{"id":13844,"date":"2017-07-23T23:09:54","date_gmt":"2017-07-23T22:09:54","guid":{"rendered":"http:\/\/www.fjala.info\/?p=13844"},"modified":"2017-11-10T01:18:58","modified_gmt":"2017-11-10T01:18:58","slug":"monografi-letrare-me-karakter-gjitheperfshires","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/monografi-letrare-me-karakter-gjitheperfshires\/","title":{"rendered":"MONOGRAFI LETRARE ME KARAKTER GJITH\u00cbP\u00cbRFSHIR\u00cbS"},"content":{"rendered":"

(Isak Ahmeti: Bibla n\u00eb let\u00ebrsin\u00eb shqiptare, Gazeta “Rilindja”, Prishtin\u00eb, 1999<\/em>)<\/p>\n

Vehbi Miftari<\/strong><\/p>\n

Libri m\u00eb i ri i poetit dhe studiuesit \u00ebsht\u00eb nj\u00eb studim gjith\u00ebp\u00ebefshir\u00ebs, i cili, si\u00e7 e thot\u00eb edhe vet\u00eb autori n\u00eb hyrje t\u00eb tij, m\u00ebton q\u00eb t\u00eb d\u00ebshmoj\u00eb se Bibla, Libri i librave, kjo vep\u00ebr kapitale dhe thesar kulturor me vler\u00eb t\u00eb p\u00ebrhershme p\u00ebr mbar\u00eb njer\u00ebzimin, ka qen\u00eb e pranishme, n\u00eb nj\u00eb m\u00ebnyr\u00eb ose tjet\u00ebr, te iliro-shqiptar\u00ebt, p\u00ebrkat\u00ebsisht n\u00eb let\u00ebrsin\u00eb dhe kultur\u00ebn e tyre, gjat\u00eb nj\u00ebzet shekujve, me \u00e7ka d\u00ebshmohet procesi i hersh\u00ebm i inkuadrimit t\u00eb let\u00ebrsis\u00eb son\u00eb n\u00eb rrjedhat dhe ritmin e let\u00ebrsis\u00eb dhe t\u00eb kultur\u00ebs evropiane.<\/p>\n

Nisur nga ky orientim i autorit dhe nga m\u00ebnyra e zb\u00ebrthimit t\u00eb materies q\u00eb merret p\u00ebr studim, dy jan\u00eb orientimet baz\u00eb mbi t\u00eb cilat duhet t\u00eb nd\u00ebrtohet v\u00ebshtrimi kritik p\u00ebr k\u00ebt\u00eb vep\u00ebr studimore t\u00eb Isak Ahmetit. S\u00eb pari, kjo vep\u00ebr d\u00ebshmon n\u00eb m\u00ebnyr\u00eb argumentuese se Bibla, si vep\u00ebr kapitale dhe p\u00ebr kultur\u00ebn evropiane n\u00eb p\u00ebrgjith\u00ebsi, ka sh\u00ebnuar ashtu si n\u00eb t\u00eb gjitha gjuh\u00ebt dhe let\u00ebrsit\u00eb e popujve t\u00eb tjer\u00eb evropian\u00eb, fillimin e formimit t\u00eb gjuh\u00ebs letrare dhe fillimin e let\u00ebrsis\u00eb komb\u00ebtare dhe, s\u00eb dyti, se let\u00ebrsia shqiptare, si pjes\u00eb e kultur\u00ebs s\u00eb popullit shqiptar, \u00ebsht\u00eb zhvilluar krahas let\u00ebrsive t\u00eb tjera evropiane, prandaj i p\u00ebrket po atij trungu letrar dhe pse jo, edhe atij kulturor.<\/p>\n

Duke qen\u00eb se k\u00ebto dy orientime studimore autori i zb\u00ebrthen n\u00eb rrafsh t\u00eb diakronis\u00eb s\u00eb p\u00ebrmbajtjes dhe t\u00eb hulumtimit shkencor studimor, vepra “Bibla n\u00eb ket\u00ebrsin\u00eb shqiptare” vjen e b\u00ebhet edhe brum\u00eb i ardhur i nj\u00eb teme letrare shqiptare, me t\u00eb cil\u00ebn, me sa dim\u00eb, deri sot \u00ebsht\u00eb marr\u00eb konkretisht vet\u00ebm studiuesi Sabri Hamiti. S’do mend se n\u00eb studimet e historis\u00eb s\u00eb let\u00ebrsis\u00eb shqipe, ka pasur dhe ka q\u00ebndrime t\u00eb ndryshme p\u00ebr sa i p\u00ebrket kategorizimit t\u00eb temave q\u00eb e d\u00ebshmojn\u00eb p\u00ebrmbajtjen e k\u00ebsaj let\u00ebrsie, kurse Sabri Hamitit i takon merita q\u00eb i pari n\u00eb studimet tona letrare e heton k\u00ebt\u00eb fenomen dhe e bart\u00eb at\u00eb n\u00eb t\u00ebr\u00ebsin\u00eb tematike q\u00eb e p\u00ebrshkon let\u00ebrsin\u00eb shqipe. Nd\u00ebrsa autorit t\u00eb k\u00ebtij studimi i takon merita pse i pari merret me v\u00ebshtrimin e saj n\u00eb diakronin\u00eb e rrjedh\u00ebs letrare te ne.<\/p>\n

Tradita letrare shqipe dhe Bibla<\/strong><\/p>\n

Studimin e tij, I. Ahmeti e fillon me nj\u00eb v\u00ebshtrim kronologjik mbi vazhdueshm\u00ebrin\u00eb e pranis\u00eb s\u00eb Bibl\u00ebs n\u00eb kultur\u00ebn dhe tradit\u00ebn, e pask\u00ebtaj edhe n\u00eb let\u00ebrsin\u00eb shqipe, e cila, sipas autorit, nis, ndon\u00ebse n\u00eb gjuh\u00ebn latine, at\u00ebher\u00eb gjuh\u00eb universale e civilizimit evropian, me dy emra kulmor\u00eb edhe n\u00eb let\u00ebrsin\u00eb evropiane: Jeronimi nga Stridoni i Dalmacis\u00eb dhe Niket\u00eb Dardani nga Remesiana e Dardanis\u00eb, q\u00eb kishin deklaruar vet\u00eb origjin\u00ebn e tyre ilire. Sh\u00ebn Jeronimi pati th\u00ebn\u00eb: Miserere mihi Domine, quia Dalmata sum (M\u00eb m\u00ebshiro, o Zot, sepse jam dalmatin), p\u00ebr t\u00eb vazhduar me Buzukun, Budin, Bogdanin… deri te Kadare, i cili, n\u00eb versionin m\u00eb t\u00eb ri t\u00eb K\u00ebshtjell\u00ebs, at\u00eb e parqet jo m\u00eb si nj\u00eb fortes\u00eb t\u00eb zakonshme, por si nj\u00eb k\u00ebshtjhell\u00eb t\u00eb krishter\u00eb, me kish\u00ebz\u00ebn, k\u00ebmbonaren dhe kryqin si shenj\u00eb ngadh\u00ebnjimi.<\/p>\n

Pra, Isak Ahmeti zhvillimin e let\u00ebrsis\u00eb shqipe e lidh\u00eb ngusht\u00eb jo vet\u00ebm me tradit\u00ebn kishtare iliro-shqiptare, po edhe me historin\u00eb e p\u00ebrkthimeve t\u00eb teksteve biblike. Duke u nisur nga ky konstatim, autori nxjerr edhe konstatimin tjet\u00ebr, q\u00eb i shp\u00ebrfill konstatimet e m\u00ebhershme, edhe t\u00eb studiuesve shqiptar\u00eb, sipas t\u00eb cil\u00ebve nuk ekziston let\u00ebrsi kishtare. Jo vet\u00ebm q\u00eb ka let\u00ebrsi t\u00eb till\u00eb, por ajo i ka edhe p\u00ebrfaq\u00ebsuesit e saj: Sh\u00ebn Ambrozin, Sh\u00ebn Jeronimin, Sh\u00ebn Augustinin, Sh\u00ebn Tomain etj., pa t\u00eb cil\u00ebt nuk mund t\u00eb paramendohet asnj\u00eb histori e let\u00ebrsis\u00eb bot\u00ebrore, thot\u00eb autori. N\u00eb historin\u00eb e let\u00ebrsis\u00eb bot\u00ebrore tashm\u00eb kan\u00eb hyr\u00eb termat nga kjo let\u00ebrsi, si: drama kishtare, drama liturgjike, himni kishtar, shkrimtar\u00ebt kishtar\u00eb, etj., terma k\u00ebta q\u00eb, gradualisht, kan\u00eb hyr\u00eb edhe n\u00eb let\u00ebrsin\u00eb ton\u00eb, prandaj, sot nuk mund t\u00eb flitet p\u00ebr nj\u00eb ndikim t\u00eb k\u00ebsaj let\u00ebrsie n\u00eb let\u00ebrsin\u00eb shqipe, por p\u00ebr nj\u00eb let\u00ebrsi t\u00eb t\u00ebr\u00eb kishtare, fillimet e s\u00eb cil\u00ebs, sipas k\u00ebtij autori, i gjejm\u00eb te Sh\u00ebn Jetonimi dhe te Sh\u00ebn Niket\u00eb Dardani.<\/p>\n

Let\u00ebrsia e kodit biblik<\/strong><\/p>\n

Pra Sh\u00ebn Jeronimi dhe Sh\u00ebn Niket\u00eb Dardani, krijuesit shqiptar\u00eb, kush m\u00eb pak e kush m\u00eb shum\u00eb, inkorporojn\u00eb temat biblike-filozofike n\u00eb veprimtarin\u00eb e tyre letrare, duke e ruajtur k\u00ebshtu, krahas porosis\u00eb mesiane, edhe karakterin per\u00ebndimor t\u00eb kultur\u00ebs dhe t\u00eb let\u00ebrsis\u00eb shqipe. \u00cbsht\u00eb mjaft interesant konstatimi i autorit se, let\u00ebrsia jon\u00eb e vjet\u00ebr, p\u00ebr disa shekuj me radh\u00eb, \u00ebsht\u00eb mb\u00ebshtetur n\u00eb kodin biblik, nj\u00ebher\u00eb si p\u00ebrshkrim e tejshkrim i tij, e m\u00eb von\u00eb edhe si p\u00ebrngjasim me t\u00eb, duke filluar prej “Mesharit” t\u00eb Gjon Buzukut, i cili \u00ebsht\u00eb vler\u00ebsuar si sintez\u00eb vlerash komb\u00ebtare, p\u00ebr t\u00eb vazhduar pastaj me Budin, poezit\u00eb e t\u00eb cilit jan\u00eb Doktrin\u00eb filozofike-biblike e komb\u00ebtare n\u00eb vargje, me Pjet\u00ebr Bogdanin dhe autor\u00eb t\u00eb tjer\u00eb t\u00eb let\u00ebrsis\u00eb s\u00eb vjet\u00ebr shqipe, t\u00eb cil\u00ebt, secili n\u00eb m\u00ebnyr\u00ebn e vet, i kan\u00eb, ndihmuar karakterizimit t\u00eb k\u00ebsaj let\u00ebrsie si let\u00ebrsi e kodit biblik n\u00eb kuad\u00ebr t\u00eb let\u00ebrsis\u00eb shqipe.<\/p>\n

P\u00ebrmbajtjen bibliko-filozofike, sipas I. Ahmetit, e hasim edhe n\u00eb let\u00ebrsin\u00eb e krijuar prej arb\u00ebresh\u00ebve t\u00eb Italis\u00eb, t\u00eb cil\u00ebt n\u00eb veprat e tyre, k\u00ebt\u00eb p\u00ebrmbajtje e kan\u00eb pasur p\u00ebr platform\u00eb t\u00eb tyre krijuese. Katekizmi i Lek\u00eb Matr\u00ebng\u00ebs “E mbsuame e krishter\u00eb”, pastaj poezit\u00eb e Nikoll\u00eb Filjes, t\u00eb Nikoll\u00eb Brankatit, t\u00eb Nikoll\u00eb Ket\u00ebs, e sidomos vepra kapitale e Jul Varibob\u00ebs, Gjella e Sh\u00ebn M\u00ebris\u00eb Virgj\u00ebr, e shquajn\u00eb thell\u00eb karakterin biblik-filozofik t\u00eb k\u00ebsaj let\u00ebrsie. Kapitullin p\u00ebr krijuesit arb\u00ebresh\u00eb t\u00eb let\u00ebrsis\u00eb s\u00eb vjet\u00ebr, autori e plot\u00ebson edhe me autor\u00eb t\u00eb Rilindjes Komb\u00ebtare Shqiptare, por q\u00eb krijojn\u00eb n\u00eb k\u00ebt\u00eb am\u00ebz letrare t\u00eb let\u00ebrsis\u00eb shqipe, si: Zef Serembe, Anton Santori, Zef Skiroi dhe Binard Bilota, krijimtaria e t\u00eb cil\u00ebve nuk mund t’i shp\u00ebtoj\u00eb ndikimit t\u00eb Bibl\u00ebs. K\u00ebshtu, p\u00ebr shembull, poezia e p\u00ebrshpirtshme: Zotit, e cila sot e k\u00ebsaj dite mbetet e pashqyrtuar prej kritik\u00ebs son\u00eb, sipas autorit, \u00ebsht\u00eb jo vet\u00ebm nd\u00ebr krijimet m\u00eb t\u00eb mira q\u00eb ka krijuar Zef Serembe, por, nj\u00ebkoh\u00ebsisht, \u00ebsht\u00eb edhe nj\u00eb nd\u00ebr krijimet m\u00eb t\u00eb, mira t\u00eb autor\u00ebve shqiptar\u00eb me motive biblike-filozofike …<\/p>\n

Lavd\u00ebrimi i Krishtit dhe Rilindja<\/strong><\/p>\n

Let\u00ebrsia e Rilindjes, si pjes\u00eb e r\u00ebnd\u00ebsishme e let\u00ebrsis\u00eb shqipe, kur m\u00eb pak e kur m\u00eb shum\u00eb, ka qen\u00eb e ndikuar prej Bibl\u00ebs. K\u00ebshtu, q\u00eb nga Naum Veqilharxhi me emrin e t\u00eb cilit lidhen fillet e Rilindjes n\u00eb Shqip\u00ebri, e deri te Noli, ne do t\u00eb ndeshim pranin\u00eb e Bibl\u00ebs, syzhet\u00eb biblike, figurat m\u00eb markante t\u00eb saj, si\u00e7 jan\u00eb: Hyji, Zoti, Per\u00ebndia, Jezu Krishti, Sh\u00ebn M\u00ebria, Eva, Adami, Kaini, Abeli, etj. Pranin\u00eb e Bibl\u00ebs n\u00eb krijimtarin\u00eb e k\u00ebtyre autor\u00ebve, I. Ahmeti e ndan n\u00eb dy pjes\u00eb: n\u00eb krijimtarin\u00eb e autor\u00ebve si: Pjet\u00ebr Zarishi, Leonardo De Martino, Ndue Bytyqi e ndonj\u00eb tjet\u00ebr dhe t\u00eb autr\u00ebve t\u00eb m\u00ebvonsh\u00ebm si, Naim Frash\u00ebri, \u00c7ajupi, Asdreni, etj.<\/p>\n

Ve\u00e7mas i kushton r\u00ebnd\u00ebsi ndikimit t\u00eb Bibl\u00ebs n\u00eb krijimtarin\u00eb poetike t\u00eb Naim Frash\u00ebrit, t\u00eb vetmit poet mysliman, si\u00e7 do thoshte edhe Sabri Hamiti, q\u00eb i shkruan vjersh\u00eb lavd\u00ebrimi Krishtit, q\u00eb kodifikon bektashizmin me shenja t\u00eb ekumenizmit dhe artikulon d\u00ebshir\u00ebn e v\u00ebrtet\u00eb t\u00eb shqiptar\u00ebve n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb. I. Ahmeti do t’i kushtoj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb jo vet\u00ebm homogjenizimit t\u00eb pranis\u00eb s\u00eb Zotit n\u00eb vepr\u00ebn e tij dhe n\u00eb Bib\u00ebl, por edhe konceptit t\u00eb p\u00ebrgjithsh\u00ebm naimian p\u00ebr Zotin, si krijues t\u00eb gjith\u00ebsis\u00eb. Naimi e p\u00ebrfytyron Zotin si krijues t\u00eb gjith\u00ebsis\u00eb, thot\u00eb autori, sikund\u00ebr p\u00ebrfytyrohet edhe n\u00eb Bib\u00ebl, prandaj, n\u00eb frym\u00ebn e teologjis\u00eb biblike do t\u00eb p\u00ebrgjigjet: Zoti shfaqet i p\u00ebrsosur te njeriu.<\/p>\n

Prej subjektit letrar n\u00eb form\u00eb t\u00eb shkrimit<\/strong><\/p>\n

Bibla ka ushtruar nj\u00eb ndikim t\u00eb jasht\u00ebzakonsh\u00ebm edhe n\u00eb let\u00ebrsin\u00eb shqipe t\u00eb krijuar midis dy luftrave bot\u00ebrore. I. Ahmeti ka hetuar mjaft mir\u00eb se, pik\u00ebrisht n\u00eb k\u00ebt\u00eb periudh\u00eb, p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb let\u00ebrsin\u00eb shqipe t\u00eb shek XX, veprat letrare t\u00eb krijuesve shqiptar\u00eb jo vet\u00ebm e marrin subjektin letrar nga Bibla, por edhe e vendosin at\u00eb q\u00eb n\u00eb titull t\u00eb saj Kjo praktik\u00eb do t\u00eb kultivohet n\u00eb vazhdim\u00ebsi pas k\u00ebsaj periudhe dhe do t\u00eb b\u00ebhet nj\u00eb form\u00eb e zakobshme e shkrimit n\u00eb periudh\u00ebn e m\u00ebvonshme, sidomos n\u00eb let\u00ebrsin\u00eb e sotme shqipe. Vepra: Izraelit\u00eb dhe Filidtin\u00eb, e Nolit, \u00ebsht\u00eb parar\u00ebnd\u00ebse n\u00eb k\u00ebt\u00eb drejtim. Por, jo vet\u00ebm kjo dram\u00eb do t\u00eb mbaj\u00eb vul\u00ebn e shtjellimit biblik n\u00eb krijimtarin\u00eb e Nolit;shum\u00eb poeezi t\u00eb tij do t\u00eb jen\u00eb p\u00ebrsiatje poetike t\u00eb materies biblike. K\u00ebt\u00eb tradit\u00eb shkrimi t\u00eb krijuar prej Nolit do ta p\u00ebrqafojn\u00eb m\u00eb pastaj edhe shum\u00eb krijues t\u00eb m\u00ebvonsh\u00ebm t\u00eb let\u00ebrsis\u00eb shqipe.<\/p>\n

At\u00eb Gjergj Fishta me veprat: Vallja e Parrizit dhe Juda Makabe; Vin\u00e7enc Prenushi me: “Gjeth e lule”, e sidomoa Gje\u00e7ovi me vepr\u00ebn Shp\u00ebrblesi i bot\u00ebs ase Jeta e Jezu Krishtit, pastaj krijimtaria poetike-filozifike e Lasgushit, e E. Haxhiademit, Ndre Zades\u00eb dhe e ndonj\u00eb tjetri, vet\u00ebm sa do ta p\u00ebrforcojn\u00eb edhe m\u00eb tep\u00ebr at\u00eb, do t’i japin nj\u00eb ngjyr\u00eb m\u00eb t\u00eb fort\u00eb ,nj\u00eb shtjellim t\u00eb ri, thell\u00ebsisht letrar argumentit bibliko-letrar q\u00eb marrin n\u00eb shqyrtim. Nj\u00eb studim t\u00eb ve\u00e7ant\u00eb autori i b\u00ebn vepr\u00ebs s\u00eb Gje\u00e7ovit, t\u00eb cil\u00ebn e ka studiuar n\u00eb m\u00ebnyr\u00eb t\u00eb shkoqitur, prej aspekteve t\u00eb ndryshme, p\u00ebr ta quajtur n\u00eb fund “vep\u00ebr t\u00eb pakryer”: “ajo \u00ebsht\u00eb nj\u00eb roman dhe ungjill shqiptar i pakryer”, p\u00ebrfundon ai. \u00cbsht\u00eb poashtu interesant mendimi i I. Ahmetit p\u00ebr poezin\u00eb e Lasgushit, p\u00ebr t\u00eb cil\u00ebn thot\u00eb: Lasgushi, n\u00eb t\u00eb v\u00ebrtet\u00eb, ka trajtuar \u00e7\u00ebshtje t\u00eb thelbit t\u00eb jet\u00ebs s\u00eb njeriut dhe t\u00eb l\u00ebnd\u00ebs, t\u00eb shpirtit dhe t\u00eb frym\u00ebzimit poetik.Dhe p\u00ebrfundon, ashtu si p\u00ebr Naimin: Zoti i Lasgushit \u00ebsht\u00eb Zoti i kristianizmit. Me k\u00ebt\u00eb mendim ai sikur polemizon me S.Hamitin, i cili Zotin e k\u00ebtij autori e nxjerr n\u00eb Vedat.<\/p>\n

Refleksionet biblike dhe refleksionet letrare<\/strong><\/p>\n

I shtyr\u00eb nga orientimet e shtruara n\u00eb fillim t\u00eb k\u00ebtij v\u00ebshtrimi, edhe refleksionet q\u00eb shprehen n\u00eb let\u00ebrsin\u00eb e sotme shqipe i v\u00ebshtron n\u00eb vazhd\u00ebn e r\u00ebnd\u00ebsis\u00eb s\u00eb dyfisht\u00eb:t\u00eb krijimit t\u00eb let\u00ebrsis\u00eb shqipe nbi shtratin e fort\u00eb biblik dhe t\u00eb vazhdim\u00ebsis\u00eb, si\u00e7 thot\u00eb ai, t\u00eb ruajtjes s\u00eb frym\u00ebs evropiane t\u00eb k\u00ebsaj let\u00ebrsie, ndon\u00ebse n\u00eb kushte e rrethana joevropiane. V\u00ebshtrimet q\u00eb i b\u00ebn ai k\u00ebsaj let\u00ebrsie, mbase edhe p\u00ebr shkak t\u00eb p\u00ebrafris\u00eb kohore jan\u00eb shkencore dhe argumentuese, prandaj kemi bindjen se kapitulli mbi krijimtarin\u00eb e autor\u00ebve bashk\u00ebkoh\u00ebs shqiptar\u00eb, sado q\u00eb autori tezat e veta i nxjerr nga krijimtaria e nj\u00eb numri t\u00eb kufizuar krijuesish, \u00ebsht\u00eb m\u00eb komplete, m\u00eb e pasur me argunente. Tashm\u00eb u p\u00ebrmend K\u00ebshtjella e Kadares\u00eb.<\/p>\n

P\u00ebr I. Ahmetin \u00ebsht\u00eb po kaq i r\u00ebnd\u00ebsish\u00ebm edhe fakti se Kadareja d\u00ebshiron q\u00eb t’i tregoj\u00eb njer\u00ebzimit se tragjedia e humbjes s\u00eb krishterimit nga islami, n\u00eb Fush\u00ebn e Kosov\u00ebs, po paralajm\u00ebronte tragjedi t\u00eb reja, duke ndryr\u00eb n\u00eb vete nam\u00ebn, mallkimin, q\u00eb vihet re edhe te toponimi Bjeshk\u00ebt e Nemuna, i cili edhe sot i ndjek ballkanasit po me aq eg\u00ebrsi si edhe 600 e sa vite m\u00eb par\u00eb.<\/p>\n

Krahas Kadares\u00eb, autori shquan edhe veprimtarin\u00eb krijuese t\u00eb Dr. Don Lush Gjergjit, Zejnullah Rrahmanit, Beqir Musliut, Fahredin Gung\u00ebs, Sar\u00eb Gjergjit e t\u00eb ndonj\u00eb tjetri, p\u00ebr t\u00eb ardhur n\u00eb p\u00ebrfundimin, n\u00eb t\u00eb cilin pati ardhur edhe R.Elsie, se: poezia e krijuar n\u00eb Kosov\u00eb ka fituar nj\u00eb ton t\u00eb ri, gjithsesi m\u00eb universal se poezia shqiptare e krijuar n\u00eb Shqip\u00ebri, ku \u00ebsht\u00eb krijuar nj\u00eb let\u00ebrsi thell\u00ebsisht sicialiste e proletare q\u00eb mbeti gjithmon\u00eb n\u00eb hapat e par\u00eb t\u00eb f\u00ebmij\u00ebris\u00eb.<\/p>\n

P\u00ebrfundim<\/strong><\/p>\n

Vepra e Isak Ahmetit, “Bibla n\u00eb let\u00ebrsin\u00eb shqiptare”, i cili, si\u00e7 e ka v\u00ebrejtur edhe Dr. Lush Gjergji, \u00ebsht\u00eb nj\u00eb ndihmes\u00eb e madhe dhe studim burimor i g\u00ebrshetimit t\u00eb elementeve dhe frym\u00ebzimeve biblike n\u00eb let\u00ebrsin\u00eb ton\u00eb. Mir\u00ebpo, ajo \u00ebsht\u00eb e r\u00ebnd\u00ebsishme edhe p\u00ebr arsye tjet\u00ebr: \u00ebsht\u00eb nj\u00eb studim, nd\u00ebr t\u00eb rrall\u00ebt n\u00eb gjuh\u00ebn shqipe, i t\u00ebr\u00ebsish\u00ebm p\u00ebr nj\u00eb aspekt motivor, i cili ka p\u00ebrshkuar krijimtarin\u00eb letrare shqiptare prej fillimeve t\u00eb saj deri m\u00eb sot.<\/p>\n

Pra, “Bibla n\u00eb let\u00ebrsin\u00eb shqiptare” \u00ebsht\u00eb nj\u00eb sintez\u00eb e shkrimeve t\u00eb ndryshme p\u00ebr pranin\u00eb e Bibl\u00ebs n\u00eb let\u00ebrsin\u00eb shqipe, n\u00eb v\u00ebshtrimin diakronik. Bie n\u00eb sy sidomos orientimi i drejt\u00eb i autorit p\u00ebr ta paraqitur k\u00ebt\u00eb let\u00ebrsi n\u00eb fillesat e saj dhe t\u00eb kultur\u00ebs s\u00eb p\u00ebrgjithshme evropiane dhe vazhdim\u00ebsin\u00eb e k\u00ebsaj t\u00eb dyt\u00ebs n\u00eb krijimtarin\u00eb e t\u00eb gjitha periudhave letrare te ne. Kjo, sa i p\u00ebrket ides\u00eb.<\/p>\n

Nd\u00ebrsa,sa i p\u00ebrket mbar\u00ebshtrimit t\u00eb argumentit letrar, I. Ahmeti, p\u00ebrpos q\u00eb b\u00ebn edhe krahasime t\u00eb ideve t\u00eb t\u00eb tjer\u00ebve, pa harruar t\u00eb polemizoj\u00eb me ndonj\u00ebrin syresh n\u00eb raste t\u00eb ve\u00e7anta, si me Ko\u00e7o Bihikun,Sabri Hamitin e ndonj\u00eb tjet\u00ebr, me \u00e7ka p\u00ebrforcon bindjen se autorit t\u00eb k\u00ebtij libri nuk i ka munguar durimi p\u00ebr t\u00eb lexuar jo vet\u00ebm autor\u00ebt q\u00eb e trajtojn\u00eb motivin biblik n\u00eb veprat e tyre, por edhe studime t\u00eb ndryshme q\u00eb jan\u00eb marr\u00eb me t\u00eb.<\/p>\n

(Fjala, shtator-tetor 2000, fq. 12-13<\/em>).<\/p>\n","protected":false},"excerpt":{"rendered":"

(Isak Ahmeti: Bibla n\u00eb let\u00ebrsin\u00eb shqiptare, Gazeta “Rilindja”, Prishtin\u00eb, 1999) Vehbi Miftari Libri m\u00eb i ri i poetit dhe studiuesit \u00ebsht\u00eb nj\u00eb studim gjith\u00ebp\u00ebefshir\u00ebs, i cili, si\u00e7 e thot\u00eb edhe vet\u00eb autori n\u00eb hyrje t\u00eb tij, m\u00ebton q\u00eb t\u00eb d\u00ebshmoj\u00eb se Bibla, Libri i librave, kjo vep\u00ebr kapitale dhe thesar kulturor me vler\u00eb t\u00eb p\u00ebrhershme […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,8],"tags":[],"class_list":["post-13844","post","type-post","status-publish","format-standard","category-artikuj","category-letersi"],"yoast_head":"\nMONOGRAFI LETRARE ME KARAKTER GJITH\u00cbP\u00cbRFSHIR\u00cbS - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/monografi-letrare-me-karakter-gjitheperfshires\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MONOGRAFI LETRARE ME KARAKTER GJITH\u00cbP\u00cbRFSHIR\u00cbS - 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