Albert HABAZAJ
\nPIK\u00cbPAMJE T\u00cb DISA STUDIUESVE T\u00cb NAIMIT MBI PERSONALITETIN DHE VEPRAT E TIJ
\nHyrje
\nP\u00ebr jet\u00ebn dhe vepr\u00ebn e Naimit jan\u00eb shkruar shum\u00eb monografi, jan\u00eb zhvilluar konferenca
\nshkencore brenda dhe jasht\u00eb vendit, komb\u00ebtare dhe nd\u00ebrkomb\u00ebtare. Naimi pati tri burime t\u00eb
\nkthjell\u00ebta, ku piu uj\u00eb frym\u00ebzimi: poezin\u00eb popullore, poezin\u00eb e Lindjes dhe at\u00eb t\u00eb Per\u00ebndimit. I
\nnjihte mir\u00eb, por i tejkaloi revolucionarisht bejtexhinjt\u00eb. Nd\u00ebrkoh\u00eb n\u00eb poezin\u00eb e tij v\u00ebrehen
\nndjesh\u00ebm figurat letrare si personifikimi, simboli, epiteti, hiperbola, krahasimi dhe metafora me
\nprejardhje folklorike, dhe pati sukses, sidomos me apostrof\u00ebn. Ai jetoi e veproi n\u00eb shekullin XIX
\nkur vet\u00eb koha t\u00eb orientonte p\u00ebr veprimtari letrare, diturore, politike e atdhetare me kontekst
\nkomb\u00ebtar, jo vet\u00ebm n\u00eb Shqip\u00ebri, por n\u00eb Ballkan e m\u00eb gjer\u00eb. Ndoshta kjo hulli e l\u00ebvizjes
\nkomb\u00ebtare i p\u00eblqente shum\u00eb poezit\u00eb e Naimit. Ai u ndikua nga folklori, por pa dyshim edhe
\nvjersh\u00ebrimi i tij ka ndikuar n\u00eb poezin\u00eb popullore. Sot e k\u00ebsaj dite k\u00ebndohen pjes\u00eb t\u00eb teksteve t\u00eb tij
\npoetike n\u00eb krahina si Kruja, Skrapari, Gramshi, Kor\u00e7a, Pogradeci, Manastiri, Krutja e Sip\u00ebrme,
\nLab\u00ebria, etj.
\n1. Burimet nga historia e let\u00ebrsis\u00eb shqiptare
\n1.1. Faik Konica. Kujtojm\u00eb se Faik Konica ka dy q\u00ebndrime p\u00ebr Naimin, nj\u00ebrin pozitiv dhe tjetrin
\nnegativ, apo \u201ctall\u00ebs\u201d si\u00e7 e quan vet\u00eb Konica. E vler\u00ebson shum\u00eb si atdhetar dhe shkruan p\u00ebr t\u00eb:
\n\u201c…nj\u00eb dash\u00ebs i thell\u00eb i Shqip\u00ebris\u00eb, i cili, si zgjonj\u00ebs i Kombit, b\u00ebri sh\u00ebrbime t\u00eb pavdekura edhe ka
\npak\u00eb shok\u00eb n\u00eb historin\u2019 e rilindjes s\u2019on\u00eb.\u201d[1]. Po aty, duke pasur koncepte t\u00eb larta p\u00ebr
\nvjersh\u00ebrimin, ai n\u00ebnvizon se vjersh\u00ebsia \u00ebsht\u00eb mjesht\u00ebri e bukur, nj\u00eb art, se vjersh\u00ebsia \u00ebsht\u00eb sheshi
\ni cil\u00ebsis\u00eb jo i sasis\u00eb, se shkrimi i v\u00ebrtet\u00eb i kursen fjal\u00ebt, se shkrimi i v\u00ebrtet\u00eb i zgjedh fjal\u00ebt, se
\nshkrimi i v\u00ebrtet\u00eb, n\u00eb varg a n\u00eb fraz\u00eb ka muzik\u00ebn e ve\u00e7ant\u00eb t\u00eb tij. \u201cDuhet me tingullin e tij t\u2019i
\np\u00eblqej\u00eb veshit\u201d[2] – shkruan Konica. Ai i quan vjersh\u00ebrimet e Naimit \u201cnj\u00eb lum\u00eb t\u00eb paq\u00ebndruar
\nfjal\u00ebsh t\u00eb shtypura n\u00eb form\u00eb vjershe, pallavra, tototo-e-tatata, q\u00eb z\u00ebn\u00eb nj\u00eb v\u00ebnt me r\u00ebnd\u00ebsi n\u00eb
\nhistorin\u2019 e l\u00ebvizjes komb\u00ebtare. Jan\u00eb dokumenta propagande politike t\u00eb vlefshme dhe asgj\u00eb
\ntjat\u00ebr\u201d[3].
\n1.2. Drit\u00ebro Agolli. Drit\u00ebroi e ka dashur dhe e ka vler\u00ebsuar shum\u00eb Naimin, dhe ka shkruar n\u00eb
\nlinj\u00ebn e Naimit n\u00eb koh\u00eb t\u00eb re me individualitetin e tij krijues t\u00eb p\u00ebrkryer. Agolli i drejtohet Naimit
\ne i thot\u00eb: \u201cPunove mir\u00eb, usta!\u201d Neve na kujton se Naimi \u00ebsht\u00eb f\u00ebminia e poezis\u00eb son\u00eb, se ai
\nshkroi poema e vjersha, shkroi k\u00ebndime e punime pedagogjike, shkroi fjal\u00eb t\u00eb urta dhe esse. Dhe
\nm\u00eb tej Agolli thekson se N. Frash\u00ebri \u00ebsht\u00eb i pari n\u00eb poezin\u00eb shqipe q\u00eb krijoi poem\u00ebn sintez\u00eb,
\npoem\u00ebn pa personazhe e episode, si Bag\u00ebti e bujq\u00ebsia dhe Bukurija.
\nNuk ka sesi nj\u00eb shkrimtar dhe njeri i madh si Drit\u00ebroi, i cili gati e adhuronte Naimin, t\u00eb shkruaj\u00eb
\nqysh her\u00ebt edhe k\u00ebto v\u00ebrejte t\u00eb pakontestueshme: \u201cKrahas vargjeve t\u00eb shk\u00eblqyera, do t\u00eb gjesh
\nvargje naive gjer n\u00eb bejte, krahas mendimeve m\u00eb t\u00eb p\u00ebrparuara t\u00eb koh\u00ebs s\u00eb vet, do t\u00eb gjesh edhe<\/p>\n
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\nmendime q\u00eb nuk jan\u00eb t\u00eb denja p\u00ebr at\u00eb. Por i padiskutuesh\u00ebm mbetet ideali i tij i madh: lufta p\u00ebr
\nlirin\u00eb e Atdheut\u201d [4].
\n1.3. Ismail Kadare. Kadarejaka b\u00ebr\u00eb parath\u00ebnien [5] e v\u00ebllimit me poezi e pjes\u00eb t\u00eb zgjedhura t\u00eb
\nNaimit, me 181 f., ku jan\u00eb p\u00ebrfshir\u00eb 81 nj\u00ebsi poetike, botuar n\u00eb nderim t\u00eb 100-vjetorit t\u00eb Lidhjes
\nShqiptare t\u00eb Prizrenit. Nd\u00ebr t\u00eb tjera, thot\u00eb se nuk mund t\u00eb lexosh Naimin pa menduar Shqip\u00ebrin\u00eb
\ndhe kjo \u00ebsht\u00eb cil\u00ebsiae par\u00eb e tij, madh\u00ebshtia dhe fati i tij. Vepra e tij e gjer\u00eb e plot drit\u00eb, q\u00eb mund
\nt\u00eb quhet pa frik\u00eb universi naimjan, ka n\u00eb qend\u00ebr t\u00eb vet pik\u00ebrisht atdheun dhe lirin\u00eb; poema
\nHistori e Sk\u00ebnderbeut e Naim Frash\u00ebrit do t\u00eb ishte p\u00ebr rilind\u00ebsit tan\u00eb si nj\u00eb kal\u00eb lufte. E vler\u00ebson
\nq\u00eb diti t\u00eb fluturoj\u00eb bukur mbi gjeografin\u00eb poetike t\u00eb poezis\u00eb orientale dhe asaj romantike
\nper\u00ebndimore. Duke folur p\u00ebr kufizimet e vepr\u00ebs s\u00eb Naimit dhe t\u00eb rilind\u00ebsve t\u00eb tjer\u00eb, \u00ebsht\u00eb me
\nr\u00ebnd\u00ebsi t\u00eb kuptojm\u00eb \u00e7\u2019ka shkruan Kadare: \u201cN\u00eb fund t\u00eb fundit, duke th\u00ebn\u00eb kufizimet e tyre
\nnetregojm\u00eb se i nderojm\u00eb ata, ashtu si\u00e7 do t\u00eb tregonim mosnderimin ton\u00eb duke mos i p\u00ebrmendur
\nato\u201d [6].
\n1.4. Dhimit\u00ebr Shuteriqi. Pasi vler\u00ebson se romantizmi shqiptar i arriti kulmet e tij me De Rad\u00ebn
\ne me Naimin, ndalet edhe tek stili e Naimit, q\u00eb, sipas Shuteriqit, shquhet nga ato veti t\u00eb lirizmit t\u00eb
\ntij. \u201cI thjesht\u00eb e i ngroht\u00eb, ai e afron lexuesin menj\u00ebher\u00eb, e b\u00ebn t\u00eb ndiej\u00eb \u00ebmb\u00eblsin\u00eb e nj\u00eb shpirti t\u00eb
\np\u00ebrgj\u00ebruar, tek i cili rri ndezur gjithmon\u00eb nj\u00eb flak\u00eb dashurie p\u00ebr njeriun, dashuri, q\u00eb s\u00eb pari, e
\nndien lexuesi vet\u00eb\u201d [7]. E \u00e7\u2019mund t\u2019i k\u00ebrkosh m\u00eb tep\u00ebr nj\u00eb poeti, nj\u00eb shkrimtari t\u00eb madh p\u00ebr
\narritjen e misionit t\u00eb tij nga \u00e7\u2019ka n\u00ebnvizon prof. Shuteriqi p\u00ebr poetin ton\u00eb komb\u00ebtar?! Studiuesi
\nme t\u00eb drejt\u00eb ka v\u00ebrejtur se me\u00a0Naimin filloi n\u00eb Shqip\u00ebri nj\u00eb periudh\u00eb e re n\u00eb historin\u00eb e let\u00ebrsis\u00eb
\ndhe kultur\u00ebs. Vepra e tij \u00ebsht\u00eb si nj\u00eb gur themeli. Naimi krijoi nj\u00eb vep\u00ebr poetike t\u00eb gjer\u00eb e n\u00eb kaq
\ngjini, vep\u00ebr q\u00eb pati nj\u00eb ndikim aq t\u00eb r\u00ebnd\u00ebsish\u00ebm e t\u00eb paprer\u00eb mbi brezat e poet\u00ebve dhe
\nshkrimtar\u00ebve q\u00eb erdh\u00ebn pas vdekjes s\u00eb tij. Ajo vep\u00ebr hyri ashtu edhe n\u00eb baz\u00ebn e gjuh\u00ebs letrare
\nshqipe, duke mbetur, edhe nga kjo an\u00eb, nj\u00eb vep\u00ebr madhore [8]. Pa u hapur shum\u00eb, mund t\u00eb
\nlavd\u00ebrojm\u00eb pun\u00ebn e profesorit n\u00eb studimin e origjin\u00ebs s\u00eb vjersh\u00ebs Fyelli, sepse e shpie m\u00eb tej at\u00eb
\n\u00e7\u2019ka shkruan prof. \u00c7abej, se ajo \u201c\u00ebsht\u00eb inspiruar\u201d [9] nga nj\u00eb vjersh\u00eb e Rumiut. Shuteriqi e quan
\n\u201cnj\u00eb rikrijim q\u00eb s\u2019e ndan dot nga vjershat origjinale t\u00eb Rumiut\u201d[10]. Naimologu i par\u00eb serioz
\nshqiptar, prof. Shuteriqi ka l\u00ebn\u00eb n\u00eb dor\u00ebshkrim nj\u00eb varg veprash t\u00eb pap\u00ebrfunduara, nd\u00ebr to
\nFjalorin e Naim Frash\u00ebrit, q\u00eb u botua koh\u00ebt e fundit nga Akademia e Shkencave e Shqip\u00ebris\u00eb.
\n1.5. Rexhep Qosja. P\u00ebrpos sprovave t\u00eb hershme, Qosja ka dy punime t\u00eb r\u00ebnd\u00ebsishme p\u00ebr profilin
\ne Naimit: Panteoni i rralluar dhe Porosia e madhe. Ndon\u00ebse jo botim i mir\u00ebfillt\u00eb kritik, edhe
\npse, si\u00e7 u shpreh\u00ebm, pati gjurm\u00eb t\u00eb shkelura p\u00ebr nj\u00eb v\u00ebshtrim m\u00eb sy m\u00eb sy me vepr\u00ebn letrare t\u00eb
\nPoetit, punimet e shumta t\u00eb k\u00ebrkimit k\u00ebmb\u00ebngul\u00ebs t\u00eb Qosjes p\u00ebr Naimin jan\u00eb nj\u00eb bibliotek\u00eb m\u00eb
\nvete n\u00eb funksion t\u00eb Naimistik\u00ebs. Akademiku merret me Poetin qysh me tekstin Historia e
\nlet\u00ebrsis\u00eb shqipe. Romantizmi, ve\u00e7an\u00ebrisht n\u00eb v\u00ebll. 3 (Prishtin\u00eb, 1986, kap. 10), n\u00eb p\u00ebrmbledhjen
\nPanteon i rralluar me studime, kritika, ese (Prishtin\u00eb, \u201cRilindja\u201d, 1973, ribot.: Tiran\u00eb, Sh. B
\n\u201cNaim Frash\u00ebri\u201d, 1988, f. 15-88), me monografin\u00eb Porosia e madhe, kushtuar vepr\u00ebs s\u00eb Naim
\nFrash\u00ebrit, n\u00eb tri ribotime (Tiran\u00eb, \u201cNaim Frash\u00ebri\u201d, 1989; 504 f.; Prishtin\u00eb, \u201cRilindja\u201d, 1990, 606
\nf.; Tiran\u00eb, Toena, 2000, 580 f.). Nd\u00ebr t\u00eb tjera mund t\u00eb theksojm\u00eb se prof. Qosja ka p\u00ebrgatitur p\u00ebr
\nshtyp vepr\u00ebn e Naimit dhe ka b\u00ebr\u00eb parath\u00ebnien e teksteve botuar n\u00eb Prishtin\u00eb, n\u00eb vitin 1978,<\/p>\n
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\nsidomos ribot. 2 t\u00eb plot\u00ebsuar nga \u201cRilindja\u201d, 1986, n\u00eb 7 v\u00ebllime, nga t\u00eb cilat, n\u00eb v\u00ebll. 1:
\n\u00cbnd\u00ebrrime, Bag\u00ebti e bujq\u00ebsija, D\u00ebshir' e v\u00ebrtet\u00eb e shqip\u00ebtar\u00ebvet, Lulet\u00eb e ver\u00ebs\u00eb, Dashuria, n\u00eb
\n234 faqe; n\u00eb v\u00ebll. 2: Vjersha p\u00ebr m\u00ebsonj\u00ebtoret e para, Parajsa dhe fjal\u00eb fluturake, Fletore e
\nbektashinjet, Shqip\u00ebria, Pellazg\u00ebt-Shqip\u00ebtar\u00ebt, n\u00eb 194 f.; v\u00ebll. 3: Histori e Sk\u00ebnderbeut n\u00eb 325 f.;
\nv\u00ebll. 4: Qerbelaja, 291 f.; v\u00ebll.5: E k\u00ebndimit \u00e7unavet k\u00ebndonj\u00ebtoreja I, E k\u00ebndimit \u00e7unavet
\nk\u00ebndonj\u00ebtoreja II, Istori e p\u00ebrgjith\u00ebshme p\u00ebr m\u00ebsonjtoret t\u00eb para dhe Istori e Shqip\u00ebris\u00eb, 240 f.;
\nv\u00ebll. 6: Diturit\u00eb p\u00ebr m\u00ebsonj\u00ebtoret t\u00eb para, Gjith\u00ebsia, M\u00ebsime, Kat\u00ebr stin\u00ebt, Iliadh\u00eb e Omirit,
\nLet\u00ebrk\u00ebmbimi n\u00eb 259 f. dhe n\u00eb v\u00ebll. 7: Porosia e madhe: monografi mbi krijimtarin\u00eb e Naim
\nFrash\u00ebrit. Ky botim, q\u00eb \u00ebsht\u00eb p\u00ebrfshir\u00eb si v\u00ebllimi i shtat\u00eb n\u00eb Vepra t\u00eb Naim Frash\u00ebrit, ka: n\u00eb f. 7-
\n14: Kronologjia e jet\u00ebs, n\u00eb f. 577-578: Bibliografia e veprave n\u00eb gjuh\u00ebn shqipe, n\u00eb f. 579-593:
\nBibliografia kronologjike e shkrimeve mbi krijimtarin\u00ebe tij dhe n\u00eb f. 595-601: Treguesi i emrave.
\nGjithashtu autori ka p\u00ebrgatitur p\u00ebr botim vepr\u00ebn e Naim Frash\u00ebrin n\u00eb 6 v\u00ebllime edhe n\u00eb Tiran\u00eb,
\ntek \u201cToena\u201d, gjat\u00eb vitit 2007, ku p\u00ebrshihet poezia dhe proza, tekstet m\u00ebsimore, let\u00ebrk\u00ebmbimi n\u00eb
\nlet\u00ebrsi (let\u00ebrsia epistolare), let\u00ebrsia fetare bektashiane e tij, botuar n\u00eb 1892 faqe. Vlen p\u00ebr t\u2019u
\np\u00ebrmendur v\u00ebmendja q\u00eb ai i ka kushtuar p\u00ebrmbledhjes me vjersha t\u00eb shkruara n\u00eb persisht:
\nM(ehmed) Naim Frasari, Tahayy\u00f9lat, Mihran Matbaasu, Istanbul 1301 (1884); Naim Frash\u00ebri,
\nvepra 1, zgjodhi e p\u00ebrgatiti p\u00ebr shtyp Rexhep Qosja, Prishtin\u00eb, 1978 (tok me Lulet\u00eb e ver\u00ebs\u00eb dhe
\nBag\u00ebti e bujq\u00ebsija.
\n1.6. Jorgo Bulo. Nga specialist\u00ebt e fush\u00ebs, gjykohet se Jorgo Bulo ka realizuar punimin m\u00eb t\u00eb
\nplot\u00eb p\u00ebr Naimin, monografin\u00eb: Tipologjia e lirik\u00ebs s\u00eb Naim Frash\u00ebrit (Tiran\u00eb, \u201cShkenca\u201d, 1999
\nn\u00eb 199 f.), ku spikat kritika e mir\u00ebfillt\u00eb shkencore dhe interpretimi i poezis\u00eb lirike t\u00eb Naimit. Ai e
\nquan Naimin poet i ringjalljes komb\u00ebtare dhe kulturore t\u00eb shqiptar\u00ebve dhe veprat e tij formuese
\nt\u00eb nd\u00ebrgjegjes gjuh\u00ebsore t\u00eb kombit. Nd\u00ebrkoh\u00eb ai shquan \u201cdy paralele poetike: Rumiu dhe Naim
\nFrash\u00ebri\u201d [11], duke shprehur pranin\u00eb e frym\u00ebs dhe t\u00eb motive t\u00eb poezis\u00eb persiane, ve\u00e7an\u00ebrisht t\u00eb
\npoetit t\u00eb madh mistik Xhelaledin Rumiut (1207-1273). Ndikimi i Rumiut ndihet n\u00eb shum\u00eb prej
\nlirikave t\u00eb filozofike t\u00eb Naimit. \u00cbsht\u00eb v\u00ebn\u00eb gishti mbi lirik\u00ebn Fyelli t\u00eb Naimit, q\u00eb vjen si
\nfrym\u00ebzim, e dikujt mund t\u2019i duket edhe si nj\u00eb soz\u00ec, e poezis\u00eb s\u00eb njohur antologjike K\u00ebnga e
\nkallamit, e p\u00ebrkthyer n\u00eb shum\u00eb gjuh\u00eb t\u00eb bot\u00ebs, n\u00eb disa syresh me titullin K\u00ebnga e fyellit. Nuk
\n\u00ebsht\u00eb rasti t\u00eb b\u00ebjm\u00eb ballafaqime tekstore e zb\u00ebrthime, se i kan\u00eb b\u00ebr\u00eb t\u00eb tjer\u00ebt m\u00eb par\u00eb, por vlen t\u00eb
\nravij\u00ebzojm\u00eb parashtres\u00ebn n\u00eb form\u00eb hipoteze t\u00eb prof. Bulos p\u00ebr k\u00ebto probleme q\u00eb hasen. Sipas tij,
\njan\u00eb nj\u00eb tip i caktuar krijimesh t\u00eb Naimit, q\u00eb ne do t\u2019i quajm\u00eb \u201cvjersha me subjekt anekdotik\u201d, (t\u00eb
\ndyshueshme p\u00ebr karakterin e tyre origjinal) e q\u00eb duhet t\u2019i p\u00ebrkasin t\u00eb nj\u00ebjtit burim, Rumiut. N\u00eb
\nk\u00ebt\u00eb kontekst, ne e lexojm\u00eb profesor Bulon k\u00ebshtu: Sot, si duket dhe n\u00eb plot\u00ebsim t\u00eb merakut t\u00eb
\nprofesor Cipos, qysh m\u00eb 1936, i kemi mjetet t\u00eb dallojm\u00eb \u00e7\u2019ka marr\u00eb hua Naimi dhe \u00e7\u2019\u00ebsht\u00eb bij\u00eb e
\nfrym\u00ebzimit t\u00eb tij. K\u00ebto v\u00ebrejtje nuk e ulin aspak emrin e madh t\u00eb poetit ton\u00eb komb\u00ebtar,
\np\u00ebrkundrazi e pastrojn\u00eb at\u00eb nga mjegullnajat dhe profili i tij quhet m\u00eb i kthjell\u00ebt, m\u00eb poetik, m\u00eb
\nkomb\u00ebtar, m\u00eb universal. N\u00eb dy veprat e tij Magjia dhe magjistar\u00ebt e fjal\u00ebs (Tiran\u00eb, \u201cDituria\u201d,
\n1998, me 324 f.) dhe Tipologjia e lirik\u00ebs s\u00eb Naim Frash\u00ebrit (e sip\u00ebrcituar), akademiku shqiptar e
\nshikon Naimin si poet romantik, q\u00eb u dha flatra n\u00eb poezi p\u00ebrsiatjeve p\u00ebr lirin\u00eb e shpirtit njer\u00ebzor
\ndhe meditimeve ekzistencialiste p\u00ebr jet\u00ebn dhe vdekjen, p\u00ebr qenien edhe mosqenien dhe p\u00ebr<\/p>\n
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\ndhembjen njer\u00ebzore. Lirizmi filozofik dhe lirizmi poetik i Naimit, sipas Bulos, p\u00ebrfshijn\u00eb t\u00ebr\u00ebsin\u00eb
\ne krajat\u00ebs njer\u00ebzore; ai synonte t\u00eb rind\u00ebrtonte njeriun dhe t\u00eb shprehte kompleksitetin e shpirtit
\nnjer\u00ebzor, luft\u00ebn e p\u00ebrjetshme q\u00eb zhvillon brenda tij midis engj\u00ebjve t\u00eb s\u00eb mir\u00ebs dhe demon\u00ebve t\u00eb s\u00eb
\nkeqes, duke poetizuar an\u00ebn fisnike t\u00eb natyr\u00ebs njer\u00ebzore, tek e cila shihte forc\u00ebn dhe madh\u00ebshtin\u00eb
\ne Krijuesit. Poeti, mendimtari dhe edukatori i kombit, Naimi yn\u00eb, tashm\u00eb nuk \u00ebsht\u00eb vet\u00ebm m\u00eb
\nkomb\u00ebtari, por dhe m\u00eb universali poet i let\u00ebrsis\u00eb shqipe edhe n\u00eb nj\u00eb v\u00ebshtrim tjet\u00ebr. N\u00eb radh\u00eb t\u00eb
\npar\u00eb ai \u00ebsht\u00eb nj\u00eb fenomen nd\u00ebrkulturor. \u201cI ndodhur n\u00eb kryq\u00ebzimin e kulturave dhe t\u00eb traditave
\npoetike lindore dhe per\u00ebndimore, ai i treti n\u00eb poezin\u00eb e tij k\u00ebto tradita dhe nuk mbeti skllav i tyre,
\nas vet\u00ebm poet i shprehjes gjuh\u00ebsore shqipe, por edhe persishte, turqishte e greqishte\u201d [12] –
\nkumton prof. Bulo n\u00eb Konferenc\u00ebn Shkencore \u201cNaim Frash\u00ebri – 160-vjetori i lindjes\u201d, q\u00eb i
\nzhvilloi punimet m\u00eb 25 maj 2006 n\u00eb Universitetin \u201cIsmail Qemali\u201d n\u00eb bashk\u00ebpunim me
\nAkademin\u00eb e Shkencave t\u00eb Shqip\u00ebris\u00eb, Institutin e Gjuh\u00ebsis\u00eb dhe i Let\u00ebrsis\u00eb.
\n1.7. Shaban Sinani. Nd\u00ebr studiuesit e sot\u00ebm shqiptar\u00eb m\u00eb t\u00eb njohur, prof. Sinani kujdeset ta
\nshikoj\u00eb sh\u00ebmb\u00eblltyr\u00ebn poetike dhe atdhetare t\u00eb Naimit kudo ku shfaqet, me synimin e vet\u00ebm q\u00eb
\npoetin ton\u00eb komb\u00ebtar t\u00eb njohim n\u00eb plot\u00ebri, jo me pjes\u00eb t\u00eb zgjedhura. Sinani e cil\u00ebson Naimin si
\nRumi shqiptar, nd\u00ebrkoh\u00eb q\u00eb ka rezerva p\u00ebr njohjen thell\u00eb t\u00eb poetit ton\u00eb. Sipas tij, kemi ende nj\u00eb
\nk\u00ebndv\u00ebshtrim t\u00eb paplot\u00eb dhe pothuaj vet\u00ebm p\u00ebr let\u00ebrsin\u00eb q\u00eb ai ka shkruar n\u00eb gjuh\u00ebn shqipe.
\n2. K\u00ebndv\u00ebshtrime t\u00eb studiuesve t\u00eb huaj p\u00ebr Naimin
\n2.1. Seyed Ahmad Hoseini Alast p\u00ebr hijeshin\u00eb poetike t\u00eb Naimit. Si nj\u00eb dijetar i kthjell\u00ebt i
\nkoh\u00ebs s\u00eb re, profesori iranian Hoseini Alast e shikon profilin e Naimit miq\u00ebsisht dhe me v\u00ebrtet\u00ebsi
\nshkencore. Kulturologu i njohur na kujton se Irani ishte vendlindja e poezis\u00eb dhe e poet\u00ebve t\u00eb
\nm\u00ebdhenj, si Rudaki, Firdeusi, Hafizi, Sadiu, Moulana, Khajami, Atari, Naser Khosro, Bideli,
\nNazimi Ganxhaviu etj. Sipas tij, poezit\u00eb e poet\u00ebve t\u00eb m\u00ebdhenj iranian\u00eb ishin kaq t\u00ebrheq\u00ebse dhe t\u00eb
\npasura dhe me p\u00ebrmbajtje kuptimplote e muzikalitet t\u00eb k\u00ebndsh\u00ebm, saq\u00eb magjepsin poet\u00ebt, letrar\u00ebt
\ndhe intelektual\u00ebt e shkencave n\u00eb Lindje dhe n\u00eb per\u00ebndim t\u00eb rruzullit tok\u00ebsor. Studiuesi S. A.
\nHoseini Alast shkruan: \u201cPasioni dhe dashuria e poet\u00ebve dhe e njer\u00ebzve t\u00eb m\u00ebdhenj t\u00eb kultur\u00ebs
\ndhe let\u00ebrsis\u00eb si Dante, G\u00ebte, Monteskie, Naim Frash\u00ebri, Frazi Mostar, Ikbal Lahori etj., \u00ebsht\u00eb
\nd\u00ebshmi e k\u00ebtij pretendimi\u201d [13] M\u00eb tej, duke trajtuar bashk\u00ebveprimin qytet\u00ebrues dhe shk\u00ebmbimin
\nkulturor me Iranin e madh n\u00eb koh\u00ebn e Perandoris\u00eb Osmane, p\u00ebrmend Muhamed Naim Frash\u00ebrin
\nsi tablo dhe simbol t\u00eb fush\u00ebpamjes s\u00eb k\u00ebtij bashk\u00ebveprimi. Sipas studiuesit, Naimi p\u00ebrvet\u00ebsoi me
\nkaq mjesht\u00ebri gjuh\u00ebn dhe let\u00ebrsin\u00eb perse, saq\u00eb sot, pas afro nj\u00eb shekulli e gjysm\u00eb magjeps
\nlexuesit e tij, si ata iranian\u00eb, ashtu edhe ata shqiptar\u00eb. Studiuesi iranian e quan Naimin ton\u00eb poet
\nt\u00eb fuqish\u00ebm dhe, si duket, p\u00ebr kontributet e Naimit n\u00eb iranologji, e cil\u00ebson mendimtar iranian dhe
\npersishtfol\u00ebs. Jo vet\u00ebm me hartimin e gramatik\u00ebs s\u00eb gjuh\u00ebs s\u00eb re perse u imponoi t\u00eb gjith\u00ebve
\ndominimin e mjesht\u00ebris\u00eb s\u00eb tij. Vepra \u00cbnd\u00ebrrime \u00ebsht\u00eb d\u00ebshmia m\u00eb e madhe e fuqis\u00eb dhe
\naft\u00ebsis\u00ebs\u00eb tij n\u00eb let\u00ebrsin\u00eb perse\u201d. Quajm\u00eb shum\u00eb t\u00eb r\u00ebnd\u00ebsishme qart\u00ebsin\u00eb me t\u00eb cil\u00ebn S.A.
\nHoseini Alast shkruan: \u201cNaim Frash\u00ebri n\u00eb krijimin e poezive perse nuk ishte imitues, por as edhe
\namator, por nj\u00eb poet i thell\u00eb dhe i zoti dhe nj\u00eb letrar i gjithansh\u00ebm i fush\u00ebs s\u00eb gjuh\u00ebs dhe let\u00ebrsis\u00eb<\/p>\n
5
\nperse. Kjo specifik\u00eb dhe aft\u00ebsi e tij b\u00ebhet shkas q\u00eb nj\u00eb lexues i gjuh\u00ebs perse t\u00eb mendoj\u00eb q\u00eb autori i
\nk\u00ebtyre poezive \u00ebsht\u00eb nj\u00eb poet dhe nj\u00eb letrar i madh iranian\u201d [14].
\n3. \u00c7far\u00eb shkruan Robert Elsie p\u00ebr Naimin?
\nVepra e kryerilind\u00ebsit shqiptar ka t\u00ebrhequr dhe v\u00ebmendjen e studiuesve per\u00ebndimor\u00eb. Studiuesi
\nkanadez, Robert Elsie, pasi pohon se Naimi konsiderohet sot si poeti komb\u00ebtar i Shqip\u00ebris\u00eb, b\u00ebn
\nnj\u00eb udh\u00ebtim t\u00eb shkurt\u00ebr retrospektiv n\u00eb f\u00ebmij\u00ebrin\u00eb e autorit, bazat e shkollimit, formimin e tij
\narsimor dhe kulturor, ku nuhat dhe traditat shpirt\u00ebrore t\u00eb Orientit, me t\u00eb cilat u gatua n\u00eb vog\u00ebli,
\nn\u00eb teqen\u00eb e bektashinjve t\u00eb vendlindjes, nd\u00ebrtuar qysh n\u00eb vitin 1781 nga Tahir Sk\u00ebnderasi
\n(Nasibi Tahir Babai) n\u00eb Frash\u00ebr t\u00eb P\u00ebrmetit. N\u00eb gjimnazin \u201cZosimea\u201d t\u00eb Janin\u00ebs \u201cmori bazat e
\nshkollimit klasik sipas sistemeve per\u00ebndimore\u201d [15]. N\u00eb k\u00ebt\u00eb gjimnaz prestigjioz e me em\u00ebr, i
\nkrahasuesh\u00ebm me nj\u00eb universitet p\u00ebr koh\u00ebn, Naimi studioi greqishten e vjet\u00ebr e t\u00eb re,
\nfr\u00ebngjishten, italishten, si dhe gjuh\u00ebt orientale privatisht. Sipas studimit t\u00eb Elsie-t, kuptojm\u00eb se
\nme kalimine viteve, frash\u00ebrlliu e ndjeu veten m\u00eb t\u00eb afruar e t\u00eb lidhur me fen\u00eb e tij panteiste
\nbektashiane, me poet\u00ebt klasik\u00eb persian\u00eb e me epok\u00ebn e iluminizmit fr\u00ebng. Arsimimi n\u00eb Janin\u00eb e
\nb\u00ebri at\u00eb shembull t\u00eb shk\u00eblqyer t\u00eb nj\u00eb intelektuali osman t\u00eb fundshekullit XIX t\u00eb familjarizuar
\nnj\u00ebsoj me t\u00eb dy kulturat, me at\u00eb per\u00ebndimore e me at\u00eb orientale. Na duket se n\u00eb k\u00ebrkimet e tij
\nstudimore, Elsie i m\u00ebshon m\u00eb tep\u00ebr v\u00ebmendje kultur\u00ebs fetare t\u00eb poetit ton\u00eb t\u00eb shquar, se sa bot\u00ebs
\npoetike t\u00eb tij, n\u00eb lirikat romantike, ku q\u00ebndis me ngjyra shpirti vargje p\u00ebr natyr\u00ebn e bukur
\nshqiptare, p\u00ebr dhimbjet, hidh\u00ebrimet, shqet\u00ebsimet e g\u00ebzimet personale, familjare a sociale. Elsie
\nna paraqet nj\u00eb jet\u00ebshkrim t\u00eb mjaftuesh\u00ebm, thekson tiparet e Naimit, si panteizmin e
\nuniversalitetin, ku ve\u00e7on sektin e fsheht\u00eb panteist bektashi, i cili mish\u00ebrohej duksh\u00ebm n\u00eb qenien
\ndhe shpirtin e frash\u00ebrlliut ton\u00eb si nj\u00eb besim liberal, si nj\u00eb fe e re, me rr\u00ebnj\u00eb edhe n\u00eb Kuranin e
\nmysliman\u00ebve, edhe n\u00eb Bibl\u00ebn e t\u00eb krishter\u00ebve, d\u00ebshir\u00eb, q\u00eb e gjejm\u00eb edhe n\u00eb mesazhet q\u00eb na vijn\u00eb
\nnga vargjet e poezis\u00eb popullore \u201cDy k\u00ebmbat mbajn\u00eb nj\u00eb ur\u00eb\/ t\u00eb shkojn\u00eb turq e kaur\u00eb\u201d [16]. Naimi
\nnjihet bot\u00ebrisht p\u00ebr bindjet e tij bektashiane, t\u00eb cilat i p\u00ebrsiati mir\u00eb n\u00eb Fletoren e bektashinjt\u00eb
\n(Bukuresht, 1896), ku p\u00ebrs\u00ebri ravij\u00ebzohen dalluesh\u00ebm ngjyrat e forta komb\u00ebtare. Nj\u00eb tjet\u00ebr vep\u00ebr
\ne k\u00ebsaj natyre \u00ebsht\u00eb Qerbelaja (Bukuresht, 1898) nj\u00ebpoem\u00eb epike fetare shiite, me karakter
\nnarrativ, pa ndonj\u00eb hero ose personazh kryesor, me tem\u00eb krejt\u00ebsisht fetare, ngritur me nj\u00ebzet e
\npes\u00eb k\u00ebng\u00eb, q\u00eb flet p\u00ebr betej\u00ebn e p\u00ebrgjakshme t\u00eb Qerbelas\u00eb, n\u00eb vitin 680 t\u00eb er\u00ebs son\u00eb, ku u vra
\nHuseini, nip i profetit Muhamed.
\nNga leximi i tekstit, shprehemi se Elsie e trajton me interes Naimin dhe mendojm\u00eb se e njeh mir\u00eb
\nvepr\u00ebn e tij, t\u00eb cil\u00ebn e p\u00ebrmend me sakt\u00ebsi, duke respektuar kriterin kronologjik. N\u00eb
\nk\u00ebndv\u00ebshtrimin e tij, na paraqet panoram\u00ebn e njohur letrare e diturore t\u00eb naimiad\u00ebs. Na duket se
\nstudiuesi i ka m\u00ebshuar m\u00eb shum\u00eb let\u00ebrsis\u00eb fetare t\u00eb autorit, sesa asaj s\u00eb mir\u00ebfillt\u00ebs artistike. Diku
\nElsie shprehet: \u201cR\u00ebnd\u00ebsia e Naim Frash\u00ebrit si poet i Rilindjes e madje si \u201cpoet komb\u00ebtar\u201d
\nq\u00ebndron jo aq n\u00eb talentin e shprehjes letrare e as n\u00eb nivelin artistik t\u00eb poezis\u00eb s\u00eb tij, sesa n\u00eb
\nmesazhet sociopolitike, filozofike e fetare q\u00eb p\u00ebrcjell, t\u00eb cilat synonin para s\u00eb gjithash vet\u00ebdijen
\nkomb\u00ebtare dhe, duke ndjekur tradit\u00ebn bektashiane, t\u00eb arrihej nj\u00eb kap\u00ebrcim i ndarjeve fetare
\nbrenda vendit.\u201d [17]. E respektojm\u00eb trajtimin q\u00eb i b\u00ebn Elsie si fetar n\u00eb besimin e tij, por n\u00eb
\nrrafshin e let\u00ebrsis\u00eb artistike do t\u00eb na interesonte m\u00eb tep\u00ebr trajtimi deri n\u00eb detaj i let\u00ebrsis\u00eb<\/p>\n
6
\nnaimiane, p\u00ebr t\u00eb cil\u00ebn ne e nderojm\u00eb. Nga q\u00eb studiuesi p\u00ebrmend vet\u00ebm telegrafisht: \u201cNd\u00ebr
\nbotimet n\u00eb gjuh\u00eb t\u00eb huaj,…[tri pikat jan\u00eb tonat se vazhdon teksti, por nuk ka interes p\u00ebr \u00e7\u2019ka do t\u00eb
\nshprehim, A. H, M. M] Tahayyulat, Kostandinopoj\u00eb 1884 (\u00cbnd\u00ebrrime), nj\u00eb p\u00ebrmbledhje 200
\nfaqesh me poezi persiane; … \u201d. Kaq. T\u00eb thuash q\u00eb Elsie nuk e ka njohur k\u00ebt\u00eb vep\u00ebr t\u00eb Naimit,
\nnuk shkon, sepse pas 1971-shit t\u00eb Tiran\u00ebs dhe 1972-shit t\u00eb Prishtin\u00ebs, pati her\u00eb pas here botime,
\nduke arritur tek botimet e \u201cToen\u00ebs\u201d, 2007, t\u00eb \u201cNaimit\u201d 2012, me 143 faqe, shqip\u00ebruar dhe
\nshpjeguar nga Vexhi Buharaja, me nj\u00eb hyrje t\u00eb botuesit Naim Zoto, plot\u00ebsuar me studime nga
\nFaik Konica, akademik Jorgo Bulo e prof. dr. Shaban Sinani (nga f. 85-143). Ndoshta Elsie-t nuk
\ni intereson t\u00eb operoj\u00eb imt\u00ebsisht p\u00ebr t\u00eb shkruar mbi talentin poetik t\u00eb Naimit, q\u00eb te \u00cbnd\u00ebrrime, si\u00e7
\nthon\u00eb dhe studiuesit bashk\u00ebkohor\u00eb t\u00eb let\u00ebrsis\u00eb shqipe, Naimi arrin majat letrare. Si duket, ai \u00ebsht\u00eb
\nmb\u00ebshtetur n\u00eb studimin monografik t\u00eb prof. Shuteriqit, i cili dhe ai e citon v\u00ebllimin me lirika t\u00eb
\nNaimit n\u00eb persisht me titullin jo t\u00eb sakt\u00eb \u00cbnd\u00ebrrimet, dhe jo si\u00e7 e ka titulluar autori
\n\u00cbnd\u00ebrrime=Tehajjulat.
\nSipas Elsie-t: \u201cMe r\u00ebnd\u00ebsi t\u00eb madhe p\u00ebr t\u00eb njohur sektin panteist t\u00eb fsheht\u00eb bektashi \u00ebsht\u00eb Fletore
\ne Bektashinjet… Frash\u00ebri besonte se besimi liberal bektash\u00ed, me t\u00eb cilin ai qe lidhur q\u00eb n\u00eb f\u00ebmini
\nn\u00eb Frash\u00ebr, nj\u00eb dit\u00eb do t\u00eb mbisundonte si fe e re Shqip\u00ebris\u00eb. P\u00ebrderisa ky besim i kishte rr\u00ebnj\u00ebt
\nedhe n\u00eb Kuranin mysliman, edhe n\u00eb Bibl\u00ebn e krishter\u00eb, ai mund t\u00eb p\u00ebrforconte unitetin midis
\nnjer\u00ebzve me fe t\u00eb ndryshme. M\u00eb tej studiuesi sqaron se fletorja p\u00ebrmban nj\u00eb paraqitje hyr\u00ebse t\u00eb
\nfes\u00eb bektashiane dhe dhjet\u00eb vjersha fetare q\u00eb japin nj\u00eb tablo t\u00eb rrall\u00eb p\u00ebr besimin e k\u00ebtij sekti, i
\ncili n\u00eb shek. XIX luajti nj\u00eb rol t\u00eb r\u00ebnd\u00ebsish\u00ebm p\u00ebr mbijetes\u00ebn e kultur\u00ebs shqiptare, sidomos me
\np\u00ebrhapjen fshehurazi t\u00eb librave shqip. Nj\u00eb studiues i huaj, si R. Elsie, aq m\u00eb tep\u00ebr gjeografikisht
\nshum\u00eb i larg\u00ebt me vendin ton\u00eb t\u00eb vock\u00ebl, t\u00eb b\u00ebn ta admirosh vet\u00ebm p\u00ebr shprehjen aq t\u00eb vyer p\u00ebr
\nne, sikur t\u00eb ishte shqiptar. Po citojm\u00eb d\u00ebshir\u00ebn dhe porosin\u00eb e tij\u00a0p\u00ebr poem\u00ebn Bag\u00ebti e bujq\u00ebsija,
\n\u201cvargjet e s\u00eb cil\u00ebs \u00e7do f\u00ebmij\u00eb shkolle n\u00eb Shqip\u00ebri i di ose duhet t\u2019i dij\u00eb p\u00ebrmendsh\u201d[18].
\nP\u00ebrfundime
\nNaim Frash\u00ebri \u00ebsht\u00eb autor i gjithsej nj\u00ebzet e dy veprave; kat\u00ebr n\u00eb turqishte, nj\u00eb n\u00eb persishte, dy n\u00eb
\ngreqishte dhe pes\u00ebmb\u00ebdhjet\u00eb n\u00eb shqipe. Jan\u00eb b\u00ebr\u00eb disa konferenca shkencore n\u00eb Shqip\u00ebri
\nkushtuar Naimit. Edhe n\u00eb Universitetin \u201cIsmail Qemali\u201d, Vlor\u00eb \u00ebsht\u00eb zhvilluar nj\u00eb konferenc\u00eb
\nshkencore m\u00eb 25 maj 2006 n\u00eb nderim t\u00eb 160 vjetorit t\u00eb lindjes s\u00eb poetit ton\u00eb komb\u00ebtar. Nd\u00ebrsa
\nSimpoziumi Nd\u00ebrkomb\u00ebtar \u201cAnalizimi i mendimeve t\u00eb Naim Frash\u00ebrit\u201d n\u00eb Teheran k\u00ebt\u00eb 5 mars
\n2018 i jep nj\u00eb frym\u00ebmarrje m\u00eb t\u00eb gjer\u00eb, nj\u00eb vizion t\u00eb ri nd\u00ebrkomb\u00ebtar, fal\u00eb veprimtaris\u00eb s\u00eb figur\u00ebs
\ns\u00eb atdhetarit dhe bilbilit t\u00eb shqipes, si fjal\u00eb \u00e7el\u00ebs e forcimit t\u00eb dialogut kulturor mes Iranit dhe
\nShqip\u00ebris\u00eb. Sikurse ne q\u00eb e shijojm\u00eb hijsh\u00ebm estetik\u00ebn e fjal\u00ebve t\u00eb reja q\u00eb krijoi Naimi, edhe
\niranian\u00ebt ndihen t\u00eb nderuar dhe kan\u00eb t\u00eb drejt\u00eb t\u00eb krenohen me t\u00eb jo vet\u00ebm p\u00ebr botimin e tekstit
\nGramatik\u00eb e persishtes me nj\u00eb metod\u00eb t\u00eb re, (Kav\u00e2id-i f\u00e2risiyye dar tarz-i nev\u00een),
\nKostandinopoj\u00eb, 1871, me 64 f., por shpirt\u00ebrisht me faktin q\u00eb Naimi yn\u00eb fluturimin e par\u00eb poetik
\ne nisi persisht me \u201cTahayyulat\u201d (\u201c\u00cbnd\u00ebrrime\u201d), Kostandinopoj\u00eb, 1884, me 66 f. [200 faqe]. Po ai
\np\u00ebrktheu turqisht librin e par\u00eb t\u00eb Iliad\u00ebs s\u00eb Homerit Ilyada, Kostandinopoj\u00eb, 1886; shkroi e botoi
\nn\u00eb greqisht poem\u00ebn \u201cHo al\u00eath\u00eas pothos t\u00f4n skypetar\u00f4n\u201d (D\u00ebshira e v\u00ebrtet\u00eb e shqiptar\u00ebve),
\nBukuresht, 1886, ku n\u00ebp\u00ebrmjet gjuh\u00ebs poetike, u parashtronte q\u00ebllimet e l\u00ebvizjes komb\u00ebtare<\/p>\n
7
\ngrek\u00ebve e sidomos shqiptar\u00ebve t\u00eb jugut, shum\u00eb nga t\u00eb cil\u00ebt n\u00eb at\u00eb koh\u00eb p\u00ebr arsye shkollimi mund
\nt\u00eb lexonin vet\u00ebm n\u00eb greqishte.
\nDuhet t\u00eb pranojm\u00eb se n\u00eb p\u00ebrmbledhjen lirike Lulet\u00eb e ver\u00ebs\u00eb, Naimi u k\u00ebndon bukurive t\u00eb fshatit
\nshqiptar n\u00eb 23 vjersha me kumbim t\u00eb plot\u00eb. K\u00ebtu filozofia panteiste e edukat\u00ebs s\u00eb tij bektashiane
\ndhe ndikimi i fuqish\u00ebm i klasik\u00ebve persian\u00eb harmonizohen bukur me idealizmin atdhetar – nj\u00eb
\nlet\u00ebrsi artistike kjo n\u00eb sh\u00ebrbim t\u00eb q\u00ebllimeve t\u00eb identitetit komb\u00ebtar. Nd\u00ebr vjersha t\u00eb tilla jan\u00eb:
\nJeta, Koh\u2019 e shkuar\u00eb, Fyelli, Z\u00ebm\u00ebra, T\u00eb vdekurit\u00eb, Bilbili, Gjuha jon\u00eb, Per\u00ebndia, apo vjersha
\nShpreh, aq tipike p\u00ebr prirjen e re filozofike t\u00eb let\u00ebrsis\u00eb shqiptare q\u00eb solli Naimi.
\nAkademiku Ali Aliu shtron pyetjen: \u201cPse vazhdon t\u00eb shk\u00eblqej\u00eb ylli poetik i Naimit, m\u00eb i madhi
\nn\u00eb qiellin ton\u00eb letrar?\u201d – dhe po k\u00ebsaj pyetje ai ia jep vet\u00eb p\u00ebrgjigjen: \u201cNaim Frash\u00ebri mbeti i till\u00eb
\nse gjenialisht e ndjeu qart\u00eb aspirat\u00ebn historike, ndjeu nevoj\u00ebn e shpirtit e t\u00eb mendjes komb\u00ebtare,
\nhetoi zjarrin gjysm\u00eb t\u00eb ndezur t\u00eb shtresuar gjat\u00eb shekujve, ndjeu dhe preku at\u00eb q\u00eb \u00ebsht\u00eb vizion
\ndhe \u00ebnd\u00ebrr shekullore e p\u00ebrbashk\u00ebt e shqiptar\u00ebve, prandaj vepra e tij vazhdon t\u00eb ushtroj\u00eb ndikim
\nt\u00eb dor\u00ebs s\u00eb par\u00eb mbi bot\u00ebn shpirt\u00ebrore t\u00eb shqiptar\u00ebve.\u201d (Ali Aliu, Refleksione letrare, f. 10).
\nKoh\u00ebt shkojn\u00eb e rrjedhin vitet, por n\u00eb t\u00ebr\u00ebsi, vepra e Naim Frash\u00ebrit \u00ebsht\u00eb brerorja kuptimore,
\nmorale dhe estetike e let\u00ebrsis\u00eb s\u00eb madhe t\u00eb l\u00ebvizjes s\u00eb Rilindjes Komb\u00ebtare, e cila \u00ebsht\u00eb n\u00ebna
\nbiologjike, artistike dhe estetike e let\u00ebrsis\u00eb bashk\u00ebkohore shqipe.
\nParadigma e studiuesit iranian S.A. Hoseini Alast se Naim Frash\u00ebri n\u00eb krijimin e poezive perse
\nnuk ishte imitues, as amator, por nj\u00eb poet i thell\u00eb dhe i zoti dhe nj\u00eb letrar i gjithansh\u00ebm i fush\u00ebs
\ns\u00eb gjuh\u00ebs dhe let\u00ebrsis\u00eb perse, na b\u00ebn t\u00eb mendojm\u00eb m\u00eb gjer\u00eb, m\u00eb me dashuri e v\u00ebrtet\u00ebsi, pa
\ndyshuar ku dhe kur s\u2019duhet, por s\u00eb v\u00ebrtet\u00ebs t\u2019i gjejm\u00eb rr\u00ebnj\u00ebt dhe t\u00eb dim\u00eb t\u2019i tregojm\u00eb dhe
\nintrepretojm\u00eb.
\nNderim p\u00ebr men\u00e7urin\u00eb e mendimit t\u00eb nderimtar\u00ebve iranian\u00eb, Organizat\u00ebn e kultur\u00ebs dhe
\nkomunikimit n\u00eb Iran, Universitetin \u201cTarbiat Modares\u201d, Fakultetin e Shkencave Shoq\u00ebrore dhe
\nSekretarin\u00eb e Simpoziumit Nd\u00ebrkomb\u00ebtar \u201cNaim Frash\u00ebri\u201d, Teheran (Iran), p\u00ebr vler\u00ebsimin e
\nNaim Frash\u00ebrit ton\u00eb, q\u00eb u tret si qiriri jo vet\u00ebm p\u00ebr Atdheun e tij, por edhe p\u00ebr fqinj\u00ebsi t\u00eb mir\u00eb,
\nedhe p\u00ebr \u201cmbroth\u00ebsi\u201d, p\u00ebrparim e mir\u00ebsi midis popujve tan\u00eb me miq\u00ebsi t\u00eb vjet\u00ebr!
\nSh\u00ebnimet
\n1. Konica, Faik: Vepra, Tiran\u00eb, Konica, 2007, f. 159, shih dhe: Dielli, 28 korrik 1937.
\n2. Konica, Faik: vep. cit., f. 156.
\n3. Po aty, f. 154.
\n4. Agolli, Drit\u00ebro: Arti dhe koha. Artikuj kritik\u00eb, Tiran\u00eb, \u201cNaim Frash\u00ebri\u201d, 1980, f. 6 (shkrim i
\nbotuar m\u00eb par\u00eb te : \u201cN\u00ebntori\u201d, nr. 5, 1971, f. 3-5; shih dhe: Naimi 1, antologji poetike, Tiran\u00eb,
\nArgeta-LMG, 1996, f. 8.
\n5. Kadare, Ismail: \u201cParath\u00ebnie n\u00eb Naim Frash\u00ebri, poezi, 100-vjetori i Lidhjes Shqiptare t\u00eb
\nPrizrenit 1878-1978, Tiran\u00eb, \u201cNaim Frash\u00ebri\u201d, 1977, III-XVII.
\n6. Kadare, Ismail: vep. cit., X.
\n7. Shuteriqi, Dhimit\u00ebr S.: Naim Frash\u00ebri. (Jeta dhe vepra), Tiran\u00eb, \u201c8 N\u00ebntori\u201d, 1982, f. 223.<\/p>\n
8
\n8. Shuteriqi, Dhimit\u00ebr S.: Naim Frash\u00ebri, jeta dhe vepra e tij. Vepra t\u00eb zgjedhura, V\u00ebll. I,
\nAkademia e Shkencave t\u00eb RPSSH, Tiran\u00eb: 1980, f. 67.
\n9.\u00c7abej, Eqrem: Elemente t\u00eb gjuh\u00ebsis\u00eb e t\u00eb literatur\u00ebs shqipe, Tiran\u00eb, 1996, f. 48.
\n10. Shuteriqi, Dhimit\u00ebr, Naim Frash\u00ebri – Jeta dhe vepra, … f. 85.
\n11. Seminari XVIII Nd\u00ebrkomb\u00ebtar p\u00ebr gjuh\u00ebn, let\u00ebrsin\u00eb dhe kultur\u00ebn shqipe, p\u00ebrmbledhje e
\nligj\u00ebratave, referimeve, kumtesave dhe diskutimeve. Akademia e Shkencave, Instituti i Gjuh\u00ebsis\u00eb
\ndhe i Let\u00ebrsis\u00eb, Universiteti i Prishtin\u00ebs, Fakulteti i Filologjis\u00eb, Tiran\u00eb 19-31.08.1996, Tiran\u00eb,
\nToena, 1996 f. 375.
\n12. Bulo, Jorgo: Poet i ringjalljes komb\u00ebtare dhe kulturore t\u00eb shqiptare, \u201cPerla\u201d, 2006, nr. 2 (41),
\nf. 27.
\n13. Seyed Ahmad Hosseini Alast, Naim Frash\u00ebri dhe hijeshit\u00eb poetike, \u201cPerla\u201d, 2009, nr. 2 (78),
\nf. 6.
\n14. Seyed Ahmad Hosseini Alast, vep. e cit., f. 8.
\n15. Elsie, Robert, Histori e Let\u00ebrsis\u00eb shqiptare, Tiran\u00eb-Pej\u00eb, \u201cDukagjini\u201d, 1997, f. 174.
\n16. Regjistruar n\u00eb fshatin Kallarat (Lumi i Vlor\u00ebs), nga bart\u00ebsi Llambro Hysaj, dtl.1952, me
\narsim t\u00eb lart\u00eb (arkivi vetjak, Albert Habazaj).
\n17. Elsie, Robert, vep. e cit., f. 175.
\n18. Po aty, f. 176.
\nP\u00ebrktheu n\u00eb persisht: Medrit MUSTAFARAJ<\/p>\n","protected":false},"excerpt":{"rendered":"
Albert HABAZAJ PIK\u00cbPAMJE T\u00cb DISA STUDIUESVE T\u00cb NAIMIT MBI PERSONALITETIN DHE VEPRAT E TIJ Hyrje P\u00ebr jet\u00ebn dhe vepr\u00ebn e Naimit jan\u00eb shkruar shum\u00eb monografi, jan\u00eb zhvilluar konferenca shkencore brenda dhe jasht\u00eb vendit, komb\u00ebtare dhe nd\u00ebrkomb\u00ebtare. Naimi pati tri burime t\u00eb kthjell\u00ebta, ku piu uj\u00eb frym\u00ebzimi: poezin\u00eb popullore, poezin\u00eb e Lindjes dhe at\u00eb t\u00eb Per\u00ebndimit. […]<\/p>\n","protected":false},"author":3,"featured_media":2992,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-2991","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-botime-te-reja"],"_links":{"self":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts\/2991","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/comments?post=2991"}],"version-history":[{"count":1,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts\/2991\/revisions"}],"predecessor-version":[{"id":2993,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/posts\/2991\/revisions\/2993"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/media\/2992"}],"wp:attachment":[{"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/media?parent=2991"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/categories?post=2991"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/migjeni.se\/index.php\/wp-json\/wp\/v2\/tags?post=2991"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}