{"id":2986,"date":"2016-05-12T20:59:45","date_gmt":"2016-05-12T19:59:45","guid":{"rendered":"http:\/\/www.fjala.info\/?p=2986"},"modified":"2018-04-13T12:13:04","modified_gmt":"2018-04-13T11:13:04","slug":"letersia-shqiptare-e-kosoves","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/letersia-shqiptare-e-kosoves\/","title":{"rendered":"LET\u00cbRSIA SHQIPTARE E KOSOV\u00cbS"},"content":{"rendered":"

– Zhvillimi i saj n\u00eb kontekst me Bibl\u00ebn<\/em><\/strong><\/p>\n

Isak Ahmeti<\/strong><\/p>\n

Let\u00ebrsia Shqiptare e Kosov\u00ebs, si \u00e7do let\u00ebrsi tjet\u00ebr, \u00ebsht\u00eb rezultat i tradit\u00ebs q\u00eb u zhvillua n\u00eb determinizime tejet t\u00eb r\u00ebnda socio-kulturore e kulturo-historike. N\u00eb planin historiko-letrar, me zhvillimin e saj, edhe n\u00eb kontekst me Bibl\u00ebn, Let\u00ebrsia Shqiptare e Kosov\u00ebs na del nj\u00eb fenomen i ve\u00e7ant\u00eb q\u00eb duhet t\u00eb trajtohet n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb. Kjo let\u00ebrsi nuk duhet t\u00eb shihet e ndar\u00eb nga ajo n\u00eb Shqip\u00ebri, sepse do t\u00eb pretendohet p\u00ebr dy let\u00ebrsi, p\u00ebr dy tradita. N\u00eb t\u00eb v\u00ebrt\u00ebt\u00eb Let\u00ebrsia Shqiptare, q\u00eb krijohet n\u00eb trojet ku jetojn\u00eb shqiptar\u00ebt dhe jasht\u00eb tyre, ka nj\u00eb tradit\u00eb t\u00eb vetme dhe mjafton t\u00eb marrim parasysh tre elemente baz\u00eb t\u00eb historis\u00eb s\u00eb k\u00ebsaj let\u00ebrsie: biblizmin, historin\u00eb dhe folklorin. Let\u00ebrsia Shqiptare n\u00eb p\u00ebrgjith\u00ebsi dhe ajo e Kosov\u00ebs n\u00eb ve\u00e7anti, ka kaluar n\u00ebp\u00ebr periudha t\u00eb ndryshme zhvillimi.<\/p>\n

Let\u00ebrsia Shqiptare e Kosov\u00ebs si pjes\u00eb e trungut e let\u00ebrsis\u00eb nacionale(shqiprare), rr\u00ebnj\u00ebt e veta i ka q\u00eb nga shek IV-V e k\u00ebndej kur n\u00eb k\u00ebto treva, p\u00ebrkat\u00ebsisht n\u00eb Dardani(Kosova e sotme), kishte jetuar dhe vepruar Sh\u00ebn Niketa Dardani nga Remesiana, i quajtur me t\u00eb drejt\u00eb Sh\u00ebn Niketa Dardani, me t\u00eb cilin edhe nis\u00eb Historia e Let\u00ebrsis\u00eb s\u00eb Kosov\u00ebs. Duke e v\u00ebshtruar Let\u00ebrsin\u00eb e Kosov\u00ebs dhe zhvillimin e saj n\u00eb kontekst me Bibl\u00ebn, kuptojm\u00eb se ajo n\u00eb t\u00eb gjitha periudhat e zhvillimit t\u00eb saj, paramodel e paratekst t\u00eb par\u00eb ka pasur hipotekstin biblik, diskursin biblik n\u00eb t\u00eb gjitha rrafshet e shkrimit letrar-estetik, p\u00ebr t’u derivuar ky shkrim me shqiptime n\u00eb rrafshin e kodeve tematike e semantike, stilistiko-estetike, n\u00eb rrafshin e shprehjes letrare, p\u00ebrgjat\u00eb shekujve t\u00eb shkrimit t\u00eb let\u00ebrsis\u00eb shqipe, duke u transformuar n\u00eb t\u00eb gjitha periudhat letrare, p\u00ebr t’u b\u00ebr\u00eb shkoll\u00eb letrare n\u00eb let\u00ebrsin\u00eb shqipe, referenc\u00eb paramodel n\u00eb nivel t\u00eb shp\u00ebrnd\u00ebrrimit t\u00eb struktur\u00ebs s\u00eb brendshme e t\u00eb jashtme letrare. Kjo let\u00ebrsi, prandaj, si shum\u00eb let\u00ebrsi evropiane, do t\u00eb nis\u00eb me shkrimet e shenjta dhe do t\u00eb zhvillohet n\u00eb k\u00ebto suaza deri m\u00eb sot, prirja e s\u00eb cil\u00ebs ndaj k\u00ebsaj reference mbetet e jasht\u00ebzakonshme.<\/p>\n

S\u00eb k\u00ebndejmi, si\u00e7 \u00ebsht\u00eb konstatuar nga studiues t\u00eb mir\u00ebfillt\u00eb t\u00eb let\u00ebrsis\u00eb, influenca, poetika e diskursit biblik, do t\u00eb ndikoj\u00eb edhe n\u00eb rrjedhat e konsolidimit t\u00eb gjuh\u00ebs, kultur\u00ebs dhe ve\u00e7an\u00ebrisht let\u00ebrsis\u00eb shqiptare. Pa k\u00ebt\u00eb paratekst, Let\u00ebrsia Shqiptare n\u00eb p\u00ebrgjith\u00ebsi dhe ajo e Kosov\u00ebs n\u00eb ve\u00e7anti, s’do t\u00eb ishte kjo q\u00eb \u00ebsht\u00eb. Prandaj duke ndjekur k\u00ebt\u00eb vij\u00eb do provojm\u00eb t\u00eb nxjerrim n\u00eb drit\u00eb pikat kryesore n\u00eb Let\u00ebrsin\u00eb Shqiptare t\u00eb Kosov\u00ebs, zhvillimin e saj historik n\u00eb kontekst me Bibl\u00ebn, po edhe dukjet letrare t\u00eb k\u00ebsaj treve, autor\u00ebt m\u00eb t\u00eb mir\u00eb, kryesor\u00eb, q\u00eb kan\u00eb kontribuar jo vet\u00ebm p\u00ebr t’i lidhur e bashkuar shqiptar\u00ebt dhe kultur\u00ebn e tyre me Per\u00ebndimin, me Evrop\u00ebn, por edhe n\u00eb zhvillimin e nj\u00eb kulture dhe nj\u00eb let\u00ebrsie me karakter dhe natyr\u00eb universale. Vlen t\u00eb theksohet se n\u00eb Let\u00ebrsin\u00eb Shqiptare t\u00eb Kosov\u00ebs v\u00ebrehet nj\u00eb prani e madhe e shkrimit biblik, edhe si kultur\u00eb e shprehje jet\u00ebsore, si kultur\u00eb shkrimi, si filozofi e ekzistenc\u00ebs dhe mbijetes\u00ebs nacionale.<\/p>\n

Prandaj tekstet e saj, modeli i ligj\u00ebrimit biblik, stili, shpreh\u00ebsia, semantika, figuracioni, ngjarjet, personazhet, rikontekstualizohen, duke u funksionalizuar n\u00eb p\u00ebrmasa t\u00eb thella kuptim\u00ebsie n\u00eb let\u00ebrsi, ve\u00e7an\u00ebrisht ngjarje e figura q\u00eb nd\u00ebrlidhen me gjendjen e nacionit. T\u00eb funksionalizuara n\u00eb nj\u00eb tip shkrimi, tashm\u00eb t\u00eb ve\u00e7ant\u00eb dhe me destinacion t\u00eb ve\u00e7ant\u00eb, k\u00ebto bartje(transformime letrare, t\u00eb let\u00ebrsis\u00eb biblike brenda Let\u00ebrsis\u00eb Shqiptate t\u00eb Kosov\u00ebs, dalin me dallime t\u00eb natyrshme nga paratekstet origjinale, gjthnj\u00eb duke krijuar efekte estetike letrare t\u00eb ve\u00e7anta, q\u00eb dalin me shenj\u00ebzime n\u00eb rrafshe t\u00eb ndryshme, me nj\u00eb raport t\u00eb fuqish\u00ebm e shum\u00ebdimensional. Prandaj \u00ebsht\u00eb e natyrshme q\u00eb sikund\u00ebr let\u00ebrsia bot\u00ebrore (Dante, Milton, G\u00ebte, Eliot etj.), ashtu edhe let\u00ebrsia shqiptare e Kosov\u00ebs duhet t\u00eb lexohet dhe studiohet edhe n\u00eb kontekst me Bibl\u00ebn, n\u00eb kontekst me diskursin biblik, ndryshe nuk b\u00ebn.<\/p>\n

Nj\u00eb pamje e shkurt\u00ebr e Historis\u00eb s\u00eb Let\u00ebrsis\u00eb Shqiptare t\u00eb Kosov\u00ebs<\/strong>
\nTradita e shkrimit, n\u00eb kontekst me Bibl\u00ebn, n\u00eb Kosov\u00eb, ndon\u00ebse n\u00eb gjuh\u00ebn latine, q\u00eb ishte praktik\u00eb n\u00eb Evrop\u00ebn e asaj kohe, nis\u00eb q\u00eb n\u00eb shek. IV. Kjo tradit\u00eb e shkrimit n\u00eb k\u00ebto treva lidhej ngusht\u00eb me tradit\u00ebn kishtare iliro-shqiptare n\u00eb Dardani, p\u00ebrkat\u00ebsisht n\u00eb Kosov\u00eb. Kjo tradit\u00eb, si\u00e7 dihet tashm\u00eb, fillon me Niketa Dardanin e Remesian\u00ebs, p\u00ebr t\u00eb vazhduar, pas nj\u00eb nd\u00ebrprerjeje bukur t\u00eb gjat\u00eb, me Palin e Hasit (Pali prej Hasi), dhe me autor\u00ebt e tjer\u00eb t\u00eb shek. XVI-XVII si\u00e7 jan\u00eb: Pjet\u00ebr Budi, Pjet\u00ebr Bogdani, etj. M\u00eb pas vjen Gjon Nikoll\u00eb Kazazi (1702-1752), nga Gjakova, prelat kishtar, doktor i teologjis\u00eb dhe filozofis\u00eb, autor i Katekizmit, Doktrina e Krishten\u00eb (1743), dhe zbulues i vepr\u00ebs “Meshari” t\u00eb Gjon Buzukut (1555), pastaj poeti i Rilindjes Komb\u00ebtare Shqiptare, Ndue Byty\u00e7i (1847-1917), autor i nj\u00eb numri vjershash si: T’lemit e Jezu Krishtit, Mundimet e Jezu Krishtit dhe Vaji i Zoj\u00ebs Bekueme, Atyna, etj. q\u00eb jan\u00eb margaritar\u00eb t\u00eb rrall\u00eb n\u00eb poezin\u00eb e tij me tematik\u00eb biblike; arkeologu dhe shkrimtari Shtjef\u00ebn Gje\u00e7ovi (1873-1929), nga Janjeva, autori i disa veprave letrare e shkencore dhe mbledh\u00ebsi e sistemuesi i kodit zakonor t\u00eb shqiptar\u00ebve”Kanuni i Lek\u00eb Dukagjinit”, si dhe autor u vepr\u00ebs posthume:Shp\u00ebrblesi i bot\u00ebs ase Jeta e Jezu Krishtit(1993). Vijn\u00eb pastaj autor\u00ebt tjer\u00eb me hipertekst biblik t\u00eb let\u00ebrsis\u00eb bashk\u00ebkoh\u00ebse t\u00eb cil\u00ebt do t’i kisha ve\u00e7uar sipas vitit t\u00eb lindjes, si:<\/p>\n

1. Rexhep Qosja(1936),
\n2. Anton Pashku(1938-1995),
\n3. Azem Shkreli( 1939-1997),
\n4. Mirko Gashi(1939-1995),
\n5. Ali Podrimja(1942-
\n6. Teki Dervishi(1943-2011),
\n7. Musa Ramadani(1944),
\n8. Frrok Kristaj(1944),
\n9. Beqir Musliu(1945-1996),
\n10. Ymer Shkreli(1945),
\n11. Ibrahim Kadriu(1945),
\n12. Anton N. Berisha(1946),
\n13. Arif Demolli(1949),
\n14. Dom Lush Gjergji(1949),
\n15. Sabri Hamiti(1950),
\n16. Prend Buzhala(1951),
\n17. Zejnullah Rrahmani(1952),
\n18. Ramadan Musliu(1954),
\n19. Sali Bashota(1954),
\n20. Sar\u00eb Gjergji(1965),
\n21. Ndue Ukaj(1977), etj.<\/p><\/blockquote>\n

Jan\u00eb k\u00ebta emra, autor\u00eb t\u00eb shquar t\u00eb Let\u00ebrsis\u00eb Bashk\u00ebkoh\u00ebse Shqipe t\u00eb Kosov\u00ebs, kush m\u00eb pak e kush m\u00eb shum\u00eb, t\u00eb frym\u00ebzuar dhe t\u00eb ndikuar, kur e kur n\u00eb m\u00ebnyr\u00eb implicite, kur e kur n\u00eb m\u00ebnyr\u00eb eksplicite, nga Bibla. Ky num\u00ebr do ishte i mang\u00ebt po t\u00eb mos p\u00ebrmend\u00ebshin edhe autor\u00ebt si: Enver Gjerqeku (1929-2006), Fahredin Gunga (1936-1997), Rrahman Dedaj (1939-2006), Jakup Ceraja (1934-2001), Ilaz Prokshi (1949-2007), etj. tek t\u00eb cil\u00ebt poashtu kemi t\u00eb pranishme elemente biblike, motive, figura, elemente stilistike, parabola, metafora, ngjarje, personazhe, etj.<\/p>\n

\u00cbsht\u00eb me shum\u00eb r\u00ebnd\u00ebsi t\u00eb theksohet se autor\u00ebt e Let\u00ebrsis\u00eb Bashk\u00ebkoh\u00ebse Shqipe t\u00eb Kosov\u00ebs, kush m\u00eb pak e kush m\u00eb shum\u00eb, jan\u00eb m\u00eb t\u00eb frytshmit dhe m\u00eb t\u00eb merituarit p\u00ebr transformimin dhe modernizimin e plot\u00eb t\u00eb saj. N\u00eb krijimtarin\u00eb e tyre letrare-poetike jan\u00eb trajtuar artistikisht tema, motive e frym\u00ebzime t\u00eb lidhura jo vet\u00ebm me jet\u00ebn, historin\u00eb dhe biografin\u00eb shpirt\u00ebrore t\u00eb njeriut t\u00eb Kosov\u00ebs, por edhe me Bibl\u00ebn. Autor\u00ebt e Let\u00ebrsis\u00eb Bashk\u00ebkoh\u00ebse Shqipe t\u00eb Kosov\u00ebs, kush m\u00eb pak e kush m\u00eb shum\u00eb, kan\u00eb dh\u00ebn\u00eb dhe japin kontributin e tyre n\u00eb zhvillimin dhe pasurimin e let\u00ebrsis\u00eb shqipe, n\u00eb p\u00ebrgjith\u00ebsi, edhe me tematik\u00ebn biblike. Madje edhe gjat\u00eb Luft\u00ebs s\u00eb fundit n\u00eb Kosov\u00eb(1999), por edhe pas saj, poet\u00ebt e Kosov\u00ebs, nj\u00eb nd\u00ebr ta edhe Tahir Desku(1957-2005), do t\u00eb shkruaj\u00eb poezi q\u00eb p\u00ebrshkohen thell\u00eb nga fryma e liris\u00eb dhe Bibl\u00ebs.<\/p>\n

K\u00ebshtu, p\u00ebr shembull, te libri i tij: Engj\u00ebjt e Liris\u00eb (2000), nd\u00ebr t\u00eb tjera \u00ebsht\u00eb edhe nj\u00eb frym\u00eb e fuqishme e liris\u00eb por edhe e Bibl\u00ebs. N\u00eb k\u00ebt\u00eb kontekst le t\u00eb p\u00ebrmendim edhe poezit\u00eb e tij antologjike si\u00e7 jan\u00eb: Lutje Mesis\u00eb, Tregim biblik, etj. ku si nj\u00eb fill t\u00eb vet\u00ebm lidhen liria, dashuria, jeta, fryma biblike: “Merri o Zot,\/n\u00ebn mbret\u00ebrin\u00eb t\u00ebnde merri\/merri se i kam mbuluar me nj\u00eb cop\u00eb qielli n\u00eb nj\u00eb cop\u00eb Dhe \/sall p\u00ebr hatrin t\u00ebnd” Lutje Mesis\u00eb), apo “s\u00eb pari u krijua Toka”… (Tregim biblik), dhe vazhdon me fjal\u00eb t\u00eb kursyera duke u zgjedhur ato m\u00eb t\u00eb r\u00ebndat, m\u00eb t\u00eb fuqidhmet, m\u00eb t\u00eb v\u00ebrtetat, sepse sidomos shpirt\u00ebrat tan\u00eb kan\u00eb nevoj\u00eb p\u00ebr poezi t\u00eb kthjell\u00ebt e t\u00eb kulluar q\u00eb buron drejtp\u00ebrdrejt nga shpirti, por edhe nga Bibla.<\/p>\n

\u00cbsht\u00eb i gjat\u00eb vargu i shkrimtar\u00ebve, q\u00eb nga Sh\u00ebn Niketa Dardani e deri n\u00eb dit\u00ebt e sotme,t\u00eb cil\u00ebt i kan\u00eb shkruar veprat e tyre duke qen\u00eb t\u00eb frym\u00ebzuar dhe ndikuar nga Bibla. Meq\u00eb \u00ebsht\u00eb k\u00ebshtu, ne, n\u00eb k\u00ebt\u00eb shkrim, do p\u00ebrq\u00ebndrohemi vet\u00ebm tek disa, t\u00eb cil\u00ebt, sipas nj\u00eb vler\u00ebsimi t\u00eb p\u00ebrgjithsh\u00ebm, jan\u00eb m\u00eb t\u00eb dalluar, si personalitete krijuese, n\u00eb Let\u00ebrsin\u00eb Shqiptare t\u00eb Kosov\u00eb.<\/p>\n

1. SH\u00cbN NIKETA DARDANI (SHEK.IV-V)<\/strong>
\nKush \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb Sh\u00ebn Niketa Dardani?<\/em>
\nSh\u00ebn Niketa Dardani ose Niketa i Remesian\u00ebs, si\u00e7 e quan bota k\u00ebt\u00eb dijetar t\u00eb hersh\u00ebm, \u00ebsht\u00eb nj\u00eb personalitet i madh i tradit\u00ebs dardane\/kosovare\/kulturore e artistike. N\u00eb shek. IV-V kur jetoi, Niketa ishte, q\u00eb n\u00eb mosh\u00ebn 26 vje\u00e7are, ipeshk\u00ebv i Remesian\u00ebs t\u00eb Dardanis\u00eb. Ai kishte lidhje miq\u00ebsore me disa nga personalitetet m\u00eb t\u00eb shquara t\u00eb shekullit t\u00eb tij, si me Aurel Ambrozin, por edhe me Sh\u00ebn Augustinin, q\u00eb \u00ebsht\u00eb ati shpirt\u00ebror i Mesjet\u00ebs si dhe me Paul Nolanin, poet i njohur. K\u00ebshtu, p\u00ebr shembull, me rastin e kthimit t\u00eb Niketa Dardanit nga Italia, poeti Paul Nolani ia kushton nj\u00eb poezi (poem\u00eb), disa nga vargjet e s\u00eb cil\u00ebs d\u00ebshmojn\u00eb qart\u00eb p\u00ebr dardan\u00ebsin\u00eb e tij:<\/p>\n

Tu Philippasus Macedonem per agros
\ntu Temitanumradioris urbem
\nibis et Scupos patriae propinquos
\nDardanus hispes”.<\/p><\/blockquote>\n

P\u00ebr m\u00eb tep\u00ebr, Sh\u00ebn Niketa Dardani si teolog, filozof dhe poet, ndon\u00ebse i “harruar” deri m\u00eb tash n\u00eb Historin\u00eb e Let\u00ebrsis\u00eb Shqiptare, e ka pasuruar jo vet\u00ebm tradit\u00ebn ton\u00eb letrare-filozofike dhe kishtare, por edhe tradit\u00ebn letrare – filozofike -teologjike-kishtare evropiane. “TE DEUM”i famsh\u00ebm i tij, himn i mbar\u00eb krishterimit, edhe sot e k\u00ebsaj dite k\u00ebndohet n\u00eb kremtet m\u00eb solemne t\u00eb jet\u00ebs kishtare n\u00eb mbar\u00eb bot\u00ebn. \u00c7’\u00ebsht\u00eb e v\u00ebrteta, n\u00eb let\u00ebrsin\u00eb ton\u00eb kishtare dhe at\u00eb evropiane, emri i Niketa Dardanit ka mbetur i njohur sidomos me himnin “TE DEUM LAUDAMUS” q\u00eb n\u00eb shqipet \u00ebsht\u00eb titulluar: LAVDI E NDERA T’QOFT\u00cb O ZOT, e q\u00eb radhitet nd\u00ebr krijimet m\u00eb t\u00eb bukura t\u00eb poezis\u00eb bot\u00ebrore…<\/p>\n

2. AT\u00cb PALI PREJ HASI (shek.XVI-XVII)<\/strong>
\nNuk mund t\u00eb flitet p\u00ebr tradit\u00ebn dhe let\u00ebrsin\u00eb shqipe t\u00eb Kosov\u00ebs e t\u00eb mos p\u00ebrmendet edhe fran\u00e7eskani kosovar, At\u00eb Pali prej Hasi, ndon\u00ebse n\u00eb literatur\u00ebn e hershme e as t\u00eb sotme, me ndonj\u00eb p\u00ebrjashtim t\u00eb vog\u00ebl, nuk kemi t\u00eb dh\u00ebna t\u00eb mjaftueshme p\u00ebr k\u00ebt\u00eb krijues dhe kultivues t\u00eb par\u00eb t\u00eb vargut artistik shqip.<\/p>\n

Dihet, por, me sakt\u00ebsi se ai jetoi n\u00eb pjes\u00ebn e dyt\u00eb t\u00eb shek.XVI dhe n\u00eb fillim t\u00eb shek.XVII. Edhe pse ishte koha kur feja islame dhe skizma kishin marr\u00eb p\u00ebrmasa, n\u00eb shek. XVI-XVII u krijuan, t\u00eb kusht\u00ebzuara nga faktori i brendsh\u00ebm shqiptar dhe nga faktori i jasht\u00ebm evropian, vepra letrare e gjuh\u00ebsore shqipe, q\u00eb kan\u00eb nj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb religjioze, historike-gjuh\u00ebsore dhe letrare. N\u00eb k\u00ebt\u00eb kontekst, prandaj, duhet t\u00eb p\u00ebrmendim edhe At\u00eb Palin prej Hasi, autorin e vjersh\u00ebs: Dita e Gjyqit. \u00cbsht\u00eb me r\u00ebnd\u00ebsi t\u00eb theksohet se Pali prej Hasi jetoi dhe veproi n\u00eb trevat kosovare, ku nuk do t\u00eb vepronte vet\u00ebm Pjet\u00ebr Budi, por edhe Ndre, Luk\u00eb e Pjet\u00ebr Bogdani, doajen\u00eb t\u00eb kultur\u00ebs dhe let\u00ebrsis\u00eb shqipe. At\u00eb Pali prej Hasi, p\u00ebrve\u00e7 vjersh\u00ebs mbi Dit\u00ebn e Gjyqit, prej 204 vargjeve ka shkruar edhe vjersh\u00ebn: Mortja, me 372 vargje. K\u00ebto dy vjersha shtjellojn\u00eb tematik\u00eb biblike, tem\u00ebn e vdekjes dhe t\u00eb dit\u00ebs s\u00eb gjyqit t\u00eb mbram\u00eb, tema k\u00ebto gjithsesi universale t\u00eb p\u00ebrshkruara me nj\u00eb ton lirik.<\/p>\n

3. PJET\u00cbR BUDI (1566-1622)<\/strong>
\nKrahas At\u00eb Pal Hasit, me emrin e t\u00eb cilit lidhet edhe t\u00eb dukurit e par\u00eb t\u00eb poezis\u00eb shqipe, n\u00eb Kosov\u00eb dhe m\u00eb gj\u00ebr\u00eb, me frym\u00eb biblike, \u00ebsht\u00eb edhe Pjet\u00ebr Budi, t\u00eb cilin e konsiderojm\u00eb, megjithat\u00eb, si poetin m\u00eb t\u00eb plot\u00eb dhe m\u00eb t\u00eb kompletuar n\u00eb shqipet (shek. XVI-XVII), poezia e t\u00eb cilit, shikuar edhe nga aspekti p\u00ebrmbajt\u00ebsor e estetik-poetik, nuk mbetet mbrapa poezis\u00eb s\u00eb koh\u00ebs n\u00eb Evrop\u00eb. Dhe stilistikisht, si\u00e7 shkruan edhe G. Swanne, Budi do par\u00eb si autor q\u00eb \u00ebsht\u00eb n\u00eb pajtim t\u00eb plot\u00eb me standardin e p\u00ebrgjithsh\u00ebm evropian. Poezia e P. Budit \u00ebsht\u00eb nd\u00ebrtuar kryesisht mbi platform\u00ebn biblike dhe komb\u00ebtare. Ai, kur k\u00ebndon, p\u00ebr shembull, vjersh\u00ebn e fillon k\u00ebshtu:<\/p>\n

“Kush t\u00eb djeg me ligj\u00ebruom
\nSe jam gjith t\u00eb zi,
\nDit\u00eb e nata tue kujtuom
\nT\u00eb lumt qi pat njeri”.<\/p><\/blockquote>\n

K\u00ebtu,si\u00e7 ka v\u00ebrejtur edhe Sabri Hamiti,\u00ebsht\u00eb b\u00ebr\u00eb paraqitja e subjektivitetit t\u00eb autorit n\u00eb m\u00ebnyr\u00eb t\u00eb prer\u00eb, t\u00eb hapur, q\u00eb n\u00eb fillim t\u00eb tekstit, duke u identifikuar ky drejtp\u00ebrdrejt n\u00eb krijimin e syzheut biblik, p\u00ebr t\u00eb sh\u00ebnjuar vetveten n\u00eb tekst duke shprehur edhe p\u00ebrjetimin e vet\u00eb situat\u00ebs s\u00eb krijuar n\u00eb poezi. Kjo \u00ebsht\u00eb m\u00ebnyra m\u00eb e par\u00eb e afishimit t\u00eb vetvetes s\u00eb shkrimtarit, p\u00ebr sh\u00ebnjimin e autor\u00ebsis\u00eb dhe t\u00eb origjinalitetit.<\/p>\n

I frym\u00ebzuar k\u00ebshtu nga poezia e tradit\u00ebs dhe drejtp\u00ebrdrejt nga Dita e Gjyqit e At\u00eb Pal Hasit si dhe nga Bibla, P.Budi ka k\u00ebnduar disa nga vargjet m\u00eb t\u00eb bukura me tematik\u00eb biblike n\u00eb poezin\u00eb shqipe. Dy poemat e Doktrin\u00ebs s\u00eb Krishter\u00eb (1618), t\u00eb P. Budit, ve\u00e7mas: Ajo dit\u00eb me m\u00ebni, t\u00eb cil\u00ebn n\u00eb fragmente e gjejm\u00eb te Buzuku dhe m\u00eb von\u00eb te Pjet\u00ebr Bogdani, nuk e gjejm\u00eb vet\u00ebm me p\u00ebrmbajtjen e ngusht\u00eb filozofike t\u00eb Bibl\u00ebs. Kemi k\u00ebtu, si\u00e7 e ka v\u00ebrejtur edhe Engj\u00ebll Sedaj, por edhe n\u00eb vargjet e tjera t\u00eb Doktrin\u00ebs s\u00eb Krishter\u00eb t\u00eb Budit, nj\u00eb shp\u00ebrthim t\u00eb fuqish\u00ebm poetik, me p\u00ebrmbajtje biblike, t\u00eb g\u00ebrshetuar edhe me p\u00ebrmbajtje patriotike. Zat\u00ebn Dita e Gjyqit \u00ebsht\u00eb si nj\u00eb p\u00ebrshtatje e himnit: DIES IRA, t\u00eb fran\u00e7eskanit Thomas nga \u00c7elano (1200-1255).<\/p>\n

Poezit\u00eb e P. Budit n\u00eb p\u00ebrgjith\u00ebsi jan\u00eb Doktrin\u00eb biblike-filozofike n\u00eb vargje, n\u00eb vargje shum\u00eb t\u00eb bukura shqip q\u00eb p\u00ebr nga vlera mund t\u00eb krahasohen me vargjet e Miltonit dhe Andreinit. K\u00ebshtu p\u00ebraf\u00ebrsisht mendon dhe vler\u00ebson Zef Skiroi por edhe Henrik Lacaj. Ata kan\u00eb t\u00eb drejt\u00eb.<\/p>\n

Duke lexuar me kujdes dhe p\u00ebrkushtim poezin\u00eb e P. Budit, si dhe vargjet fort t\u00eb bukura :<\/p>\n

“Ajo me meni
\nQit\u00eb vinj\u00eb nda e vona
\nK\u00ebt\u00eb shekull t\u00eb zi
\nTa dueg\u00eb e p\u00ebrv\u00eblojn\u00eb
\nSi Profet ban d\u00ebshmi
\nMe shum\u00eb sibilan\u00eb, po thon\u00eb”<\/p><\/blockquote>\n

kuptojm\u00eb se si ai ka k\u00ebnduar nj\u00eb tem\u00eb biblike, n\u00eb form\u00eb popullore. Dhe vler\u00eb m\u00eb vete poezit\u00eb e tij i b\u00ebn, para se gjithash, fakti se ato jan\u00eb shkruar shqip e me tem\u00eb universale, q\u00eb intelektuali i koh\u00ebs ka mund t’i lexoj\u00eb n\u00eb gjuh\u00eb t\u00eb tjera. Me k\u00ebt\u00eb edhe n\u00eb vep\u00ebr e vazhdon polemik\u00ebn e fituar p\u00ebrgjithmon\u00eb me ata “dies e leterar\u00eb” t\u00eb koh\u00ebs s\u00eb vet q\u00eb nuk donin t\u00eb shkruanin shqip.E g\u00ebrshetuar me elemente t\u00eb krijimtaris\u00eb popullore dhe me p\u00ebrmbajtje e diskurs biblik, poezia e Pjet\u00ebr Budit ka di\u00e7ka q\u00eb e lidh me rrethanat, me kushtet historike, me tendencat e koh\u00ebs. Si\u00e7 e ka v\u00ebrejtur m\u00eb par\u00eb Zef Skiroi e m\u00eb pas edhe H. Lacaj, P. Budi n\u00eb m\u00ebkatin dhe djallin shikon Turkun e urrejtur, shkel\u00ebsin e atdheut t\u00eb tij. N\u00eb t\u00eb v\u00ebrtet\u00eb ai qortim dhe kushtrim q\u00eb Budi u drejton bashkatdhetar\u00ebve p\u00ebr nj\u00eb jet\u00eb m\u00eb t\u00eb past\u00ebr, p\u00ebr q\u00ebndres\u00eb n\u00eb virtyt, luetjet e vazhdueshme p\u00ebr lirim nga gjendja e mjerueshme, shprehin realitetin e idh\u00ebt t\u00eb koh\u00ebs dhe d\u00ebshir\u00ebn p\u00ebr nj\u00eb jet\u00eb t\u00eb lir\u00eb.<\/p>\n

Vlen t\u00eb theksohet n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb se disa nga poezit\u00eb-urat\u00eb t\u00eb P.Budit jan\u00eb margaritar\u00eb t\u00eb rrall\u00eb n\u00eb poezin\u00eb shqipe. K\u00ebshtu, p\u00ebr shembull, poezia-urat\u00eb drejtuar Sh\u00ebn M\u00ebris\u00eb apo episodi i i vrasjes s\u00eb Abelit, vajtimimi i Sh\u00ebn M\u00ebris\u00eb p\u00ebr vdekjen e Krishtit, shquhen p\u00ebr nga vlera letrare-poetike dhe biblike. Shkatht\u00ebsia dhe rrjedhshm\u00ebria, forca ideore e tematike, krahasimet e bukura e t\u00eb gjalla, kontrastet jan\u00eb vet\u00ebm disa nga vlerat q\u00eb shquajn\u00eb poezin\u00eb e Pjet\u00ebr Budit dhe ve\u00e7mas poezin\u00eb: T\u00eb mbramit e jet\u00ebs. \u00c7’\u00ebsht\u00eb e v\u00ebrteta, vlerat morale-biblike p\u00ebr Budin jan\u00eb edhe vlera komb\u00ebtare dhe universale. Duke k\u00ebnduar, p\u00ebr shembull, tem\u00ebn e Abelit dhe Kainit, ai k\u00ebndon tem\u00ebn universale t\u00eb s\u00eb mir\u00ebs dhe s\u00eb keq\u00ebs, po mbase edhe n\u00eb kuptimin e par\u00eb t\u00eb v\u00ebllavrasjes, elemente me pesh\u00eb p\u00ebr situat\u00ebn sociale t\u00eb koh\u00ebs dhe p\u00ebr angazhimin e Budit. Ai n\u00ebp\u00ebrmjet poezis\u00eb inziston n\u00eb kuptim\u00ebsin\u00eb e vlerave komb\u00ebtare kur k\u00ebndon:<\/p>\n

“Shok\u00ebt\u00eb, fqinj\u00ebt\u00eb t’i doni,
\nAmb\u00eblz tue argetuem,
\nGjan\u00eb tuj shpenzoni
\nAtyne me u ndihmuam.
\nMos vidhni, mos kusaroni,
\nPodi dina jan\u00eb mmsuom
\nPo tuajt t’pa kujtoni
\nKush ka me na g\u00ebzuom”<\/p><\/blockquote>\n

Si\u00e7 duket, k\u00ebto vargje, sipas nj\u00eb vler\u00ebsimi t\u00eb Behar Gjok\u00ebs, n\u00eb kuptim t\u00eb drejtp\u00ebrdrejt\u00eb, p\u00ebrcjellin porosi morale, aq t\u00eb nevojshme p\u00ebr qenien njer\u00ebzore n\u00eb \u00e7do koh\u00eb, por artikulimi shestues dhe tingullor, b\u00ebn q\u00eb vetvetiu t\u00eb kap\u00ebrcehen kufijt\u00eb e nj\u00eb sentence thjesht\u00eb fetare dhe p\u00ebr m\u00eb tep\u00ebr, t\u00eb shp\u00ebrndaj\u00eb jehon\u00eb edhe p\u00ebrtej koh\u00ebs shkrimore.<\/p>\n

Budi \u00ebsht\u00eb poet origjinal i nj\u00eb frymezimi biblik dhe komb\u00ebtar. P\u00ebr origjinalitetin e tij, r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb ka, sipas vler\u00ebsimit t\u00eb Anton Nik\u00eb Berish\u00ebs, pik\u00ebrisht q\u00ebndrimi i tij ndaj \u00e7\u00ebshtjes, stili – ku \u00ebsht\u00eb manifestuar vetja e tij, mbi t\u00eb gjitha gjuha shqipe e pasur, e rrjedhshme, autentike. Poezit\u00eb e Budit, t\u00eb frym\u00ebzuara nga Bibla,sipas vler\u00ebsimit t\u00eb E.Sedajt, nuk mbesin prapa poezive m\u00eb t\u00eb frym\u00ebzuara t\u00eb asaj kohe n\u00eb let\u00ebrsin\u00eb evropiane.<\/p>\n

4. PJET\u00cbR BOGDANI (1630-1689)<\/strong>
\nN\u00eb shek. XVI-XVII n\u00eb k\u00ebto treva ka jetuar dhe vepruar edhe Pjet\u00ebr Bogdani(1630-1689), prelat kishtar, i lindur n\u00eb Gur t\u00eb Hasit t\u00eb Dioqez\u00ebs s\u00eb Prizrenit, nj\u00ebri nga doktor\u00ebt e par\u00eb t\u00eb shkencave filozofike dhe teologjike. Vepra e tij madhore: CUNEUS PROPHETARUM (\u00c7ETA E PROFET\u00cbVE, 1685), \u00ebsht\u00eb b\u00ebr\u00eb me koh\u00eb e njohur n\u00eb qarqet kulturore-fetare t\u00eb Evrop\u00ebs .Kjo vep\u00ebr,e cila ka vlera t\u00eb pakontestueshme letrare, gjuh\u00ebsore, filozofike, teologjike, pedagogjike, etike e psikologjike, \u00ebsht\u00eb nj\u00eb Krua i gjall\u00eb, th\u00ebn\u00eb metaforikisht, ku mendja dhe shpirti yn\u00eb do gjejn\u00eb k\u00ebnaq\u00ebsi dhe shqet\u00ebsim intelektual, ku shum\u00ebkush mund t\u00eb marr\u00eb e s’do t\u00eb shteret, e kjo \u00ebsht\u00eb cil\u00ebsi dhe vler\u00eb e veprave t\u00eb m\u00ebdha e komplete q\u00eb b\u00ebjn\u00eb jet\u00eb n\u00eb koh\u00eb, q\u00eb q\u00ebndrojn\u00eb fort me tematik\u00ebn dhe poetik\u00ebn e vet.<\/p>\n

\u00cbsht\u00eb kjo, si\u00e7 ka vler\u00ebsuar me t\u00eb drejt\u00eb I. Rugova, vep\u00ebr baz\u00eb n\u00eb humanistik\u00ebn shqiptare. Vepra e P.Bogdanit, \u00c7eta e profet\u00ebve, i p\u00ebrgjigjet konceptit organizativ t\u00eb Bibl\u00ebs. S\u00eb pari libri \u00ebsht\u00eb ndar\u00eb n\u00eb dy pjes\u00eb, ashtu si\u00e7 \u00ebsht\u00eb ndar\u00eb edhe Bibla, n\u00eb BV dhe BR, e k\u00ebtu CUNEUS PROPHETARUM dhe DE VITA IESU CHRISTI SALVATORE SALVUM MUNDI, q\u00eb n\u00eb titullin e p\u00ebrgjithsh\u00ebm dalin si titull i vet\u00ebm i tij. Pjesa e par\u00eb e librit \u00ebsht\u00eb si nj\u00eb traktat filozofik e shkencor n\u00eb kuad\u00ebr t\u00eb teologjis\u00eb, nd\u00ebrsa pjesa e dyt\u00eb i kushtohet kryesisht jet\u00ebs s\u00eb Jezu Krishtit q\u00eb nga gjeneza deri te rishfaqja e tij.<\/p>\n

Si n\u00eb Bib\u00ebl ashtu edhe n\u00eb vepr\u00ebn e Bogdanit personazh kryesor \u00ebsht\u00eb vet\u00eb Jezu Krishti. Mir\u00ebpo n\u00eb vepr\u00ebn e Bogdanit nj\u00eb vend shum\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm z\u00eb edhe figura e Sh\u00ebn M\u00ebris\u00eb. P\u00ebrve\u00e7 tri ligjeratave t\u00eb para, t\u00eb pjes\u00ebs s\u00eb dyt\u00eb q\u00eb jan\u00eb : 1. Jeta e s\u00eb lumes virgj\u00ebr Mari, 2. Lindja e s\u00eb lumes virgj\u00ebr Mari, dhe 3. Sihariqi i engj\u00ebllit s\u00eb lumes virgj\u00ebr Mari. Personalitetin e saj e ka paraqitur n\u00eb m\u00ebnyr\u00eb t\u00eb mrekullueshme duke na dh\u00ebn\u00eb k\u00ebshtu, n\u00eb nj\u00eb form\u00eb artistike t\u00eb pashoqe, edhe jet\u00ebshkrimin e saj, prind\u00ebrit e saj, Joakimin dhe An\u00ebn, portretin e saj moral e fizik, vuajtjet shpirt\u00ebrore, besimin e saj t\u00eb plot\u00eb n\u00eb ngjalljen e t\u00eb birit, pjes\u00ebmarrjen aktive n\u00eb mrekullin\u00eb e par\u00eb n\u00eb Kan t\u00eb Galiles\u00eb, q\u00eb jan\u00eb, sipas nj\u00eb vler\u00ebsimi t\u00eb p\u00ebrgjithsh\u00ebm, nd\u00ebr pjes\u00ebt m\u00eb t\u00eb bukura dhe m\u00eb t\u00eb frym\u00ebzuara t\u00eb vepr\u00ebs s\u00eb Bogdanit.<\/p>\n

P\u00ebrve\u00e7 figur\u00ebs qendrore t\u00eb Jezu Krishtit dhe asaj t\u00eb Sh\u00ebn M\u00ebris\u00eb, n\u00eb pjes\u00ebn e dyt\u00eb t\u00eb vepr\u00ebs s\u00eb Bogdanit, \u00c7ETA E PROFET\u00cbVE, hasim edhe n\u00eb figura dhe emra t\u00eb tjer\u00eb biblik\u00eb (Zotyn\u00eb, Zoti, Eva, Adami, Kaini, Abeli, Engj\u00eblli, Gabrieli, Elizabeta, Jozefi, Joakimi, Ana, Ezekieli, Jakobi, Danieli, Herodi, Luka, Gjoni, Gjoni Pag\u00ebzues, Kaifa, Ponc Pilati, Maria Magdalena, Baraba, Betlehemi, Nazareti, Jerusaeimi, Kafarnaumi, Sinaj etj. (emra k\u00ebta t\u00eb gjeografis\u00eb biblike). Me k\u00ebto dhe t\u00eb tjera t\u00eb k\u00ebsaj natyre d\u00ebshmohet fuqish\u00ebm prania e Bibl\u00ebs te vepra e Bogdanit, q\u00eb, si\u00e7 ka theksuar edhe E.F.Fortino, del se ai, pra P. Bogdani, ishte nj\u00eb nd\u00ebrtues i kultur\u00ebs dhe liris\u00eb s\u00eb atdheut, pra nd\u00ebrtues i nj\u00eb tempulli t\u00eb shenjt\u00eb me nj\u00eb vler\u00eb paradigmatike. \u00c7eta e profet\u00ebve, shkruan Simon Pepa, monument ky i kultur\u00ebs komb\u00ebtare, \u00ebsht\u00eb krahasuar me t\u00eb drejt\u00eb me proz\u00ebn m\u00eb t\u00eb mir\u00eb evropiane t\u00eb shekullit XVII me tematik\u00eb biblike.<\/p>\n

5. SHTJEF\u00cbN GJE\u00c7OVI (1873-1929)<\/strong>
\nSHPERBLESI I BOT\u00cbS ASE JETA E JEZU KRISHTIT, vep\u00ebr posthume e Gje\u00e7ovit (1929-1993). Kjo vep\u00ebr, sipas nj\u00eb vlerpsimi t\u00eb p\u00ebrgjithsh\u00ebm, riciklon dhe ruan konceptin universal t\u00eb Bibl\u00ebs, lidhur me krijimin e bot\u00ebs (gjith\u00ebsis\u00eb), me krijimin e bot\u00ebs s\u00eb ghall\u00eb, t\u00eb lindjes s\u00eb Jezu Krishtit, f\u00ebmij\u00ebria e tij, rinia, sh\u00ebrbimi, kryq\u00ebzimi, ringjallja, ngritja n\u00eb Qiell dhe pritja e s\u00ebrishme e tij. K\u00ebt\u00eb koncept e gjejm\u00eb edhe te Bogdani. P\u00ebr m\u00eb tep\u00ebr, edhe Bogdani edhe Gje\u00e7ovi, kan\u00eb sjell\u00eb tekstet e tyre letrare si rilexim t\u00eb Bibl\u00ebs, porse Bogdani mbetet shum\u00eb m\u00eb autorial dhe shum\u00eb m\u00eb shum\u00eb rekreativ se sa Gje\u00e7ovi. E nd\u00ebrtuar mbi shtratin e fort\u00eb biblik, vepra n\u00eb fjal\u00eb e Gje\u00e7ovit p\u00ebrmban vlera e cil\u00ebsi t\u00eb ralla biblike, filozifike, etike, sicio-psikologjike, letrare, gjuh\u00ebsore, etj. K\u00ebt\u00eb vep\u00ebr, si\u00e7 e kam th\u00ebn\u00eb edhe m\u00eb par\u00eb, n\u00eb Pararath\u00ebnie, me rastin e botimit t\u00eb par\u00eb (1993), e b\u00ebn m\u00eb madh\u00ebshtore shprehja e fuqishme teologjike-biblike, aspektet dhe elementet diturore-filozofike, gjuh\u00ebsore, etj.<\/p>\n

AUTOR\u00cb TJER\u00cb ME HIPERTEKST BIBLIK N\u00cb LET\u00cbRSIN\u00cb BASHK\u00cbKOH\u00cbSE T\u00cb KOSOV\u00cbS<\/strong><\/p>\n

1. REXHEP QOSJA (1936)<\/strong>
\nLet\u00ebrsia Bashk\u00ebkoh\u00ebse Shqipe e Kosov\u00ebs, pas LDB e deri m\u00eb sot, ka qen\u00eb mjaft e hapur edhe ndaj ndikimeve t\u00eb jashtme edhe ndaj ndikimit t\u00eb Bibl\u00ebs. K\u00ebshtu, p\u00ebr shembull, Rexhep Qosja, autor i shum\u00eb veprave zhanresh t\u00eb ndryshme, \u00ebsht\u00eb nj\u00eb krijues q\u00eb tekstit biblik i ka dh\u00ebn\u00eb nj\u00eb referencialitet formal dhe, p\u00ebrve\u00e7 n\u00eb dramat e tij: SFING\u00cb E GJALL\u00cb dhe BESELAM PSE M\u00cb FLIJOJN\u00cb, n\u00eb veprat e tjera ky referencialitet paraqet m\u00eb shum\u00eb nj\u00eb kultur\u00eb dhe nj\u00eb dijeni shkrimi se sa nj\u00eb rind\u00ebrtim dhe nj\u00eb risemantizim t\u00eb tekstit t\u00eb shkrimit, ndon\u00ebse aty-k\u00ebtu, sidomos te romani: VDEKJA M\u00cb VJEN PREJ SYVE T\u00cb TILL\u00cb, statusi i tekstit t\u00eb Bibl\u00ebs merr nj\u00eb veprim simbolik.<\/p>\n

N\u00eb m\u00ebnyr\u00ebn se si Qosja e artikulon referencialitetin biblik dallon prej nj\u00eb vepre si\u00e7 \u00ebsht\u00eb drama ose romani e deri te vepra kritike letrare dhe publicistike. Te drama: Sfing\u00eb e gjall\u00eb, p\u00ebr shembull, autori R.Qosja, ve\u00e7 tjerash, ka risemantizuar personazhin biblik t\u00eb quajtur Kain, q\u00eb n\u00eb k\u00ebt\u00eb dram\u00eb del me trajt\u00ebn kuranore si Kabil. Figura e Kainit (Kabilit), sipas nj\u00eb vler\u00ebsimi t\u00eb Dr. Fehmi Cakollit letrarisht \u00ebsht\u00eb nd\u00ebrtuar, tekstualizuar dhe kontekstualizuar mjaft mir\u00eb deri m\u00eb tash, por me Qosjen sh\u00ebnohet nj\u00eb p\u00ebrparim letrar n\u00eb p\u00ebrfaq\u00ebsimin e k\u00ebsaj figure biblike jo t\u00eb koh\u00ebs edenske, por t\u00eb koh\u00ebs moderne.<\/p>\n

Po n\u00eb k\u00ebt\u00eb dram\u00eb hasim edhe sintagm\u00ebn biblike “shtat\u00eb her\u00eb 77” me t\u00eb cil\u00ebn shprehet nyja dhe esenca e fjal\u00ebs ose antiteza q\u00eb \u00ebsht\u00eb hakmarrja. Edhe te drama: Beselam pse m\u00eb flijojn\u00eb, gjejm\u00eb ndonj\u00eb figur\u00eb biblike si\u00e7 \u00ebsht\u00eb ajo e Luciferrit, edhe pse si em\u00ebrtim kuranor, Iblisi (forma kuranore p\u00ebr Antikrishtin, Luciferrin ), gjith\u00eb nd\u00ebrtimi tij dramatik i shkon p\u00ebr shtati tekstit biblik, qoft\u00eb si tipologji ose legjenda.Edhe romani: Vdekja m\u00eb vjen prej syve t\u00eb till\u00eb, e autorit R.Qosja, \u00ebsht\u00eb me plot shtresime biblike. \u00cbsht\u00eb me r\u00ebnd\u00ebsi t\u00eb theksohet se secilit shtresim t\u00eb k\u00ebsaj vepre letrare i paraprin nj\u00eb referenc\u00eb kuptimplote biblike, e Librit t\u00eb Jakobit.Teksti biblik n\u00eb vepr\u00ebn e Qosjes, qofshin artistike ose kritike, ka nj\u00eb shtrirje t\u00eb gj\u00ebr\u00eb dhe ai z\u00eb vend krahas teksteve t\u00eb filozof\u00ebve antik\u00eb, humanist\u00ebve dhe iluminist\u00ebve t\u00eb ndrysh\u00ebm evropian\u00eb dhe krahas teksteve t\u00eb autor\u00ebve t\u00eb ndrysh\u00ebm t\u00eb Rilindjes Komb\u00ebtare Shqiptare.<\/p>\n

2. ANTON PASHKU (1937-1995)<\/strong>
\nAnton Pashku, nj\u00ebri nd\u00ebr shkrimtar\u00ebt m\u00eb t\u00eb m\u00ebdhenj t\u00eb Let\u00ebrsis\u00eb Bashk\u00ebkoh\u00ebse Shqipe, me romanin e tij: Oh<\/em>, ka sh\u00ebnuar nj\u00eb pik\u00ebtakim t\u00eb fort\u00eb me Bibl\u00ebn. Struktura e k\u00ebtij romani si e till\u00eb \u00ebsht\u00eb analoge me struktur\u00ebn e Ungjijve: tre Ungjij q\u00eb trajtojn\u00eb tema t\u00eb nj\u00ebjta n\u00eb variante, i kat\u00ebrti parathot\u00eb. Mitesat biblike, numri 3, numri 12 sh\u00ebnojn\u00eb nj\u00eb variant t\u00eb diskursit biblik. Shembuj t\u00eb pranis\u00eb s\u00eb shkrimit biblik, n\u00eb nivel t\u00eb ideve, leksikut, sintaks\u00ebs, stilit, kemi n\u00eb gjith\u00eb romanin: Oh<\/em>, t\u00eb A. Pashkut. N\u00eb planin e dialogimit e t\u00eb nd\u00ebrtimit t\u00eb personazheve, lidhja mes Asaj dhe Atij sh\u00ebnjon lidhjen biblike n\u00eb mes Adamit dhe Ev\u00ebs. Plaku ose Bariu i Pashkut nuk q\u00ebndron n\u00eb t\u00eb nj\u00ebjtin rrafsh vet\u00ebm me Bariun e Shkrimit, por plaku (Pashku), duke rr\u00ebfyer historin\u00eb, shtrihet edhe n\u00eb nivelin e frym\u00ebzimit narrator t\u00eb Shkrimit, q\u00eb \u00ebsht\u00eb vet\u00eb Zoti, ai q\u00eb \u00ebsht\u00eb qysh prej lasht\u00ebsis\u00eb, v\u00ebrtet\u00eb Shpirti i Shenjt\u00eb, i cili biblikisht inspiruesi rr\u00ebfimtar i Shkrimit.Delet jan\u00eb l\u00ebnda q\u00eb biblikisht shprehin turm\u00ebn e but\u00eb, por edhe t\u00eb mbrojtur, ku si n\u00eb tekstin e Bibl\u00ebs, ashtu edhe n\u00eb vepr\u00ebn: “Oh”, t\u00eb Pashkut merr dimensionin e aktuales, pra t\u00eb koh\u00ebs s\u00eb sotme.<\/p>\n

Edhe vet\u00eb Plaku, q\u00eb e shtrin narracionin n\u00eb tekstin pashkian \u00ebsht\u00eb nj\u00eb personazh trinitar, i ngjash\u00ebm me skem\u00ebn e trinitetit biblik. Po k\u00ebshtu edhe skema e personazheve, t\u00eb t\u00eb tri grave, faktikisht \u00ebsht\u00eb nj\u00eb. Kjo skem\u00eb, \u00ebsht\u00eb th\u00ebn\u00eb, \u00ebsht\u00eb e ngjashme me figur\u00ebn e Krishtit, shum\u00ebdinensional: Bariu, Mbreti, Jezusi, Mesia, Biri i Per\u00ebndis\u00eb, Biri i Njeriut, etj. T\u00eb gjitha k\u00ebto personazhe t\u00eb Pashkut nd\u00ebrtohen sipas skem\u00ebs: 1x1x1 dhe jo 1+1+1. Por karakteret e personazheve t\u00eb k\u00ebsaj vepre, si\u00e7 shkruan Dr.Fehmi Cakolli, jan\u00eb m\u00eb shum\u00eb antipod i personazheve biblike dhe mitike, kurse p\u00ebrs\u00ebritja e situatave t\u00eb nj\u00ebjta b\u00ebn q\u00eb t\u00eb ket\u00eb nj\u00eb korespondim t\u00eb plot\u00eb me shum\u00eb pjes\u00eb t\u00eb tekstit t\u00eb Bibl\u00ebs. Paramodel i tekstit t\u00eb romanit: Oh<\/em>, n\u00eb radh\u00eb t\u00eb par\u00eb, \u00ebsht\u00eb teksti i Bibl\u00ebs. Teksti i k\u00ebtij romani, q\u00eb del m\u00eb p\u00ebrb\u00ebr\u00ebs t\u00eb caktuar, edhe n\u00eb planin formal. P\u00ebrndryshe Anton Pashku \u00ebsht\u00eb prijetar i let\u00ebrsis\u00eb moderne n\u00eb Kosov\u00eb.<\/p>\n

3 ZEJNULLAH RRAHNANI (1952)<\/strong>
\nDy veprat m\u00eb t\u00eb mira t\u00eb autorit, p\u00ebrfaq\u00ebsues t\u00eb Let\u00ebrsis\u00eb Bashk\u00ebkoh\u00ebse Shqipe, “Sheshi i unaz\u00ebs” (1970), dhe “Jusufi” (1999), t\u00eb Zejnullah Rrahmanit, kan\u00eb pik\u00ebtakime t\u00eb forta me Bibl\u00ebn. Te romani: Sheshi i unaz\u00ebs, p\u00ebr shembull, teksti letrar, si i till\u00eb, funksionon n\u00eb raporte t\u00eb pastra intertekstuale me shkrimin biblik, duke shfryt\u00ebzuar diskursin biblik.N\u00eb k\u00ebt\u00eb roman madje autori ka inkorporuar edhe tekste komplete t\u00eb Bibl\u00ebs, ve\u00e7an\u00ebrisht t\u00eb BR, duke theksuar ve\u00e7mas dialogun e Krishtit me dishepullin e tij, Pjetrin… Raporti i ngusht\u00eb, po thuaj analog, si model dhe filozofi krijuese e p\u00ebrcjell gjith\u00eb rr\u00ebfimin e romanit.Referenca me diskursin biblik k\u00ebtu \u00ebsht\u00eb eksplicite.<\/p>\n

Teksti i krahasuar, Sheshi i unaz\u00ebs (fq. 20-21) me at\u00eb t\u00eb Bibl\u00ebs (Bibla, Ungjilli i Mateut, fq.1406) \u00ebsht\u00eb analog, edhe n\u00eb diskurse edhe n\u00eb kodin tematik q\u00eb lidhet e fuqizon iden\u00eb e q\u00ebndres\u00ebs nacionale, q\u00ebndres\u00eb kjo e gur\u00ebsuar sikurse Shk\u00ebmbi i figursh\u00ebm biblik i Pjetrit. Te: Sheshi i unaz\u00ebs, kemi jo vet\u00ebm figura dhe shprehje biblike, por edhe tekste komplete t\u00eb Bibl\u00ebs, q\u00eb i japin nj\u00eb frym\u00eb m\u00eb t\u00eb gjer\u00eb vepr\u00ebs n\u00eb fjal\u00eb dhe k\u00ebshtu ajo merr edhe nj\u00eb karakter m\u00eb universal.<\/p>\n

Edhe teksti tjet\u00ebr letrar i Z Rrahmanit, titulluar “Jusufi”, lib\u00ebr me tregime (1999), ka pik\u00ebtakime t\u00eb forta me Bibl\u00ebn. Jusufi si personazh kryesor, \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb nj\u00eb trepersonazh, i trefigursh\u00ebm. Trepersonazhi ose trepersonaliteti i tij \u00ebsht\u00eb koncrptuar dhe modeluar sipas konceptit trinitar biblik: Ati, Biri dhe Shpirti i Shenjt\u00eb.<\/p>\n

N\u00eb rrafshin vertikal \u00ebsht\u00eb nj\u00eb Per\u00ebndi (nj\u00eb Jusuf), por n\u00eb rrafshin horizontal jan\u00eb tre Per\u00ebndi (Ati, Biri dhe Shpirt Shenjt\u00eb), pra jan\u00eb tre Jusufa (Jozefi, Josifi, Jusufi). P\u00ebr m\u00eb tep\u00ebr, Jusufi te ky tekst, ndon\u00ebse em\u00ebr kuranor, \u00ebsht\u00eb nd\u00ebrtuar duke iu referuar tre emrave, si shenja t\u00eb ngjarjeve, shtresimeve analoge, q\u00eb gjithnj\u00eb shp\u00ebrfaqen si nj\u00eb.Teksti n\u00eb fjal\u00eb \u00ebsht\u00eb shum\u00ebshtresor dhe shtresimet paraqesin p\u00ebrb\u00ebr\u00ebsit e trins\u00eb s\u00eb tekstit. Shtresa e motivimit personal e konkret, Jusufi (kuranor), lidhet me shtresimin me shenja t\u00eb Shkrimit Shenjt\u00eb n\u00ebp\u00ebrmjet p\u00ebrngjasimeve t\u00eb historis\u00eb s\u00eb personazhit letrar me at\u00eb t\u00eb personazhit t\u00eb Shkrimit Shenjt\u00eb e duke u identifikuar k\u00ebto personazhe. Por vija letrare, sipas studiuesit Kujtim M. Shala, k\u00ebrkon esenc\u00ebn biblike p\u00ebr ta nd\u00ebrtuar dhe p\u00ebr ta artikuluar iden\u00eb e v\u00ebrtet\u00ebsis\u00eb p\u00ebr ta mb\u00ebshtetur ngjarjen…<\/p>\n

Prania e Bibl\u00ebs, paramodel i diskursit biblik, i teksteve biblike, n\u00eb diskursin letrar, si nj\u00eb vler\u00eb e ve\u00e7ant\u00eb, ka ardhur duke u forcuar n\u00ebp\u00ebr koh\u00eb, ka sh\u00ebnjuar vlera t\u00eb p\u00ebrhershme n\u00eb Let\u00ebrsin\u00eb Shqiptare t\u00eb Kosov\u00ebs, q\u00eb nga Sh\u00ebn Niketa Dardani e deri tek Zejnullah Rrahmani, p\u00ebr t\u00eb vazhduar jet\u00ebn n\u00eb m\u00ebnyr\u00eb implicite tek autor\u00ebt q\u00eb jan\u00eb n\u00eb proces t\u00eb krijimit si: Xh. Bajra, H. Matoshi, Xh. Beqiri, K. Shala, A. Berishaj, A.Goj\u00e7aj, P. Kola, etj. Duke u marr\u00eb me shqyrtimin, vler\u00ebsimin dhe paraqitjen e saj historike, n\u00eb vija t\u00eb p\u00ebrgjithshme, zhvillimin e saj n\u00eb kontekst me Bibl\u00ebn, pashmangshm\u00ebrisht lidhemi edhe me konceptin e Roland Bartit, i cili mbron teorin\u00eb e tekstit kur shkruan dhe pohon: \u00e7do tekst \u00ebsht\u00eb intertekst…<\/p>\n

K\u00ebshtu prandaj del i kuptuesh\u00ebm dhe i pranuesh\u00ebm konstatimi, edhe sipas R. Bartit, se Let\u00ebrsia Shqiptare e Kosov\u00ebs \u00ebsht\u00eb e mbrujtur pashmangshm\u00ebrisht me intertekstualitet, me hipertekst biblik, madje n\u00eb nj\u00eb mas\u00eb mjaft t\u00eb theksuar. Emrat e atyre autor\u00ebve t\u00eb Kosov\u00ebs, q\u00eb kan\u00eb shkruar ose vazhdojn\u00eb t\u00eb shkruajn\u00eb n\u00ebn ndikimin dhe n\u00ebn kultur\u00ebn e atij arketipi biblik, si\u00e7 e kam th\u00ebn\u00eb edhe te pjesa: Nj\u00eb pamje e shkurt\u00ebr… jan\u00eb t\u00eb shumta N\u00eb fakt tek autor\u00ebt n\u00eb fjal\u00eb, tek veprat e tyre m\u00eb t\u00eb mira, parimisht v\u00ebrejm\u00eb se ato jan\u00eb t\u00eb modelimit t\u00eb shkrimit biblik.<\/p>\n

N\u00eb k\u00ebt\u00eb kontekst duhet t\u00eb theksohet edhe fakti se, p\u00ebrve\u00e7 veprave dhe autor\u00ebve q\u00eb trajtuam, poezi t\u00eb shumta t\u00eb Azem Shkrelit, t\u00eb Ali Podrimjes, t\u00eb Anton N. Berish\u00ebs, t\u00eb Mirko Gashit, t\u00eb Musa Ramadanit, t\u00eb Beqir Musliut, t\u00eb Prend Buzhal\u00ebs, t\u00eb Sar\u00eb Gjergjit, t\u00eb Ramadan Musliut, t\u00eb Sali Bashot\u00ebs e t\u00eb ndonj\u00eb tjetri, jan\u00eb krijuar dhe krijohen n\u00eb raporte t\u00eb fuqishme shkrimi e krijimi me diskursin biblik, p\u00ebr t\u00eb vazhduar jet\u00ebn n\u00eb m\u00ebnyr\u00eb implicite tek autor\u00ebt q\u00eb jan\u00eb n\u00eb proces t\u00eb krijimit. Natyrisht se ka rezultate dhe ve\u00e7ori t\u00eb tjera letrare jo vet\u00ebm tek k\u00ebta autor\u00eb q\u00eb p\u00ebrfaq\u00ebsuam, por edhe tek shum\u00eb autor\u00eb t\u00eb tjer\u00eb nga Let\u00ebrsia Shqipe e Kosov\u00ebs dhe, dosido, ky trend i krijimit t\u00eb k\u00ebsaj let\u00ebrsie, sipas tradit\u00ebs letrare, do vazhdoj\u00eb edhe n\u00eb t\u00eb ardhmen dhe me dimensione t\u00eb reja letrare t\u00eb derivuara ose t\u00eb ndikuara nga teksti biblik.<\/p>\n","protected":false},"excerpt":{"rendered":"

– Zhvillimi i saj n\u00eb kontekst me Bibl\u00ebn Isak Ahmeti Let\u00ebrsia Shqiptare e Kosov\u00ebs, si \u00e7do let\u00ebrsi tjet\u00ebr, \u00ebsht\u00eb rezultat i tradit\u00ebs q\u00eb u zhvillua n\u00eb determinizime tejet t\u00eb r\u00ebnda socio-kulturore e kulturo-historike. N\u00eb planin historiko-letrar, me zhvillimin e saj, edhe n\u00eb kontekst me Bibl\u00ebn, Let\u00ebrsia Shqiptare e Kosov\u00ebs na del nj\u00eb fenomen i ve\u00e7ant\u00eb […]<\/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-2986","post","type-post","status-publish","format-standard","category-artikuj","category-letersi"],"yoast_head":"\nLET\u00cbRSIA SHQIPTARE E KOSOV\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\/letersia-shqiptare-e-kosoves\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"LET\u00cbRSIA SHQIPTARE E KOSOV\u00cbS - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"– Zhvillimi i saj n\u00eb kontekst me Bibl\u00ebn Isak Ahmeti Let\u00ebrsia Shqiptare e Kosov\u00ebs, si \u00e7do let\u00ebrsi tjet\u00ebr, \u00ebsht\u00eb rezultat i tradit\u00ebs q\u00eb u zhvillua n\u00eb determinizime tejet t\u00eb r\u00ebnda socio-kulturore e kulturo-historike. 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