{"id":4446,"date":"2014-06-09T00:34:07","date_gmt":"2014-06-09T00:34:07","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=4446"},"modified":"2014-06-09T00:34:07","modified_gmt":"2014-06-09T00:34:07","slug":"e-fshehta-koncepti-i-se-perjetshmes-ne-poezine-enderrimet-e-naim-frasherit","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=4446","title":{"rendered":"E fshehta: Koncepti i s\u00eb p\u00ebrjetshmes n\u00eb poezin\u00eb \u201c \u00cbnd\u00ebrrimet\u201d e Naim Frash\u00ebrit"},"content":{"rendered":"

\"\"<\/a>Blerina Harizaj (Tiran\u00eb)<\/strong><\/p>\n

 <\/p>\n

\u00c7\u00ebshtja q\u00eb ka t\u00eb b\u00ebj\u00eb me t\u00eb fsheht\u00ebn, si koncept n\u00eb poezin\u00eb \u201c Tahajjulat\u201d t\u00eb Naimit, duke u nisur nga fakti q\u00eb universi n\u00eb t\u00ebr\u00ebsi p\u00ebr poetin ton\u00eb, shfaqet si nj\u00eb mister n\u00eb koh\u00eb dhe hap\u00ebsir\u00eb. Gjith\u00e7ka n\u00eb natyr\u00eb q\u00eb e habit dhe e mrekullon \u00ebsht\u00eb nj\u00eb e fsheht\u00eb p\u00ebr poetin, dhe p\u00ebrpjekjet e k\u00ebrkimet e tij p\u00ebr t\u00eb zbuluar at\u00eb jan\u00eb t\u00eb parreshtura.<\/p>\n

 <\/p>\n

Nat\u00eb e qet\u00eb, h\u00ebna e bukur plot me drit\u00eb<\/p>\n

Fllad i \u00ebmb\u00ebl, toka e hapur ka stolit\u00eb<\/p>\n

 <\/p>\n

Zogu i mendjes, po m\u00eb sulet drejt nga qielli<\/p>\n

N \u2018 hap\u00ebsirat plot me afsh e drit\u00eb dielli<\/p>\n

 <\/p>\n

Kjo natyr\u00eb dhe ky det, burim i jet\u00ebs<\/p>\n

K\u00ebto ligje, k\u00ebto pamje t\u00eb s\u00eb fsheht\u00ebs<\/p>\n

 <\/p>\n

Poeti yn\u00eb, p\u00ebrsiatjet e veta p\u00ebr t\u00eb zbuluar t\u00eb fsheht\u00ebn i nis nga qielli, dhe si koh\u00eb t\u00eb p\u00ebrshtatshme, ai sheh mesnat\u00ebn dhe\u00a0 m\u00ebngjesin, nga ku merr hov udh\u00ebtimi i tij meditativ (shpirt\u00ebror), drejt shtigjeve t\u00eb s\u00eb panjohur\u00ebs. Ai i lutet zogut t\u00eb mendjes (mendimeve) q\u00eb t\u00eb sulet drejt qiellit p\u00ebr t\u00eb zbuluar misterin e natyr\u00ebs. Fuqia e mendjes n\u00eb procesin e njohjes s\u00eb bot\u00ebs, natyr\u00ebs apo at\u00eb hyjnore, njihet q\u00eb n\u00eb antikitet, ku m\u00eb von\u00eb e huazon edhe filozofia e mesjet\u00ebs. Le t\u00eb p\u00ebrmendim Platonin, dhe pik\u00ebrisht te Fedri,<\/em>\u00a0 i cili i v\u00eb krah\u00ebt shpirtit( mendja ose arsyeja), q\u00eb m\u00eb leht\u00eb t\u2019u afrohet ideve t\u00eb tij, q\u00eb gjenden n\u00eb qiell. Apo edhe filozofi, Xhon Loku, ku theksonte se njohja e Zotit dhe e bot\u00ebs del nga vet\u00eb natyra e arsyes njer\u00ebzore.Duket qart\u00eb q\u00eb Naimi del si ithtar i k\u00ebsaj filozofie, dhe pik\u00ebrisht n\u00eb momentin q\u00eb ai i k\u00ebrkon ndihm\u00eb mendjes, n\u00eb p\u00ebrpjekjen e tij p\u00ebr t\u00eb gjetur t\u00eb v\u00ebrtet\u00ebn, sepse e fshehta p\u00ebr poetin \u00ebsht\u00eb e v\u00ebrteta dhe thelbi i gjith\u00e7kaje n\u00eb univers.Shohim se ai i drejtohet qiellit (hap\u00ebsir\u00ebs me afsh dhe me drit\u00eb dielli<\/em>), i cili e sheh si hap\u00ebsira, ku \u00ebsht\u00eb vendosur Zoti( hidh nj\u00eb sy nga qielli lart q\u00eb t\u00eb gjesh fron e madh\u00ebshtis\u00eb s\u00eb llagart\u00eb<\/em>), si nj\u00eb hap\u00ebsir\u00eb q\u00eb \u00ebsht\u00eb universale, e p\u00ebrjetshme dhe e pandryshueshme, por reflektohet edhe si imazh i p\u00ebrsosm\u00ebris\u00eb hyjnore.Nj\u00eb arsye tjet\u00ebr q\u00eb shpjegon faktin se p\u00ebrse Naimi i drejtohet qiellit p\u00ebr t\u00eb zbuluar aty, thelbin\u00a0 e bot\u00ebs, ka t\u00eb b\u00ebj\u00eb me ndikimin q\u00eb poet\u00ebt sufit\u00eb persian\u00eb kan\u00eb<\/em><\/p>\n

patur n\u00eb poezin\u00eb e tij, dhe pik\u00ebrisht n\u00eb p\u00ebrshkrimet q\u00eb sillnin dalldisjen e tyre p\u00ebr t\u2019u ngjitur lart n\u00eb qiell, ku si model \u00ebsht\u00eb marr\u00eb ngjitja e profetit Muhamed, n\u00eb qiell nj\u00eb nat\u00eb prej xhamis\u00eb s\u00eb shenjt\u00eb n\u00eb nj\u00eb xhami tjet\u00ebr. Ky motiv kuranor \u00ebsht\u00eb p\u00ebrpunuar nga tradita poetike persiane. Madje dhe frekuentimi i dukurive kozmike nga ana e poetit shpjegon ndikimin e poezis\u00eb persiane, dukuri t\u00eb cilat jan\u00eb evidente te kjo poezi. Ezoterikja gjithmon\u00eb e ka t\u00ebrhequr poetin, i cili me magjin\u00eb e fjal\u00ebs, k\u00ebrkon t\u00eb futet n\u00eb skutat m\u00eb t\u00eb err\u00ebta t\u00eb bot\u00ebs, madje t\u00eb shkrihet n\u00eb nj\u00ebsin\u00eb harmonike t\u00eb saj, t\u00eb zhduket n\u00eb t\u00eb fsheht\u00ebn dhe t\u00eb b\u00ebhet nj\u00ebsh me t\u00eb v\u00ebrtet\u00ebn hyjnore. Kjo zhdukje ekzistenciale, n\u00eb nj\u00eb shenjt\u00ebrim shpirt\u00ebror t\u00eb poetit e ka burimin nga sufizmi, i cili p\u00ebrsosm\u00ebrin\u00eb shpirt\u00ebrore t\u00eb njeriut ata e shihnin vet\u00ebm te unifikimi i tyre me Zotin dhe te braktisja p\u00ebrfundimisht\u00a0 i gj\u00ebrave materiale t\u00eb k\u00ebsaj bote. Por p\u00ebr poetin ndodh ndryshe, shkrirja n\u00eb nj\u00ebsin\u00eb harmonike t\u00eb natyr\u00ebs sjell dhe njohjen e s\u00eb fsheht\u00ebs, t\u00eb s\u00eb v\u00ebrtet\u00ebs(se \u00e7do t\u00eb b\u00ebhem pas k\u00ebsaj m\u00eb s\u2019di \u00e7\u2019t\u00eb them, pas k\u00ebsaj ah s\u2019do t\u00eb jem…)<\/em>, d.m.th tretjen n\u00eb Zotin, ku sipas, t\u00eb cilit nuk \u00ebsht\u00eb e prirur t\u00eb kapet prej mendjes s\u00eb hallakatur, e cila gjithnj\u00eb e m\u00eb shum\u00eb e fut n\u00eb dyshime at\u00eb, p\u00ebr mund\u00ebsit\u00eb e saj t\u00eb pakta n\u00eb njohjen e s\u00eb fsheht\u00ebs s\u00eb universit. Poeti arrin n\u00eb p\u00ebrfundimin se edhe me an\u00eb t\u00eb t\u00eb filozofuarit, nuk mund t\u00eb arrihet n\u00eb njohjen e s\u00eb v\u00ebrtet\u00ebs, duke v\u00ebn\u00eb n\u00eb pikpyetje edhe rolin e filozofis\u00eb n\u00eb gjetjen e atyre rrug\u00ebve q\u00eb t\u00eb mund\u00ebsojn\u00eb n\u00eb arritjen e saj. N\u00eb nj\u00eb kuptim figurativ, k\u00ebt\u00eb e\u00a0 shohim n\u00eb poezin\u00eb e Mevlana Rumiut si edhe te njoh\u00ebsit persian\u00eb p\u00ebrgjith\u00ebsisht. Mevlana Rumiu akuzon filozof\u00ebt, kur thot\u00eb:<\/p>\n

K\u00ebmb\u00ebt e filozof\u00ebve prej druri jan\u00eb<\/p>\n

Dhe k\u00ebmba e drurit e paq\u00ebndrueshme \u00ebsht\u00eb<\/em><\/p>\n

Prandaj, poeti duke par\u00eb pamund\u00ebsit\u00eb njoh\u00ebse t\u00eb mendjes, si e paaft\u00eb n\u00eb perceptimin e s\u00eb fsheht\u00ebs dhe duke mos besuar m\u00eb n\u00eb fjal\u00ebt boshe dhe n\u00eb t\u00eb filozofuarit, pasi ky i fundit err\u00ebson njohjen e s\u00eb v\u00ebrtet\u00ebs, shprehet: \u201cThelbin t\u00ebnd s\u2019e di njeriu moj natyr\u00eb, edhe pse thell\u00eb k\u00ebsaj fushe i ka hyr\u00eb\u201d. <\/em><\/strong>Poeti sheh zemr\u00ebn, si t\u00eb vetmen rrug\u00eb q\u00eb njeriu t\u00eb arrij\u00eb n\u00eb njohjen e s\u00eb v\u00ebrtet\u00ebs, e cila kjo e fsheht\u00eb absorbohet nga kristalizimi e zemr\u00ebs, pastrimi i saj nga t\u00eb k\u00ebqijat, dhe vet\u00ebm n\u00eb k\u00ebto kushte vet\u00ebpastrimi, nd\u00ebrluftimi me t\u00eb keqen, ai mund t\u00eb zbuloj\u00eb esenc\u00ebn e universit.<\/em><\/p>\n

T\u00eb lexoj \u201c Fytyr\u00ebn\u201d e Zotit ke aty<\/strong><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Dhe selin\u00eb t\u00eb zbulojn\u00eb k\u00ebta sy<\/strong><\/p>\n

Shprehja q\u00eb p\u00ebrdor poeti n\u00eb k\u00ebt\u00eb varg, “fytyr\u00ebn e Zotit ke aty”, \u00ebsht\u00eb pjes\u00eb e nj\u00eb ajeti kur\u2019anor dhe ka kuptimin q\u00eb kudo q\u00eb v\u00ebshtroni( universin) do t\u00eb shihni aft\u00ebsin\u00eb e Zotit e madh\u00ebshtin\u00eb e Tij. Thelbi \u00ebsht\u00eb se poeti, me fjal\u00ebt “gjersa syt\u00eb e mi t\u00eb zbulojn\u00eb selin\u00eb e Tij”, nuk ka kuptimin e njohjes filozofike. Ai ka parasysh mb\u00ebrritjen n\u00eb p\u00ebrsosm\u00ebri e njohje: n\u00eb at\u00eb njohje q\u00eb e d\u00ebshiron qenia e tij dhe n\u00eb fuqizimin e forc\u00ebs s\u00eb drit\u00ebs s\u00eb tij; t\u00eb shoh\u00eb madh\u00ebshtin\u00eb e krijuesit n\u00eb zemr\u00ebn e tij.Njohja e s\u00eb fsheht\u00ebs \u00ebsht\u00eb njohja e s\u00eb p\u00ebrjetshmes, hyjnores, largimi nga kjo jet\u00eb(bot\u00eb) dhe bashkimi( fuzioni) me Zotin, kthimi te origjina e tij. Dhe kjo finalizohet p\u00ebrmes k\u00ebtyre strofave: \u201cShpirti im-o hapi krah\u00ebt p\u00ebrs\u00ebri Lart n\u00eb qiejt\u00eb, drejt nga Zoti sulu ti\u201d.<\/em><\/strong><\/p>\n

Bashkimi me Zotin \u00ebsht\u00eb p\u00ebr poetin \u00e7asti m\u00eb i bukur q\u00eb reflekton at\u00eb tendosje dhe qet\u00ebsi shpirt\u00ebrore q\u00eb \u00ebsht\u00eb atribut vet\u00ebm i m\u00ebshir\u00ebs s\u00eb tij.<\/p>\n","protected":false},"excerpt":{"rendered":"

Blerina Harizaj (Tiran\u00eb)   \u00c7\u00ebshtja q\u00eb ka t\u00eb b\u00ebj\u00eb me t\u00eb fsheht\u00ebn, si koncept n\u00eb poezin\u00eb \u201c Tahajjulat\u201d t\u00eb Naimit, duke u nisur nga fakti q\u00eb universi n\u00eb t\u00ebr\u00ebsi p\u00ebr poetin ton\u00eb, shfaqet si nj\u00eb mister n\u00eb koh\u00eb dhe hap\u00ebsir\u00eb. Gjith\u00e7ka n\u00eb natyr\u00eb q\u00eb e habit dhe e mrekullon \u00ebsht\u00eb nj\u00eb e fsheht\u00eb p\u00ebr poetin,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-4446","post","type-post","status-publish","format-standard","hentry","category-letersi"],"_links":{"self":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4446","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4446"}],"version-history":[{"count":1,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4446\/revisions"}],"predecessor-version":[{"id":4448,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=\/wp\/v2\/posts\/4446\/revisions\/4448"}],"wp:attachment":[{"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4446"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4446"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistakuvendi.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4446"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}