{"id":9305,"date":"2016-12-19T18:55:36","date_gmt":"2016-12-19T17:55:36","guid":{"rendered":"http:\/\/www.fjala.info\/?p=9305"},"modified":"2021-06-21T23:40:59","modified_gmt":"2021-06-21T21:40:59","slug":"gjuha-faktori-kryesor-identifikues-dhe-perbashkues","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/gjuha-faktori-kryesor-identifikues-dhe-perbashkues\/","title":{"rendered":"GJUHA – FAKTORI KRYESOR IDENTIFIKUES DHE P\u00cbRBASHKUES"},"content":{"rendered":"

Anila Omari<\/strong><\/p>\n

Gjat\u00eb t\u00ebr\u00eb historis\u00eb gjuha ka qen\u00eb te shqiptar\u00ebt m\u00eb shum\u00eb se te cilido popull tjet\u00ebr i Ballkanit faktori kryesor identifikues dhe p\u00ebrbashkues (\u201cSh\u00ebnj\u2018e komb\u00ebris\u00eb \u00ebsht\u00eb gjuha<\/em>\u201d, – thoshte Sami Frash\u00ebri). Megjithat\u00eb gjuha shqipe p\u00ebr mij\u00ebra vjet mbeti n\u00eb nivelin e gjuh\u00ebs s\u00eb folur, n\u00eb kushtet e nj\u00eb tradite shum\u00ebshekullore universale t\u00eb p\u00ebrdorimit t\u00eb gjuh\u00ebve nd\u00ebrkomb\u00ebtare t\u00eb mesjet\u00ebs, latinishtes e greqishtes, si gjuh\u00eb komunikimi zyrtar edhe t\u00eb formacioneve t\u00eb para shtet\u00ebrore arb\u00ebrore si Principata e Arb\u00ebrit.<\/p>\n

Fillimet e shkrimit t\u00eb shqipes u p\u00ebrcaktuan nga g\u00ebrshetimi i nj\u00eb vargu rrethanash historike e kulturore t\u00eb jashtme e t\u00eb brendshme. Shekulli XVI \u00ebsht\u00eb shekulli kulmor i Rilindjes evropiane dhe nj\u00ebkoh\u00ebsisht i l\u00ebvizjes politiko-fetare t\u00eb Reformacionit q\u00eb l\u00ebkundi pozitat e latinishtes si gjuh\u00eb e Shkrimeve t\u00eb Shenjta t\u00eb Kish\u00ebs katolike dhe sh\u00ebnoi fillimin e p\u00ebrkthimeve biblike n\u00eb gjuh\u00ebt popullore. Brenda vendit ishin rrethanat e pushtimit osman me rrezikun e p\u00ebrhapjes s\u00eb fes\u00eb s\u00eb tij q\u00eb rizgjuan elementet e vet\u00ebdijes komb\u00ebtare dhe nxit\u00ebn nevoj\u00ebn e ruajtjes s\u00eb krisht\u00ebrimit n\u00ebp\u00ebrmjet propagandimit t\u00eb fes\u00eb n\u00eb gjuh\u00ebn e vendit.<\/p>\n

\"\"Seminari XXXIII Nd\u00ebrkomb\u00ebtar p\u00ebr Gjuh\u00ebn, Let\u00ebrsin\u00eb dhe Kultur\u00ebn shqiptare, Materialet e punimeve t\u00eb Seminarit XXXIII, Prishtin\u00eb, 18-30.08.2014,
\nUniversiteti i Prishtin\u00ebs, Prishtin\u00eb, 2015, f.325-334, n\u00eb PDF<\/em><\/strong><\/p>\n

\u00c7\u00ebshtja e ruajtjes s\u00eb fes\u00eb ishte e lidhur ngusht\u00eb me at\u00eb t\u00eb trojeve t\u00eb t\u00eb par\u00ebve, q\u00eb p\u00ebr at\u00eb faz\u00eb parakomb\u00ebtare t\u00eb formimit t\u00eb kombit shqiptar ishin nj\u00eb koncept i pandar\u00eb5. Bjerrja e fes\u00eb, dhe, bashk\u00eb me t\u00eb, edhe e liris\u00eb, shihej nga elita e arsimuar e asaj kohe si nj\u00eb pasoj\u00eb e padijes, nj\u00eb plag\u00eb e p\u00ebrhershme e shoq\u00ebris\u00eb shqiptare, dhe prandaj p\u00ebrpjekjet e tyre u p\u00ebrqendruan n\u00eb p\u00ebrhapjen e dijes n\u00eb gjuh\u00ebn e vendit.<\/p>\n

P\u00ebrpjekjet e autor\u00ebve t\u00eb qarkut kulturor katolik verior t\u00eb shekujve XVI-XVIII p\u00ebr l\u00ebvrimin dhe p\u00ebrhapjen e gjuh\u00ebs shqipe jan\u00eb faktor\u00eb q\u00eb ndikuan n\u00eb ngjizjen e vet\u00ebdijes komb\u00ebtare t\u00eb shqiptar\u00ebve n\u00eb periudh\u00ebn para Rilindjes komb\u00ebtare. K\u00ebtu i gjejm\u00eb edhe premisat e ides\u00eb s\u00eb m\u00ebvonshme t\u00eb nj\u00eb gjuhe t\u00eb p\u00ebrbashk\u00ebt letrare shqipe, e lidhur ngusht\u00eb me ngritjen e vet\u00ebdijes komb\u00ebtare.<\/p>\n

Autor\u00ebt e vjet\u00ebr shkruan n\u00eb nj\u00eb gjuh\u00eb q\u00eb nga nj\u00eb an\u00eb i kap\u00ebrcente kufijt\u00eb n\u00ebndialektor\u00eb t\u00eb t\u00eb folmeve t\u00eb tyre t\u00eb ve\u00e7anta, dhe kjo u b\u00eb edhe me vet\u00ebdije, si\u00e7 na kumton shprehimisht nj\u00ebri prej tyre, Pjet\u00ebr Bogdani, p\u00ebr t\u2018u pranuar nga publiku \u2015letrar i koh\u00ebs, por nga ana tjet\u00ebr edhe n\u00eb nj\u00eb baz\u00eb dialektore q\u00eb asokohe p\u00ebrfshinte nj\u00eb hap\u00ebsir\u00eb t\u00eb gjer\u00eb nga verilindja n\u00eb veriper\u00ebndim, pra ishte nj\u00eb lloj koineje veriore e p\u00ebrzier me trajta dialektore, si\u00e7 e p\u00ebrcaktoi \u00c7abej gjuh\u00ebn e \u201cMesharit\u201d dhe q\u00eb Desnickaja e zhvilloi m\u00eb tej me iden\u00eb e \u2015 koines\u00eb gojore mbidialektore t\u00eb Veriut\u2016, e cila p\u00ebrmbante edhe trajta konservative t\u00eb af\u00ebrta me tosk\u00ebrishten.<\/p>\n

Krahas zgjerimit t\u00eb baz\u00ebs dialektore t\u00eb veprave t\u00eb tyre, autor\u00ebt e vjet\u00ebr b\u00ebn\u00eb dhe nj\u00eb pun\u00eb krijuese t\u00eb jasht\u00ebzakonshme p\u00ebr t\u00eb dh\u00ebn\u00eb n\u00eb shqip idet\u00eb e konceptet diturore t\u00eb gjuh\u00ebve kulturore me tradit\u00eb t\u00eb lasht\u00eb letrare, duke krijuar n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb tradit\u00ebn letrare t\u00eb qarkut kulturor-fetar t\u00eb Veriut. Puna e tyre p\u00ebr pasurimin e gjuh\u00ebs letrare n\u00ebp\u00ebrmjet rigjall\u00ebrimit t\u00eb leksikut t\u00eb vjet\u00ebr vendas (\u2015fjal\u00ebve plaka\u2016) dhe krijimit t\u00eb nj\u00ebsive t\u00eb reja leksikore \u00ebsht\u00eb e ngjashme me at\u00eb t\u00eb rilind\u00ebsve.<\/p>\n

Veprat e autor\u00ebve t\u00eb vjet\u00ebr nuk pat\u00ebn p\u00ebrhapje t\u00eb kufizuar vet\u00ebm n\u00eb arealin verior t\u00eb hap\u00ebsir\u00ebs shqiptare. Ato me gjas\u00eb u njoh\u00ebn edhe n\u00eb jug t\u00eb vendit, t\u00eb pakt\u00ebn p\u00ebr sa dim\u00eb nga d\u00ebshmit\u00eb p\u00ebr Doktrin\u00ebn e Budit. Kur misionari bazilian Neofit Rodinoi n\u00eb vitin 1637 i k\u00ebrkoi Propagand\u00ebs Fide t\u00eb botoj\u00eb nj\u00eb Doktrin\u00eb t\u00eb krishter\u00eb q\u00eb po p\u00ebrkthehej n\u00eb shqip nga prifti Dhimit\u00ebr p\u00ebr shkoll\u00ebn e Dh\u00ebrmiut, ai mori p\u00ebrgjigjen se Doktrina ishte botuar shqip dhe mund t\u2018i d\u00ebrgonte disa kopje n\u00ebse d\u00ebshironte. Me siguri n\u00eb k\u00ebt\u00eb rast b\u00ebhej fjal\u00eb p\u00ebr Doktrin\u00ebn e Budit q\u00eb sapo ishte ribotuar nga Propaganda n\u00eb vitin 1636.<\/p>\n

N\u00eb periudh\u00ebn e konsolidimit t\u00eb sundimit osman pas d\u00ebshtimit t\u00eb Aleanc\u00ebs s\u00eb krishter\u00eb n\u00eb luft\u00ebn me Perandorin\u00eb osmane\u00a0(1683-1699) tradita gjuh\u00ebsore-letrare e shkrimeve fetare n\u00eb Veriun katolik t\u00eb Shqip\u00ebris\u00eb bie fash\u00eb, edhe pse nuk shuhet, gjat\u00eb shekullit XVIII, nd\u00ebrsa gjuha shqipe na d\u00ebshmohet si gjuh\u00eb e korrespondenc\u00ebs s\u00eb klerik\u00ebve shqiptar\u00eb me Papatin.<\/p>\n

N\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shek. XVIII, n\u00eb nj\u00eb faz\u00eb zhvillimi ekonomik dhe qet\u00ebsimi t\u00eb trazirave antiosmane q\u00eb u shoq\u00ebrua edhe me p\u00ebrhapjen masive t\u00eb islamizmit n\u00eb trojet shqiptare, vet\u00ebdija komb\u00ebtare n\u00eb dukje e fjetur e etnosit shqiptar gjen shprehje n\u00eb tradit\u00ebn letrare shqipe t\u00eb qarkut kulturor ortodoks t\u00eb Shqip\u00ebris\u00eb s\u00eb Mesme me qend\u00ebr n\u00eb Elbasan. N\u00eb k\u00ebt\u00eb areal u zhvillua edhe kisha ortodokse n\u00ebn juridiksionin e Patrikan\u00ebs me qend\u00ebr n\u00eb Oh\u00ebr deri n\u00eb vitin 1769, kur u zhvendos n\u00eb Stamboll. Disa nga klerik\u00ebt m\u00eb t\u00eb shquar t\u00eb k\u00ebsaj kishe ishin formuar n\u00eb Akademin\u00eb e famshme t\u00eb Voskopoj\u00ebs, q\u00eb frym\u00ebzohej nga iluminizmi evropian dhe ndikoi n\u00eb formimin e identitetit komb\u00ebtar t\u00eb popujve t\u00eb Ballkanit.<\/p>\n

P\u00ebr dy nga emrat m\u00eb t\u00eb njohur t\u00eb dal\u00eb nga kjo shkoll\u00eb, Grigori i Durr\u00ebsit dhe Teodor Haxhifilipi, ka d\u00ebshmi se kan\u00eb luajtur nj\u00eb rol t\u00eb dor\u00ebs s\u00eb par\u00eb n\u00eb l\u00ebvrimin e let\u00ebrsis\u00eb biblike n\u00eb gjuh\u00ebn shqipe. Sipas autorit grek t\u00eb shek. XVIII, Jorgo Zavira, Grigori p\u00ebrktheu Dhiat\u00ebn e vjet\u00ebr dhe Dhiat\u00ebn e re, me shkronja shqipe q\u00eb i shpiku vet\u00eb, t\u00eb pakt\u00ebn m\u00eb se gjysm\u00eb shekulli para p\u00ebrkthimit t\u00eb Dhiat\u00ebs s\u00eb Re nga Vangjel Meksi e Grigor Gjirokastriti. Dhaskal Todri po ashtu, si\u00e7 d\u00ebshmon Hahni, thuhet se ka p\u00ebrkthyer t\u00eb dy Dhiatat, me nj\u00eb alfabet t\u00eb posa\u00e7\u00ebm, t\u00eb shpikur ose t\u00eb sjell\u00eb prej tij n\u00eb Elbasan. P\u00ebr fat t\u00eb keq dor\u00ebshkrimet e k\u00ebtyre p\u00ebrkthimeve kan\u00eb humbur pa gjurm\u00eb ose jan\u00eb shkat\u00ebrruar, si\u00e7 njofton Hahni p\u00ebr shkrimet e Todrit. Megjithat\u00eb jan\u00eb ruajtur disa fragmente nga shkrimet e Todrit dhe sidomos nj\u00eb dor\u00ebshkrim anonim elbasanas, ndoshta nga nj\u00eb Teodor Bogomili, sipas Shuteriqit.<\/p>\n

Ajo q\u00eb ka r\u00ebnd\u00ebsi t\u00eb theksohet p\u00ebr tradit\u00ebn letrare elbasanase \u00ebsht\u00eb pohimi i Hahnit se Dhaskal Todri u mor me krijimin e nj\u00eb gjuhe letrare t\u00eb p\u00ebrbashk\u00ebt p\u00ebr t\u00eb dy dialektet e shqipes, aq t\u00eb ndrysh\u00ebm nga nj\u00ebri-tjetri. Sipas k\u00ebtij pohimi do t\u00eb kishim p\u00ebrpjekjen m\u00eb t\u00eb hershme p\u00ebr nj\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt letrare shqipe, q\u00eb do t\u2018i paraprinte me nj\u00eb shekull ideve t\u00eb Rilindjes komb\u00ebtare. Rajko Nachtigall e ka shtyr\u00eb m\u00eb tej kontributin atdhetar t\u00eb Teodor Haxhifilipit duke hedhur iden\u00eb se ai ka dashur t\u00eb krijoj\u00eb nj\u00eb kish\u00eb komb\u00ebtare shqiptare, ideja e s\u00eb cil\u00ebs jetonte ende n\u00eb Elbasan deri n\u00eb koh\u00ebn kur ai e vizitoi qytetin (1917).<\/p>\n

N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ai vendos nj\u00eb paraleliz\u00ebm mes veprimtaris\u00eb s\u00eb Todrit dhe asaj t\u00eb Dositej Obradovi\u0107it p\u00ebr sllav\u00ebt e jugut dhe Adamant Koraisit p\u00ebr grek\u00ebt, t\u00eb cil\u00ebt, n\u00ebn ndikimin e iluminizmit per\u00ebndimor t\u00eb shkollave m\u00eb progresiste t\u00eb Gadishullit dhe n\u00eb nj\u00eb kontekst kulturor-historik t\u00eb p\u00ebrbashk\u00ebt ballkanik, p\u00ebrdor\u00ebn gjuh\u00ebn popullore n\u00eb let\u00ebrsi duke u b\u00ebr\u00eb themeluesit e gjuh\u00ebve letrare t\u00eb popujve t\u00eb tyre me baz\u00eb gjuh\u00ebn e folur.<\/p>\n

Nga fragmentet e shkrimeve t\u00eb Todrit t\u00eb gjetura n\u00eb manastirin e Shingjonit pran\u00eb Elbasanit dhe t\u00eb botuara nga studiues t\u00eb ndrysh\u00ebm, si Hahni Geitleri, Pekmezi, Nachtigalli, Lef Nosi, Dh. Shuteriqi, mund t\u00eb gjykojm\u00eb p\u00ebr dialektin e p\u00ebrdorur nga Todri, i cili sipas Hahnit duket shum\u00eb i purifikuar dhe i afruar me tosk\u00ebrishten, n\u00eb dallim nga disa poezi geg\u00ebrisht q\u00eb gjendeshin n\u00eb nj\u00eb fletore tjet\u00ebr. Analiza e gjuh\u00ebs s\u00eb Todrit nxjerr n\u00eb pah baz\u00ebn dialektore gego-jugore t\u00eb Elbasanit, me lidhje t\u00eb shumta me tosk\u00ebrishten. Por k\u00ebto p\u00ebrkime me tosk\u00ebrishten duken t\u00eb jen\u00eb karakteristika t\u00eb nj\u00eb faze m\u00eb t\u00eb vjet\u00ebr t\u00eb geg\u00ebrishtes jugore t\u00eb Elbasanit sesa nj\u00eb p\u00ebrzierje e vet\u00ebdijshme me q\u00ebllim krijimin e nj\u00eb gjuhe t\u00eb p\u00ebrbashk\u00ebt.<\/p>\n

Tipare t\u00eb ngjashme me karakteristika t\u00eb t\u00eb dy dialekteve shfaq edhe gjuha e Dor\u00ebshkrimit anonim t\u00eb Elbasanit, e cila paraqet ve\u00e7ori m\u00eb arkaike se gjuha e Todrit, q\u00eb nga nj\u00eb an\u00eb p\u00ebrkojn\u00eb me ve\u00e7orit\u00eb gjuh\u00ebsore t\u00eb teksteve t\u00eb vjetra t\u00eb Veriut, dhe nga ana tjet\u00ebr me tiparet e tosk\u00ebrishtes s\u00eb vjet\u00ebr. Pavar\u00ebsisht n\u00ebse kjo p\u00ebrzierje gjuh\u00ebsore \u00ebsht\u00eb b\u00ebr\u00eb me vet\u00ebdije ose jo, at\u00eb e ka leht\u00ebsuar fakti q\u00eb e folmja e Elbasanit, n\u00eb fazat m\u00eb t\u00eb vjetra, ishte shum\u00eb m\u00eb pran\u00eb tosk\u00ebrishtes nga \u00e7\u2018\u00ebsht\u00eb sot.<\/p>\n

Nga ana tjet\u00ebr kan\u00eb luajtur rol edhe bashk\u00ebveprimet nd\u00ebrdialektore n\u00eb zon\u00ebn ekonomiko-tregtare dhe kulturore, q\u00eb n\u00eb shekullin XVIII p\u00ebrfshinte nj\u00eb hap\u00ebsir\u00eb t\u00eb pand\u00ebrprer\u00eb nga Durr\u00ebsi e Elbasani n\u00eb veri e deri n\u00eb Follorin\u00eb e Janin\u00eb n\u00eb jug. Me k\u00ebto ndikime nd\u00ebrkrahinore dhe me tradit\u00ebn shkrimore me baz\u00eb geg\u00ebrishten e Elbasanit shpjegohen edhe gegizmat n\u00eb tekstet shqip t\u00eb Kavaliotit e t\u00eb Danil Voskopojarit apo t\u00eb Nektar Terpos. Nj\u00eb lidhje e autorit t\u00eb Anonimit t\u00eb Elbasanit me Voskopoj\u00ebn na d\u00ebshmohet nga nj\u00eb p\u00ebrkim interesant leksikor q\u00eb vihet re n\u00eb tekstin e Anonimit dhe n\u00eb fjalorin e Teodor Kavaliotit: \u00ebsht\u00eb fjala p\u00ebr neologjizmin kullot\u00ebs \u2015bari\u2016, q\u00eb s\u2018e kemi hasur gj\u00ebkundi tjet\u00ebr.<\/p>\n

P\u00ebrpjekjet p\u00ebr shkrimin e shqipes me alfabete t\u00eb posa\u00e7me n\u00eb shek. XVIII dhe p\u00ebr kthimin e shkrimeve fetare n\u00eb shqip, me synimin p\u00ebr t\u2018u shk\u00ebputur nga ndikimet e huaja dhe p\u00ebr t\u00eb afirmuar liturgjin\u00eb fetare n\u00eb gjuh\u00ebn komb\u00ebtare, natyrisht duhen konsideruar shfaqje t\u00eb vet\u00ebdijes komb\u00ebtare shqiptare mjaft koh\u00eb p\u00ebrpara Rilindjes. N\u00eb k\u00ebt\u00eb mes nuk \u00ebsht\u00eb pa dometh\u00ebnie fakti se alfabeti origjinal p\u00ebr shqipen q\u00eb shpiku Todri sh\u00ebrbeu n\u00eb shek. XIX n\u00eb Elbasan si shenj\u00eb e shqiptarizmit t\u00eb atyre q\u00eb e p\u00ebrdornin, n\u00eb dallim nga p\u00ebrkrah\u00ebsit e kish\u00ebs greke q\u00eb p\u00ebrdornin shkronjat greke, dhe si nj\u00eb k\u00ebrkes\u00eb p\u00ebr t\u00eb afirmuar m\u00eb mir\u00eb gjuh\u00ebn shqipe si nj\u00eb gjuh\u00eb e ve\u00e7ant\u00eb dhe popullin shqiptar si i dalluar nga t\u00eb tjer\u00ebt.<\/p>\n

U ndal\u00ebm pak m\u00eb gjat\u00eb n\u00eb tradit\u00ebn shkrimore t\u00eb shek. XVIII p\u00ebr t\u00eb theksuar faktin se ky shekull nuk ishte shekulli i p\u00ebrgjumjes komb\u00ebtare, por paraprij\u00ebsi dhe ndri\u00e7uesi i rrug\u00ebs drejt Rilindjes Komb\u00ebtare t\u00eb shekullit XIX. Gjithsesi vet\u00ebm n\u00eb k\u00ebt\u00eb shekull u zhvilluan dhe poq\u00ebn n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb plot\u00eb kushtet ekonomike-shoq\u00ebrore, historike, politike e kulturore q\u00eb b\u00ebn\u00eb t\u00eb mundur ngjizjen e ideologjis\u00eb kombformuese shqiptare, q\u00eb vendoste n\u00eb plan t\u00eb par\u00eb vlerat komb\u00ebtare mbi partikularizmat krahinore e fetare. P\u00ebr arsye t\u00eb zhvillimit m\u00eb t\u00eb madh ekonomik e kulturor t\u00eb vendit ku kishin gjetur streh\u00eb prej qindra vjet\u00ebsh, k\u00ebto kushte u poq\u00ebn m\u00eb her\u00ebt tek arb\u00ebresh\u00ebt e Italis\u00eb, prej t\u00eb cil\u00ebve dol\u00ebn edhe disa nga nism\u00ebtar\u00ebt e Rilindjes komb\u00ebtare shqiptare.<\/p>\n

Krahas me traktatet p\u00ebr identitetin historik-kulturor, antropologjik e gjuh\u00ebsor t\u00eb arb\u00ebresh\u00ebve si popull i ndrysh\u00ebm nga grek\u00ebt, me t\u00eb cil\u00ebt shpesh her\u00eb i ngat\u00ebrronin p\u00ebr shkak t\u00eb p\u00ebrkat\u00ebsis\u00eb s\u00eb nj\u00ebjt\u00eb fetare, nd\u00ebr dijetar\u00ebt arb\u00ebresh\u00eb u artikulua m\u00eb her\u00ebt edhe ideja e nj\u00eb gjuhe t\u00eb p\u00ebrbashk\u00ebt p\u00ebr t\u00eb gjith\u00eb shqiptar\u00ebt. Kjo ide, n\u00eb fillim pas gjase e kufizuar p\u00ebr rrethet letrare arb\u00ebreshe, duket se kishte z\u00ebn\u00eb rr\u00ebnj\u00eb q\u00eb n\u00eb shekullin XVIII tek arb\u00ebresh\u00ebt intelektual\u00eb, t\u00eb cil\u00ebt me l\u00ebvrimin e let\u00ebrsis\u00eb s\u00eb tyre e ngrit\u00ebn gjuh\u00ebn shqipe jo vet\u00ebm n\u00eb rangun e nj\u00eb gjuhe \u2015poetike\u2016, me tekstet e Nikoll\u00eb Brankatit, Nikoll\u00eb Filjes, Nikoll\u00eb Ket\u00ebs, por edhe t\u00eb nj\u00eb gjuhe \u2015zyrtare\u2016, p.sh. me letrat n\u00eb shqip e latinisht t\u00eb Imzot Zef Skiroit drejtuar Pap\u00ebs, apo n\u00eb tekstet teologjike e doktrinare t\u00eb hartuara nga Nikoll\u00eb Keta.<\/p>\n

K\u00ebto tekste shp\u00ebrfaqin nj\u00eb gjuh\u00eb letrare shqipe mbidialektore, t\u00eb p\u00ebrzier me elemente t\u00eb tosk\u00ebrishtes, geg\u00ebrishtes dhe tosk\u00ebrishtes arb\u00ebreshe dhe t\u00eb pastruar nga ndikimet dialektore dhe ato italiane, me tiparet e nj\u00eb koineje t\u00eb komunikimit t\u00eb shkruar. Por n\u00eb m\u00ebnyr\u00eb t\u00eb vet\u00ebdijshme dhe t\u00eb argumentuar kjo ide u shpreh s\u00eb pari nga gjuh\u00ebtari i shquar Dhimit\u00ebr Kamarda n\u00eb vitin 1866, kur shtroi nevoj\u00ebn p\u00ebr nj\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt p\u00ebr t\u00eb gjith\u00eb kombin shqiptar, me perspektiv\u00ebn p\u00ebr t\u2018u b\u00ebr\u00eb ajo nj\u00eb dit\u00eb edhe gjuh\u00eb letrare. Kamarda e ka t\u00eb qart\u00eb se gjuha letrare duhet t\u00eb mb\u00ebshtetet mbi nj\u00eb baz\u00eb dialektore t\u00eb caktuar, por sa m\u00eb t\u00eb gjer\u00eb e t\u00eb kuptueshme p\u00ebr t\u00eb dy dialektet e shqipes. Ai mendon se ekziston nj\u00eb hap\u00ebsir\u00eb gjuh\u00ebsore qendrore ku takohen e p\u00ebrzjehen t\u00eb dy dialektet e shqipes, hap\u00ebsir\u00eb q\u00eb shkon nga lumi Shkumbin deri n\u00eb Vjos\u00eb, e folmja e s\u00eb cil\u00ebs do t\u00eb ishte m\u00eb e p\u00ebrshtatshmja p\u00ebr t\u2018u b\u00ebr\u00eb gjuh\u00eb e p\u00ebrbashk\u00ebt.<\/p>\n

N\u00eb t\u00eb nj\u00ebjt\u00ebn periudh\u00eb kohore flamurtari i Rilindjes komb\u00ebtare De Rada kishte p\u00ebrpunuar iden\u00eb e nj\u00eb gjuhe letrare p\u00ebr t\u00eb gjith\u00eb arb\u00ebresh\u00ebt dhe shqiptar\u00ebt, edhe pse e shihte k\u00ebt\u00eb gjuh\u00eb te e folmja e shkruar e arb\u00ebrishtes s\u00eb Kalabris\u00eb, pra te gjuha q\u00eb p\u00ebrdorte ai. Ai e shihte studimin e gjuh\u00ebs si mjet bashkimi t\u00eb shqiptar\u00ebve dhe t\u00eb zgjimit t\u00eb nd\u00ebrgjegjes komb\u00ebtare, prandaj punoi me ngulm p\u00ebr promovimin e gjuh\u00ebs shqipe me botime t\u00eb ndryshme p\u00ebr lasht\u00ebsin\u00eb e saj, p\u00ebr gramatik\u00ebn dhe alfabetin, me organizime kongresesh gjuh\u00ebsore e me ngritjen e katedr\u00ebs s\u00eb gjuh\u00ebs shqipe n\u00eb Napoli. N\u00eb themel t\u00eb ides\u00eb s\u00eb vet rilindase ai kishte krijimin e nj\u00eb let\u00ebrsie komb\u00ebtare shqipe t\u00eb cil\u00ebn u mundua ta krijonte vet\u00eb duke u nisur nga modelet e poezis\u00eb popullore dhe duke u p\u00ebrpjekur ta p\u00ebrpunoj\u00eb k\u00ebt\u00eb gjuh\u00eb me synimin p\u00ebr t\u00eb krijuar nj\u00eb gjuh\u00eb letrare.<\/p>\n

Jo shum\u00eb vite m\u00eb von\u00eb, n\u00eb 1877, nj\u00eb k\u00ebrkes\u00eb t\u00eb ngjashme do ta shtroj\u00eb mendimtari dhe atdhetari i spikatur pararend\u00ebs i Rilindjes, Zef Jubani, i cili u dallua edhe n\u00eb fush\u00eb t\u00eb gjuh\u00ebs me krijimin e nj\u00eb alfabeti, hartimin e nj\u00eb gramatike dhe me mendimet p\u00ebr nj\u00eb gjuh\u00eb letrare t\u00eb p\u00ebrbashk\u00ebt. Ai e shtron drejt \u00e7\u00ebshtjen e alfabetit t\u00eb p\u00ebrbashk\u00ebt p\u00ebr t\u00eb gjith\u00eb shqiptar\u00ebt i cili nuk mund t\u00eb vlej\u00eb si i till\u00eb \u2015pa u vendosur nga nj\u00eb mbledhje e letrar\u00ebve shqiptar\u00eb dhe arb\u00ebresh\u00eb. Ky alfabet do t\u00eb sh\u00ebrbej\u00eb si mjet q\u00eb gjuha shqipe t\u00eb ket\u00eb let\u00ebrsin\u00eb e vet me parime t\u00eb p\u00ebrshtatshme p\u00ebr natyr\u00ebn e saj.<\/p>\n

Mbi k\u00ebt\u00eb baz\u00eb filolog\u00ebt do t\u00eb mund t\u00eb dallojn\u00eb dialektet e ndryshme e t\u00eb shumta t\u00eb shqipes dhe duke i krahasuar, t\u00eb vler\u00ebsojn\u00eb nj\u00ebrin prej tyre si m\u00eb i p\u00ebrshtatshmi p\u00ebr t\u00eb qen\u00eb i par\u00eb. Me k\u00ebt\u00eb k\u00ebrkes\u00eb Jubani shtron nevoj\u00ebn e nj\u00eb gjuhe t\u00eb p\u00ebrbashk\u00ebt letrare p\u00ebr t\u00eb gjith\u00eb shqiptar\u00ebt dhe n\u00eb k\u00ebt\u00eb \u00e7\u00ebshtje, ashtu si n\u00eb shum\u00eb t\u00eb tjera q\u00eb lidhen me vizionin e tij p\u00ebr t\u00eb ardhmen e kombit shqiptar, \u00ebsht\u00eb n\u00eb pararoj\u00eb nd\u00ebr shqiptar\u00ebt e trojeve kompakte shqiptare.<\/p>\n

Veprimtar\u00ebt e Rilindjes komb\u00ebtare i p\u00ebrqendruan p\u00ebrpjekjet te p\u00ebrhapja e let\u00ebrsis\u00eb dhe arsimit n\u00eb gjuh\u00ebn shqipe si mjetin kryesor p\u00ebr forcimin e vet\u00ebdijes komb\u00ebtare t\u00eb shqiptar\u00ebve. N\u00eb fjalorin rilindas termat gjuh\u00eb dhe komb ishin nj\u00eb binom i pandar\u00eb.<\/p>\n

N\u00eb k\u00ebt\u00eb periudh\u00eb u artikuluan m\u00eb qart\u00eb idet\u00eb p\u00ebr nj\u00eb gjuh\u00eb letrare p\u00ebr t\u00eb gjith\u00eb shqiptar\u00ebt. Rilindasi i madh, Sami Frash\u00ebri, duke v\u00ebn\u00eb theksin te ruajtja e gjuh\u00ebs amtare si mjeti kryesor i ruajtjes s\u00eb identitetit komb\u00ebtar, i m\u00ebshon nj\u00ebkoh\u00ebsisht shkrimit t\u00eb gjuh\u00ebs, si detyra par\u00ebsore q\u00eb duhet t\u00eb kryej\u00eb nj\u00eb komb p\u00ebr t\u00eb ruajtur komb\u00ebsin\u00eb e tij. N\u00eb vizionin e tij p\u00ebr t\u00eb ardhmen e kombit shqiptar ai parashikon edhe nj\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt, e cila do t\u00eb krijohet n\u00eb kryeqytetin e ardhsh\u00ebm t\u00eb Shqip\u00ebris\u00eb me p\u00ebrzierjen e t\u00eb folmeve t\u00eb ndryshme t\u00eb banor\u00ebve t\u00eb ardhur nga t\u00eb kat\u00ebr an\u00ebt e vendit dhe do t\u00eb sh\u00ebrbej\u00eb si gjuha letrare e gjith\u00eb Shqip\u00ebris\u00eb. Samiu, ashtu si dhe rilindasit e tjer\u00eb, i shihte si nj\u00eb komb i vet\u00ebm shqiptar\u00ebt geg\u00eb e tosk\u00eb, madje si nj\u00eb nga kombet m\u00eb t\u00eb vjet\u00ebr t\u00eb Evrop\u00ebs e t\u00eb bot\u00ebs, dhe p\u00ebr sa i p\u00ebrket gjuh\u00ebs, ata \u2015flasin\u00eb nj\u00eb gjuh\u00eb me fort pak\u00eb t\u00eb ndruar\u00eb, t\u00eb cil\u00ebt\u00eb do t\u00eb ngrihet\u00eb fare p\u00ebr s\u2018afri duke nd\u00ebrtuar\u00eb gjuha. K\u00ebshtu ai parashikon se me p\u00ebrpunimin e gjuh\u00ebs n\u00eb let\u00ebrsi, ndryshimet themelore midis dialekteve do t\u00eb vijn\u00eb duke u rrudhur, deri n\u00eb zhdukje.<\/p>\n

N\u00eb periudh\u00ebn e Lidhjes s\u00eb Prizrenit, si nj\u00eb filles\u00eb formacioni shtet\u00ebror autonom shqiptar t\u00eb krijuar nga nd\u00ebrgjegja komb\u00ebtare e shqiptar\u00ebve, doli si nj\u00eb nga nevojat m\u00eb t\u00eb ngutshme \u00e7\u00ebshtja e nj\u00eb alfabeti t\u00eb nj\u00ebsuar p\u00ebr shkrimin e shqipes, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb zhvillohej let\u00ebrsia shqipe dhe arsimi komb\u00ebtar. Kjo nevoj\u00eb u konkretizua me krijimin nga Komiteti i Stambollit t\u00eb Shoq\u00ebris\u00eb s\u00eb t\u00eb shtypurit shkronja shqip (1879) me kryetar Sami Frash\u00ebrin dhe an\u00ebtar\u00eb figurat kryesore t\u00eb Lidhjes s\u00eb Prizrenit. Shoq\u00ebria mori p\u00ebrsip\u00ebr detyr\u00ebn e drejtimit e t\u00eb organizimit t\u00eb p\u00ebrpjekjeve p\u00ebr t\u00eb ngritur shkolla shqipe n\u00eb gjith\u00eb vendin dhe p\u00ebr t\u00eb zhvilluar me ritme m\u00eb t\u00eb shpejta let\u00ebrsin\u00eb shqiptare, duke botuar tekste shkollore, vepra letrare, broshura shkencore e organe periodike shqipe.<\/p>\n

Hapi i par\u00eb q\u00eb nd\u00ebrmor\u00ebn nism\u00ebtar\u00ebt e Shoq\u00ebris\u00eb ishte krijimi i nj\u00eb alfabeti t\u00eb p\u00ebrbashk\u00ebt, gj\u00eb q\u00eb u realizua me miratimin e projektit t\u00eb Sami Frash\u00ebrit, i quajtur alfabetit t\u00eb Stambollit. Ky alfabet pati p\u00ebrhapje t\u00eb gjer\u00eb dhe luajti nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb l\u00ebvizjen kulturore shqiptare. Nga gjiri i Shoq\u00ebris\u00eb s\u00eb Stambollit dol\u00ebn edhe shoqata t\u00eb tjera atdhetare-kulturore si klubet \u2015Bashkimi\u2016 t\u00eb cil\u00ebt p\u00ebrpunuan edhe ata nj\u00eb alfabet t\u00eb shqipes q\u00eb u zbatua krahas me t\u00eb parin dhe m\u00eb von\u00eb u miratua si nj\u00ebri nga dy alfabetet p\u00ebr shkrimin e shqipes n\u00eb Kongresin e Manastirit (1908).<\/p>\n

N\u00eb k\u00ebt\u00eb periudh\u00eb veprimtar\u00ebt e Rilindjes shtruan nevoj\u00ebn edhe t\u00eb nj\u00eb gjuhe t\u00eb p\u00ebrbashk\u00ebt. N\u00eb nj\u00eb let\u00ebr q\u00eb i drejton De Rad\u00ebs bashk\u00eb me Jani Vreton dhe Naim Frash\u00ebrin, Sami Frash\u00ebri shkruante: \u2015Lidhja Shqiptare k\u00ebrkon bashkimin e Shqip\u00ebris\u00eb n\u00eb nj\u00eb vilajet autonom\u2016. Krahas bashkimit politik Samiu shtronte edhe \u00e7\u00ebshtjen e gjuh\u00ebs s\u00eb p\u00ebrbashk\u00ebt: \u2015Nj\u00eb gjuh\u00eb shqipe e pandame dhe e nj\u00ebjt\u00eb na duhet se shum\u00eb gjuh\u00eb e dialekte sjellin ndarje e m\u00ebrgim. Gjuha shqipe do t\u00eb b\u00ebhet e begat\u00eb, e gjer\u00eb e do t\u00eb shp\u00ebtonj\u00eb nga t\u00eb pasurit nevoj\u00eb me fjal\u00eb t\u00eb huaja dhe gjith\u00eb dialektet do t\u00eb gjenden t\u00eb bashkuara e t\u00eb p\u00ebrzjera.\u2016 Gjith\u00eb veprimtaria gjuh\u00ebsore e letrare e rilind\u00ebsit Konstandin Kristoforidhi (1827-1895) do t\u00eb p\u00ebrmbante n\u00eb m\u00ebnyr\u00eb implicite iden\u00eb e tij p\u00ebr gjuh\u00ebn e ardhshme t\u00eb p\u00ebrbashk\u00ebt letrare shqipe.<\/p>\n

Si njoh\u00ebs i thell\u00eb i gjuh\u00ebs amtare si n\u00eb p\u00ebrhapjen e saj gjeografike-dialektore ashtu dhe n\u00eb fazat e vjetra t\u00eb saj, ai pasqyroi n\u00eb Fjalorin e tij (1904) pasuri leksikore nga t\u00eb gjith\u00eb dialektet dhe nga tekstet t\u00eb vjetra t\u00eb Budit, Bardhit e Bogdanit, duke vendosur nj\u00eb gur themeli n\u00eb kodifikimin e gjuh\u00ebs letrare shqipe. P\u00ebr t\u00eb nj\u00ebjtin q\u00ebllim sh\u00ebrbeu edhe gramatika e tij e gjuh\u00ebs shqipe (1882) e mb\u00ebshtetur n\u00eb dialektin tosk\u00eb. Me l\u00ebvrimin e gjuh\u00ebs shqipe n\u00eb t\u00eb dy dialektet ai d\u00ebshmoi se mes tyre nuk ka dallime t\u00eb m\u00ebdha dhe u p\u00ebrpoq p\u00ebr afrimin e tyre n\u00eb shkrim. Ai zhvilloi edhe nj\u00eb pun\u00eb t\u00eb ngjeshur krijuese p\u00ebr pasurimin e fjalorit t\u00eb shqipes me neologjizma t\u00eb goditur. Cil\u00ebsimi q\u00eb p\u00ebrdori ai p\u00ebr veten si \u2015babai i gjuh\u00ebs shqipe\u2016 tregon p\u00ebr veprimtarin\u00eb e nd\u00ebrgjegjshme t\u00eb tij p\u00ebr themelimin e nj\u00eb gjuhe letrare shqipe.<\/p>\n

\u00c7\u00ebshtjen e gjuh\u00ebs letrare shqipe do ta trajtonte m\u00eb pas n\u00eb m\u00ebnyr\u00eb sistematike Faik Konica n\u00eb revist\u00ebn Albania, q\u00eb n\u00eb numrin e par\u00eb t\u00eb saj m\u00eb 1897, me rubrik\u00ebn \u2015P\u00ebr themelin e nja gjuh\u00ebs letrarishtes shqip.<\/p>\n

P\u00ebrfytyrimi i rilind\u00ebsve p\u00ebr gjuh\u00ebn letrare komb\u00ebtare shqipe ishte krijimi i saj nga nj\u00eb p\u00ebrzgjedhje e t\u00eb folmeve t\u00eb ndryshme krahinore, q\u00eb do ishte produkt i pun\u00ebs krijuese t\u00eb l\u00ebvruesve t\u00eb gjuh\u00ebs. K\u00ebt\u00eb ide e pati nj\u00eb koh\u00eb Kamarda, i ndikuar nga procesi i formimit t\u00eb gjuh\u00ebs letrare italiane, i cili p\u00ebrgatiti edhe nj\u00eb antologji me tekste t\u00eb zgjedhura shqipe p\u00ebr t\u00eb b\u00ebr\u00eb t\u00eb njohur modelet gjuh\u00ebsore t\u00eb an\u00ebve t\u00eb ndryshme t\u00eb hap\u00ebsir\u00ebs shqiptare.
\nKamarda nd\u00ebrmori madje edhe nism\u00ebn vetjake p\u00ebr t\u00eb krijuar nj\u00eb gjuh\u00eb t\u00eb p\u00ebrbashk\u00ebt letrare, mbidialektore, me rastin e p\u00ebrkthimit n\u00eb shqip t\u00eb nj\u00eb studimi t\u00eb Dora D\u2018Istrias, botuar n\u00eb fr\u00ebngjisht n\u00eb vitin 1866. P\u00ebr k\u00ebt\u00eb q\u00ebllim ai lexoi e studioi tekstet e vjetra shqipe dhe gjuh\u00ebn tyre, si dhe gjith\u00eb \u00e7ka ishte botuar n\u00eb shqip deri n\u00eb at\u00eb koh\u00eb, dhe p\u00ebrdori at\u00eb l\u00ebnd\u00eb dialektore q\u00eb i dukej m\u00eb e mira, m\u00eb e fismja e m\u00eb e pastra shqipe.<\/p>\n

Edhe Faik Konica n\u00eb fillimet e revist\u00ebs Albania kishte mendimin se gjuha letrare duhet krijuar me l\u00ebnd\u00ebn e n\u00ebndialekteve t\u00eb ndryshme, sipas disa rregullave t\u00eb caktuara. Sipas k\u00ebsaj ideje disa rilindas shkruanin n\u00eb nj\u00eb gjuh\u00eb t\u00eb p\u00ebrzier, si Jani Vreto, Samiu dhe Naimi, vet\u00eb Konica n\u00eb fillimet e revist\u00ebs Albania, Luigj Gurakuqi etj. Me kalimin e koh\u00ebs, kur u b\u00eb e qart\u00eb se shkrirja e dialekteve n\u00eb nj\u00eb nuk kishte gjasa t\u00eb ndodhte n\u00eb nj\u00eb koh\u00eb t\u00eb parashikueshme, veprimtar\u00ebt dhe filolog\u00ebt pasrilindas nd\u00ebrruan mendim lidhur me gjuh\u00ebn e p\u00ebrbashk\u00ebt t\u00eb shkrimit dhe u p\u00ebrqendruan n\u00eb nj\u00eb dialekt natyror si baz\u00eb e gjuh\u00ebs s\u00eb shkrimit, n\u00eb hullin\u00eb e ides\u00eb s\u00eb Zef Jubanit, t\u00eb Kamard\u00ebs e t\u00eb Konic\u00ebs p\u00ebr \u2015gjuh\u00ebn e mesme\u2016 ose t\u00eb Elbasanit e rrethinave t\u00eb tij si \u2015e folmja m\u00eb e bukur e m\u00eb e past\u00ebr shqipe\u2016 dhe nj\u00ebkoh\u00ebsisht si \u2015ur\u00eb midis dialekteve\u2016, ku p\u00ebrziheshin elemente t\u00eb t\u00eb dy dialekteve t\u00eb shqipes.<\/p>\n

Megjith\u00ebse p\u00ebrpjekjet p\u00ebr krijimin e vullnetsh\u00ebm t\u00eb nj\u00eb gjuhe t\u00eb p\u00ebrbashk\u00ebt nga p\u00ebrzierja dialektore u treguan t\u00eb pasuksesshme, p\u00ebrpjekjet e p\u00ebrbashk\u00ebta afatgjata t\u00eb pararend\u00ebsve t\u00eb Rilindjes, t\u00eb vet\u00eb rilindasve dhe t\u00eb t\u00eb gjith\u00eb shkrimtar\u00ebve t\u00eb m\u00ebvonsh\u00ebm q\u00eb u ndikuan nga ideja e nj\u00eb gjuhe letrare mbidialektore me pjes\u00ebmarrjen e t\u00eb dy kryedialekteve t\u00eb shqipes, kontribuan n\u00eb formimin e nj\u00eb gjuhe letrare t\u00eb p\u00ebrpunuar e t\u00eb pasuruar me l\u00ebnd\u00eb gjuh\u00ebsore nga e gjith\u00eb hap\u00ebsira mbar\u00ebshqiptare. N\u00eb fund t\u00eb fundit, si\u00e7 thot\u00eb \u00c7abej, k\u00ebto qarqe parakomb\u00ebtare, qarku letrar katolik, ai ortodoks dhe qarku italo-shqiptar, duke kontribuar secili me elementet e veta dhe pavar\u00ebsisht nga nj\u00ebri-tjetri, jan\u00eb derdhur t\u00eb gjitha n\u00eb \u2015lumin e literatur\u00ebs nacionale t\u00eb shek. XX.<\/p>\n

N\u00eb nj\u00eb nd\u00ebrlidhje e bashk\u00ebveprim t\u00eb ngusht\u00eb shkak-pasoj\u00eb, shkrimi i gjuh\u00ebs shqipe, hapja e shkollave shqipe dhe p\u00ebrhapja e let\u00ebrsis\u00eb n\u00eb gjuh\u00ebn shqipe nga fundi i shekullit XIX e fillimi i shek. XX pat\u00ebn nj\u00eb ndikim t\u00eb jasht\u00ebzakonsh\u00ebm n\u00eb forcimin e ides\u00eb komb\u00ebtare q\u00eb \u00e7oi n\u00eb pavar\u00ebsimin e Shqip\u00ebris\u00eb m\u00eb 1912.<\/p>\n

E p\u00ebrgatiti p\u00ebr publikim, prof. Zymer Mehani<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Anila Omari Gjat\u00eb t\u00ebr\u00eb historis\u00eb gjuha ka qen\u00eb te shqiptar\u00ebt m\u00eb shum\u00eb se te cilido popull tjet\u00ebr i Ballkanit faktori kryesor identifikues dhe p\u00ebrbashkues (\u201cSh\u00ebnj\u2018e komb\u00ebris\u00eb \u00ebsht\u00eb gjuha\u201d, – thoshte Sami Frash\u00ebri). Megjithat\u00eb gjuha shqipe p\u00ebr mij\u00ebra vjet mbeti n\u00eb nivelin e gjuh\u00ebs s\u00eb folur, n\u00eb kushtet e nj\u00eb tradite shum\u00ebshekullore universale t\u00eb p\u00ebrdorimit t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":38434,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-9305","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\nGJUHA - FAKTORI KRYESOR IDENTIFIKUES DHE P\u00cbRBASHKUES - 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\/gjuha-faktori-kryesor-identifikues-dhe-perbashkues\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"GJUHA - FAKTORI KRYESOR IDENTIFIKUES DHE P\u00cbRBASHKUES - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Anila Omari Gjat\u00eb t\u00ebr\u00eb historis\u00eb gjuha ka qen\u00eb te shqiptar\u00ebt m\u00eb shum\u00eb se te cilido popull tjet\u00ebr i Ballkanit faktori kryesor identifikues dhe p\u00ebrbashkues (\u201cSh\u00ebnj\u2018e komb\u00ebris\u00eb \u00ebsht\u00eb gjuha\u201d, – thoshte Sami Frash\u00ebri). 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