebsin\u00eb dhe t\u00eb gjitha moralet e larta t\u00eb tij dha shembullin e nj\u00eb vaji t\u00eb bekuar q\u00eb i furnizon llamb\u00ebs ndri\u00e7im t\u00eb mjaftuesh\u00ebm. Kjo \u00ebsht\u00eb drita e mendjes… Pastaj tha se erdhi nj\u00eb drit\u00eb tjet\u00ebr mbi k\u00ebto drita, e cila \u00ebsht\u00eb drita e shpalljes dhe k\u00ebto p\u00ebrmbledhje dritash jan\u00eb b\u00ebr\u00eb udh\u00ebzim p\u00ebr njer\u00ebzit. Kjo \u00ebsht\u00eb filozofia e receptimit t\u00eb shpalljes n\u00eb praktik\u00ebn e Zotit. Nga kjo del e qart\u00eb se derisa drita e zemr\u00ebs dhe ajo e mendjes nuk p\u00ebrsosen, njeriu nuk mund t\u00eb marr\u00eb shpalljen e Zotit dhe se p\u00ebrsosm\u00ebria e k\u00ebtyre dritave gjendet te shum\u00eb pak njer\u00ebz, rrjedhimisht edhe shpalljet i Zotit merr pakkush, e jo gjithkush\u201d.<\/p>\n Marr\u00eb nga \u201cRruhani Khezain\u201d v\u00ebll. 1, \u201cBerahin-e-Ahmedia\u201d v\u00ebll. 3 f. 191 \u2013 198, fusnota; [1]<\/a> En-Nur 24:36 Kat\u00ebr zogjt\u00eb e Ibrahimit a.s. – Komentim i Kuranit<\/a><\/p><\/blockquote>\n![\"drite](\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2018\/11\/kurani-024-036-drite-mbi-drite.png\")
Allahu \u00ebsht\u00eb drita e qiejve dhe e tok\u00ebs. Shembulli i drit\u00ebs s\u00eb Tij \u00ebsht\u00eb si nj\u00eb kamare, n\u00eb t\u00eb cil\u00ebn ka nj\u00eb llamb\u00eb. Llamba \u00ebsht\u00eb n\u00eb qelq. Qelqi \u00ebsht\u00eb si nj\u00eb yll i shndritsh\u00ebm; ajo (llamb\u00eb) ndizet nga pema e bekuar e ullirit, as lindore e as per\u00ebndimore, vaji i saj ka mund\u00ebsi t\u00eb ndizet vet\u00eb, qoft\u00eb pa e prekur zjarri. Drit\u00eb mbi drit\u00eb. Allahu udh\u00ebzon drejt drit\u00ebs s\u00eb Tij k\u00eb t\u00eb doj\u00eb. Allahu jep shembujt p\u00ebr njer\u00ebzit. Allahu \u00ebsht\u00eb i Gjith\u00ebdijsh\u00ebm p\u00ebr \u00e7do gj\u00eb.[1]<\/a><\/strong><\/p><\/blockquote>\nDrita e p\u00ebrgjithshme<\/h2>\n
Drita e ve\u00e7ant\u00eb<\/h2>\n
Shembulli i drit\u00ebs s\u00eb Tij \u00ebsht\u00eb si nj\u00eb kamare n\u00eb t\u00eb cil\u00ebn ka nj\u00eb llamb\u00eb<\/h2>\n
![\"drite](\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2018\/11\/kamare-drite-mbi-drite-266x300.jpg\")
Llamba, qelqi dhe ylli i shndritsh\u00ebm<\/h2>\n
Pema e bekuar e ullirit<\/h2>\n
“khulk” dhe “khelk”<\/h2>\n
![\"drite](\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2018\/11\/kurani-68-05.png\")
\u201cO i D\u00ebrguar, me t\u00eb v\u00ebrtet\u00eb ti gjendesh mbi nj\u00eb moral madhor\u201d, (Kurani Fam\u00eblart\u00eb 68:5)<\/p><\/blockquote>\n![\"drite](\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2018\/11\/kurani-95-05.png\")
\u201cN\u00eb t\u00eb v\u00ebrtet\u00eb, Ne e kemi krijuar njeriun n\u00eb trajt\u00ebn m\u00eb t\u00eb p\u00ebrkryer\u201d[2]<\/a>.<\/p><\/blockquote>\nDrit\u00eb mbi drit\u00eb<\/h2>\n
![\"drite](\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2018\/11\/kurani-05-16.png\")
\u201cSigurisht prej Zotit ju ka ardhur nj\u00eb drit\u00eb dhe nj\u00eb lib\u00ebr i hapur\u201d[3]<\/a><\/p><\/blockquote>\n![\"drite](\"https:\/\/www.ahmadiyya-islam.org\/al\/wp-content\/uploads\/sites\/3\/2018\/11\/kurani-33-47.png\")
\u201cMuhammedin e d\u00ebrguam si thirr\u00ebs drejt Zotit me lejen e Tij dhe si diell i ndritur\u201d[4]<\/a>.<\/p><\/blockquote>\n
\nP\u00ebrktheu nga origjinali n\u00eb shqip: Samad Ahmed Ghori<\/a>
\nSh\u00ebnim: N\u00ebntitujt i jan\u00eb vendosur nga redaksia p\u00ebr leht\u00ebsin\u00eb e lexuesve.<\/p>\n
\n
\n[2]<\/a> Et-Tin 95:5
\n[3]<\/a> El-Majdeh 5:16
\n[4]<\/a> El-Ahzab 33:47<\/p>\n