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Nga Aurel Plasari<\/em><\/strong><\/span><\/p>\n Duke ia l\u00ebn\u00eb sesionit shkencor, q\u00eb do t\u00eb zhvillohet nes\u00ebr, analiz\u00ebn e prurjeve t\u00eb shum\u00ebfishta t\u00eb Naim Frash\u00ebrit n\u00eb kultur\u00ebn shqiptare, dua t\u00eb p\u00ebrfitoj nga ky rast p\u00ebrkujtimi dhe t\u00eb b\u00ebj nj\u00eb p\u00ebrpjekje p\u00ebr t\u2019i mbledhur meritat e tij n\u00eb nj\u00eb, me fjal\u00eb t\u00eb tjera: t\u00eb b\u00ebj nj\u00eb sintez\u00eb t\u00eb p\u00ebrmasave n\u00eb dukje disparate t\u00eb tij, si poet dhe si mendimtar, si njeri fetar dhe si atdhetar, si didakt dhe njeri politik.<\/span><\/p>\n \u00cbsht\u00eb fakt i pabiseduesh\u00ebm tanim\u00eb se me Naimin nuk merren vet\u00ebm studiues t\u00eb poezis\u00eb, por edhe filozof\u00eb, hulumtues t\u00eb historis\u00eb s\u00eb Shqip\u00ebris\u00eb, specialist\u00eb t\u00eb shtetit shqiptar, teolog\u00eb etj. Besoj se ka qen\u00eb Mali Kokojka (Mid\u2019hat Frash\u00ebri), n\u00eb jet\u00ebshkrimin p\u00ebr poetin e madh (1901), i pari q\u00eb ka ngulmuar se Naimi nuk do studiuar vet\u00ebm si poet i madh, por edhe si \u201capostull i ides\u00eb s\u00eb bashkimit komb\u00ebtar\u201d.<\/span><\/p>\n Pa asnj\u00eb dyshim, mrekullit\u00eb e artit naimian, ato q\u00eb jan\u00eb quajtur \u201cyjet n\u00eb an\u00ebn e pasme t\u00eb nat\u00ebs s\u00eb parajs\u00ebs\u201d, kan\u00eb joshur dhe do t\u00eb vijojn\u00eb t\u00eb joshin studiues t\u00eb vjet\u00ebr e t\u00eb rinj, shqiptar\u00eb e t\u00eb huaj. Por merita sintetike e Naimit, merita e meritave, n\u00eb mund t\u00eb quhet, duket se \u00ebsht\u00eb pjesa e ndihm\u00ebs q\u00eb dha n\u00eb \u201cb\u00ebrjen e Shqip\u00ebris\u00eb\u201d.<\/span><\/p>\n \u00cbsht\u00eb nj\u00eb merit\u00eb lloji t\u00eb ve\u00e7ant\u00eb, q\u00eb jo t\u00eb gjith\u00eb poet\u00ebve t\u00eb bot\u00ebs, sado t\u00eb m\u00ebdhenj qofshin, ua njeh historia. N\u00eb historin\u00eb e Shqip\u00ebris\u00eb, brenda grupit t\u00eb ideolog\u00ebve t\u00eb Rilindjes shqiptare, k\u00ebt\u00eb merit\u00eb historia ua ka rezervuar tre poet\u00ebve madhor\u00eb t\u00eb kombit: Jeronim De Rad\u00ebs, Naim Frash\u00ebrit, Gjergj Fisht\u00ebs.<\/span><\/p>\n Vet\u00ebkuptohet se sot, kur flasim p\u00ebr Shqip\u00ebrin\u00eb, abstragojm\u00eb duke kujtuar q\u00eb ajo t\u00eb ket\u00eb qen\u00eb e dh\u00ebn\u00eb nj\u00eb her\u00eb e mir\u00eb, sikurse \u00ebsht\u00eb dhe sikurse ka p\u00ebr t\u00eb qen\u00eb. N\u00eb t\u00eb v\u00ebrtet\u00eb, n\u00eb koh\u00ebn kur shfaqej Naimi fjala \u201cShqip\u00ebri\u201d p\u00ebr t\u00eb shumt\u00ebn e inteligjencies europiane nuk p\u00ebrdorej ve\u00e7se si nj\u00eb nocion gjeografik, shum\u00eb-shum\u00eb etnografik.<\/span><\/p>\n Vendi q\u00eb osman\u00ebt e quanin “Arnavutluq” nuk p\u00ebrb\u00ebnte nj\u00eb nj\u00ebsi administrative brenda Perandoris\u00eb. Trojet e banuara n\u00eb shumic\u00eb prej shqiptar\u00ebsh qen\u00eb shp\u00ebrndar\u00eb n\u00eb kat\u00ebr provinca t\u00eb m\u00ebdha (vilayete). Por nj\u00eb ndjenj\u00eb e vagullt komb\u00ebtare kishte nisur t\u00eb funksiononte tek ata shum\u00eb t\u00eb pakt\u00eb shqiptar\u00eb q\u00eb formoheshin n\u00eb shkollat e mira t\u00eb Turqis\u00eb, t\u00eb Greqis\u00eb, t\u00eb Austris\u00eb a t\u00eb Italis\u00eb.<\/span><\/p>\n Ishte nj\u00ebher\u00ebsh koha kur edhe let\u00ebrsia shqipe, n\u00eb kuptimin modern t\u00eb termit, dometh\u00ebn\u00eb ajo q\u00eb e quajm\u00eb let\u00ebrsi refleksive, b\u00ebnte hapat e par\u00eb. Shkrimtar\u00ebt madhor\u00eb t\u00eb Rilindjes i puq, doemos, fakti q\u00eb e pasuruan let\u00ebrsin\u00eb shqipe me vlerat e artit t\u00eb tyre. Por ai \u00e7far\u00eb ata i bashkon m\u00eb esencialisht \u00ebsht\u00eb fakti q\u00eb, qoft\u00eb edhe ve\u00e7 e ve\u00e7, n\u00eb rrethana dhe mjedise t\u00eb ndryshme social-kulturore, u shnd\u00ebrruan n\u00eb Shqip\u00ebrib\u00ebr\u00ebs. N\u00eb alkimin\u00eb e fantazis\u00eb s\u00eb tyre ata p\u00ebrftuan nj\u00eb atdhe fiktiv, nj\u00eb Shqip\u00ebri imagjinare, dhe e derdh\u00ebn n\u00eb vepra arti.<\/span><\/p>\n De Rada nuk e kishte par\u00eb kurr\u00eb at\u00eb, madje vdiq pa ia shkelur ndonj\u00ebher\u00eb tok\u00ebn; Naimi e pa shum\u00eb pak dhe u shua larg saj, i djegur nga malli p\u00ebr t\u00eb. Mir\u00ebpo transfizika gjeniale e poet\u00ebve t\u00eb kombit diti ta nxirrte k\u00ebt\u00eb Shqip\u00ebri nga historia e mo\u00e7me, e mbushur me luft\u00ebra dhe fitore, dhe ta sublimonte n\u00eb art. Pishtarin q\u00eb De Rada do ta ndizte n\u00eb historin\u00eb e lavdishme t\u00eb Sk\u00ebnderbeut dhe t\u00eb arbnesh\u00ebve luft\u00ebtar\u00eb, e merrte Naimi m\u00eb 1898, p\u00ebr t\u2019ia l\u00ebn\u00eb nd\u00ebr duar m\u00eb von\u00eb Lahut\u00ebs s\u00eb Fisht\u00ebs.<\/span><\/p>\n E p\u00ebrftuar fillimisht prej poet\u00ebve t\u00eb saj, e lindur si nj\u00eb aspirat\u00eb e vagulluar poetike, Shqip\u00ebria b\u00ebhej k\u00ebsisoj \u201cbij\u00eb e let\u00ebrsis\u00eb s\u00eb vet\u201d, sikurse \u00ebsht\u00eb quajtur bukur tanim\u00eb. Ernest Koliqi, nj\u00ebri nd\u00ebr studiuesit q\u00eb e kan\u00eb rrokur at\u00eb proces t\u00eb fsheht\u00eb t\u00eb kalimit t\u00eb Shqip\u00ebris\u00eb nga sfera abstrakte e poezis\u00eb n\u00eb realitetin historik dhe politik, e ka p\u00ebrshkruar k\u00ebshtu k\u00ebt\u00eb sintez\u00eb:<\/span><\/p>\n \u201cK\u00ebta tre poet\u00eb, ndon\u00ebse t\u00eb ndrysh\u00ebm mes tyre, jan\u00eb tri shprehje t\u00eb s\u00eb nj\u00ebjt\u00ebs shpirt\u00ebror\u00ebsi flak\u00ebruese, tri deg\u00ebzime t\u00eb nj\u00eb rr\u00ebnje t\u00eb nj\u00ebjt\u00eb q\u00eb kridhet n\u00eb thell\u00ebsit\u00eb e mistershme t\u00eb humusit etnik dhe ushqehet me l\u00ebngjet e tij jet\u00ebsore m\u00eb t\u00eb pastra. Ata jan\u00eb nj\u00eb sintez\u00eb e mrekullueshme e shpirtit t\u00eb kombit n\u00eb t\u00eb cilin Islami, ortodoksia dhe katolicizmi harmonizohen n\u00eb z\u00ebrin mashkullor t\u00eb gjuh\u00ebs s\u00eb lasht\u00eb t\u00eb p\u00ebrbashk\u00ebt dhe n\u00eb rrahjet e nj\u00eb gjaku t\u00eb p\u00ebrbashk\u00ebt trim\u00ebror. Ortodoksi De Rada, muhamedani Naim Frash\u00ebri dhe katoliku Gjergj Fishta i bashkojn\u00eb val\u00ebt e poezis\u00eb s\u00eb tyre n\u00eb nj\u00eb shtrat t\u00eb p\u00ebrbashk\u00ebt; n\u00eb at\u00eb sip\u00ebrfaqe linfash t\u00eb kulluara, t\u00eb p\u00ebrziera gjith\u00eb dashuri, pasqyrohet Shqip\u00ebria me minaret e saj ajrore, me kumbonaret e saj katolike dhe me kupolat e saj bizantine\u201d.<\/span><\/em><\/p>\n Shfaqja e Naimit n\u00eb jet\u00ebn mendore shqiptare p\u00ebrkonte, pak a shum\u00eb, me nj\u00eb nga periudhat m\u00eb t\u00eb v\u00ebshtira p\u00ebr shqiptar\u00ebt n\u00ebn Perandorin\u00eb osmane. Kur Naimi shfaqej, jeta e Perandoris\u00eb vijonte t\u00eb shtjellohej brenda qarkut t\u00eb grupimeve fetare. N\u00eb Shqip\u00ebri kjo ndarje e organizuar kishte sjell\u00eb divergimin gjithnj\u00eb m\u00eb t\u00eb madh mes shqiptar\u00ebve mysliman\u00eb, shqiptar\u00ebve ortodoks\u00eb, shqiptar\u00ebve katolik\u00eb. <\/span><\/p>\n Ishte nj\u00eb divergim q\u00eb, nga nj\u00ebra an\u00eb, favorizonte nj\u00eb zhvillim shoq\u00ebror-politik e kulturor t\u00eb ve\u00e7uar t\u00eb tri elementeve; nga ana tjet\u00ebr, shqiptar\u00ebt shnd\u00ebrroheshin n\u00eb pakica p\u00ebr bashk\u00ebsit\u00eb e m\u00ebdha fetaro-kulturore t\u00eb mysliman\u00ebve, ortodoks\u00ebve dhe katolik\u00ebve t\u00eb Ballkanit. Kjo ishte shkepja e madhe shqiptare, q\u00eb rrezikonte t\u2019i \u00e7onte ata drejt shp\u00ebrb\u00ebrjes p\u00ebrfundimtare.<\/span><\/p>\n Edhe p\u00ebr vet\u00eb prij\u00ebsit e lart\u00eb ushtarak\u00eb me prejardhje shqiptare, q\u00eb n\u00eb Perandori nuk qen\u00eb t\u00eb pak\u00ebt, luft\u00ebrat nuk lidheshin me komb\u00ebsin\u00eb, por me fen\u00eb. N\u00eb vend q\u00eb t\u00eb punonin p\u00ebr t\u00eb fituar lirin\u00eb, ata jo vet\u00ebm nuk i linin grindjet nj\u00ebri me tjetrin dhe nuk bashkoheshin, por kishte raste q\u00eb n\u00ebn urdhrat e sulltanit luftonin si kund\u00ebr fqinj\u00ebve, ashtu dhe kund\u00ebr bashkatdhetar\u00ebve t\u00eb besimit tjet\u00ebr.<\/span><\/p>\n N\u00eb kuptimin etnik ishte nj\u00eb shqiptar, Mahmud Pash\u00eb Bushatlliu, ai q\u00eb n\u00eb krye t\u00eb nj\u00eb ushtrie prej 20.000 shqiptar\u00ebsh luftonte si kund\u00ebr malaziasve, edhe kund\u00ebr shqiptar\u00ebve gjat\u00eb fushat\u00ebs n\u00eb Mor\u00e9 (1770). Shqiptar ishte edhe Mustafa Pasha, nip i tiji, q\u00eb marshonte me shqiptar\u00ebt e vet kund\u00ebr Marko Bo\u00e7arit dhe trup\u00ebs s\u00eb tij. Ishte p\u00ebrs\u00ebri nj\u00eb shqiptar, Ali Pash\u00eb Tepelena, q\u00eb digjte me zjarr dhe hekur republik\u00ebn e Sulit, therte suljot\u00ebt, masakronte kardhiqot\u00ebt, madje me urdh\u00ebr t\u00eb sulltanit marshonte edhe kund\u00ebr Shkodr\u00ebs.<\/span><\/p>\n Mund t\u00eb thuhet q\u00eb, n\u00eb qoft\u00eb se fet\u00eb do ta kishin ruajtur pushtetin e tyre deri n\u00eb fund, me po at\u00eb rregull e disiplin\u00eb q\u00eb e kishin mbajtur n\u00eb kulmet e pushtetit perandorak, at\u00ebher\u00eb kurr\u00eb nuk do t\u00eb kishin lindur l\u00ebvizjet komb\u00ebtare, jo vet\u00ebm te popujt e sunduar, por as te vet\u00eb populli sundues turk. N\u00eb k\u00ebso rrethanash u ngrit Naimi dhe u kujtoi shqiptar\u00ebve paradigm\u00ebn: \u201cKemi t\u00eb gjith\u00eb nj\u00eb shpirt, nj\u00eb gjuh\u00eb, nj\u00eb zem\u00ebr, nj\u00eb mendje\u201d.<\/span><\/p>\n K\u00ebshtu nd\u00ebrgjegjja fetare, q\u00eb kishte funksionuar si fuqi e vetme n\u00eb grupimet e deriat\u00ebhershme, qoft\u00eb myslimane, qoft\u00eb e krishter\u00eb, zinte e t\u00ebrhiqej p\u00ebr t\u00eb l\u00ebshuar terren. Feja fillonte t\u00eb mos ishte m\u00eb q\u00ebllim, por t\u00eb p\u00ebrdorej si mjet. Sado q\u00eb p\u00ebr shum\u00eb hulumtues t\u00eb huaj t\u00eb \u00c7\u00ebshtjes ballkanike ky proces mbetet ende i pakuptuesh\u00ebm, \u201canormal\u201d, pik\u00ebrisht k\u00ebtu q\u00eblloi misioni ideologjik i Naimit brenda L\u00ebvizjes komb\u00ebtare shqiptare. Dob\u00ebsimi i nd\u00ebrgjegjes fetare, si te mysliman\u00ebt, ashtu edhe te krishter\u00ebt, do t\u00eb shpinte n\u00eb shthurjen e lidhjeve t\u00eb solidar\u00ebsis\u00eb mbi t\u00eb cilat bazoheshin deri at\u00ebher\u00eb grupimet e vjetra.<\/span><\/p>\n Pran\u00eb kishave, sidomos t\u00eb veriut, ishin hapur shkolla shqipe; tani shkolla shqipe hapeshin edhe pran\u00eb teqeve. Naimi poet ishte i nd\u00ebrgjegjsh\u00ebm se lufta p\u00ebr Shqip\u00ebrin\u00eb e \u00ebnd\u00ebrruar b\u00ebhej me libra, me shtypshkronja, me revista dhe gazeta. Nd\u00ebr tre poet\u00ebt madhor\u00eb t\u00eb kombit shqiptar, Naimit i ra barra e poetit q\u00eb do t\u2019i jepte goditjen organizimit t\u00eb vjetruar. Dhe roli i tij n\u00eb k\u00ebt\u00eb proces \u00ebsht\u00eb, pa dyshim, unikal.<\/span><\/p>\n Poeti i brisht\u00eb e sh\u00ebndetlig, me mushk\u00ebri gjithnj\u00eb m\u00eb t\u00eb dob\u00ebta, ushtroi pushtetin e vet t\u00eb mrekullish\u00ebm p\u00ebr ta riformuar nd\u00ebrgjegjen e popullit t\u00eb tij. Individi shqiptar, nga Naimi e k\u00ebndej, nuk do t\u00eb ishte m\u00eb as vet\u00ebm mysliman, as vet\u00ebm i krishter\u00eb. Organizimi fetar detyrohej t\u00eb dor\u00ebzoj\u00eb pushtetin e vet n\u00eb duart e lavrimit t\u00eb gjuh\u00ebs komb\u00ebtare.<\/span><\/p>\n Sikurse shqiptar\u00ebt ortodoks\u00eb sa vinin e \u00e7liroheshin nga grupimi fetar i Fanarit, edhe shqiptar\u00ebt mysliman\u00eb \u00e7liroheshin nga grupimi fetar i Hilafetit n\u00ebp\u00ebr nj\u00eb proces t\u00eb dhembsh\u00ebm e gati tragjik. K\u00ebt\u00eb shembull t\u00eb mysliman\u00ebve shqiptar\u00eb do ta ndiqnin dikur edhe vet\u00eb turqit, duke rr\u00ebzuar edhe ata, me nj\u00eb grusht t\u00eb fuqish\u00ebm rebelimi, Hilafetin e tyre t\u00eb shenjt\u00eb e t\u00eb bekuar.<\/span><\/p>\n Naimi poet, Naimi mendimtar, Naimi didakt, n\u00eb shum\u00eb pik\u00ebpamje u d\u00ebftua edhe m\u00eb i kthjell\u00ebt nga mjaft rilind\u00ebs t\u00eb tjer\u00eb mir\u00ebfilli \u201cfilozof\u00eb\u201d. Kujtoj kalimthi se vet\u00eb Sami Frash\u00ebri, Pashko Vasa, Jani Vretoja etj. nuk kishin ide aq t\u00eb kthjell\u00ebta sa t\u00eb Naimit mbi t\u00eb ardhmen e Shqip\u00ebris\u00eb. <\/span><\/p>\n Pashko Vasa, p\u00ebr shembull, n\u00eb vepr\u00ebn e tij \u2018E v\u00ebrteta mbi Shqip\u00ebrin\u00eb dhe shqiptar\u00ebt\u2019 (1878) nuk shfaqej as p\u00ebr nj\u00eb Shqip\u00ebri t\u00eb pavarur, as p\u00ebr nj\u00eb Shqip\u00ebri autonome. Samiu mb\u00ebrrinte deri tek autonomia, kur shkruante: \u201cKjo qeveri, sa t\u00eb jet\u00eb Turqia n\u00eb Evrop\u00eb, duam t\u00eb jet\u00eb n\u00ebn\u2019 at\u00eb, dhe po s\u2019na goditi e t\u00eb na d\u00ebbonj\u00eb vet\u00eb, kurr\u00eb nuk do t\u00eb duam\u00eb t\u00eb ndahemi fare soje\u201d.<\/span><\/p>\n U ngrit at\u00ebher\u00eb Naimi, nj\u00eb bektashi i mir\u00eb, dhe k\u00ebndoi trim\u00ebrit\u00eb luftarake t\u00eb Sk\u00ebnderbeut, t\u00eb rebelit q\u00eb kishte ngritur shpat\u00ebn kund\u00ebr Muratit II dhe birit t\u00eb tij Mehmetit. Naimi lavd\u00ebronte Gjergj Kastriotin, \u201cAtletin e Krishtit\u201d, duke i ftuar shqiptar\u00ebt t\u00eb bashkoheshin n\u00ebn emrin e tij p\u00ebr t\u00eb rind\u00ebrtuar atdheun e rr\u00ebnuar nga turqit. Emri i Sk\u00ebnderbeut vente e vinte n\u00eb t\u00eb gjitha shkrimet e arb\u00ebresh\u00ebve t\u00eb Italis\u00eb, por tjet\u00ebr efekt kishte ai mes popullit t\u00eb trullosur t\u00eb Shqip\u00ebris\u00eb kur dilte Naimi dhe b\u00ebnte thirrjen kund\u00ebr “qenit” Turk.<\/span><\/p>\n Roli i Naimit si Shqip\u00ebrib\u00ebr\u00ebs, me sa po kuptohet gjithnj\u00eb m\u00eb qart\u00eb, nuk \u00ebsht\u00eb i shpjeguesh\u00ebm pa bektashizmin. N\u00eb periudh\u00ebn n\u00eb fjal\u00eb mysliman\u00ebt shqiptar\u00eb ndodheshin n\u00eb pozicione t\u00eb ndryshme ndaj organizimit shtet\u00ebror perandorak. Bektashinjt\u00eb, t\u00eb p\u00ebrndjekur ashp\u00ebr duke filluar nga 1826-a, nuk e ndienin veten t\u00eb lidhur me fatet e Perandoris\u00eb osmane. Ata b\u00ebn\u00eb t\u00eb vet\u00ebn \u00e7\u00ebshtjen e pavar\u00ebsis\u00eb komb\u00ebtare dhe u dalluan p\u00ebr p\u00ebrpjekjet aktive \u2013 t\u00eb ngjashme sidomos me ato t\u00eb bashk\u00ebsis\u00eb katolike \u2013 p\u00ebr ngjalljen kulturore t\u00eb kombit, p\u00ebrhapjen e gjuh\u00ebs shqipe, adoptimin e alfabetit latin n\u00eb vend t\u00eb atij arab etj.<\/span><\/p>\n Do t\u00eb na mjaftonte t\u00eb rilexonim sot ‘Fletoret e Bektashinjet’ (1896) t\u00eb Naimit p\u00ebr ta kuptuar se sufizmi i bektashinjve nuk ishte as nj\u00eb aksident, as nj\u00eb rast\u00ebsi n\u00eb jet\u00ebn shpirt\u00ebrore t\u00eb shqiptar\u00ebve. Sufizmi i bektashjinjve i p\u00ebrgjigjej n\u00eb thelb k\u00ebrkes\u00ebs p\u00ebr nj\u00eb besim joformalist, q\u00eb ta kap\u00ebrcente dekalazhin mes Njeriut dhe Zotit, karakteristik\u00eb p\u00ebr besimin sunit. <\/span><\/p>\n Me v\u00ebmendjen e tyre t\u00eb ve\u00e7ant\u00eb ndaj nevojave shpirt\u00ebrore t\u00eb besimtar\u00ebve, bektashinjt\u00eb i p\u00ebrgjigjeshin mjaft mir\u00eb k\u00ebsaj nevoje. Toleranca ndaj besimeve t\u00eb tjera dhe sinkretizmi i dokrinave t\u00eb tyre u binin p\u00ebr shtat k\u00ebrkesave t\u00eb nj\u00eb popullsie q\u00eb dallohej n\u00eb trojet e veta p\u00ebr bashk\u00ebbanim t\u00eb hersh\u00ebm t\u00eb bashk\u00ebsive t\u00eb ndryshme fetare.<\/span><\/p>\n Gjithsesi, m\u00eb shum\u00eb se toleranca, se sinkretizmi doktrinar apo se prirja p\u00ebr modernizim, ajo \u00e7far\u00eb p\u00ebrrcaktoi lul\u00ebzimin e bektashizmit nd\u00ebr shqiptar\u00ebt ishte padyshim pjes\u00ebmarrja e tyre n\u00eb L\u00ebvizjen komb\u00ebtare, dhe model i k\u00ebsaj pjes\u00ebmarrjeje u b\u00eb pik\u00ebrisht Naimi.\u00a0<\/span><\/p>\n Bektashizmi bashk\u00ebpunoi n\u00eb procesin origjinal t\u00eb konvergimit t\u00eb besimeve q\u00eb u zhvillua n\u00eb Shqip\u00ebri n\u00eb fund t\u00eb shek. XIX dhe n\u00eb fillim t\u00eb atij XX. Ky proces b\u00ebri q\u00eb, n\u00eb nj\u00eb komb t\u00eb ndar\u00eb mes mysliman\u00ebsh e t\u00eb krishter\u00ebsh, ai t\u00eb quhej edhe shpres\u00eb e s\u00eb ardhmes, i paracaktuar p\u00ebr t\u00eb luajtur rolin e nd\u00ebrmjet\u00ebsit paqtues. Koha v\u00ebrtetoi se kjo shpres\u00eb nuk ishte ve\u00e7se nj\u00eb idealiz\u00ebm i past\u00ebr, kryesisht i mb\u00ebshtetur prej t\u00eb huajsh. Ndon\u00ebse dashamir\u00eb, ata nuk e njihnin sa duhet realitetin shqiptar. Mir\u00ebpo edhe idealizmi bektashian, si \u00e7do idealiz\u00ebm, e kishte nj\u00eb themel real.<\/span><\/p>\n Nga nj\u00ebra an\u00eb, gjat\u00eb luft\u00ebs p\u00ebr \u00e7lirim komb\u00ebtar u pa se n\u00eb Shqip\u00ebri, n\u00eb momente emergjencash historike, ishte i mundsh\u00ebm nj\u00eb bashkim shpirt\u00ebror shqiptar i ngritur p\u00ebrmbi besimet. Nga ana tjet\u00ebr, n\u00eb L\u00ebvizjen komb\u00ebtare shqiptare, ve\u00e7an\u00ebrisht p\u00ebr \u00e7\u2019i p\u00ebrket problemit t\u00eb p\u00ebrcaktimit t\u00eb raportit fe-komb\u00ebsi, fe-atdhe etj., bektashizmi e dha nj\u00eb ndihm\u00eb jo t\u00eb vog\u00ebl. Sado q\u00eb mbetet p\u00ebr t\u2019u ndri\u00e7uar ndikimi q\u00eb ushtroi doktrina bektashiane n\u00eb strukturimin e ideologjis\u00eb s\u00eb L\u00ebvizjes n\u00eb fjal\u00eb, nuk ka dyshim se gjurm\u00ebt m\u00eb t\u00eb qarta t\u00eb k\u00ebsaj marrjeje e dh\u00ebnieje do t\u2019i gjejm\u00eb te Naimi, i cili vuri n\u00eb vargje idealet e k\u00ebsaj L\u00ebvizjeje.<\/span><\/p>\n Ndoshta u zgjata me p\u00ebrpjekjen p\u00ebr t\u2019i mbledhur meritat e Naimit n\u00eb nj\u00eb, p\u00ebr t\u00eb formuluar \u201cmerit\u00ebn e meritave\u201d t\u00eb tij. Por besoj se k\u00ebso rastesh p\u00ebrkujtimi nuk mund t\u2019i ikin q\u00ebllimit q\u00eb t\u00eb ndri\u00e7ojn\u00eb figurat e paraardh\u00ebsve tan\u00eb t\u00eb m\u00ebdhenj p\u00ebr t\u00ebrthor realiteteve t\u00eb sotme. Vet\u00eb fakti i t\u00eb mbledhurit ton\u00eb p\u00ebr Naim Frash\u00ebrin, qoft\u00eb edhe n\u00eb k\u00ebt\u00eb epok\u00eb t\u00eb mbushur me preokupime materiale, d\u00ebshmon se vepr\u00ebn e nj\u00eb veprimtari Shqip\u00ebrib\u00ebr\u00ebs si ai nuk mund ta l\u00ebvizin nga vendi as kalimi i koh\u00ebs dhe as lig\u00ebsit\u00eb e motit; nuk mund ta tronditin as kund\u00ebrshtit\u00eb e vrazhda t\u00eb historis\u00eb dhe as kritika e angazhuar p\u00ebr t\u2019ia p\u00ebrndjekur atij shpirtin e kredhur n\u00eb shpirtin e pafund t\u00eb universit.<\/span><\/p>\n Shqiptar\u00ebt mblidhen p\u00ebr Naimin e tyre n\u00eb koh\u00eb ende jo fort t\u00eb mbrothta p\u00ebr ta: kur rreziqet jetike mes t\u00eb cilave kan\u00eb mbijetuar ende nuk jan\u00eb reshtur, kur ata vet\u00eb ende nuk kan\u00eb dal\u00eb plot\u00ebsisht nga kaosi i aventurave n\u00eb t\u00eb cilat i p\u00ebrfshiu historia, kur n\u00eb gar\u00ebn e madhe t\u00eb qytet\u00ebrimit i presin p\u00ebrs\u00ebri sfida jo t\u00eb vogla. Rastet e p\u00ebrkujtimi t\u00eb figurave si Naimi do t\u00eb reduktoheshin n\u00eb llomotitje – sadokudo moderne – bejtexhinjsh pa p\u00ebrsiatjen ton\u00eb t\u00eb vijueshme p\u00ebr t\u00eb ardhmen ton\u00eb si shqiptar\u00eb edhe n\u00eb vizionin e bot\u00ebs s\u00eb nes\u00ebrme.<\/span><\/p>\n Vorbulla e zhvillimit q\u00eb na p\u00ebrfshin t\u00eb gjith\u00ebve, tanim\u00eb n\u00eb pragun e shek. XXI, dhe q\u00eb mb\u00ebshtetet mbi informatik\u00ebn dhe mikroelektronik\u00ebn, trurin elektronik dhe robotik\u00ebn, pllenimin artificial, manipulimin gjenetik etj., nuk mund t\u00eb na hutoj\u00eb p\u00ebr t\u00eb mos dalluar se asnj\u00eb proces i s\u00eb ardhmes nuk p\u00ebrmbushet dot pa kthimin e fuqish\u00ebm t\u00eb t\u00eb gjith\u00eb popujve te themelet e tyre shpirt\u00ebrore.<\/span><\/p>\n N\u00eb qoft\u00eb se themelet e Shqip\u00ebris\u00eb mb\u00ebshteten n\u00eb at\u00eb trash\u00ebgimi shpit\u00ebrore q\u00eb na lan\u00eb poet\u00ebt madhor\u00eb t\u00eb kombit: nj\u00eb De Rad\u00eb, nj\u00eb Naim apo nj\u00eb Fisht\u00eb, kemi t\u00eb drejt\u00eb at\u00ebher\u00eb t\u00eb denoncojm\u00eb si t\u00eb mbapsht\u00eb \u00e7do p\u00ebrpjekje p\u00ebr t\u00eb nd\u00ebrtuar di\u00e7ka jasht\u00eb k\u00ebtyre themeleve. T\u00eb p\u00ebrpiqesh ta shmang\u00ebsh kombin shqiptar nga k\u00ebto themele, do t\u00eb thot\u00eb ta shkul\u00ebsh at\u00eb nga rr\u00ebnj\u00ebt e veta jetike. ]T\u00eb rrekesh t\u2019ia mbulosh a t\u2019ia tjet\u00ebrsosh kombit shqiptar k\u00ebto themele, do t\u00eb thot\u00eb q\u00eb, n\u00eb vend t\u00eb Shqip\u00ebris\u00eb vezulluese, dal\u00eb nga frym\u00ebzimi alkimik i poet\u00ebve t\u00eb vet, t\u00eb sajosh nj\u00eb atdhe t\u00eb nd\u00ebrtuar mbi r\u00ebr\u00eb, nj\u00eb Shqip\u00ebri q\u00eb kurrgj\u00eb nuk ka t\u00eb b\u00ebj\u00eb me qytet\u00ebrimin e v\u00ebrtet\u00eb t\u00eb cilit i p\u00ebrket n\u00eb shekuj.<\/span><\/p>\n 1994 \/ 2001<\/span><\/p>\n Forto nga shtypi: kujtim i viteve’ 90 fb \u00a9\u00a9\u00a9\u00a9 a.p.<\/span><\/em><\/p>\n fb a.p.<\/span><\/p>\n Nga Aurel Plasari Duke ia l\u00ebn\u00eb sesionit shkencor, q\u00eb do t\u00eb zhvillohet nes\u00ebr, analiz\u00ebn e prurjeve t\u00eb shum\u00ebfishta t\u00eb Naim Frash\u00ebrit n\u00eb kultur\u00ebn shqiptare, dua t\u00eb p\u00ebrfitoj nga ky rast p\u00ebrkujtimi dhe t\u00eb b\u00ebj nj\u00eb p\u00ebrpjekje p\u00ebr t\u2019i mbledhur meritat e tij n\u00eb nj\u00eb, me fjal\u00eb t\u00eb tjera: t\u00eb b\u00ebj nj\u00eb sintez\u00eb t\u00eb p\u00ebrmasave n\u00eb […]<\/p>\n","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"author":51,"featured_media":617754,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-786177","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog"],"gt_translate_keys":[{"key":"link","format":"url"}],"_links":{"self":[{"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/posts\/786177","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/users\/51"}],"replies":[{"embeddable":true,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/comments?post=786177"}],"version-history":[{"count":99999,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/posts\/786177\/revisions"}],"predecessor-version":[{"id":786182,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/posts\/786177\/revisions\/786182"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/media\/617754"}],"wp:attachment":[{"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/media?parent=786177"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/categories?post=786177"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.hashtag.al\/index.php\/wp-json\/wp\/v2\/tags?post=786177"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/www.hashtag.al\/wp-content\/uploads\/2026\/02\/plasari.jpg\")
<\/p>\n","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"