{"id":14189,"date":"2015-07-02T21:43:14","date_gmt":"2015-07-02T20:43:14","guid":{"rendered":"http:\/\/www.fjala.info\/?p=3938"},"modified":"2015-07-02T21:43:14","modified_gmt":"2015-07-02T20:43:14","slug":"e-drejta-kanunore-shqiptare-perballe-te-drejtes-kanonike-dhe-sheriatit","status":"publish","type":"post","link":"https:\/\/fjala.info\/2009-2015\/e-drejta-kanunore-shqiptare-perballe-te-drejtes-kanonike-dhe-sheriatit\/","title":{"rendered":"E drejta kanunore shqiptare p\u00ebrball\u00eb t\u00eb drejt\u00ebs kanonike dhe sheriatit"},"content":{"rendered":"

N\u00eb k\u00ebt\u00eb punim do t\u00eb trajtojm\u00eb vendin e institucioneve fetare dhe at\u00eb t\u00eb klerit n\u00eb t\u00eb drejt\u00ebn kanunore shqiptare, karakterin laik, q\u00ebndres\u00ebn e saj ndaj forc\u00ebs s\u00eb madhe e t\u00eb p\u00ebrhershme t\u00eb s\u00eb drejt\u00ebs kanonike e t\u00eb sheriatit dhe, n\u00eb an\u00ebn tjet\u00ebr, natyr\u00ebn e ndisa ndikimeve, q\u00eb v\u00ebrehen nga shekulli XVII deri n\u00eb fillim t\u00eb shekullit XX n\u00eb trevat ku vepronte Kanuni i Sk\u00ebnderbeut dhe ai i Lek\u00eb Dukagjinit.<\/em><\/p><\/blockquote>\n

\"\" E drejta kanunore shqiptare si p\u00ebrfitim i nj\u00eb shoq\u00ebrie t\u00eb lir\u00eb mal\u00ebsore, n\u00eb kund\u00ebrshtim me t\u00eb drejt\u00ebn feudale, nuk u njihte nj\u00eb pozit\u00eb t\u00eb ve\u00e7ant\u00eb, t\u00eb privilegjuar institucioneve fetare dhe klerit. Pa b\u00ebr\u00eb dallim p\u00ebrkat\u00ebsie, ajo lejonte veprimtarin\u00eb normale t\u00eb tyre, i siguronte nga \u00e7do c\u00ebnim q\u00eb mund t\u2019u vinte gjat\u00eb kryerjes s\u00eb ceremonive e sh\u00ebrbesave t\u00eb kultit brenda e jasht\u00eb faltoreve. Ato ishin ndoreja e katundit ose e bajrakut dhe kush s\u2019u pritje mik2. Megjithat\u00eb gjenden t\u00eb dh\u00ebna t\u00eb shumta, q\u00eb v\u00ebrtetojn\u00eb fyerje, rrahje e deri vrasje klerik\u00ebsh si edhe p\u00ebrvet\u00ebsime t\u00eb pasurive t\u00eb kish\u00ebs e t\u00eb xhamive nga besimtar\u00ebt. K\u00ebto raste, gjithnj\u00eb n\u00eb vart\u00ebsi t\u00eb rrethanave politike e shoq\u00ebrore q\u00eb kalonte vendi, jan\u00eb nd\u00ebshkuar simbas t\u00eb drejt\u00ebs kanunore.<\/p>\n

Tashm\u00eb dihet se n\u00eb Shqip\u00ebri kleri nuk ka q\u00ebndruar brenda caqeve t\u00eb ushtrimit t\u00eb detyrave fetare. Ai ka marr\u00eb pjes\u00eb gjall\u00ebrisht n\u00eb jet\u00ebn politike dhe \u00ebsht\u00eb p\u00ebrzier n\u00eb veprimtarin\u00eb ekonomike, shoq\u00ebrore, e deri n\u00eb jet\u00ebn intime familjare t\u00eb besimtar\u00ebve, ndonj\u00ebher\u00eb duke u b\u00ebr\u00eb shkaktar skandalesh. N\u00eb mal\u00ebsit\u00eb ku ushtrohej lirsh\u00ebm kulti, mjaft klerik\u00eb rrinin me arm\u00eb n\u00eb brez. Si\u00e7 na e p\u00ebrshkruan Durham, n\u00eb raste festash apo vizitash t\u00eb miqve ata p\u00ebrsh\u00ebndetnin me t\u00eb sht\u00ebna pushk\u00ebsh. Arma nuk mbahej p\u00ebr zbukurim; ajo paraqiste burrin t\u00eb lir\u00eb, p\u00ebrgjegj\u00ebs p\u00ebr veprimet e veta.<\/p>\n

Shtjef\u00ebn Gje\u00e7ov Kryeziu n\u00eb vepr\u00ebn e vet klerikun e identifikon me institucionin fetare; \u00e7do c\u00ebnim i tij, duhej konsideruar si faj ndaj kish\u00ebs e fes\u00eb. Natyrisht, ky \u00ebsht\u00eb teprim. Franc Nop\u00e7\u00ebs, nj\u00eb njoh\u00ebsi t\u00eb mir\u00eb t\u00eb traditave e t\u00eb kushteve politiko-shoq\u00ebrore e fetare t\u00eb Shqip\u00ebris\u00eb Veripe\u00ebndimore n\u00eb fillim t\u00eb shekeullit XX, menj\u00ebher\u00eb i ra n\u00eb sy q\u00eb \u00abbotimi i Gje\u00e7ovit vuan nga e meta se a priori i v\u00eb vetes detyr\u00ebn ta paraqes\u00eb kanunin si\u00e7 e paraqet ose d\u00ebshiron ta paraqes\u00eb kleri i Shqip\u00ebris\u00eb s\u00eb Veriut, prandaj duhet t\u00eb p\u00ebrdoret me shum\u00eb kujdes\u00bb3. N\u00eb ballafaqime e ngat\u00ebrresa, n\u00eb fyerje apo c\u00ebnime t\u00eb klerikut jasht\u00eb detyrave fetare e drejta kanunore shqiptare e ve\u00e7onte at\u00eb nga institucioni, e trajtonte si \u00e7do person tjet\u00ebr t\u00eb huaj me q\u00ebndrim t\u00eb p\u00ebrkohsh\u00ebm n\u00eb kantund e bajrak,ashtu si, rrog\u00ebtarin, fark\u00ebtarin, treg\u00ebtarin etj. P\u00ebr arsye ngat\u00ebrresash e shkeljesh t\u00eb ligjeve t\u00eb vendit, klerikut i k\u00ebrkohej pengu e \u00ab\u00e7ohej n\u00eb be p\u00ebr t\u2019u la\u00bb. Kur fajet e nj\u00eb famullitari r\u00ebndonin, at\u00eb e d\u00ebbonin4 nga famullia edhe pa pyetur autoritetet fetare. Ligji i gjak marrjes nuk p\u00ebrjashtonte priftin5 e as rrog\u00ebtarin e kish\u00ebs6.<\/p>\n

F. Nop\u00e7a shkruante se \u00abprestigji i nj\u00eb prifti n\u00eb mal\u00ebsit\u00eb e Shqip\u00ebris\u00eb s\u00eb Veriut nuk varet aq tep\u00ebr nga pozita si klerik, por nga cil\u00ebsit\u00eb vetjake, ngandonj\u00ebher\u00eb vet\u00ebm nga njohurit\u00eb e tij mjek\u00ebsore\u00bb7.<\/p>\n

N\u00eb Kanunin e Sk\u00ebnderbeut dhe n\u00eb at\u00eb t\u00eb Lek\u00eb Dukagjinit thuhet: \u00abHoxha t\u00eb rrij\u00eb hoxh\u00eb se nuk e nget kush\u00bb. Ishte e ndaluar vrasja e imamit gjat\u00eb ceremonive fetare dhe rrug\u00ebs p\u00ebr n\u00eb xhami apo gjat\u00eb kthimit n\u00eb sht\u00ebpi. N\u00eb Mat b\u00ebnin dallime midis hoxh\u00ebs q\u00eb shkonte \u00abme shkop\u00bb n\u00eb dor\u00eb dje atij q\u00eb mbante arm\u00eb8. Po t\u00eb vrisje t\u00eb parin, kjo nuk quhej \u00abpushk\u00eb e mir\u00eb\u00bb9?. N\u00eb Kosov\u00eb vrasja e hoxh\u00ebs ishte si e \u00e7do njeriu tjet\u00ebr. Duhet sh\u00ebnuar se n\u00eb mal\u00ebsi asnj\u00ebher\u00eb nuk kan\u00eb vrar\u00eb ndonj\u00eb klerik duke u nisur nga motive fetare10.<\/p>\n

Pushteti papal n\u00eb Evrop\u00eb arriti kulmin e forc\u00ebs s\u00eb vet kur n\u00eb krye t\u00eb kish\u00ebs qe papa Ino\u00e7enti i tret\u00eb (1198-1216), i cili nxori klerin jasht\u00eb juridiksionit civil, p\u00ebr t\u2019u p\u00ebrgjigjur k\u00ebshtu vet\u00ebm p\u00ebrpara gjyqeve t\u00eb kish\u00ebs. N\u00eb vendin ton\u00eb kjo frym\u00eb u d\u00ebgjua paksa si\u00e7 mund t\u00eb kuptohet nga punimet e Koncilit kishtar t\u00eb Tivarit m\u00eb 1199, t\u00eb zhvilluar n\u00ebn udh\u00ebheqjen e dy legat\u00ebve t\u00eb Selis\u00eb s\u00eb Shenjt\u00eb. Aty mor\u00ebn pjes\u00eb kryepeshkopi i Diokles\u00eb e i Tivarit dhe peshkop\u00ebt e Arbrit, t\u00eb Skurjes, t\u00eb Pultit, t\u00eb Drishtit, t\u00eb Shazit, t\u00eb Ulqinit, dhe t\u00eb Shurdhahut. N\u00eb aktin e dal\u00eb nga Koncili sh\u00ebnohej se \u00ab… nuk i p\u00ebrket nj\u00eb laiku t\u00eb gjykoj\u00eb nj\u00eb klerik\u00bb. P\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje n\u00eb vendin ton\u00eb dokumentet heshtin p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb.<\/p>\n

Vet\u00ebm m\u00eb 1798, n\u00eb nj\u00eb burim kishtar t\u00eb Pultit thuhet se n\u00eb Shal\u00eb, kur prifti binte n\u00eb faj me nj\u00eb shaljan, ai mund t\u00eb gjykohej edhe n\u00eb muges\u00eb t\u00eb autoriteteve fetare. Sado q\u00eb Sh. Gje\u00e7ovi p\u00ebrpiqet ta b\u00ebj\u00eb t\u00eb pap\u00ebrgjegjsh\u00ebm famullitarin p\u00ebrpara famullis\u00eb, s\u00eb fundi, si rr\u00ebshqitas, pranon se vet\u00ebm kur ishte \u00abtep\u00ebr i r\u00ebnd\u00eb faji\u00bb meshtari do t\u2019i n\u00ebnshtrohej gjyqit t\u00eb kanunit, por duke u d\u00ebrguar nj\u00eb tjet\u00ebr klerik n\u00eb vend t\u00eb tij \u00abp\u00ebr t\u00eb shtrue pengun\u00bb (\u00a7 1019)<\/p>\n

Gjendja e pasigurt\u00eb e klerik\u00ebve katolik brenda komunitetit t\u00eb tyre fetar n\u00eb disa krahina malore t\u00eb Shqip\u00ebris\u00eb s\u00eb Veriut i shtyu k\u00ebta t\u00eb k\u00ebrkonin mbrojtje n\u00eb institucionin e dor\u00ebzanis\u00eb. P\u00ebr her\u00eb t\u00eb par\u00eb, n\u00eb maj t\u00eb vitit 1798, famullitari i posaemruar i Shal\u00ebs, me urdh\u00ebr t\u00eb prefektit t\u00eb Misionit t\u00eb Pultit, i k\u00ebrkoi katundit dor\u00ebzani p\u00ebr \u00e7do m\u00ebhall\u00eb. Kjo u b\u00eb, si\u00e7 sh\u00ebnohet n\u00eb dokument, sepse \u00abky katund krenar i Shal\u00ebs\u00bb paska pasur gjithnj\u00eb zakonin \u00abe keq\u00bb \u00abp\u00ebr t\u2019u p\u00ebrzier e p\u00ebr t\u00eb trazuar famullitar\u00ebt ose prift\u00ebrinjt e vet me fjal\u00eb dhe me pun\u00eb p\u00ebr gj\u00ebrat ma t\u00eb vogla\u00bb e pra \u00abp\u00ebr t\u00eb ndalue sa t\u00eb jet\u00eb e mundun guximin e t\u00eb till\u00eb bakqijve madh\u00ebshtor\u00eb\u00bb. Kjo praktik\u00eb q\u00eb zu fill n\u00eb Shal\u00eb, u p\u00ebrhap m\u00eb von\u00eb n\u00eb t\u00eb gjitha famullit\u00eb e dioqezit t\u00eb Pultit dhe n\u00eb bajrak\u00ebt e Puk\u00ebs.<\/p>\n

Simbas E. Kocit, famullitari hynte n\u00eb kategorin\u00eb e miqve e t\u00eb atyre q\u00eb ishin n\u00eb gjak, q\u00eb nxirrnin dor\u00ebzan\u00eb11. N\u00eb bajrak\u00ebt e Puk\u00ebs shpjegonin se dor\u00ebzan\u00ebt duheshin q\u00eb \u00abmos ta tanoj\u00eb kush priftin e prifti kan\u00bb. Kjo nuk ishte nj\u00eb dor\u00ebzani e plot\u00eb, si n\u00eb rastet e tjera q\u00eb njihte Kanuni, \u00abme gisht e me qese\u00bb12. P\u00ebrgjith\u00ebsisht, dor\u00ebzan\u00eb nuk hynin kren\u00ebt e bajraktar\u00ebt, por pleq t\u00eb tjer\u00eb me nj\u00eb far\u00eb ndikimi n\u00eb popull13. Numri i tyre varej jo vet\u00ebm nga madh\u00ebsia e famullis\u00eb, por edhe nga gjendja politiko-shoq\u00ebrore e saj. Kisha e Thethit n\u00eb Shal\u00eb kishte 11 dor\u00ebzan\u00eb, e Prekalit n\u00eb Shosh 8, n\u00eb Puk\u00eb e Dardh\u00eb 12, n\u00eb Iball\u00eb 22, n\u00eb Qelz\u00ebs 10 etj. Duhet t\u00eb mos ngat\u00ebrrohen dor\u00ebzan\u00ebt e kish\u00ebs me \u00abpleqt e kish\u00ebs\u00bb, me k\u00ebshillin rreth famulltarit. Kur dor\u00ebzan\u00ebt e kish\u00ebs dhe organet e bajrakut nuk ishin n\u00eb gjendje t\u2019i mbronin, klerik\u00ebt u drejtoheshin p\u00ebr ndihm\u00eb autoriteteve qeveritare osmane t\u00eb vilajetit14.<\/p>\n

P\u00ebr sh\u00ebrbesat fetare klerik\u00ebt shp\u00ebrbleheshin. Simbas t\u00eb drejt\u00ebs kanunore, ky nuk ishte nj\u00eb detyrim. Famullitari do t\u00eb d\u00ebrgonte rrog\u00ebtarin sht\u00ebpi m\u00eb sht\u00ebpi t\u00eb mblidhte \u00abhakun e kish\u00ebs\u00bb15. Diku e gjejm\u00eb t\u00eb shkruar \u00abe dhjeta e kish\u00ebs\u00bb. Po n\u00eb mal\u00ebsi asnj\u00ebher\u00eb nuk \u00ebsht\u00eb paguar n\u00eb k\u00ebt\u00eb mas\u00eb. Pagesa p\u00ebr klerik\u00ebt ka ndryshuar sipas gjendjes ekonomike t\u00eb famullis\u00eb. Shpeshher\u00eb mal\u00ebsor\u00ebt k\u00ebt\u00eb e jepnin pjes\u00ebrisht ose nuk e shlyenin fare. Simbas nj\u00eb vendimi t\u00eb shkruar, gjetur n\u00eb Arkivin e famullis\u00eb s\u00eb Kastratit, atij q\u00eb nuk paguante \u00abt\u00eb dhjet\u00ebn e kish\u00ebs\u00bb i merrej dyfishi i vler\u00ebs s\u00eb saj dhe gjobitej me 500 grosh e tre desh16. Simbas hetimeve n\u00eb vend del se k\u00ebto vendime ekzistonin vet\u00ebm n\u00eb let\u00ebr17. N\u00eb mal\u00ebsi prift\u00ebrinjt\u00eb i bekonin en\u00ebt e besimtar\u00ebve, p\u00ebrve\u00e7 atyre q\u00eb nuk kishin paguar hakun e kish\u00ebs. Prifti i Thethi (Dukagjin) shkruante n\u00eb fletoren e tij se \u00abbesa kta nuk po kishin gajle as p\u00ebr bekim, as p\u00ebr mallkim e po hajshin edhe pa i bekue\u00bb18.<\/p>\n

N\u00eb struktur\u00ebn e organizimit shoq\u00ebror nuk kishte vend p\u00ebr klerikun; nuk gjendet asnj\u00eb shembull, q\u00eb t\u00eb tregoj\u00eb se ai kryente detyr\u00ebn e plakut a t\u00eb kreut. Kur q\u00ebllonte q\u00eb, p\u00ebr trash\u00ebgim, hoxh\u00ebs i p\u00ebrkiste ndonj\u00eb detyr\u00eb, ajo nuk i jepej atij, por nj\u00eb an\u00ebtari tjet\u00ebr t\u00eb familjes ose t\u00eb fisit, simbas rregullave t\u00eb af\u00ebrsis\u00eb. N\u00eb shekullin XVII disa prelat\u00eb katolik\u00eb, ndon\u00ebse qen\u00eb p\u00ebrzier e luajt\u00ebn rol t\u00eb r\u00ebnd\u00ebsish\u00ebm n\u00eb p\u00ebrgatitjen e l\u00ebvizjes t\u00eb armatosur antiosmane, nuk u lejuan nga mal\u00ebsor\u00ebt t\u00eb ishin t\u00eb pranish\u00ebm n\u00eb diskutimet e kuvendeve19. Mospranimin e priftit at\u00eb hoxh\u00ebs n\u00eb k\u00ebto raste e shpjegonin me dy arsye: 1) po t\u00eb ishin vendas, do t\u00eb mbanin an\u00ebn e fisit t\u00eb vet, nd\u00ebrsa 2) po t\u00eb ishin t\u00eb huaj, \u00abnjerz me hak\u00bb, konsideroheshin jasht\u00eb lidhjeve fqinj\u00ebsore e fisnore. Kleriku, si \u00e7do i huaj, \u00abnuk kishte za n\u00eb katund\u00bb.<\/p>\n

Duke p\u00ebrjashtuar ndonj\u00eb nd\u00ebrhyrje t\u00eb administrat\u00ebs osmane, n\u00eb bajrak\u00eb me popullsi t\u00eb p\u00ebrzier fetarisht, t\u00eb ngarkuarit me detyra caktoheshin simbas kritereve t\u00eb s\u00eb drejt\u00ebs kanunore, pavar\u00ebsisht nga p\u00ebrkat\u00ebsia fetare. Si shembull po marrim bajrakun e Iball\u00ebs, banor\u00ebt e t\u00eb cilit ishin kryesisht t\u00eb fisit Tha\u00e7 dhe katolik\u00eb, kurse pakica myslimane20. Sht\u00ebpia e bajraktarit e mbante k\u00ebt\u00eb detyr\u00eb jo pse ishte myslimane, por sepse i p\u00ebrkiste v\u00ebllait t\u00eb par\u00eb t\u00eb fisit Tha\u00e7, Bu\u00e7\u00eb Gje\u00e7it. N\u00eb katundin Flet t\u00eb atij bajraku nuk respektohej as numri m\u00eb i madh i banor\u00ebve me p\u00ebrkat\u00ebsi t\u00eb nj\u00ebjt\u00eb fetare, as radha e v\u00ebllait. K\u00ebtu kreu i katundit dilte nga sht\u00ebpia katolike e Nik\u00eb Alis\u00eb21, q\u00eb vinte nga v\u00ebllai i tret\u00eb, Prend Gje\u00e7i, nd\u00ebrsa tri lagjet e tjera me banor\u00eb mysliman p\u00ebrb\u00ebheshin nga pasardh\u00ebs t\u00eb v\u00ebllait t\u00eb par\u00eb, Bu\u00e7\u00eb Gje\u00e7it. N\u00eb Kastrat bajraktari nuk vinte nga v\u00ebllai i par\u00eb (Aliajt) q\u00eb ishte mysliman, por nga v\u00ebllai i tret\u00eb (Palajt) katolik.<\/p>\n

E drejta kanunore shqiptare, p\u00ebrve\u00e7 ndonj\u00eb ndryshimi t\u00eb vog\u00ebl krahinor, nuk njeh dallime simbas p\u00ebrkat\u00ebsis\u00eb fetare. Kanuni i Sk\u00ebnderbeut dhe ai i Lek\u00eb Dukagjinit n\u00eb k\u00ebt\u00eb v\u00ebshtrim nuk ndryshojn\u00eb dhe t\u00eb dy u zbatuan nj\u00ebsoj n\u00eb popullsit\u00eb e krahinave e t\u00eb fshatrave t\u00eb p\u00ebrziera fetarisht22. Pleqnar\u00ebt zgjidheshin nga pal\u00ebt n\u00eb grindje ose p\u00ebrcaktoheshin nga krer\u00ebt pa marr\u00eb parasysh p\u00ebrkat\u00ebsin\u00eb fetare t\u00eb njerit apo t\u00eb tjetrit. Taloci shkruan se kjo e drejt\u00eb kanunore ka frym\u00eb pagane23.<\/p>\n

P\u00ebr t\u00eb kuptuar m\u00eb mir\u00eb karakterin laik e toleranc\u00ebn fetare t\u00eb s\u00eb drejt\u00ebs kanunore shqiptare, do t\u2019i v\u00ebm\u00eb p\u00ebrball\u00eb institucionet kryesore t\u00eb saj me ato t\u00eb s\u00eb drejt\u00ebs kanonike e t\u00eb sheriatit.<\/p>\n

1) Gjat\u00eb shekujve mal\u00ebsor\u00ebt e kan\u00eb v\u00ebn\u00eb kuror\u00ebn fetare mbas martes\u00ebs me shum\u00eb vones\u00eb. Simbas ligjit t\u00eb kish\u00ebs katolike, ajo duhej t\u00eb vihej p\u00ebrpara, se k\u00ebshtu martesa konsiderohej \u00abe v\u00ebrtet\u00eb\u00bb. Nj\u00eb kuptim tjet\u00ebr zot\u00ebronte n\u00eb t\u00eb drejt\u00ebn kanunore shqiptare. R\u00ebnd\u00ebsin\u00eb m\u00eb t\u00eb madhe e kishte fejesa: pik\u00ebrisht me dor\u00ebzimin e \u00abshejit\u00bb vajza thirrej \u00abcuc\u00eb e zanme\u00bb. Kjo sillte detyrim juridik: \u00abSheji as ndrohet, as kthehet p\u00ebr t\u00eb gjall\u00eb t\u2019atij qi e xen vajz\u00ebn\u00bb24. P\u00ebr m\u00eb tep\u00ebr, n\u00eb vargun e ceremonive t\u00eb martes\u00ebs nuk ka vend, nuk d\u00ebgjohet asnj\u00eb urim e asnj\u00eb k\u00ebng\u00eb e valle q\u00eb t\u2019i p\u00ebrkas\u00eb v\u00ebnies s\u00eb kuror\u00ebs. N. Jokli ka shpjeguar se shprehja v\u00eb kuror\u00eb i p\u00ebrket sfer\u00ebs s\u00eb ndikimit kishtar, \u00ebsht\u00eb p\u00ebrkthim nga greqishtja e koh\u00ebs bizantine dhe e p\u00ebrhapur n\u00eb t\u00eb gjith\u00eb Ballkanin.25<\/p>\n

2) P\u00ebr mal\u00ebsorin martesa ia arrinte q\u00ebllimit me lindjen e f\u00ebmij\u00ebs, kryesisht t\u00eb djemve. N\u00eb t\u00eb kund\u00ebrt\u00ebn, burri merrte nj\u00eb grua tjet\u00ebr, duke e mbajtur t\u00eb par\u00ebn n\u00eb sht\u00ebpi me t\u00eb nj\u00ebjtat t\u00eb drejta26. Kisha katolike q\u00eb pranonte vet\u00ebm martes\u00ebn monogame, e ka luftuar k\u00ebt\u00eb lloj bigamie. N\u00ebn ndikimin e klerit \u00ebsht\u00eb redaktuar neni 32 i kanunit t\u00eb Lek\u00eb Dukagjinit. N\u00eb nj\u00eb vep\u00ebr n\u00eb dor\u00ebshkrim t\u00eb Sh. Gje\u00e7ovit pasqyrohet me v\u00ebrtet\u00ebsi mend\u00ebsia e mal\u00ebsorit : \u00abShka a shqiptar nuk martohet p\u00ebr mirakande, q\u00ebllimi i martes\u00ebs s\u00eb ti asht me pas\u00eb fmi, porse dielm dhe jo cuca. Kur grueja ban cuca, burri i saj merr grue mi grue jo p\u00ebr tjet\u00ebr, jo p\u00ebr mirakande, por p\u00ebr me pas\u00eb djelm. Shqiptari e qet mas shpine dashnimin e t\u00eb madhit zot p\u00ebr me pas dielm\u00bb27.<\/p>\n

Edhe E. Koci ka regjistruar se grueja e dyt\u00eb, q\u00eb merrej p\u00ebr t\u00eb lindur f\u00ebmij\u00eb, ishte legale28. P\u00ebr t\u00eb shmangur ballafaqimet me kish\u00ebn mal\u00ebsor\u00ebt nuk vinin kuror\u00eb fetare deri sa t\u00eb fitonin djalin; n\u00eb rast t\u00eb kund\u00ebrt, kurora vihej me gruan e dyt\u00eb. P\u00ebr k\u00ebt\u00eb m\u00ebnyr\u00eb veprimi, q\u00eb nga shekulli XVII njohim termin \u00abmartes\u00eb me prov\u00eb\u00bb. M\u00eb 1644 dy misionar\u00eb franceskan\u00eb italian\u00eb u b\u00ebn\u00eb shkaktar\u00eb q\u00eb t\u00eb d\u00ebbohej nga sht\u00ebpia e burrit n\u00eb Kelmend gruaja pa kuror\u00eb. Njer\u00ebzit e saj n\u00eb Kastrat u fyen aq shum\u00eb, sa i vran\u00eb misionar\u00ebt e ua hodh\u00ebn trupat n\u00eb lumin Cem. Njihen edhe raste kur kisha qe e detyruar t\u00eb mos \u00e7onte derin n\u00eb fund k\u00ebmb\u00ebnguljen e saj29.<\/p>\n

3) Sh. Gje\u00e7ovi n\u00eb vepr\u00ebn \u00abKanuni i Lek\u00eb Dukagjinit\u00bb, f\u00ebmij\u00ebn e lindur nga prind\u00ebr pa kuror\u00eb fetare e konsideronte si \u00abkopil\u00bb, pra pas asnj\u00eb t\u00eb drejt\u00eb trash\u00ebgimie n\u00eb pasurin\u00eb e t\u2019et30, nd\u00ebrsa simbas t\u00eb drejt\u00ebs kanunore f\u00ebmij\u00ebt e lindur nga cilado grua e njohur e nj\u00eb burri kishin t\u00eb drejta t\u00eb barabarta, si bij t\u00eb nj\u00eb ati31, pavar\u00ebsisht n\u00ebse ishte v\u00ebn\u00eb kurora fetare ose jo.<\/p>\n

4) Nj\u00eb zakon i lasht\u00eb me prejardhje nga nj\u00eb shoq\u00ebri fisnore ishte martesa me kunat\u00ebn. Ajo paraqitej n\u00eb dy forma: si martes\u00eb e burrit me gruan e v\u00ebllait t\u00eb vdekur ose si martes\u00eb me motr\u00ebn e gruas s\u00eb vdekur. Kur v\u00ebllai ose nj\u00ebri nga kush\u00ebrinjt\u00eb martohej me t\u00eb vej\u00ebn e t\u00eb af\u00ebrmit, p\u00ebrdoreshin fjal\u00ebt \u00abme e ndal\u00eb\u00bb, \u00abmos me e nxjerr\u00eb sht\u00ebpije\u00bb.K\u00ebt\u00eb martes\u00eb aq t\u00eb p\u00ebrhapur n\u00eb mal\u00ebsit\u00eb kisha e ka quajtur konkubinat dhe e ka d\u00ebnuar.32 Mal\u00ebsor\u00ebt paraqitnin arsye t\u00eb ndryshme p\u00ebr ta p\u00ebrligjur k\u00ebt\u00eb veprim. \u00abJemi msue me at\u00eb njeri e ajo me ne\u00bb. Varf\u00ebria i shtr\u00ebngonte t\u00eb merrnin nusen e sht\u00ebpis\u00eb pse kushtonte m\u00eb pak shpenzime. N\u00eb rastin kur e veja ishte e re e me f\u00ebmij\u00eb, ajo do t\u2019i rriste k\u00ebta, por duhej edhe t\u00eb ishte \u00abn\u00eb frenat e nj\u00eb burri\u00bb. Martesa me motr\u00ebn e gruas quhej m\u00eb e p\u00ebrshtatshme, pse ruante miq\u00ebsin\u00eb, \u00abmiku i vjet\u00ebr nuk t\u00eb randon\u00bb (me t\u00eb holla) dhe motra i trajton m\u00eb mir\u00eb sesa njerka f\u00ebmij\u00ebt e motr\u00ebs s\u00eb vdekur.<\/p>\n

5) E drejta kanunore shqiptare i pranonte martesat e p\u00ebrziera, martesat midis njer\u00ebzve me besime t\u00eb ndryshme fetare. Ruajtja e besimit nga ana e gruas ishte e drejt\u00eb se saj; burri ose zoti i sht\u00ebpis\u00eb nuk mund ta detyronte t\u00eb merrte fen\u00eb e tyre. Kjo dukuri qe e pranishme n\u00eb shum\u00eb krahina edhe p\u00ebrpara sundimit osman, si n\u00eb Kosov\u00eb, n\u00eb Mal\u00ebsi t\u00eb Madhe etj., ku nj\u00eb pjes\u00eb e popullsis\u00eb shkonte me kish\u00ebn katolike e tjetra me ato ortodokse. Edhe kur islamizimi u p\u00ebrhap n\u00eb vise t\u00eb ndryshme t\u00eb trev\u00ebs malore, feja e re nuk mundi ta prish\u00eb v\u00ebllaz\u00ebrin\u00eb midis mal\u00ebsor\u00ebve. N\u00eb kushtet e luft\u00ebs kund\u00ebr shfryt\u00ebzimit feudal osman e t\u00eb diskriminimit t\u00eb eg\u00ebr fetar, k\u00ebrkohej nj\u00eb bashk\u00ebpunim i fort\u00eb nd\u00ebrmjet mal\u00ebsor\u00ebve. K\u00ebsaj \u00e7\u00ebshtje i sh\u00ebrbente vazhdimi i lidhjeve martesore pa marr\u00eb parasysh besimin, si nj\u00eb faktor i r\u00ebnd\u00ebsish\u00ebm bashkimi. Kjo gj\u00eb i detyroi disa klerik\u00eb shqiptar si Gjergj Bardhi m\u00eb 1632 e Frang Bardhi m\u00eb 1637 t\u00eb k\u00ebrkonin nga Roma q\u00eb t\u00eb njihej realiteti i Mal\u00ebsive shqiptare.<\/p>\n

Nga meterialet e shumta t\u00eb kleriklve katolik\u00eb t\u00eb shekullit XVII paraqiten tri raste martesash t\u00eb p\u00ebrziera, q\u00eb k\u00ebrkonin zgjidhje nga autoritetet e larta klerikale n\u00eb Rom\u00eb: a) martesa e nj\u00eb vajze katolike me nj\u00eb mysliman; b) n\u00eb nj\u00eb \u00e7ift t\u00eb krishter\u00ebsh t\u00eb martuar ku burri m\u00eb von\u00eb b\u00ebhet mysliman; c) nj\u00eb martes\u00eb e b\u00ebr\u00eb me dashuri ose \u00abme grabitje\u00bb nga nj\u00eb mysliman e nj\u00eb krishtere. N\u00eb t\u00eb tri rastet gruaja mbante fen\u00eb e saj dhe burrat e lejonin k\u00ebt\u00eb. Kisha nuk e ka pranuar martes\u00ebn e nj\u00eb katoliku me nj\u00eb \u00aberetik\u00bb33. N\u00eb kuvendin e par\u00eb t\u00eb Arbnit m\u00eb 1703 u vendos q\u00eb t\u00eb mos njihej e t\u00eb mos kryhej asnj\u00eb martes\u00eb e katolik\u00ebve me mysliman\u00eb e me ortodoks\u00eb. Nd\u00ebrsa kleri mysliman e pranonte martes\u00ebn e nj\u00eb burri me nj\u00eb grua t\u00eb krishter\u00eb, p\u00ebr ta kthyer n\u00eb fen\u00eb islame; sheriati ndalonte martes\u00ebn e nj\u00eb myslimaneje me nj\u00eb t\u00eb krishter\u00eb.<\/p>\n

P\u00ebrgjith\u00ebsisht mal\u00ebsor\u00ebt nuk i kan\u00eb p\u00ebrfillur nd\u00ebrhyrjet e klerik\u00ebve dhe martesat e p\u00ebrziera kan\u00eb qen\u00eb nj\u00eb dukuri e zakonshme n\u00eb disa krahian34. Populli kishte gjetur zgjidhje me toleranc\u00eb fetare n\u00eb \u00e7\u00ebshtjet e koklavitura t\u00eb k\u00ebtyre familjeve. N\u00eb mes t\u00eb tjerash, po p\u00ebrmendim rregullin e p\u00ebrgjithsh\u00ebm q\u00eb djemt\u00eb t\u00eb mbanin besimin e t\u2019et, kurse vajzat t\u00eb n\u00ebn\u00ebs. N\u00eb fund t\u00eb shekullit XIX n\u00eb Lur\u00eb, ku martesat me besime t\u00eb ndryshme ishin t\u00eb zakonshme, u gjet ky rast: nd\u00ebr kat\u00ebr djemt\u00eb e nj\u00eb familjeje, i pari dhe i treti mbanin besimin e atit, i dyti dhe i kat\u00ebrti besimin e n\u00ebn\u00ebs katolike. Kjo m\u00ebnyr\u00eb bashk\u00ebjetese \u00ebsht\u00eb konstatuar n\u00eb Lur\u00eb deri n\u00eb vitet gjasht\u00ebdhjet\u00eb t\u00eb shekullit t\u00eb ton\u00eb [shekullit t\u00eb kaluar. Sh\u00ebn. Red. Oshtima]. T\u00eb nj\u00ebjtat t\u00eb dh\u00ebna kemi edhe p\u00ebr bajrakun e Baranit n\u00eb Kosov\u00eb35.<\/p>\n

6) Dihet q\u00eb kisha katolike nuk pranonte shkuror\u00ebzimin. Simbas saj, kurora zgjidhej vet\u00ebm me vdekjen e njerit nga bashk\u00ebshort\u00ebt. N\u00eb mal\u00ebsi zgjidhjet qen\u00eb tep\u00ebr t\u00eb rralla, megjithat\u00eb t\u00eb pranuara nda e drejta kanunore36. Burri e d\u00ebbonte gruan p\u00ebr disa \u00abfaje\u00bb duke e kthyer tek prind\u00ebrit; ajo thirrej \u00abgrue e p\u00ebrzan\u00eb\u00bb. Duhej nj\u00eb nd\u00ebrmjet\u00ebsim miqsh ose pleqsh e dor\u00ebzan\u00ebsh, q\u00eb gruaja t\u00eb rifillonte jet\u00ebn bashk\u00ebshortore. P\u00ebrz\u00ebnia e gruas nuk ishte shkuror\u00ebzim, ajo nuk mund t\u00eb martohej me dik\u00eb dhe askush nuk mund ta merrte pa r\u00ebn\u00eb n\u00eb gjak me burrin e par\u00eb. N\u00eb raste tep\u00ebr t\u00eb r\u00ebnda, burri n\u00eb prani t\u00eb tjer\u00ebve (simbas krahinave) i priste me g\u00ebrsh\u00ebr\u00eb gruas q\u00eb do t\u00eb p\u00ebrzinte thek\u00ebt e jelekut, t\u00eb straveceve, brezin apo flok\u00ebt. Ky ishte nj\u00eb vendim dhe shpallje e shkuror\u00ebzimit, pa l\u00ebn\u00eb rast p\u00ebr gjykim nga nj\u00eb pal\u00eb e tret\u00eb. \u00abGrueja e lshueme\u00bb mund t\u00eb martohej simbas t\u00eb drejt\u00ebs kanunore37. Gruaja vet\u00eb p\u00ebr asnj\u00eb arsye nuk mund ta ndante burrin. Kjo ndodhte vet\u00ebm kur \u00abikte\u00bb nga sht\u00ebpia e burrit tek prind\u00ebrit. Me vdekjen e burrit, f\u00ebmij\u00ebt lejoheshin t\u00eb takoheshin me \u00abnan\u00ebn e lshueme\u00bb, nd\u00ebrsa me \u00abnan\u00ebn e ikun\u00bb jo.<\/p>\n

7) Rregullat q\u00eb kishin t\u00eb b\u00ebnin me trash\u00ebgimin\u00eb, testamentin apo shitjen e pron\u00ebs tok\u00ebsore ishin mjaft t\u00eb prera n\u00eb t\u00eb drejt\u00ebn zakonore. N\u00eb lidhje me institucionet fetare ishte b\u00ebr\u00eb nj\u00eb l\u00ebshim i vog\u00ebl. Kishat dhe manastirat m\u00eb t\u00eb vjetra t\u00eb vendit ton\u00eb i p\u00ebrkasin mesjet\u00ebs s\u00eb hershme dhe asaj t\u00eb mesme. Ne sot nuk i dijm\u00eb rrethanat e nd\u00ebrtimit t\u00eb tyre n\u00eb viset malore. Por nuk ka dyshim se dy qen\u00eb faktor\u00ebt kryesor\u00eb: bestytnia e masave dhe forca e pushtetit shtet\u00ebror. M\u00eb 1330, Stefan Uroshi III themeloi manastirin ortodoks t\u00eb De\u00e7anit n\u00eb Pej\u00eb e i fali prona me t\u00eb drejt\u00eb feudale. Po k\u00ebshtu, Stefan Dushani, me 1335, i dhuroi toka nj\u00eb manastiri n\u00eb Prizren.<\/p>\n

M\u00eb mir\u00eb njohim periudh\u00ebn nga fundi i shekullit n\u00ebnt\u00ebmb\u00ebdhjet\u00eb \u2013 fillimi i nj\u00ebzet\u00ebs, kur u nd\u00ebrtuan shum\u00eb kisha e xhamia n\u00eb mal\u00ebsi. Institucioneve fetare u caktoheshin n\u00eb zot\u00ebrim t\u00eb p\u00ebrhersh\u00ebm trojet mbi t\u00eb cilat do t\u00eb ngrihej nd\u00ebrtesa e kultit dhe ca tok\u00eb buke e livadh. N\u00eb lidhje me k\u00ebt\u00eb m\u00eb par\u00eb bisedohej e vendosej n\u00eb kuvendin e katundit apo bajrakut. Simbas burime t\u00eb shkruara dhe nga nj\u00eb anketim i yni, i b\u00ebr\u00eb m\u00eb 1967, jepen k\u00ebto raste n\u00eb lidhje me prejardhjen e tok\u00ebs, q\u00eb zot\u00ebronin institucionet fetare: a) nga toka e p\u00ebrbashk\u00ebt, b) tok\u00eb e bler\u00eb me t\u00eb holla nga nj\u00eb familje e shp\u00ebrngulur p\u00ebrgjith\u00ebnj\u00eb p\u00ebr arsye gjaqesh ose q\u00eb nuk kishte djem, por natyrisht me p\u00eblqimini e trash\u00ebgimtarit, c) me disa cop\u00ebza tokash t\u00eb falura t\u00eb nj\u00eb lagjeje, s\u00eb cil\u00ebs lagjet e tjera e bajraku ia kompesonin ato me kullota, pyje ose uj\u00eb p\u00ebr vaditje.<\/p>\n

N\u00eb Kurbin, Postrib\u00eb e n\u00eb ndonj\u00eb bajrak t\u00eb Kosov\u00ebs, zgjerimi i tokave t\u00eb institucioneve fetare \u00ebsht\u00eb b\u00ebr\u00eb edhe me ndihm\u00ebn e autoriteteve qeveritare. Pasuria tok\u00ebsore e institucioneve fetare n\u00eb mal\u00ebsi ishte e pak\u00ebt, aq sa nuk e kalonte madh\u00ebsin\u00eb e pronave t\u00eb nj\u00eb familjeje38. Zgjerimin e kufive t\u00eb pronave tok\u00ebsore t\u00eb institucioneve fetare e pengonte ligji i parablerjeve dhe ndalesa e testamenteve. Edhe sikur institucioni fetare t\u00eb donte t\u00eb shiste apo t\u00eb b\u00ebnte \u00abtramt\u00bb (nd\u00ebrrim), duhej t\u2019i p\u00ebrmbahej s\u00eb drejt\u00ebs kanunore39. Nga uji i p\u00ebrbashk\u00ebt i lagjes apo katundit kish\u00ebs i jepej nj\u00eb rend, por pa t\u00eb drejt\u00eb q\u00eb ajo t\u00eb shiste apo t\u2019ia falte kujt. N\u00ebse nuk e shfryt\u00ebzonte, ai hynte n\u00eb pjes\u00ebn e p\u00ebrbashk\u00ebt.<\/p>\n

Si\u00e7 e ka v\u00ebrejtur ndonj\u00eb studiues, kisha \u00ebsht\u00eb p\u00ebrpjekur t\u00eb vendoste testamentin institucional40 dhe Sh. Gje\u00e7ovi k\u00ebt\u00eb e ka pasqyruar n\u00eb \u00abKanunin e Lek\u00eb Dukagjinit\u00bb41. \u00cbsht\u00eb me interes p\u00ebr t\u00eb sh\u00ebnuar se qen\u00eb pik\u00ebrisht dy prift\u00ebrinj, t\u00eb njohur n\u00eb fush\u00ebn e regjistrimit t\u00eb s\u00eb drejt\u00ebs kanunore, q\u00eb u p\u00ebrpoq\u00ebn t\u00eb realizonin n\u00eb praktik\u00eb testamentet e para t\u00eb shkruara. M\u00eb 1904 Nikoll\u00eb Ashta shkroi n\u00eb emrin e nj\u00eb t\u00eb vdekuri, d\u00ebshir\u00ebn p\u00ebr t\u2019ia l\u00ebn\u00eb tok\u00ebn e vet kish\u00ebs s\u00eb Bog\u00ebs (Kelmend). Me protest\u00ebn e trash\u00ebgimtar\u00ebve, vet\u00eb autoritetet e larta fetare e quajt\u00ebn testamentin t\u00eb parregullt. M\u00eb 28.IX.1918, kur Sh. Gje\u00e7ovi gjendej famullitar n\u00eb Prekal (Shosh), mori nj\u00eb deklarat\u00eb nga Gjok\u00eb Lula dhe nga kush\u00ebrinjt\u00eb e tij se mbas vdekjes, toka do t\u2019i mbetej kish\u00ebs. Duhet theksuar se n\u00eb kushtet e reja ekonomiko-shoq\u00ebrore t\u00eb pjes\u00ebs s\u00eb par\u00eb t\u00eb shekullit XX e drejta e trash\u00ebgimis\u00eb edhe n\u00eb mal\u00ebsi u trondit. M\u00eb 1915 Ded\u00eb Gjo Luli me t\u00eb birin shkruajn\u00eb testamentin dhe p\u00ebr her\u00eb t\u00eb par\u00eb n\u00eb Mal\u00ebsi t\u00eb Madhe thyhet rregulli nga nj\u00eb krye i Hotit, i cili i l\u00eb trash\u00ebgim gruas e jo kush\u00ebrinjve pasurin\u00eb e patundshme42. N\u00eb vise t\u00eb ndryshme t\u00eb Kosov\u00ebs n\u00eb koh\u00eb t\u00eb vona filloi t\u00eb lihej pasuri p\u00ebr xhamit\u00eb43.<\/p>\n

8) N\u00eb procedur\u00ebn gjyq\u00ebsore, simbas t\u00eb drejt\u00ebs kanunore betimi ishte nj\u00eb mjet i r\u00ebnd\u00ebsish\u00ebm prove. Natyrisht, kjo vinte nga niveli i ul\u00ebt, nga bestytnit\u00eb e t\u00eb tjera paragjykime, q\u00eb i kan\u00eb rr\u00ebnj\u00ebt n\u00eb besime t\u00eb vjetra, kryesisht n\u00eb frik\u00ebn p\u00ebrpara fuqive t\u00eb verb\u00ebra t\u00eb natyr\u00ebs. P\u00ebr \u00e7\u00ebshtjen q\u00eb trajtojm\u00eb, ka r\u00ebnd\u00ebsi se pal\u00ebt n\u00eb grindje, edhe krer\u00ebt e pleqnar\u00ebt, pranonin betimin e b\u00ebr\u00eb n\u00eb simbole pagane dhe n\u00eb ato t\u00eb nj\u00eb feje tjet\u00ebr monoteiste (e krishter\u00eb apo myslimane). Beja m\u00eb e vjet\u00ebr e m\u00eb me vler\u00eb ka qen\u00eb ajo me gur, e cila nuk njihej nga qeveria osmane e as nga kisha katolike44. Sh. Gje\u00e7ovi u p\u00ebrpoq t\u2019i jepte disi karakter fetar t\u00eb krishter\u00eb bes\u00ebs me gur, kur shkruante se gjoja \u00abguri i bes\u00ebs\u00bb (i betimit) duhej t\u00eb ishte trek\u00ebnd\u00ebsh me tri vrima ose guri me t\u00eb cilin peshonin dyllin e qirinjve, q\u00eb mal\u00ebsor\u00ebt \u00e7onin n\u00eb kish\u00eb45. P\u00ebrdoreshin edhe betime t\u00eb tjera me zanafill\u00eb pagane, si: \u00abp\u00ebr ket diell\u00bb, \u00abp\u00ebr ket qiell e dhe\u00bb etj.<\/p>\n

\u00abBen\u00eb p\u00ebr t\u2019u la\u00bb, q\u00eb e k\u00ebrkonte e drejta kanunore gjat\u00eb zhvillimit t\u00eb pleqnis\u00eb, duket se kleri katolik nuk e ka pranuar asnj\u00ebher\u00eb. Kjo d\u00ebnohet n\u00eb Kuvendin e par\u00eb t\u00eb Arbnit m\u00eb 170346. N\u00eb nj\u00eb tabllo q\u00eb i porosit\u00ebn misionet sh\u00ebtit\u00ebse K. Idromenos, betar\u00ebt paraqiten si t\u00eb d\u00ebnuar n\u00eb sk\u00ebterr\u00eb.<\/p>\n

Sh. Gje\u00e7ovi, edhe kur flet p\u00ebr rastin e zbulimit t\u00eb atij q\u00eb b\u00ebn \u00abbe n\u00eb rren\u00eb\u00bb (q\u00eb g\u00ebnjen), v\u00eb nj\u00eb shtes\u00eb q\u00eb s\u2019e ka kanuni, kur shkruan se berrejshmi do t\u00eb shkoj\u00eb \u00abme u zgjidh\u00eb\u00bb nga ajo be me t\u00eb gjith\u00eb betar\u00ebt dhe do t\u00eb paguajn\u00eb 500 grosh p\u00ebr \u00e7do betar, t\u00eb holla q\u00eb duhen l\u00ebn\u00eb n\u00eb altarin e kish\u00ebs47. Simbas KLD p\u00ebr betimin e rrem\u00eb u paguhej gjob\u00eb krer\u00ebve si p\u00ebr \u00e7do faj tjet\u00ebr48.<\/p>\n

9) Ishin t\u00eb shumta doket e zakonet e mal\u00ebsor\u00ebve (kumbaria, v\u00ebllam\u00ebria, etj.) q\u00eb binin n\u00eb kund\u00ebrshtim t\u00eb hapur me urdh\u00ebrat e fes\u00eb. R\u00ebnd\u00ebsi e ve\u00e7ant\u00eb i jepej kumbaris\u00eb, q\u00eb vinte nga prerja e par\u00eb e flok\u00ebve t\u00eb nj\u00eb f\u00ebmije. Si\u00e7 e kan\u00eb v\u00ebrejtur F. Nop\u00e7a e M. Durham, kjo vler\u00ebsohej m\u00eb shum\u00eb se pag\u00ebzimi i t\u00eb krishter\u00ebve dhe syneti i mysliman\u00ebve49. Kumbarin\u00eb e flok\u00ebve dhe vllam\u00ebrin\u00eb kleri i quante \u00abvllaznim falco\u00bb. Ve\u00e7an\u00ebrisht u luftua lidhja e gjakut n\u00eb mes t\u00eb grave dhe burrave50. Kumbaria e martes\u00ebs \u00ebsht\u00eb m\u00eb e von\u00eb se ajo e flok\u00ebve, por megjith\u00ebk\u00ebt\u00eb mal\u00ebsor\u00ebt edhe k\u00ebtu nuk b\u00ebnin dallim fetar. Ata zgjidhnin p\u00ebr kumbar\u00eb edhe ortodoks\u00eb e mysliman\u00eb, gj\u00eb q\u00eb e ndaloi me rrept\u00ebsi Kuvendi i par\u00eb i Arbnit. Ekzogamia q\u00eb respektohej nga mal\u00ebsor\u00ebt shqiptar\u00eb, ndon\u00ebse nuk binte ndesh me parimet fetare u luftua edhe nga prift\u00ebrinjt\u00eb, edhe nga hoxhallar\u00ebt.<\/p>\n

* * *<\/p>\n

Kleri katolik edhe n\u00eb val\u00ebn m\u00eb t\u00eb eg\u00ebr t\u00eb ndjekjeve e t\u00eb p\u00ebrdhunimeve, q\u00eb b\u00ebheshin nga qeveritar\u00ebt osman e feudal\u00ebt e ndrysh\u00ebm vendas, paraqiste pa pushim ankimet e pak\u00ebnaq\u00ebsit\u00eb e veta kund\u00ebr moralit, dokeve e zakoneve t\u00eb mal\u00ebsor\u00ebve q\u00eb, simbas tij, ruheshin me kryene\u00e7\u00ebsi edhe pse ishin n\u00eb kund\u00ebrshtim t\u00eb hap\u00ebt me \u00absakramendet e shejta\u00bb e me vendimet e Koncilit t\u00eb Trentit. N\u00ebnprefekti i misioneve n\u00eb Shqip\u00ebri, Fra Kerubino m\u00eb 1638 shkurante se \u00abn\u00eb k\u00ebto an\u00eb nuk e dij a ka qen\u00eb ndonj\u00ebher\u00eb martirizue ndokush thjesht p\u00ebr zell t\u00eb shejtes fe\u00bb, ndon\u00ebse ka pas\u00eb raste t\u00eb tilla dhe \u00e7do dit\u00eb paraqiten51. Kleri i lart\u00eb dhe ai i huaj q\u00eb sh\u00ebrbente n\u00eb vendin ton\u00eb, i akuzon klerik\u00ebt e thjesht\u00eb vendas e skandalizoheshin pse k\u00ebta ishin pajtuar me at\u00eb gj\u00ebndje ku popullsia u binte ndesh urdh\u00ebresave t\u00eb Rom\u00ebs. Ky q\u00ebndrim i klerit t\u00eb ul\u00ebt e kishte burimin n\u00eb radh\u00eb t\u00eb par\u00eb n\u00eb faktin q\u00eb ata ishin bij mal\u00ebsor\u00ebsh, t\u00eb lindur e t\u00eb rritur n\u00eb at\u00eb mjedis, t\u00eb shumt\u00ebn e her\u00ebs pa arsim fetar e pa nivel ideologjik n\u00eb krahasim me klerik\u00ebt e huaj. Klerik\u00ebt e thjesht\u00eb i kuptonin m\u00eb mir\u00eb se kushdo tjet\u00ebr rrethanat q\u00eb kalonte shoq\u00ebria mal\u00ebsore shqiptare.<\/p>\n

Themelimi i misioneve fraceskane n\u00eb Shqip\u00ebri m\u00eb 1634 nga Kongregacioni i Propagand\u00ebs u b\u00eb kur islamizimi po p\u00ebrshkronte edhe viset malore t\u00eb vendit ton\u00eb. Pa dashur t\u00eb zvog\u00eblojm\u00eb veprimtarin\u00eb e gjall\u00eb t\u00eb tyre gjat\u00eb shekullit XVII p\u00ebr t\u2019i v\u00ebn\u00eb fre p\u00ebrhapjes s\u00eb islamizimit dhe pun\u00ebn k\u00ebmb\u00ebngul\u00ebse p\u00ebr t\u00eb konsoliduar pozit\u00ebn e kish\u00ebs brenda komunitetit fetar, mendojm\u00eb se aksioni i nisur nga kisha katolike arrin kulmin gjat\u00eb gjysm\u00ebs s\u00eb par\u00eb t\u00eb shekullit XVIII me Kuvendin e par\u00eb t\u00eb Arbnit, m\u00eb 1703, me sinodin e Antonio Babit t\u00eb hartuar n\u00eb Beltoj\u00eb (Shkod\u00ebr) m\u00eb 1704 dhe me mallkimet e l\u00ebshuara nga ipeshkvi i Shkodr\u00ebs Pal Kamsi m\u00eb 1744. N\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shekullit XIX nisin veprimtarin\u00eb e tyre edhe misionet sh\u00ebtit\u00ebse (misione volante) t\u00eb jezuitve, veprimtari e cila merr fund m\u00eb 1945 me d\u00ebbimin e tyre nga vendi yn\u00eb.<\/p>\n

Jezuit\u00ebt ishin reparti m\u00eb i specializuar i Vatikanit t\u00eb p\u00ebrgatitur m\u00eb mir\u00eb se misionar\u00ebt franceskan\u00eb. Veprimtaria e tyre u zhvillua n\u00eb rrethana mjaft t\u00eb sigurta politike n\u00ebn protektoratin e kultit dhe n\u00eb arritjen e q\u00ebllimeve nuk u ndal\u00ebn p\u00ebrpara asnj\u00eb mjeti; psh. p\u00ebrdor\u00ebn \u00abmetod\u00ebn specifike e karakteristike t\u00eb misioneve n\u00eb Shqip\u00ebri\u00bb. Ata arrit\u00ebn t\u00eb bindnin ndonj\u00eb nga krer\u00ebt e bajraktar\u00ebt52 e t\u2019u diktonin kuvendeve t\u00eb katundit apo t\u00eb bajrakut disa usulle kund\u00ebr atyre, q\u00eb shkelnin e nuk respektonin urdh\u00ebresat e moralit t\u00eb kish\u00ebs. Nj\u00eb pjes\u00eb e k\u00ebtyre \u00abligjeve kishtare\u00bb Sh. Gje\u00e7ovi e ka trup\u00ebzuar n\u00eb KLD. N\u00eb lidhje me d\u00ebnimet53 vihen re edhe teprime. Nj\u00ebmend q\u00eb KLD njeh vrasjen dhe d\u00ebbimin e familjes s\u00eb fajtorit p\u00ebr nj\u00eb koh\u00eb ose p\u00ebrgjithnj\u00eb nga katundi, por askush nuk kishte t\u00eb drejt\u00ebn e konfiskimit t\u00eb tok\u00ebs s\u00eb tij. Me rastin e d\u00ebbimit t\u00eb p\u00ebrhersh\u00ebm toka i shitej kush\u00ebririt m\u00eb t\u00eb af\u00ebrm.<\/p>\n

Simbas kanunit \u00abtoka gjob\u00eb nuk bahet\u00bb, gjaja po. D\u00ebnimet q\u00eb kisha u jepte besimtar\u00ebve m\u00ebkatnor\u00eb ishin mallkimi, \u00e7kish\u00ebrimi, mosbekimi i en\u00ebve, ndalimi i varrosjes n\u00eb varrez\u00ebn e kish\u00ebs dhe \u00abguri i pendes\u00ebs\u00bb. \u00cbsht\u00eb v\u00ebrtetuar ndonj\u00eb rast, si n\u00eb krahin\u00ebn e Puk\u00ebs, q\u00eb kisha ka p\u00ebrdor\u00eb d\u00ebnimet m\u00eb t\u00eb r\u00ebnda t\u00eb huajtura nga e drejta kanunore si djegia e sht\u00ebpis\u00eb, shkat\u00ebrrimi i t\u00eb mbjellave etj54. P\u00ebr t\u2019i realizuar k\u00ebto d\u00ebnime kisha ka k\u00ebrkuar p\u00ebrkrahjen e bashk\u00ebpunimin e autoriteteve qeveritare si\u00e7 e shohim n\u00eb bujurulldin\u00eb e l\u00ebshuar nga Ismail Pasha n\u00eb Shkod\u00ebr m\u00eb 9 maj1864 me nxitjen e ipeshkvit t\u00eb Shkodr\u00ebs, Luigj \u00c7ur\u00e7is\u00eb, gjoja \u00abduke u mblshtetur dokeve t\u00eb lashta qi dhe sot mbahen n\u00eb Mal\u00ebsi t\u00eb Shkodr\u00ebs\u00bb55. N\u00eb vendimin e hartuar n\u00eb Dukagjin m\u00eb 1893 nga misionar\u00ebt thuhej se ai q\u00eb merrte grua n\u00eb m\u00ebkat gjobitej 1000 grosh, nj\u00eb pjes\u00eb e t\u00eb cilave i jepeshin bylykbashit.<\/p>\n

N\u00eb Iball\u00eb n\u00eb nj\u00eb rast t\u00eb till\u00eb kishin vendosur t\u2019i paguanin 500 grosh kajmekamit t\u00eb Puk\u00ebs, Fejzulla begut, simbas marr\u00ebveshjes q\u00eb ishte b\u00ebr\u00eb midis k\u00ebtij dhe ipeshkvit t\u00eb Sap\u00ebs m\u00eb 189556. Kemi t\u00eb dh\u00ebna se edhe gjyqi i Xhibalit n\u00eb vendimet e tij n\u00eb lidhje me konfliktet martesore nuk u p\u00ebrmbahej normave t\u00eb s\u00eb drejt\u00ebs kanunore, po t\u00eb binin n\u00eb kund\u00ebrshtim me kish\u00ebn, si\u00e7 qe rasti i nj\u00eb ngat\u00ebrrese m\u00eb 1890. \u00c7\u00ebshtja iu p\u00ebrcoll arqipeshkvit t\u00eb Shkodr\u00ebs meq\u00eb \u00abnuk dim me i dhan\u00eb xhevap k\u00ebsaj pune masi asht pun\u00eb feje\u00bb57. Ndikimi i kish\u00ebs u pa edhe tek vendimet e Djelm\u00ebnis\u00eb s\u00eb Shal\u00ebs, si n\u00eb at\u00eb t\u00eb 30 prillit 1905, q\u00eb d\u00ebnonte \u00abkush p\u00ebrzien mesh\u00ebn\u00bb, \u00abkush nis\u00eb pushk\u00ebn n\u00eb oborr t\u00eb kish\u00ebs\u00bb58 etj.<\/p>\n

Deri n\u00eb mesin e shekullit XIX, megjith\u00ebse islamizimi kishte ardhur duke u p\u00ebrhapur edhe n\u00eb vise malore t\u00eb Shqip\u00ebris\u00eb Veriore, mal\u00ebsor\u00ebt e t\u00eb dy besimeve, si\u00e7 i bie n\u00eb sy nj\u00eb zyrtari osman, nuk ndryshonin nj\u00ebri nga tjetri \u00abp\u00ebrsa u p\u00ebrket zakoneve dhe sjelljes\u00bb. Ai shkruan se mysliman\u00ebt \u00abk\u00ebtu deri tani kan\u00eb dh\u00ebn\u00eb e kan\u00eb marr\u00eb vajza nga katolik\u00ebt, asnj\u00ebri nuk b\u00ebhet synet, b\u00ebjn\u00eb ver\u00eb e raki n\u00eb sht\u00ebpit\u00eb e tyre, festojn\u00eb sh\u00ebnkollin dhe t\u00eb kremtet e tjera t\u00eb krishtera\u00bb59. Kadiler\u00ebt q\u00eb ishin vendosur n\u00eb \u00e7do qend\u00ebr administrative, n\u00eb trevat ku vepronte e drejta kanunore pothuajse nuk e ushtruan fare veprimtarin\u00eb e tyre gjyq\u00ebsore. Populli nuk kishte aspak besim n\u00eb sheriatin, t\u00eb cilin e kund\u00ebrshtonte si nj\u00eb ligj t\u00eb huaj60. Nj\u00eb shprehje e urt\u00eb popullore n\u00eb mal\u00ebsi thoshte \u00abma mir\u00eb dami me godi (marr\u00ebveshje me njeri-tjetrin n\u00eb baz\u00eb t\u00eb KLD) se sa fitimi me kadi\u00bb.<\/p>\n

Nga mesi i shekullit XIX mal\u00ebsia p\u00ebrshkrohet nga grupe dervish\u00ebsh61 e shehler\u00ebsh t\u00eb tarikateve t\u00eb ndryshme, t\u00eb cil\u00ebt mund t\u2019i quajm\u00eb misionar\u00ebt e islamizimit. K\u00ebta u treguan m\u00eb t\u00eb aft\u00eb se hoxhallar\u00ebt dhe arrit\u00ebn t\u00eb hapnin n\u00eb disa vende teqe, si: n\u00eb Lum\u00eb, n\u00eb Dib\u00ebr etj. Shehler\u00ebt krijuan nj\u00eb autoritet q\u00eb nuk krahasohet me at\u00eb t\u00eb imam\u00ebve; ndikimi i tyre qe i ndjesh\u00ebm sidomos te myhyp\u00ebt (ndjek\u00ebsit). Mbas shkat\u00ebrrimit t\u00eb pashall\u00ebqeve shqiptare, qeveria osmane nd\u00ebrmori nj\u00eb fushat\u00eb kund\u00ebr p\u00ebrdorimit t\u00eb Kanunit t\u00eb Lek\u00eb Dukagjinit62, n\u00eb vilajetet Shkod\u00ebr e Prizren. N\u00eb nj\u00eb artikull t\u00eb botuar n\u00eb gazet\u00ebn \u00abPrizren\u00bb m\u00eb 1871 u b\u00ebhej thirrje shqiptar\u00ebve mysliman ta braktisin KLD, q\u00eb q\u00ebnk\u00ebsh \u00abi mbuluar me nj\u00eb verni\u00e7e falso, duke pas\u00eb n\u00eb an\u00ebn tjet\u00ebr sheriatin e drejt\u00eb, fener ndri\u00e7ues t\u00eb kombit\u00bb.<\/p>\n

N\u00eb gjysm\u00ebn e dyt\u00eb t\u00eb shekullit XIX, kleri katolik dhe ai mysliman i forcuan pozitat e tyre n\u00eb disa vise. Nj\u00eb nd\u00ebr shkaqet e k\u00ebsaj \u00ebsht\u00eb fillimi i shthurjes s\u00eb organizimit t\u00eb vjet\u00ebr shoq\u00ebror si rrjedhim i kushteve t\u00eb reja ekonomiko-shoq\u00ebrore. Tashm\u00eb kurora fetare p\u00ebrgjith\u00ebsisht vihej, por gjithnj\u00eb mbas martes\u00ebs. N\u00eb Mal\u00ebsi t\u00eb Madhe kuror\u00ebzimi b\u00ebhej me rastin e vizit\u00ebs s\u00eb par\u00eb t\u00eb nuses tek prind\u00ebrit e saj. P\u00ebrsa u p\u00ebrket mysliman\u00ebve, kurora fetare filloi t\u00eb praktikohej nga fundi i shekullit XIX. N\u00eb disa krahina m\u00eb t\u00eb zhvilluara si Mal\u00ebsi e Madhe, u kufizua shum\u00eb bigamia, martesa me prov\u00eb, barra e vrame etj., kurse n\u00eb krahinat e tjera, me pak ndryshime, gjendja vazhdoi si m\u00eb par\u00eb.<\/p>\n

P\u00ebrpjekjet e lufta q\u00eb b\u00ebn\u00eb gjat\u00eb tre shekujve misionet katolike (franceskane e jezuite) nuk qen\u00eb aq t\u00eb suksesshme. K\u00ebt\u00eb e tregojn\u00eb materialet e tri koncileve63, n\u00eb t\u00eb cilat u p\u00ebrs\u00ebrit\u00ebn t\u00eb nj\u00ebjtat probleme. Famullitari i qytetit t\u00eb Shkodr\u00ebs, q\u00eb ribotoi e p\u00ebrktheu koncilin e par\u00eb shkruante se t\u00eb flas\u00ebsh me mal\u00ebsor\u00ebt shqiptar\u00eb \u00abasht gjithnj\u00eb sikur me shtyp\u00eb uj\u00eb n\u00eb havan\u00bb. Gj\u00ebndjen fetare e paraqesin me holl\u00ebsi raportet e misionar\u00ebve. Simbas tyre, mal\u00ebsia ishte e mbushur me \u00abgjynahqar\u00eb\u00bb. K\u00ebshtu n\u00eb famullin\u00eb e Fanit (Mirdit\u00eb), m\u00eb 1880, gj\u00ebndeshin 27 konkubin\u00eb, m\u00eb 1893 n\u00eb 213 familje q\u00eb kishte M\u00ebrturi m\u00eb shum\u00eb se 50 ishin t\u00eb mallkuara nga kisha pse kishin fejuar vajza me djem mysliman\u00eb, p\u00ebr bigami etj. M\u00eb 1898 n\u00eb bajrakun e Nikajve u regjistruan nga misioni 45 sht\u00ebpi me konkubinat64.<\/p>\n

* * *<\/p>\n

Gjat\u00eb shekujve e drejta kanunore \u00ebsht\u00eb ballafaquar gjithnj\u00eb jo vet\u00ebm me t\u00eb drejt\u00ebn kishtare e sheriatin, por edhe me at\u00eb administrative t\u00eb formacioneve t\u00eb ndryshme shtet\u00ebrore q\u00eb zot\u00ebruan. L\u00ebnia e shum\u00eb zakoneve t\u00eb d\u00ebmshme nuk \u00ebsht\u00eb merit\u00eb e misioneve, si k\u00ebrkonin ta paraqisnin ata, por kryesisht rezultat i evoluimit t\u00eb vazhduesh\u00ebm t\u00eb shoq\u00ebris\u00eb mal\u00ebsore n\u00ebn ndikimin e p\u00ebrgjithsh\u00ebm t\u00eb shoq\u00ebris\u00eb shqiptare sidomos gjat\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb shekullit XIX e n\u00eb fillim t\u00eb shekullit XX.<\/p>\n

E drejta kanunore shqiptare, si e drejt\u00eb e nj\u00eb fshatar\u00ebsie mal\u00ebsore t\u00eb lir\u00eb, n\u00eb mes karakteristikave t\u00eb tjera mbajti kurdoher\u00eb frym\u00ebn e saj laike e toleranc\u00ebn fetare, duke iu p\u00ebrgjigjur kushteve t\u00eb vendit ton\u00eb me popullsi t\u00eb p\u00ebrzier fetarisht q\u00eb p\u00ebrpara oushtimit osman. Edhe n\u00eb ato treva ku ruhej nj\u00ebsia fetare, e drejta kanunore nuk p\u00ebrdori d\u00ebnime t\u00eb karakterit fetare si ndalimi i fajtorit t\u00eb hynte n\u00eb kish\u00eb, d\u00ebnime q\u00eb i praktikoi shoq\u00ebria malazeze65.<\/p>\n

Misionet jezuite, duke u sh\u00ebrbyer politikisht fuqive t\u00eb huaja, n\u00eb kufijt e kishave shikonin rrethe t\u00eb ndryshme kulturore. T\u00eb nisur nga p\u00ebrkat\u00ebsia fetare ata e ndanin vendin ton\u00eb k\u00ebshtu: \u00abShqip\u00ebria latine apostolike e Rom\u00ebs, Shqip\u00ebria greke e Bizantit, n\u00eb pjes\u00ebn m\u00eb t\u00eb vog\u00ebl sllave e Cetin\u00ebs ose e Beogradit, dhe Shqip\u00ebria arabe e Mek\u00ebs ose turke e Kostantinopolit\u00bb66. Mir\u00ebpo organizimi i vjet\u00ebr shoq\u00ebror dhe e drejta kanunore, ashtu si elementet e ndryshme t\u00eb kultur\u00ebs popullore , gjuha etj., i rr\u00ebzojn\u00eb ato gjykime t\u00eb pathemelta. N\u00eb mb\u00ebshtetje t\u00eb l\u00ebnd\u00ebs s\u00eb mbledhur e t\u00eb studimeve t\u00eb botuara nga dijetar\u00eb t\u00eb huaj e vendas vijm\u00eb n\u00eb p\u00ebrfundimin se n\u00eb krahina t\u00eb ndryshme t\u00eb Shqip\u00ebris\u00eb veproi i nj\u00ebjti organizim shoq\u00ebror.<\/p>\n

Si relator\u00ebt klerikal t\u00eb shekullit XVII, ashtu edhe ata t\u00eb shekullit XIX, q\u00ebnien e disa dokeve e zakoneve te mal\u00ebsor\u00ebt e shpjegonin me munges\u00ebn e klerik\u00ebve dhe me ndikimin fetar t\u00eb mysliman\u00ebve. Kjo ka vendin esaj, por e drejta kanunore me frym\u00ebn e vet pagane ishte nj\u00eb tradit\u00eb q\u00eb zbriste nga koh\u00eb t\u00eb lashta, tradit\u00eb q\u00eb nuk e shkul\u00ebn p\u00ebr shekuj as kishat e ndryshme, as edhe islamizimi. E drejta kanunore shqiptare n\u00eb koh\u00ebn e rob\u00ebris\u00eb s\u00eb huaj qe nj\u00eb element i fuqish\u00ebm q\u00ebndrese kund\u00ebr ndikimeve dhe p\u00ebrpjekjeve asimiluese, q\u00eb donin t\u00eb arrinin pushtuesit e n\u00eb sh\u00ebrbim t\u00eb t\u00eb cilave ishte ideologjia fetare. Pik\u00ebrisht kjo nuk lejoi q\u00eb vendi yn\u00eb t\u00eb ndahej n\u00eb \u00abtri kultura\u00bb simbas p\u00ebrkat\u00ebsive fetare, n\u00eb tri kombe, ashtu si\u00e7 ndodhi n\u00eb disa vende t\u00eb Ballkanit.<\/p>\n

P\u00ebr m\u00eb tep\u00ebr, as e drejta e vetadministrimit dhe as liria e ushtrimit t\u00eb besimit nuk u fituan dhe nuk u ruajt\u00ebn n\u00eb mal\u00ebsit\u00eb shqiptare me shtytjen e p\u00ebrkrahjen e ndonj\u00eb shteti t\u00eb madh evropian, nuk u garantuan nga marr\u00ebveshje t\u00eb lidhura me Port\u00ebn e Lart\u00eb, si\u00e7 ishin traktati i Karlovacit m\u00eb 1699. i Pazaroviqit m\u00eb 1718, i Beogradit m\u00eb 1739 spo konkordati i i vitit 1855, i cili i njihte Austris\u00eb t\u00eb drejt\u00ebn t\u00eb mbronte katolik\u00ebt shqiptar\u00eb67, (kultusprotektorati). Ishte e drejta kanunore shqiptare, q\u00eb nuk lejonte asnj\u00eb c\u00ebnim t\u00eb nd\u00ebrgjegjes fetare, n\u00eb at\u00eb m\u00ebnyr\u00eb si\u00e7 kuptohej nga mal\u00ebsor\u00ebt. M. Durham, duke v\u00ebretjur k\u00ebt\u00eb gj\u00eb, ka shkruar se \u00abinstitucioni i fisit ishte m\u00eb i fort\u00eb sesa ligji i kish\u00ebs\u00bb68.<\/p>\n

N\u00eb struktur\u00ebn e organizimit shoq\u00ebror dhe n\u00eb jet\u00ebn politike t\u00eb mal\u00ebsor\u00ebve shqiptar feja nuk qe nj\u00eb element kohezioni ideologjik. \u00c7do sht\u00ebpi, \u00e7do fis, katund apo krahin\u00eb \u00abruhej\u00bb nga ora e vet69. Kjo ishte p\u00ebr t\u00ebr\u00eb fisin pa dallim p\u00ebrkat\u00ebsie fetare. Nj\u00eb num\u00ebr i madh mal\u00ebsor\u00ebsh mbanin emra t\u00eb vjet\u00ebr komb\u00ebtar, q\u00eb nuk lidheshin me shenjtor\u00eb, si Zog, Zog\u00eb, Gjelosh, Dash, Pul\u00eb, Bubrec, Mal, Bor\u00eb, Bardh etj.<\/p>\n

\u00ab Etnografia Shqiptare \u00bb, 16, Tiran\u00eb 1989.<\/em><\/p>\n

2) \u00abAs farka, as mullini, as qela, as kroi, as valanica, as ura; as dugaja mik t\u2019pre nuk kan\u00eb\u00bb (\u00abDjemt e fiseve\u00bb – Mirdit\u00eb, 1927, dor\u00ebshkrimi n\u00eb Arkiv\u00ebn e Bibliotek\u00ebs s\u00eb qytetit t\u00eb Shkodr\u00ebs), shih. Dhe Sh. Gje\u00e7ovi, \u00abKanuni i Lek\u00eb Dukagjinit\u00bb, Shkod\u00ebr, 1933, \u00a7\u00a7. 4.
\n3) F. Nopcsa, Shqip\u00ebria, fiset e Mal\u00ebsis\u00eb s\u00eb Shqip\u00ebris\u00eb Veriore dhe ligji i zakoneve. (Arkivi i Institutit t\u00eb Historis\u00eb, Tiran\u00eb, P\u00ebrkthimi shqip i dor\u00ebshkrimit q\u00eb gjendet n\u00eb Vjen\u00eb, f. 316).
\n4) \u00abP\u00ebr k\u00ebt\u00eb arsye Pat\u00ebr Xhulio Pinto i lindur n\u00eb provinc\u00ebs e Le\u00e7es, m\u00eb par\u00eb famullitar n\u00eb Triesh, n\u00eb Mal t\u00eb Zi, tash s\u00eb fundi misionar n\u00eb Berish\u00eb (dioqezi i Sap\u00ebs), i cili n\u00eb koh\u00ebn kur po mblidhej kapiteli provincial n\u00eb Shkod\u00ebr, nga friga e nj\u00eb posht\u00ebrimi kishte braktis\u00eb detyr\u00ebn, duke ikur dhe s\u2019deshi me asnj\u00eb \u00e7mim t\u00eb kthej\u00eb atje, u trasferua n\u00eb Prevez\u00eb\u00bb. (Krauz i shkruen nga Shkodra m\u00eb 7 n\u00ebntor 1906 M. tl Pun\u00ebve t\u00eb Jashtme n\u00eb Vjen\u00eb \u2013 Fotokopje n\u00eb Arkivin e Institutit t\u00eb Historis\u00eb, Tiran\u00eb).
\n5) M\u00eb 1802 famullitari i Trabojinit (Hot) kishte sht\u00ebn\u00eb t\u00eb nipin dhe rrog\u00ebtarin e kish\u00ebs, q\u00eb t\u00eb vrisnin bajraktarin. P\u00ebr t\u2019i shp\u00ebtuar hakmarrjes s\u00eb familjes s\u00eb bajraktarit, u arratis n\u00eb Mal t\u00eb Zi. M\u00eb 1908 konsulli austrohungarez n\u00eb Shkod\u00ebr i shkruante M. t\u00eb P. Jashtme n\u00eb Vjen\u00eb n\u00eb lidhje me vrasjen e Hys\u00eb Kalit nga Bregu i Bun\u00ebs n\u00eb qel\u00ebn e famullitarit t\u00eb Korthpul\u00ebs. Banor\u00ebt e fshatit, duke dyshuar n\u00eb pjes\u00ebmarrjen e famullitarit n\u00eb vrasje, u ngrit\u00ebn kund\u00ebr tij. Ai iku pa guxuar t\u00eb kthehej m\u00eb n\u00eb detyr\u00eb.
\n6) Sh. Gje\u00e7ovi ka sh\u00ebnuar se edhe rrog\u00ebtari i kish\u00ebs nuk vritej p\u00ebr gjak (KLD, \u00a7\u00a7.10\/4). M. Durham m\u00eb 1908 kaloi nga Dushmani (n\u00eb bajrak t\u00eb Temalit). Ajo shkruan se rrog\u00ebtari i kish\u00ebs, q\u00eb kishte tri gjaqe p\u00ebr t\u00eb lar\u00eb, me rastin e fest\u00ebs s\u00eb famullis\u00eb nxori tri jav\u00eb bes\u00eb dhe, po sa t\u00eb mbaronte koha e caktuar, rrog\u00ebtari ishte i nd\u00ebrgjegjsh\u00ebm se mund t\u00eb vritej (High Albanie, London, 1910, f. 170).
\n7) F. Nopcsa, vep\u00ebr e cituar, f. 50.
\n8) Kjo na duket se sadopak ngjan me nj\u00eb nga vendimet e Koncilit t\u00eb Tuluz\u00ebs \u00abMbi paq\u00ebn e Zotit\u00bb, b\u00ebr\u00eb m\u00eb 1046, q\u00eb ndalonte sulmin dhe fyerjen ndaj klerik\u00ebve t\u00eb paarmatosur, p\u00ebrve\u00e7 atyre q\u00eb ishin fajtor\u00eb, dhe kjo mbasi t\u00eb jet\u00eb shqyrtuar n\u00eb gjyq (Krestomacia e historis\u00eb s\u00eb mejset\u00ebs. Tiran\u00eb, 1965, f. 149).
\n9) K. Halimi, Kanuni i Lek\u00eb Dukagjinit, \u00abP\u00ebrparimi\u00bb (Prishtin\u00eb), 7-8, 1955, f. 458.
\n10) Ngjarja ka ndodhur n\u00eb mesin e shkullit t\u00eb kaluar. Nj\u00eb hoxh\u00eb ishte nisur nga Kosova p\u00ebr n\u00eb Shkod\u00ebr. Rrug\u00ebs kur arrin n\u00eb Fush\u00eb t\u00eb Nd\u00ebrmarjes (Dukagjin), i tremben zagar\u00ebt. Duke dyshuar p\u00ebr ndonj\u00eb prit\u00eb, u foli: \u00abMos u trembni zagar\u00ebt e bab\u00ebs, se jem tue ra te bajraktari i Shal\u00ebs\u00bb. Pa kaluar shum\u00eb disa shoshjan\u00eb shtin\u00eb dhe e vran\u00eb hoxh\u00ebn dhe zagar\u00ebt. \u00c7oban\u00ebt q\u00eb kishin par\u00eb e d\u00ebgjuar gjith\u00e7ka p\u00ebrreth v\u00ebndit t\u00eb ngjarjes, p\u00ebrhap\u00ebn fjal\u00ebt se bajraktarit t\u00eb Shal\u00ebs iu pre miku. T\u00eb nes\u00ebrmen, n\u00eb t\u00eb zbardhur t\u00eb drit\u00ebs, Mark Lula me djemt\u00eb vrau dy vet\u00eb t\u00eb sht\u00ebpis\u00eb s\u00eb Kol Marashit, q\u00eb kishte v\u00ebn\u00eb prit\u00ebn. M\u00eb von\u00eb u shtruan pengjet. Pleqnia e la nj\u00eb gjak p\u00ebr hoxh\u00ebn e nj\u00eb p\u00ebr zagar\u00ebt. P\u00ebr pushk\u00ebn q\u00eb i kishin marr\u00eb hoxh\u00ebs u mor\u00ebn dy pal\u00eb arm\u00eb nj\u00ebsoj si p\u00ebr vjedhje dhe vras\u00ebsit iu dogj sht\u00ebpia pse kishte dhunuar t\u00eb vdekurin (duke e grabitur). Mark Lula dhe hoxha nuk njiheshin me nj\u00ebri-tjetrin. K\u00ebnga popullore n\u00eb Kosov\u00eb e p\u00ebrjetoi k\u00ebt\u00eb gjyq t\u00eb pleqnar\u00ebve t\u00eb Dukagjinit.
\n11) E. Cozzi, Le trib\u00f9 dell\u2019Alta Albania, 10\/551.
\n12) \u00abFakti q\u00eb n\u00eb \u00e7do rreth t\u00eb fisit nj\u00eb num\u00ebr i madh i banor\u00ebve me influenc\u00eb garanton p\u00ebr sigurimin e priftit, nuk \u00ebsht\u00eb prov\u00eb gjithashtu q\u00eb kleri ka privilegje t\u00eb ve\u00e7anta\u00bb (F. Nop\u00e7a, vep\u00ebr e vituar, f. 312).
\n13) Prifti i Shoshit m\u00eb 1908 kishte sh\u00ebnuar pran\u00eb emrave t\u00eb dor\u00ebzan\u00ebve t\u00eb kish\u00ebs edhe ndonj\u00eb karakteristik\u00eb t\u00eb tyre, q\u00eb vlen p\u00ebr t\u00eb gjykuar rreth elementeve n\u00eb t\u00eb cil\u00ebt mb\u00ebshtetej mbrojta e kish\u00ebs: Lulash Gjeloshi (\u00ab\u00e7ifut i marr\u00eb\u00bb), Palush Ndreu (\u00abi mir\u00eb\u00bb), Mark Ndou (\u00abkal\u00eb i marr\u00eb\u00bb), Deli Marku (\u00abn\u2019kish s\u2019duket kurr\u00eb\u00bb), Prend Dushi (\u00abi keq, hajn\u00bb), Hil\u00eb Ma\u00e7li (\u00abi posht\u00ebr, hajn\u00bb), Sokol Marashi (\u00abi shtim\u00eb, hajn\u00bb).
\n14) Nat\u00ebn e 14 gushtit 1909 Marash Dashi e Nik\u00eb Smaku nga Gruda kishin rrethuar priftin n\u00eb nd\u00ebrtes\u00ebn e famullis\u00eb dhe e kishin d\u00ebbuar andej. Pas k\u00ebsaj krer\u00ebt e Grud\u00ebs i d\u00ebnuan fajtor\u00ebt me shtat\u00eb qese gjob\u00eb, por nuk qen\u00eb n\u00eb gjendje t\u2019ua vilnin. Aqipeshkvi i Shkodr\u00ebs Paskuale Guerini me an\u00eb t\u00eb dy shkresave, 6 e 24 shkurt 1909, i lutet Bedri Pash\u00ebs, vali e komandant i p\u00ebrgjithsh\u00ebm i vilajetit t\u00eb Shkodr\u00ebs, q\u00eb t\u00eb nd\u00ebrhynte me forcat qeveritare p\u00ebr vjeljen e gjob\u00ebs s\u00eb v\u00ebn\u00eb nga krer\u00ebt, (Drejtoria e Arkivave t\u00eb Shtetit, Fondi Arqipeshkvia e Shkodr\u00ebs, dosja 1348).
\n15) N\u00eb Iball\u00eb katolik\u00ebt priftit dhe mysliman\u00ebt hoxh\u00ebs i jepnin nga nj\u00eb koshiq (20 ok\u00eb) mis\u00ebr p\u00ebr sht\u00ebpi e djathin q\u00eb nxirrnin prej qumshtit t\u00eb nj\u00eb dite (Relazione sulla misione volante albanese ereta nell\u2019autunno del\u20191888, Moden\u00eb, 1890, f. 57). N\u00eb Mat i jepnin imamit t\u00eb xhamis\u00eb 8 ok\u00eb mis\u00ebr p\u00ebr sht\u00ebpi, K. Ulqini, Gjurmime etnografike n\u00eb trojet e Sk\u00ebnderbeut, \u00abBuletin i Universitetit Shtet\u00ebror t\u00eb Tiran\u00ebs\u00bb, seria e shkencave shoq\u00ebrore, 4, 1960, f. 177.
\nSimbas relacionit t\u00eb famullitarit t\u00eb Shkrelit m\u00eb 1930 t\u00eb ardhurat q\u00eb vilte nga fshatar\u00ebt ishin: nj\u00eb babune kallamoq (mis\u00ebr) p\u00ebr sht\u00ebpi, djath\u00eb nj\u00eb t\u00eb z\u00ebn\u00eb qumshti n\u00eb dit\u00eb dhe nj\u00eb bashk\u00eb leshi nga ata q\u00eb kishin mbi 30 berre. Lagjja katolike e fshatit Zagor\u00eb n\u00eb vend t\u00eb leshit paguante nj\u00eb mas\u00eb (1 ok\u00eb) ver\u00eb.
\nE. Koci sh\u00ebnon \u00abnjerzit e famullis\u00eb e kan\u00eb zakon t\u2019i japin priftit t\u00eb vet nj\u00eb ndihm\u00eb n natyr\u00eb, q\u00eb kapet nga 6 deri n\u00eb 10 ok\u00eb grur\u00eb n\u00eb vit p\u00ebr familje\u00bb (vep\u00ebr e cituar, sh\u00ebnimi 30).
\n16) E. Cozzi, vep\u00ebr e cituar, 49\/4.
\n17) N\u00eb vendimin e Koncilit t\u00eb Londr\u00ebs m\u00eb 1175 mbi t\u00eb dhjetar thuhet se ata q\u00eb nuk e paguanin t\u00eb dhjet\u00ebn e kish\u00ebs duhej t\u00eb k\u00ebshilloheshin deri n\u00eb tri her\u00eb e pastaj t\u00eb mallkoheshin (Krestomacia e historis\u00eb s\u00eb Mesjet\u00ebs, Tiran\u00eb, 1965, f. 355).
\n18) Libellus ommiuni functionum ecclasiastica rum quel paraguntum esclesia paroctia li … (Arkivi i Muzeut Popullor n\u00eb Shkod\u00ebr; fondi: Kisha katolike, dosja 5, f. 10). \u00abKush i ndal\u00eb hakun kish\u00ebs, nuk ka rrfim as bekim\u00bb (Suilet e fes n\u2019dioqez t\u2019Pultit, 1896).
\n19) M\u00eb 1614 fisniku shqiptar Gjon Rrensi paraqiti n\u00eb Kuvendin e Ku\u00e7it t\u00eb Mal\u00ebsis\u00eb s\u00eb Madhe kapitujt e marr\u00ebveshjes me Duk\u00ebn e Parm\u00ebs. Pjes\u00ebmarr\u00ebsit mbasi e pleqnuen \u00e7\u00ebshtjen, e ftuan Gj. Rrensin n\u00eb kuvend p\u00ebr t\u2019i komunikuar mendimin e tyre (I. Zamputi, Dukagjini dhe Pulti n\u00eb Gjysm\u00ebn e par\u00eb t\u00eb shekullit XVII, \u00abBuletin i Universitetit Shtet\u00ebror t\u00eb Tiran\u00ebs\u00bb – Seria shkencat shoq\u00ebrore, 1, 1959, f. 12).
\n20) Fisi i Tha\u00e7it simbas goj\u00ebdh\u00ebn\u00ebs popullore u krijua nga pasaardh\u00ebsit e tre v\u00ebllez\u00ebrve: Bu\u00e7\u00eb Gje\u00e7i, Geg\u00eb Gje\u00e7i e Per (Pren) Gje\u00e7i. Pasardh\u00ebsit e tyre gjenden t\u00eb shp\u00ebrndar\u00eb n\u00eb k\u00ebto katunde t\u00eb bajrak\u00ebve Iball\u00eb e Bugjon: 1. Bu\u00e7aj n\u00eb katundin Iball\u00eb (vet\u00ebm mysliman\u00ebt), Sakat, Arst, Mzi, Flet (tri lagjet myslimane), Xath (t\u00eb p\u00ebrzier me Pergje\u00e7aj) Trun; Kulumri; (t\u00eb p\u00ebrzier me Pergje\u00e7aj), Miliska (t\u00eb p\u00ebrzier me Pergje\u00e7aj); 2. Gegaj: n\u00eb Bugjon, Gralisht, Fierz\u00eb; 3. Pergjecaj apo Prendgje\u00e7aj: t\u00eb shp\u00ebrndar\u00eb n\u00eb lagjet e fshatrave q\u00eb p\u00ebrmend\u00ebm m\u00eb sip\u00ebr.
\n21) M\u00eb 1899 Fleti kishte gati 60 sht\u00ebpi. Nj\u00eb misionari jezuit i dukej rast i rrall\u00eb, q\u00eb 50 sht\u00ebpi myslimane t\u00eb njihnin e t\u00eb respektonin p\u00ebr krye t\u00eb tyre nj\u00eb t\u00eb krishter\u00eb, Nik\u00eb Alin\u00eb, deri nj\u00eb vit m\u00eb par\u00eb, e pas tij t\u00eb birin, Pal Nik\u00ebn. (Lettere edificanti, seria XII, Venezia, 1902, f. 30).
\n22) \u00abM\u00ebsimet e islamit e t\u00eb katolicizmit, ligji i sheriatit e i kish\u00ebs, t\u00eb gjith\u00eb i jan\u00eb n\u00ebnshtruar Kanunit t\u00eb Lek\u00ebs\u00bb (M. E. Durham, vep\u00ebr e cituar, f. 25).
\n23) L. Thallotczy, Kanuni i Lek\u00ebs, \u00abIllyrisch \u2013 Albanische Forschungen\u00bb, Munchen und Leipzing, 1916, f. 410.
\n24) Sh. Gje\u00e7ovi, vep\u00ebr e cituar, \u00a7\u00a7 41; \u00abCelebrimi i martes\u00ebs, kurora, nuk \u00ebsht\u00eb esenciale p\u00ebr Kanunin e hersh\u00ebm, kurora ka ardh\u00eb m\u00eb von\u00eb; si pasoj\u00eb e ndikimit kishtar. Esencial \u00ebsht\u00eb dor\u00ebzimi i vajz\u00ebs (tradici puellae)\u00bb (E. Tedeschini, E drejta dokesore popullore e Shqip\u00ebris\u00eb s\u00eb Veriut, \u00abDrejt\u00ebsia popullore\u00bb, 6, 1964, f. 57.
\n25) E. \u00c7abej, Studime gjuh\u00ebsore, III, Prishtin\u00eb, 1976, f. 48.
\n26) \u00abKur i len grues nji djal\u00eb; i thon\u00eb; i len buka; se at\u00ebher\u00eb asht v\u00ebshtir\u00eb l\u00ebshimi i saj, nuk e kan\u00eb shreh\u00eb (zakon) me e l\u00ebshue bagjin\u00eb\u00bb (S. G. D., Zakonet e Rek\u00ebs s\u00eb Gjakov\u00ebs, \u00abPopulli\u00bb, nr. 32, 3 prill, 1915).
\n27) Sh. Gje\u00e7ov, Doke darzmash n\u00eb Kanu t\u00eb Maleve; Gomsiqe, 1910-1911 (Drejtoria e A. Shtetit, fondi Sh. Gje\u00e7ov).
\n28) E. Cozzi, vep\u00ebr e cituar, f. 331.
\n29) \u00cbsht\u00eb interesant ky fakt i vitit 1930 p\u00ebr t\u00eb gjykuar se si e ka trajtuar ndonj\u00ebher\u00eb kleri \u00e7\u00ebshtjen e martes\u00ebs. Kol\u00eb Lleshi, i mallkuar p\u00ebr arsye t\u00eb martes\u00ebs s\u00eb dyt\u00eb, i k\u00ebrkoi t\u00eb falur misionit dhe u lejua \u00abme majt\u00eb gruen e dyt\u00eb n\u00eb shpi si mot\u00ebr e jo ndryshej\u00bb (Diarium apostullimit, Arkivi i Muzeut Popullor, Shkod\u00ebr, fondi: Kisha katolike, dosja 2, nr. 1182).
\n30) Sh. Gje\u00e7ov, KLD, nye 32.
\n31) \u00abP\u00ebrve\u00e7 k\u00ebsaj bijt, qofshin t\u00eb ligjsh\u00ebm ose t\u00eb paligjsh\u00ebm t\u00eb lindur nga gra me kuror\u00eb ose pa kuror\u00eb, kan\u00eb t\u00eb drejta t\u00eb barabarta p\u00ebr t\u00eb trash\u00ebguar nga babai\u00bb (E. Cozzi, vep\u00ebr e cituar, 17\/336 shih edhe 7\/391).
\n32) \u00abKjofshim mallkuem ata, qi tue pasun fijuem t\u00eb bijn, motr\u00ebn, o t\u00eb mbes\u00ebn p\u00ebr nja dekun ku e apen p\u00ebrs\u00ebrij t\u00eb v\u00ebllaut k\u00ebtij o dekun vajza e fejueme p\u00ebr nta, i japen p\u00ebrs\u00ebrij t\u00eb motr\u00ebn.\u00bb (Mallkimet e ipeshkvit t\u00eb Shkodr\u00ebs me 1744, K. Kamsi, Nj\u00eb dokument gjuh\u00ebsor shqip dhe disa vjersha e materiale gjuh\u00ebsore t\u00eb kolonive arbneshe t\u00eb Kalabris\u00eb e t\u00eb Bazilikat\u00ebs, Buletin i Universitetit Shtetror t\u00eb Tiran\u00ebs, 2, 1958, f. 211).
\n33) G. Morani Romano, Dizionario di eredizione storico-eclesiastica vol. XLIII, Venezia, 1884 Croce Matrimonio. T\u00eb nj\u00ebjtin q\u00ebndrim mbante edhe Kodi i S. Dushanit (Krestomacia e historis\u00eb s\u00eb mesjet\u00ebs), Tiran\u00eb, 1965, f. 347.
\n34) Dy burra nga sht\u00ebpia e Mulosman\u00ebve, bajraktar\u00eb t\u00eb Krasniqes, grat\u00eb i kishin marr\u00eb me besim katolik, nj\u00ebr\u00ebn n\u00eb Shal\u00eb e tjetr\u00ebn n\u00eb Shosh. Bib\u00eb Doda gruan e dyt\u00eb e mori nga nj\u00eb familje myslimane n\u00eb Lur\u00eb.
\n35) M. Krasniqi, Disa ve\u00e7ori etnografike t\u00eb Lugut t\u00eb Baranit, \u00abGjurmime albanologjike \u2013 folklor etnologji\u00bb, XII \u2013 1983, Prishtin\u00eb, f. 104.
\n36) Shkuror\u00ebzimi i praktikua edhe gjat\u00eb shekujve t\u00eb mesjet\u00ebs n\u00eb vendin ton\u00eb, si\u00e7 e tregon vendimi i Konsilit kishtar t\u00eb Tivarit m\u00eb 1199, i cili d\u00ebnonte me \u00e7krisht\u00ebrim ata q\u00eb d\u00ebbonin grat\u00eb (Burime… ::, f. 62).
\n37) Sh. Gje\u00e7ov paraqet vet\u00ebm q\u00ebndrimin e kish\u00ebs kur shkruan n\u00eb nenin 31 t\u00eb KLD se, kur pritet theku, \u00abkurora jet: as burri e as grueja nuk mund t\u00eb martohen\u00bb. Regjistrimi q\u00eb ka b\u00ebr\u00eb E. Koci \u00ebsht\u00eb i drejt\u00eb, ka at\u00eb kuptim q\u00eb i jepte edhe e drejta kanunore divorcit: prerja e thekut tregonte se martesa \u00ab\u00ebsht\u00eb zjgidhur\u00bb (E. Cozzi, vep\u00ebr e cituar, \u00a7\u00a7 10).
\n38) T\u00eb ardhurat e kish\u00ebs s\u00eb Shkrelit nga pasunia e patundshme ishin: 1) nga toka e buk\u00ebs 875 ok\u00eb kallamoq e 40 fr. ar, 3) livadhet q\u00eb kosiste famullitari vet\u00eb 1600 ok\u00eb bar\u00eb i that\u00eb.
\n39) Kisha ishte person juridik me zot\u00ebsi vepruese. N\u00eb ndonj\u00eb rast shikojm\u00eb nd\u00ebrhyrjen e mal\u00ebsor\u00ebve p\u00ebr t\u00eb penguar shp\u00ebrdorimet q\u00eb b\u00ebheshin nga kleri. F. Nop\u00e7a shkruan se m\u00eb 1906 prifti i Vel\u00ebs (Mal\u00ebsi e Lezh\u00ebs), Mario Negri u p\u00ebrzu nga famullia prej besimtar\u00ebve pse i kishte shit\u00eb atij, duke pas\u00eb edhe miratimin e peshkopit, nj\u00eb der\u00eb t\u00eb gdhendur t\u00eb qel\u00ebs (Shqip\u00ebria … f. 55).
\n40) S. Pupov\u00e7i, Marr\u00ebdh\u00ebniet juridike civile n\u00eb Kanunin e Lek\u00eb Dukagjinit, Prishtin\u00eb, 1971, f. 201.
\n41) Sh. Gje\u00e7ov, KLD, nye 39.
\nSimbas Llazoviqit, shqiptari \u00abmund t\u00eb b\u00ebj\u00eb di\u00e7ka p\u00ebr shpirt dhe k\u00ebt\u00eb e b\u00ebn n\u00ebse ka t\u00eb holla t\u00eb gatshme ose bagti, por q\u00eb toka t\u00eb shitet, kjo nuk mund t\u00eb b\u00ebhej\u00bb. S. Pupov\u00e7i, Vep\u00ebr e cituar, f. 201.
\n42) K. Ulqini, Testamenti i Ded\u00eb Gjo Lulit, \u00abYlli\u00bb, 1, 1977.
\n43) S. Pupovci, vep\u00ebr e cituar, f. 201-202.
\n44) F. Nopsca, Aus Sal un Klementi albanische Vanderungen, Sarajevo, 1910.
\n45) Sh. Gje\u00e7ov, LKD, f. 60, sh\u00ebnimi 3.
\n\u00abMidis fiseve shqiptare ende ekziston zakoni shum\u00eb i lasht\u00eb i betimit mbi gur. Prifti dhe hoxha ia kan\u00eb arritur q\u00eb t\u2019ia shtojn\u00eb p\u00ebrkat\u00ebsisht kryqin dhe allahun betimit t\u00eb tij; megjithat\u00eb, p\u00ebr m\u00ebrzin\u00eb e priftit, mal\u00ebsori gjithnj\u00eb me k\u00ebmb\u00ebngulje vazhdon t\u00eb thot\u00eb \u00abp\u00ebr gur e p\u00ebr kryq\u00bb, nd\u00ebrsa hedh gurin n\u00eb rrethin e kryetar\u00ebve, pra, duke v\u00ebn\u00eb fjal\u00ebn gur n\u00eb fillim\u00bb. (M. E. Durham, Some tribal origins and customs of the Balkane, London, 1928, f. 433; shih edhe High Albanie, London, 1910; f. 104.
\n46) \u00abSakt asht p\u00ebr t\u2019u ba lanet njoj adet i mbrapsht me ba ben teveqel, me t\u00eb cilin adet t\u2019kishtent pa dit mir\u00eb asht nieri me faj, a i pa faj, e lirojn\u00eb me be, tu i pshtu n\u2019ket mnyr\u00eb prej zullumit, o idhnimit at\u2019nieri, qi nuk dihet se asht me hile a i pa hile\u00bb \u00abKoncili i dheut Shqypnis banun n\u2019viet 1703, n\u2019Rom)\u00bb, 1872, f. 19.
\n47) Sh. Gje\u00e7ov, KLD, SS 592.
\n48) \u00abPra u mor vesh se beja asht ba n\u2019rren, dhe hajni i prini gjith pleqve n\u2019be e del kapucari e e ban hajn tamam. Hajni e ka t\u2019preme gjob\u00ebn gjithsecilit plak qi e ka \u00e7u n\u2019be t\u2019rrejshme me pague ka 500 grosh\u00bb. (Permi bena e gjygje, \u00abAlbania\u00bb, 11.1901, f. 194.
\n49) \u00abR\u00ebnd\u00ebsin\u00eb me t\u00eb madhe i japin pag\u00ebzimit pagan d.m.th. t\u00eb premit t\u00eb flok\u00ebve t\u00eb f\u00ebmij\u00ebve sesa pag\u00ebzimit e synetit\u00bb (F. Nop\u00e7a, Pik\u00ebpamjet fetare t\u00eb shqip\u00ebtar\u00ebve, p\u00ebrkthim n\u00eb Arkivin e S E t\u00eb I K P, f. 41).
\nKumarin\u00eb e flok\u00ebve \u00abzakonisht ata e ushtrojn\u00eb si mysliman\u00ebt ashtu edhe t\u00eb krishter\u00ebt. Prift\u00ebrinjt\u00eb katolik\u00eb p\u00ebrpiqen ta zhdukin k\u00ebt\u00eb praktik\u00eb pagane, por kjo \u00ebsht\u00eb aq e r\u00ebnd\u00ebsishme sa edhe pag\u00ebzimi p\u00ebr t\u00eb mos th\u00ebn\u00eb m\u00eb shum\u00eb\u00bb. (M. E. Durham, Same tribal … f. 304; High Albania, f. 21).
\n50) \u00abKjoft mallkue kush baft motra mb\u00eb tenzon\u00bb (Mallkimet e ipeshkvit t\u00eb Shkodr\u00ebs m\u00eb 1704).
\n51) Relacione mbi gjendjen e Shqip\u00ebris\u00eb Veriore dhe t\u00eb Mesme n\u00eb shekullin XVII, v\u00ebllim II, (1634-1650), Tiran\u00eb, 1963, f. 123).
\n52) N\u00eb Nikaj \u00abbajraktari plak e bindi fisin q\u00eb t\u00eb miratonte ligjin p\u00ebr t\u00eb djegun sht\u00ebpin\u00eb e \u00e7do burri q\u00eb shiste (fejonte K.U.) vajz\u00ebn e tij tek ndonj\u00eb mysliman. Por ai kurr\u00eb nuk u vu n\u00eb jet\u00eb\u00bb. (M. Durham, High Albanie, London, 1910, f. 208).
\n53) Sh. Gje\u00e7ov, KLD, SS 17.
\n54) K. Ulqini, Veprimtaria kanunore e pleqnore n\u00eb institucionin e bajrakut, \u00abEtnografia Shqiptare\u00bb, 14, 1985, f. 226.
\n55) Sh. Gje\u00e7ov, KLD, f. 128-129.
\n56) F. Begu mbante marr\u00ebdh\u00ebnie t\u00eb mira me klerin katolik dhe misionar\u00ebt jezuit\u00eb. Nuk q\u00ebndroi shum\u00eb koh\u00eb e kund\u00ebr tij u ngrit populli i Puk\u00ebs. (Lettere edificanti della provincia veneta. Serie IV, Modena, 1892, f. 59).
\n57) V. Meksi, \u00c7\u00ebshtje t\u00eb historis\u00eb s\u00eb shtetit dhe t\u00eb drejt\u00ebs gjat\u00eb pushtimit turk, \u00abDrejt\u00ebsia popullore\u00bb, 1, 1965, f. 64.
\n58) Vrasjet n\u00eb oborrin e kish\u00ebs ishin t\u00eb zakonshme. Po sh\u00ebnojm\u00eb nj\u00eb rast n\u00eb Shllak, at\u00eb t\u00eb 11 prillit 1898. Dit\u00ebn e h\u00ebn\u00eb t\u00eb pashk\u00ebs, mbasi mbaroi mesha, duke dal\u00eb nga kisha u b\u00eb nj\u00eb p\u00ebrpjekje e armatosur n\u00eb mes t\u00eb dy grupeve kund\u00ebrshtare, ku u vran\u00eb 7 vet\u00eb dhe tre u plagos\u00ebn. (Registro dei morti 1898-1930).
\n59) Let\u00ebr e kapidanit t\u00eb administrat\u00ebs t\u00eb kazas\u00eb s\u00eb Lezh\u00ebs e Zadrim\u00ebs, Mehmet Seliut, drejtuar Ahmet Xhevdet Pash\u00ebs m\u00eb 27 mars 1865 (Arkivi i Institutit t\u00eb Historis\u00eb, Tiran\u00eb, \u00abDokumente turke\u00bb, A-III-359).
\n60) \u00abPara shum\u00eb koh\u00ebsh u nis nj\u00eb her\u00eb sulltani p\u00ebr n\u00eb Gjakov\u00eb. Kishte veshur rrobe fshatari dhe shkonte kaluar. Me t\u00eb arritur n\u00eb nj\u00eb fshat para Gjakov\u00ebs, hasi nj\u00eb plak q\u00eb mezi ecte. Shtegtari, q\u00eb ishte i hypur n\u00eb kal\u00eb (gjoja sulltani), i afroi fshatarit plak q\u00eb t\u00eb merrte kalin e tij. Ky pranoi, por i dha vrap kalit dhe iku para tij n\u00eb Gjakov\u00eb. Udh\u00ebtari arriti n\u00eb k\u00ebmb\u00eb n\u00eb Gjakov\u00eb dhe nisi t\u00eb k\u00ebrkonte kalin e vet n\u00ebp\u00ebr hane. M\u00eb n\u00eb fund e gjeti n\u00eb nj\u00eb han, por i zoti nuk deshi t\u2019ia jepte, sepse sipas sheriatit e kishte p\u00ebr detyr\u00eb t\u2019ia kthente atij q\u00eb ia kishte dor\u00ebzuar p\u00ebr ta ruajtur. \u00c7\u00ebshtja shkoi gjer n\u00eb dor\u00eb t\u00eb kadiut, i cili kishte qen\u00eb shqiptar. Ai e pyeti fshatarin se a e kishte l\u00ebn\u00eb ai kalin p\u00ebr ta ruajtur dhe a ishte i tij, kurse plaku pohoi. Kadiu ia dha plakut kalin. Udh\u00ebtari mbet i habitur si ia mori kalin. Mir\u00ebpo kadiu thirri pal\u00ebt dhe u tha se gjyqin e kishte ndar\u00eb me sheriat, porse donte t\u00eb bindej a thue edhe me KLD i takonte kali fshatarit. Urdh\u00ebroi nd\u00ebrgjyq\u00ebsit q\u00eb t\u00eb zbathen. Thembrat e k\u00ebmb\u00ebve t\u00eb plakur ishin t\u00eb plasaritura kurse at\u00eb t\u00eb t\u00eb huajit jo. Kadiu p\u00ebrfundoi se plaku kishte ecur gjithmon\u00eb n\u00eb k\u00ebmb\u00eb, nd\u00ebrsa i huaji r\u00ebndom kaluar. Ia ktheu kalin t\u00eb huajit, duke shtuar se sheriati ia mori, porse KLD ia ktheu. At\u00ebher\u00eb i huaji i tha se ishte sulltani, por i b\u00ebr\u00eb tabdil dhe se kishte ardhur n\u00eb Gjakov\u00eb p\u00ebr t\u00eb v\u00ebrtetuar a thue kadiu nj\u00ebmend punonte sipas KLD dhe shtoi: \u00abDesha t\u00eb pres q\u00eb iu shmange sheriatit\u00bb (Kanuni i Lek\u00eb Dukagjinit, mbledhur e kodifikuar nga Shtjef\u00ebn Gje\u00e7ovi, me biografi e parath\u00ebnie t\u00eb S. Pupovcit, fq. XXIX, Prishtin\u00eb, 1972.)
\n61) \u00abKa disa vite qysh se Shqip\u00ebria \u00ebsht\u00eb e mbushur me grupe dervish\u00ebsh, t\u00eb cil\u00ebt, duke p\u00ebrshkruar kryq e t\u00ebrthor\u00eb Shqip\u00ebrin\u00eb, po p\u00ebrpiqen t\u00eb nxisin fanatizmin fetare t\u00eb k\u00ebtij populli jo fetar, por zyrtarisht apo formalisht mysliman …\u00bb (S. Brestovci, Memorandum i nj\u00eb t\u00eb panjohur mbi politik\u00ebn q\u00eb duhej t\u00eb ndiqte Serbia nd\u00ebr shqiptar\u00ebt (\u00abGjurmime albanologjike\u00bb – Seria e shkencave historike, III, 1973, Prishtin\u00eb, 1975, f. 175).
\n62) \u00abPrift\u00ebrinjt\u00eb kan\u00eb b\u00ebr\u00eb p\u00ebrpjekje p\u00ebr ta ndryshuar (KLD), gjithashut edhe administrata qeveritare \u00ebsht\u00eb munduar ta heq\u00eb fare at\u00eb nga p\u00ebrdorimi, meq\u00eb \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me sheriatin\u00bb (Relacion i Xhevdet Pash\u00ebs nga Shkodra m\u00eb 1861).
\n63) Concili provintiali o Cuveni i Arb\u00ebnit, Roma, 1706; Concilium Albanum secundum…, Roma, 1876 concilium signor Antonio Babbi … 1704 (dor\u00ebshkrim). Concilium albanu mtertium … anni 1895.
\n64) Lettere edificanti della provincia veneta, Venezia, 1881, po aty, Venezia, 1899, f. 81.
\nNj\u00eb misionar jezuit polak q\u00eb u end maleve t\u00eb Shqip\u00ebris\u00eb s\u00eb Veriut shkrua se zakonin e vllamis\u00eb e kund\u00ebrshtoi koncili i par\u00eb dhe i dyt\u00eb \u00abpor as diktatet e tyre, as nd\u00ebrhyrja e peshkopit dhe e prift\u00ebrinjve p\u00ebr k\u00ebto \u00e7\u00ebshtje nuk i kan\u00eb ndryshuar paragjykimet\u00bb (M. Czerminski, Albania, Zarasy etnograficzne kulturalne i religie Krakowie, 1893, f. 93).
\n65) I. M. Jeli\u010d, Krvna osvesta i umir Crnojgori i Severnoj Albaniji, Beograd, 1926, f. 79.
\n66) F. Cordignano, Luci e ombre missionarie in Albania, \u00abNuova Antologia\u00bb, Roma, 1 agosto 1939, f. 286.
\n67) A. Chopoff, Les reformes et la protection des chretiens en Turqie 1673-1904, Paris, 1904, f. 2-4; G. Joung, Corps de droit ottoman, vol. 11, Oxford; 1905, f. 134-135; J. G. Kersopolos; Chronique Albanaise, Athenes, 1927, f. 23, 41.
\n68) \u00abNd\u00ebr ne kohezioni i fisit ka qen\u00eb shum\u00eb m\u00eb i fort\u00eb se kohezioni fetare. K\u00ebshtu p.sh. myslimani i fisit Berish\u00eb e ka m\u00eb t\u00eb af\u00ebrt katolikun e po k\u00ebtij fisi edhe at\u00ebher\u00eb kur k\u00ebta nuk njihen fare nd\u00ebr veti, sesa myslimanin e nj\u00eb fisi tjet\u00ebr nga katundi i tij\u00bb. (M. Krasniqi, Disa ve\u00e7ori etnografike t\u00eb Lugut t\u00eb Baranit, \u00abGjurmime albanologjike\u00bb – folklor e etnologji, XIII-1983, Prishtin\u00eb, 1984, f. 106.
\n69) Fshati Dardh\u00eb b\u00ebnte pjes\u00eb n\u00eb bajrakun e Iball\u00ebs, por me fis ishte Kabash. N\u00eb koh\u00eb t\u00eb vjetram kur i zoti i sht\u00ebpis\u00eb hapte der\u00ebn e banes\u00ebs n\u00eb m\u00ebngjes p\u00ebr t\u00eb dal\u00eb p\u00ebrjashta, thoshte : \u00abNa ndihmo, zot e ora e fisit t\u00eb Kabashit\u00bb. Po k\u00ebshtu n\u00eb Shal\u00eb nuk i drejtoheshin Krishtit apo ndonj\u00eb shenjtori, por silleshin nga Biga e Gimajve e th\u00ebrrisnin n\u00eb ndihm\u00eb or\u00ebn e Shal\u00ebs.<\/p><\/blockquote>\n

Kahreman Ulqini<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

N\u00eb k\u00ebt\u00eb punim do t\u00eb trajtojm\u00eb vendin e institucioneve fetare dhe at\u00eb t\u00eb klerit n\u00eb t\u00eb drejt\u00ebn kanunore shqiptare, karakterin laik, q\u00ebndres\u00ebn e saj ndaj forc\u00ebs s\u00eb madhe e t\u00eb p\u00ebrhershme t\u00eb s\u00eb drejt\u00ebs kanonike e t\u00eb sheriatit dhe, n\u00eb an\u00ebn tjet\u00ebr, natyr\u00ebn e ndisa ndikimeve, q\u00eb v\u00ebrehen nga shekulli XVII deri n\u00eb fillim t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,3],"tags":[],"class_list":{"0":"post-14189","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-artikuj","7":"category-histori"},"yoast_head":"\nE drejta kanunore shqiptare p\u00ebrball\u00eb t\u00eb drejt\u00ebs kanonike dhe sheriatit - FjALA e LIR\u00cb - Arkivi<\/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:\/\/fjala.info\/2009-2015\/e-drejta-kanunore-shqiptare-perballe-te-drejtes-kanonike-dhe-sheriatit\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"E drejta kanunore shqiptare p\u00ebrball\u00eb t\u00eb drejt\u00ebs kanonike dhe sheriatit - 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