VE ALEJKES \u2013 SELAM\u2026<\/p>\n
-Sh\u00ebnime t\u00eb reja p\u00ebr librin \u201cVE ALEJKES \u2013 SELAM\u2026 t\u00eb autorit Muhamed B. Sytari (Botim i par\u00eb, Shkod\u00ebr, 2008; Botim i dyt\u00eb (i korrigjuar, i plot\u00ebsuar dhe i shtuar) i Sh. B. \u201cASR\u201d, Tetov\u00eb, 2020).<\/p>\n
Libri \u201cVE ALEJKES \u2013 SELAM\u2026\u201d i autorit Muhamed Bardhyl Sytari, fillimisht ka njohur si botim t\u00eb par\u00eb vitin 2008; nd\u00ebrsa si botim t\u00eb dyt\u00eb vitin 2020, por n\u00eb k\u00ebt\u00eb ardhje, libri vjen i korrigjuar, i plot\u00ebsuar dhe i shtuar. Botuar hijsh\u00ebm dhe kujdes t\u00eb ve\u00e7ant\u00eb nga Sh. B. \u201cASR\u201d, Tetov\u00eb.<\/p>\n
N\u00eb k\u00ebt\u00eb hap\u00ebsir\u00eb kohore nga botimi i par\u00eb tek i dyti t\u00eb lindin shum\u00eb pyetje, si k\u00ebto: – Pse autori iu kthye k\u00ebsaj vepre, p\u00ebrs\u00ebri?, – Pse autori nuk e nd\u00ebrpreu komunikimin me vepr\u00ebn e tij, edhe pse kalonin vite?, – \u00c7\u2019\u00ebsht\u00eb p\u00ebr autorin gjurma e nj\u00eb libri?, – Po jeta e nj\u00eb libri \u00e7\u2019\u00ebsht\u00eb p\u00ebr autorin?, \u2026 E, k\u00ebshtu mund t\u00eb b\u00ebnim edhe pyetje t\u00eb tjera me natyr\u00eb teologjike, antologjike, letrare, filozofike\u2026<\/p>\n
Lidhur me k\u00ebto pyetje, p\u00ebr marr\u00ebdh\u00ebniet autor \u2013 vep\u00ebr \u2013lexues, p\u00ebr raportet dhe bashk\u00eblidhjen e k\u00ebtyre, p\u00ebr r\u00ebnd\u00ebsin\u00eb dhe p\u00ebrgjegj\u00ebsin\u00eb e autorit, duke pasur si objekt librin n\u00eb fjal\u00eb; po sjell si shembull p\u00ebr ilustrim nj\u00eb fragment nga shkrimi \u201cShkrimtari dhe pena e tij\u201d, marr\u00eb nga libri \u201cTregime nga hija\u201d t\u00eb autorit Enes Kariq.<\/p>\n
Citoj: \u201cU s\u00ebmur nj\u00eb shkrimtar shtat\u00ebdhjet\u00ebshtat\u00eb vje\u00e7ar prej nj\u00eb s\u00ebmundjeje t\u00eb tmerrshme, i dridheshin duart dhe koka.<\/p>\n
Megjithat\u00eb, p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb n\u00eb gjoks ruajti tregimin e vet t\u00eb fundit, d\u00ebshiroi q\u00eb t\u2019ia linte bot\u00ebs si porosi t\u00eb vet\u00ebn.<\/p>\n
Por, sa her\u00eb me dor\u00ebn e vet t\u00eb vjet\u00ebr mbante pen\u00ebn dhe provonte t\u00eb shkruante tregimin e tij t\u00eb fundit, ishte i pasuksesh\u00ebm.<\/p>\n
As dor\u00ebn nuk mund ta qet\u00ebsonte, as pen\u00ebn ta vendoste mbi flet\u00ebn e bardh\u00eb t\u00eb fletores s\u00eb hapur.<\/p>\n
Shkrimtari at\u00ebher\u00eb e l\u00ebshonte pen\u00ebn mbi tavolin\u00eb, qante, shkonte drejt dritares, shikonte livadhet dhe kodrat, shihte se vera po shkonte drejt fundit t\u00eb vet, n\u00eb prag ishte vjeshta e gjat\u00eb.<\/p>\n
Ndalej shkrimtari m\u00eb pas n\u00eb mes t\u00eb dhom\u00ebs, e tregonte me z\u00eb tregimin e tij, amanetin e tij.\u201d (Kariq, Enes: \u201cTregime nga hija\u201d, roman, shkrimi: \u201cShkrimtari dhe pena e tij\u201d, f. 34, Botues: BOTIMET FLETA; Prizren, 2019).<\/p>\n
Si\u00e7 e shikojm\u00eb, citimi mbaron me fjal\u00ebt: \u201c\u2026, amanetin e tij.\u201d (i shkrimtarit).<\/p>\n
Kjo qasje vlen dhe p\u00ebr vepr\u00ebn e ribotuar t\u00eb autorit Muhamed Bardhyl Sytari. Ai e konsideron vepr\u00ebn amanet. Si t\u00eb till\u00eb, ai iu kthye p\u00ebrs\u00ebri asaj: diku duke thelluar nj\u00eb argument, dikur duke qart\u00ebsuar e plot\u00ebsuar nj\u00eb problematik\u00eb, diku duke e korrigjuar, diku duke i dh\u00ebn\u00eb atmosfer\u00eb poetike, diku\u2026, pra duke i dh\u00ebn\u00eb frym\u00eb jete aq t\u00eb nevojshme p\u00ebr realitetin ekzistues, p\u00ebr lexuesit e tij, si dhe nes\u00ebr p\u00ebr gjeneratat e reja. Vep\u00ebr \u2013 Amanet!<\/p>\n
Fenomeni i AMANETIT \u00ebsht\u00eb n\u00eb \u00e7do lib\u00ebr t\u00eb autorit. Kjo \u00ebsht\u00eb arsyeja q\u00eb po t\u00eb merresh me studimet e veprave t\u00eb tij nuk e ke v\u00ebshtir\u00eb t\u00eb diktosh lidhjen e tyre, pavar\u00ebsisht gjinive apo zhanreve q\u00eb l\u00ebvron. Kjo dukuri nuk ndodh shpesh te autor\u00ebt. Ndodh tek autor\u00ebt me personalitet. Kjo nd\u00ebrlidhje, fryma q\u00eb mbartin ato, e kan\u00eb am\u00ebn n\u00eb nj\u00eb burim t\u00eb past\u00ebr, q\u00eb quhet Shkolla e Thirrjes Islame, ku autori me dijet e kultur\u00ebn e tij, i mbetet besnik. Po t\u00eb huazonim, p\u00ebrs\u00ebri, shprehjen nga citimi i lartp\u00ebrmendur, Autori n\u00eb rr\u00ebfimet dhe ligj\u00ebrimet e tij nuk b\u00ebn gj\u00eb tjet\u00ebr, ve\u00e7se plot\u00ebson AMANETIN. Dhe k\u00ebt\u00eb AMANET e form\u00ebson n\u00eb hap\u00ebsira dhe k\u00ebndv\u00ebshtrime t\u00eb reja, t\u00eb nevojshme dhe t\u00eb domosdoshme p\u00ebr t\u00eb plot\u00ebsuar dhe vazhduar m\u00eb tej Misionin e tij.<\/p>\n
Analiz\u00eb: \u201cEcejake n\u00eb labirinthet e mendjes s\u00eb nj\u00eb Thirr\u00ebsi Islam\u201d<\/p>\n
\u00cbsht\u00eb nj\u00eb proz\u00eb poetiko-meditative, ku autori e ka shkruar 16 vjet m\u00eb par\u00eb. Teksti dhe konteksti kan\u00eb n\u00eb qend\u00ebr nj\u00eb Thirr\u00ebs Islam. Ky portret i vizatuar, i zb\u00ebrthyer n\u00eb detaje e n\u00eb ngjyra t\u00eb drit\u00ebshme bashk\u00ebngjizet her\u00eb pas here me pohime e ripohime t\u00eb fuqishme t\u00eb autorit, t\u00eb cilat p\u00ebr Thirr\u00ebsin Islam kan\u00eb vler\u00eb misionari n\u00eb jet\u00eb.<\/p>\n
Me k\u00ebt\u00eb proz\u00eb rr\u00ebfimtare hapet libri dhe i sh\u00ebrben atij si parath\u00ebnie e si udh\u00ebrr\u00ebfim p\u00ebr t\u00eb sotmen dhe t\u00eb ardhmen. \u00cbsht\u00eb nj\u00eb rr\u00ebfim real, i besuesh\u00ebm dhe i pajisur me nj\u00eb bibliografi t\u00eb pasur, i cila sh\u00ebrben p\u00ebr t\u00eb universalizuar misionin e begat\u00eb t\u00eb Thirr\u00ebsit Islam.<\/p>\n
Teksti \u00ebsht\u00eb i shkruar n\u00eb vet\u00ebn e tret\u00eb, p\u00ebr arsye t\u00eb hap\u00ebsir\u00ebs s\u00eb komunikimit dhe p\u00ebr ta pasur autori si objekt\u00a0 qend\u00ebrzimi. Tek Thirr\u00ebsi Islam sh\u00ebtit realja dhe shum\u00ebsia e komunikimit, ve\u00e7an\u00ebrisht n\u00eb jet\u00ebn e p\u00ebrditshme.<\/p>\n
Autori p\u00ebr t\u00eb rritur intensitetin e subjektit si personazh si figur\u00eb letrare p\u00ebrdor anafor\u00ebn, t\u00eb cil\u00ebn e ka edhe n\u00eb rolin e funksionit t\u00eb lejtmotivit, i cili \u00ebsht\u00eb bind\u00ebs e jet\u00ebsor.<\/p>\n
Po e konkretizojm\u00eb:<\/p>\n
\u00a0\u201cAi \u00ebsht\u00eb nj\u00eb Thirr\u00ebs Islam. \u2026 Ai mendon p\u00ebr t\u00eb mir\u00ebn e \u00e7do njeriu. \u2026 Ai beson n\u00eb Zotin e Vet\u00ebm e t\u00eb Pashoq, n\u00eb Allahun, M\u00ebshiruesin m\u00ebshir\u00ebb\u00ebr\u00ebsin.\u201d<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2026<\/p>\n
\u00a0\u201cAi beson\u2026 \u2026 ai lodhet\u2026 \u2026 ai mendon, hulumton, nxjerr p\u00ebrfundime dhe fton drejt Drit\u00ebs. \u2026 ai provon\u2026 ai prezantohet\u2026\u201d<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2026<\/p>\n
\u00a0\u201cAi nuk e njeh pesimizmin\u2026 Ai jeton dhe punon me krenari legjitime\u2026 Ai frym\u00ebzohet dit\u00eb pas dite nga thirrja hyjnore\u2026\u201d<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2026<\/p>\n
\u00a0\u201cAi \u00e7do dit\u00eb kuvendon\u2026 Beson\u2026 E di fare mir\u00eb\u2026\u201d<\/p>\n
Q\u00eb t\u00eb gjitha k\u00ebto p\u00ebrs\u00ebritje q\u00eb shp\u00ebrfaqen n\u00eb tekst na falin situata t\u00eb ndryshme e bind\u00ebse dhe kan\u00eb frym\u00eb jete. E q\u00eb t\u00eb ken\u00eb frym\u00eb jete, n\u00eb k\u00ebto lejtmotive porosit\u00eb e her\u00eb pas hershme mbeten piketa t\u00eb ndritshme n\u00eb rrug\u00ebn e p\u00ebrparimit t\u00eb personazhit.<\/p>\n
N\u00ebp\u00ebr gjith\u00eb tekstin, pra n\u00eb \u00e7do rresht, aft\u00ebsia e rr\u00ebfimit \u00ebsht\u00eb e till\u00eb sa na duket (dhe kjo \u00ebsht\u00eb e v\u00ebrtet\u00eb) Thirr\u00ebsi Islam \u00ebsht\u00eb nj\u00eb i njohuri yn\u00eb dhe l\u00ebviz n\u00eb gjith\u00eb ecejaket e tij. Nga q\u00eb \u00ebsht\u00eb i besuesh\u00ebm dhe beson; autori tekstin e fillon me fraz\u00ebn: \u201cAi \u00ebsht\u00eb nj\u00eb Thirr\u00ebs islam\u201d dhe e p\u00ebrfundon, p\u00ebrs\u00ebri, me fjalin\u00eb: \u201cAi \u00ebsht\u00eb nj\u00eb Thirr\u00ebs Islam..!\u201d<\/p>\n
Si p\u00ebrfundim: Ai jeton dhe koha jeton. Ai i jep drit\u00eb koh\u00ebs dhe koha e nderon. Ai kuvendon me njer\u00ebzit dhe koha e p\u00ebrjet\u00ebson, si d\u00ebshmi, si\u00e7 e porosit autori: \u201cTi p\u00ebrmbaju asaj q\u00eb po t\u00eb shpallet, se s\u2019ka dyshim se ti je n\u00eb rrug\u00eb t\u00eb drejt\u00eb!\u201d<\/p>\n
N\u00eb skalitjen e portretit t\u00eb Thirr\u00ebsit Islam, pra, n\u00eb paraqitjen e tij, n\u00eb ecejaket e tij rrezaton njer\u00ebzorja e pse jo hyjnorja. P\u00ebr rrjedhoj\u00eb Thirr\u00ebsi Islam, p\u00ebr vlerat e \u00e7muara e t\u00eb virtytshme q\u00eb mbart, n\u00eb fund t\u00eb fundit mbetet nj\u00eb njeri i zakonsh\u00ebm, me nj\u00eb jet\u00eb t\u00eb zakonshme, por edhe jo i zakonsh\u00ebm.<\/p>\n
Dua t\u00eb p\u00ebrs\u00ebris edhe nj\u00eb her\u00eb porosin\u00eb q\u00eb autori i rikujton Thirr\u00ebsit Islam: \u201c\u201cTi p\u00ebrmbaju asaj q\u00eb po t\u00eb shpallet, se s\u2019ka dyshim se ti je n\u00eb rrug\u00eb t\u00eb drejt\u00eb!\u201d Fraza e fundit: \u201c\u2026 ti je n\u00eb rrug\u00eb t\u00eb drejt\u00eb!\u201d, me sjell nd\u00ebr mend k\u00ebt\u00eb paragraf nga leximet e mia t\u00eb fundit t\u00eb nj\u00eb vepre t\u00eb nj\u00eb autori t\u00eb huaj. Citoj: \u201cNj\u00eb buz\u00ebqeshje sip\u00ebrane p\u00ebrshkoi buz\u00ebt e tij t\u00eb holla. Ai mori t\u00eb vazhdonte udh\u00ebn. \u201cDrejt\u00ebsia \u00ebsht\u00eb gjith\u00e7ka\u201d, tha ai; \u201cDrejt\u00ebsia \u00ebsht\u00eb e para, drejt\u00ebsia \u00ebsht\u00eb e fundit. Ai q\u00eb nuk e kupton k\u00ebt\u00eb, do t\u00eb vdes\u00eb.\u201d<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 ***<\/p>\n
P\u00ebrse ky lib\u00ebr, ashtu si librat e tjer\u00eb t\u00eb autorit Muhamed Bardhyl Sytari duhen lexuar?<\/p>\n
P\u00ebr nj\u00eb moment po ndalemi k\u00ebsaj radhe te ky lib\u00ebr, pasi e kemi objekt shqyrtimi.<\/p>\n
S\u00eb pari, p\u00ebr rr\u00ebfimet e besueshme n\u00eb funksion t\u00eb problematikave shoq\u00ebrore, sociale dhe jet\u00ebsore.<\/p>\n
Autori shkruan: \u201cNj\u00eb shoq\u00ebri q\u00eb zhvishet nga turpi dhe vepron kund\u00ebr Zotit t\u00eb saj ngjan me at\u00eb q\u00eb shkon drejt gremin\u00ebs duke injoruar fundin e tij drejt shkat\u00ebrrimit!? Ajo e ka t\u00eb sigur\u00eb p\u00ebrfundimin drejt mjerimit dhe jet\u00ebs s\u00eb v\u00ebshtir\u00eb, pa begati, pa qet\u00ebsi, pa g\u00ebzim, sikur d\u00ebshmojn\u00eb n\u00eb realitetet e jetuara n\u00eb mesin e shoq\u00ebrive t\u00eb k\u00ebsaj kohe.\u201d<\/p>\n
S\u00eb dyti, p\u00ebr dimensionin e misionit t\u00eb teologjis\u00eb n\u00eb sh\u00ebrbim t\u00eb njer\u00ebzve.<\/p>\n
S\u00eb treti, p\u00ebr evidentimin e vlerave t\u00eb njer\u00ebzve, dijetar\u00ebve, dijeve dhe librit si pasuri e \u00e7muar. Her\u00eb pas here KUJTESA \u00ebsht\u00eb e pranishme.<\/p>\n
S\u00eb kat\u00ebrti, p\u00ebr kujtimet, drita e tyre dhe vitet q\u00eb rrez\u00ebllijn\u00eb si gur\u00eb t\u00eb \u00e7muar n\u00eb jet\u00ebn e nj\u00eb njeriu.<\/p>\n
S\u00eb pesti, p\u00ebr stilin e rrjedhsh\u00ebm, frazeologjin\u00eb e pasur, lakonizmin dhe poetik\u00ebn e fraz\u00ebs…, t\u00eb cilat jan\u00eb disa ve\u00e7ori t\u00eb stilit t\u00eb autorit.<\/p>\n
Dhe n\u00eb fund: Autori Muhamed Bardhyl Sytari e kreu amanetin ndaj k\u00ebtij libri t\u00eb vyer n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb dinjitetshme. Libri me mesazhet e drit\u00ebsin\u00eb e tij t\u00eb plot\u00eb vjen n\u00eb duart e lexuesit, si bashk\u00ebbisedim i ri p\u00ebr shum\u00eb tema t\u00eb natyr\u00ebs teologjike, historike dhe aktuale. Libri me mesazhet e drit\u00ebsin\u00eb e tij hyn denj\u00ebsisht n\u00eb bibliotekat tona. P\u00ebr t\u00eb shtuar diturin\u00eb, ky lib\u00ebr duhet shfletuar\u2026 Se nj\u00eb lib\u00ebr rr\u00ebfen nj\u00eb histori a disa, \u00ebsht\u00eb nj\u00eb cop\u00ebz realiteti, i ngjan nj\u00eb p\u00ebrmendoreje, \u00ebsht\u00eb d\u00ebshmi dhe epok\u00eb.<\/p>\n
Xhahid Bushati<\/strong><\/p>\n Shkod\u00ebr, 23.01.2021\u00a0\u00a0\u00a0<\/em><\/p>\n","protected":false},"excerpt":{"rendered":" VE ALEJKES \u2013 SELAM\u2026 -Sh\u00ebnime t\u00eb reja p\u00ebr librin \u201cVE ALEJKES \u2013 SELAM\u2026 t\u00eb autorit Muhamed B. Sytari (Botim i par\u00eb, Shkod\u00ebr, 2008; Botim i dyt\u00eb (i korrigjuar, i plot\u00ebsuar dhe i shtuar) i Sh. […]<\/a><\/p>\n<\/div>","protected":false},"author":1,"featured_media":8997,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8996","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aktivitete"],"_links":{"self":[{"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/posts\/8996","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=8996"}],"version-history":[{"count":1,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/posts\/8996\/revisions"}],"predecessor-version":[{"id":8998,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/posts\/8996\/revisions\/8998"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=\/wp\/v2\/media\/8997"}],"wp:attachment":[{"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=8996"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=8996"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/myftinia-shkoder.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=8996"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}