1

Dr. RAMIZ ZEKAJ

THE DEVELOPMENT OF THE
ISLAMIC CULTURE AMONG
ALBANIANS DURING THE XX
TH

CENTURY












TIRAN, 1997


2






3
PUBLISHED BY:

THE ALBANIAN INSTITUTE OF ISLAMIC
THOUGHT & CIVILIZATION
(AIITC)

[url: http://www.muslimsonline.com/aiitc ,
e-mail: [email protected] ]


Copyright of AIITC


(in Albanian)
REDACTED BY:
AS.PROF.DR. DILAVER SADIKAJ
CORRECTED BY:
PROF. HASAN IPURI


(in ENGLISH)
Translated by:

E. Malile , F. Lika, F. Tafa

Type & Design by:

V. Miho, O. Jazexhi


4

"We Albanians, be from any
religion, are all brothers on our
country. We will always be going
nice and in peace with each
other, as we are going, we will work
together for the prosperity of our
nation, and we will protect it with
our blood. "
Hafiz Ibrahim Dalliu



"We have three religions, but
only one Fatherland, one brotherly
blood, one language, one sun and
One O!. Our main duty is the
unity and the protection of our
fatherland."

Mulla Idris Gjilani


5
TABLE OF CONTENTS

CONTENTS .............................................................................. 4
FOREWORD ........................................................................... 9
CHAPTER I ...............................................................................
THE ANTIRELIGIOUS POLICY AND ITS CONSEQUENCES ON
THE ISLAMIC CULTURE DURING THE 20
TH
CENTURY ..........
The stand of foreign policies regarding the albanian cause
............................................................................................. 19
Forced convertion ................................................................ 24
The expropriation of Albanian lands .................................. 30
The persecution of Islamic clerics and the destruction of
Islamic religious institutions ............................................... 37
The first sign of reaction to the communist danger ............ 40
The confrontation with communism ................................... 44
The state and its war against the religion ........................... 54
The confiscation of the religious properties ........................ 60
Clerics reaction ................................................................... 65
The anti-religious war continues ......................................... 69

CHAPTER II ....................................................................... 74
THE ALBANIAN ISLAMIC EDUCATION IN ALBANIAN
TERRITORIES .................................................................... 74
Primary education ................................................................ 74
The Islamic secondary education ........................................ 84
The Macedonian medreses a barrier against assimilation . 85
The Isa Beu medrese in skopie .................................... 88


6
Kosovas medreses heart of national religious education93
The Alaud-din elementary medreses in Prishtina........ 98
The Alaud-din medrese (high school) Prishtina ........ 101
The medreses in Albania ................................................... 109
The Tirana's general medrese ....................................... 117
Higher Albanian Islamic Education (the faculty of Islamic
studies) ................................................................................ 124
Islamic buldings and their role in the religious, ethnical
and cultural education among Albanians ......................... 132
- The first mosques in our territories: ............................ 137
- The role of mosques in the spiritual aspect: ................. 145
- The social role of the mosque...................................... 146
- The most famous mosques, inherited from the past and
those built in XX century, in Albanian
territories.....................................................................153

CHAPTER III ....................................................................... 164
THE ALBANIAN ISLAMIC PERIODICALS OF XX
TH
CENTURY
IN ALBANIA AND AROUND THE WORLD .......................... 164
The Albanian Islamic press in the first half of XX century165
Albanian Islamic press after the second world war .......... 175
Publications of Islamic religious character in Albanian
language ............................................................................. 191
The Qur'an ...................................................................... 194
The Qur'an in Albanian language. ................................ 196
Translated extracts of the Qur'an published in different
books ............................................................................ 200
Translated extracts from the Qur'an published in different
periodicals .................................................................... 205


7
Readers of quran in Albanian Territories (qurra - hafiz)
(kurrat - hafizt) ............................................................. 207
Ahadith in Albanian language .......................................... 211
Albanian documentary literature on the life of the Prophet
of Islam ............................................................................ 223
Biographies dedicated to the Prophet (p.b.u.h.) ............. 230
Elaboration of islamic belief, personalities and their
influence on the national culture through non-religious
activities .............................................................................. 239

CHAPTER IV .................................................................. 252
DISTINGUISHED ISLAMIC FIGURES AND THEIR
CONTRIBUTIONS IN THE CULTURAL AND SPRITUAL
EDUCATION OF ALBANIANS ............................................ 252

Personalities of the Islamic culture that lived and worked in
the end of the 19
th
century and the first half of the 20
th

century. ............................................................................... 258

Said Najdeni .................................................................. 258
Tahir Efendi Lluka ........................................................ 261
Kadri Gjata ..................................................................... 263
Mulla Isuf Kraja. ........................................................... 265
Hafiz Ali Riza Ulqinaku ................................................. 268
Haziz Lila ....................................................................... 271
Hoxh Muglica .............................................................. 272
Hoxh Voka ................................................................... 273
Kadri Lutfulla Prishtina ................................................. 276
Vildan Faik Dibra ......................................................... 278


8
Hoxh Hasan Vogli ....................................................... 280
Haxhi Ali Elbasanit ....................................................... 282
Qamil Bala ..................................................................... 284
Mehmet Akif Ersoj ........................................................ 286
Haxhi Vehbi Dibra (Agolli) ........................................... 288
Sali Niazi Dede .............................................................. 291
Mulla Hasan Masurica ................................................. 292
Ismail Ndroqi ................................................................ 294
Hafiz Ymer Shemsiu ...................................................... 297
Arif Shala ...................................................................... 300
Baba Ali Tomorri .......................................................... 301
Maruf Al-Arnauti ......................................................... 302
Mulla Idriz Gjilani ........................................................ 306
Hafiz Ibrahim Dalliut .................................................... 309
Haxhi Hafiz Ismet Dibra ................................................ 312
Abdulhaqim Hiqmet Dogani .......................................... 314
Hafiz Ali Kora .............................................................. 317

Albanian Islamic cultures personalities during the second
half of the 20
th
century ....................................................... 320

Sadik Bega ...................................................................... 320
Ferid Vokopola ............................................................... 322
Haxhi Hafiz Mahmut Dashi ......................................... 324
Osman Muderrizi ........................................................... 326
Hafiz Ali Kraja .............................................................. 328
Esat Myftia ..................................................................... 329
Mulla Rexhepi ................................................................ 331
Haki Sharofi .................................................................. 333
Vexhi Buharaja ............................................................. 335


9
Sali Efendi Myftia. ......................................................... 338
Hamid Gjylbegaj ............................................................ 342
Binaze Kacabaci Dauti ................................................ 342
Mulla Ismaili ................................................................. 343
Vejsel Xheladin Guta ................................................... 345
Mulla Zek Brdyna ...................................................... 347
Hasan Efendi Nahi ........................................................ 350
Haxhi Rashid Efendi Osmani ....................................... 352
Mulla Hysen Latifi ......................................................... 353
Shuajb Muharrem Arnauti ............................................ 355
Nasrud-Din Albani (Shqiptari) ...................................... 358
Abdul-Kadr Arnauti ...................................................... 362
Haxhi Vehbi Sulejman Gavoi ...................................... 364
Hilmi Maliqi (Sheh Mala) .............................................. 366
Hafiz Sabri Koi ............................................................. 369
Imam Vehbi Ismaili ........................................................ 373
Sherif Ahmeti.................................................................. 376

HOXHALLARE (IMAMS) AND LECTURERS, WHO
SUFFERED FROM THE SERB
IMPRISONMENT................................ ................................378
Ramadan Govori (Mulla Rama).............................. .. ....378
H.Hajdar Ef. Jashari................................ . .....................379
Sadri Prestreshi........................... .. .................................380
H. Hfz. Jakup Dugagjini.......................... . .....................381

NOTES. ............................................................................... ..382
SOURCES AND LITERATURE................ ..... ...................390



10
Foreword

The study on subject The Developmet of the
Islamic Culture Among Albanians During the 20th
Century spans over the entirety of Albanian territories as
well as the diaspora, enhancing in this way the knowledge
of the Albanian Islamic World. From the temporal
viewpoint the study is concerned with this century. But,
for the sake of continuity and in order to offer the readers
some introductory notes, it includes also a retrospecitive
overview, without pretending that the latter is exhaustive.
The study is the result of many years of intensive
efforts and commitment in consulting not only the
archives and libraries of the Republic of Albania, but also
those of the Islamic schools in Prishtina and Gjakova in
the Republic of Kosova, as well as the Ishak Beu
library of the Islamic school of Skopje, and the Islamic
Community of Podgorica in the Republic of Montenegro.
Through various connections it has been possible to utilize
also the publications of the Albanian Islamic center of
Michigan, and those of New Jersey and New York in the
United States of Amerika.
With the aim of conducting a comprehensiv study to
the fullest extend possible, attention has been given to the


11
activity of other centres of the Albanian Diaspora, like
those of Toronto (Canada), Brusels (Belgium) etc., which
have published considerably, though no full studies on the
topic of this paper, as well as to publications in Albanian
of varios Eastern countries.
The bibliography on the subject of this study is
relatively rich. It includes books, monographs, collections
of studies etc., which have treated among others, questions
or aspect of the Islamic culture in general, and the
Albanian Islamic culture in particular. In this context,
mention deserve publications of scholars such as
Muhamed Pirraku, Dr. Haki Kasumi, Dr. Jashar
Rexhepagiqi etc., of theologists and researchers like Hfs.
Ibrahim Dalliu, Hfs. Ali Kora, Father Ali Tomori, Ilo
Mitke Qafzesi, Haki Sharofi, Sherif Ahmeti, Vehbi
Ismaili, Vexhi Demiraj, etc.. At the same time, there are
foreign authors that have touched upon the Islamic
religious matters in the Albanian territories as Dr. Branko
Babiq, Bozhina Ivanoviq, Roberto Marozzo della Rocca,
Edwin E. Jasques etc..
Besides a speech or two in Albanian at international
scholarly gatherings or an article appearing in a magazine,
to the present, there is no study as such or monograph
dealing with Albanian Islamic culture directly.


12
In the Republic of Albania, after the Second
World War, the various religions have been subject of
several publications, though all adhering to the anti
religious policy of the time, such as Scientifik Atheism,
published by the University of Tirana in 1986, Charges
on Religion, published by the Higher Pedagogical
Institute of Shkodra, What Is Religion, The People
Overrule Religion, etc.. In all these works prevails the
idea of the denigration of religion, denial of the religious
culture, to the extent that it is even presented as
anticulture; its mission: to leave the people in darkness
and ignorance, to legitimate the rule of the rich classes
1

etc..
Neither do scholarly papers such as the article The
Frontal Attack Agains Religion in the 60s
2
, which
distinguishes for its rich factual material and an overall
realistic historical overview, escape the politicisation and
other handicaping features of the period.
The study has proceeded on the basis of the
collection, selection, classification and arrangiment of the
body of material factes gathered from the archives and
libraries within the country and abroad.

1
Scientific Atheism, Tirana, 1986, p. 4.
2
Historical Studies, No.2, 1981.


13
The material has been arrangend according to the
following topics: The anti - religious policy and its
consequences, Islamic theological and cultural
institutions, pubulications, and the distinguished
personalitets of the Islamic culture.
Reliance on the analytic and synthetic approah, hand
in hand with the comparative study, has enabled the
evidencing of new cultural phenomena, unknow or
misinterpreted as a consequence of the politicization of
historical events and cultural processes. This approach has
made it possible to consider the development of the
Islamic culture as part and parcel of the overall cultural,
ethical and social developmet of the Albanian people.
The role of the Islamic theological and cultural
institutions in Albania, and the flux of the Islamic media,
are considered in the framework of inter - confessional
understanding (a characteristic of our country) aiming at
an allnation harmony. Atthe same time they are conceived
in the spirit of repudiation of atheistic ideas, as well as anti
religious and communist policies.
The study reserves special attention to the
contemplation of the role played by the Islamic centres of
the Albanian diaspora in the consolidation of the national
consciousness.


14
For study purposes the research on Islamicm
culture among Albanians, as part of the overall Albanian
culture, has been construed in four planes, reflecting both
in general and particular its development and issues at
stake, namely: The anti religious polycy and its
consequences on the Islamic culture. These are the main
chapters of this monograph.
The first chapter offers a general view of the
survival of the Islamic doctrin and the role it played in dhe
preservation of the national identity. Here emphasis is
given to the anti religious policies and their consequences
on the Islamic culture, beginning at the start of the century
up to the events of the recent years, after the religious
revival in the country.
The sekond chapter is conceerend with the Islamic
education. The first section is dedicated to the first level
education in the Albanian territories, dealing with its
network, structure and organization. Reference is found in
the archives of Kosova, Macedonia and Montenegro,
though not of the schools of Cameria, were according to
oral evidence, the network was very powerfully built.
The chapter continues with a description of the
secondary education, the distribution of schools in
Albanian territories, their historical evolution and the
syllabuses.


15
Mention is made of the texts used, with an attemt
to analyze also their content. The material facts on this
level of education is greater. The material facts, on this
level of education is greater. The evulution of the latter
has had its ebb and flow., determined in the first place by
historical turning points. Centrainly, the Islamic secondary
schools of the last years find a wider reflection, because
the information at disposal is greater. Inorder to give e
clearer idea about their structure, organisation and role,
the study dwells also on their rules and statutes. The
diferences between these schools have necessitated in
certain cases separate analysis of those in Kosova,
Macedonia, etc..
A separate section of the second chapter deals with
the higher Islamic education. Its features come into
evidence through the description of the higher school of
Islamic education in Prishtina. Elements of higher
education were also compriset in the syllabus of the
General Islamic school of Tirana.
The third chapter considers ectensively the Islamic
poblications and pres in the Albanien territories and
diaspora. The work has been laborious, because the
Albanien diaspora is scattered in five continents: Europe,
Amerika, Asia, Australia and Africa. To facilitate the
study, it was considered useful to group the religious


16
publications in Albanien, on the basis of their
physiognomy under: periodicals, text books for learning
the Muslim faith, transtlations of the Holy Quran in
Albanian, Mevluds etc., making thus for the first time a
complete classification of such works.
For the first time this paper offers full analyses of
periodicals. They have been very difficult to get hold of
becaus the majority are completely unknown to the
Albanien public, as for instance Our Endeavour which
comes out in New Jersey, The Light of Lahore (India)
etc..
An important section of this chapter is tacen by the
translations in Albanian of extractes from Tefsir
(interpretation of Quran), besides those of Hadiths.
During the research of transtatlions of Quran we have
come across manuscripts by Albanian theologists or
groups of Albaniantheologists who were well acquainted
with the religious terminology and the exact
corresponding terms in Albanian. Here are included also
the mevluds, which besides their significance as part of
the religious literature, have a special linguistic value, as
they are writtenby authors from diferent regions of
Albania, as Shkodra, Ulqini, Kora, Kosova, Tetova, as
well as from the Albanians of the diaspora etc..


17
The fourth chapters dwells on the personalitets of
the Islamic culture, and their contributs to the national
question. These are distinguished clericts as Hfs. Ismet
Dibra, Hadji Vehbi Dibra, Ismail Ndroqi etc., writers and
publicists as Hfs. Ali Korca, Sadik Bega; distinguished
scholars of the Orient such as Vexhi Buharaja: spiritual
and military leaders as Mulla Idriz Gjilani, mystics and
philosophers as Ferit Vokopola, Father Ali Tomori,
inovative muezines as Mullah Hasan Masurica. Among
them there are personalities who in their powerful writings
forewarned of the communist danger three quarters of a
century in advance. Well-known are the pamphlets of Hfs.
Ali Tarja, Hfs. Ali Kora, etc..
Female personalities are also mentioned as that of H.
Hanmit. The number of the notables in total is fifty five,
with an activity spans the beginning of the 20th century to
the present.
The study includes references to the literature found
in different libraries and archives.
Here I have to acknowledge a debt of gratitude, in
the first place, to the Institute of Histori at the Academy
of Sciences of the Republic of Albania, for the assistance
in consulting the archive documents. My thanks go also to
the Direktorate of State Arhives of the Republic of
Albania, as well as to the archives of the schools in


18
Prishtina, Skopje, Podgorica, and of Shkodra, for the
readiness in putting at my disposal important documents
relevant to my topic.
Without pretending to present you with an
exhaustive study that leaves little room for further
investigation on the topic, I trust that this paper is of
service to my country and the Islamic culture, the latter an
indivisible part of our national heritage.






















19
CHAPTER I


THE ANTIRELIGIOUS POLICY AND
ITS CONSEQUENCES ON THE
ISLAMIC CULTURE DURING THE
20
th
CENTURY

The 20-th century marks an important turning
point in all the aspects of the Albanian culture in general
and the Islamic one in particular. Having inherited for
more than 5 centuries an oriental culture, it was now faced
by new obstacles and developments. It was during this
time that the ideas of Hasan Tahsini, Ymer Prizreni,
Abdyl Frasheri, Sami Frasheri and Rejep Demit of the
importance of looking upon certain interests from e new
stand point were once more seen as actual.
The fall of Islamic institution of Khaliphat after 13
centuries left the Albanian people without a central
spiritual guidance. Because of this fact after the
declaration of independence and the founding of the
Albanian State, the Islamic religious organizations
together with Islamic educational institutions were faced
with urgent and difficult challenges regarding the
preservation of their doctrine and national identity. On the


20
same lines the bektashi claimed their independence
from Turkey. Meanwhile the Sunni congregation, which
had interrupted its relations with Istanbul since 1921,
organized its first congress in 1923 and elected its mufti
with his residence in Tirana, together with the High
Council of Shariah. The charter of this council which was
published in 1925 says that:" The head of the High
Council of Shariah represents the Albanian Muslim
congregation and holds the title " The head of the muftis".
During this time, intense Islamic activities were
being held in Albania. For the first time Qur'an was
translated into Albanian. On August 1929 the "Albanian
Muslim Congregation" held its second congress in Tirana.
In this time there were 1048 active mosques in Albania
with a personnel of 1315. A number of Muslim youth was
sent abroad especially in Egypt in order of pursuing an
Islamic education. The High Council of Congregation was
also founded which was composed of four other muftiny
(organizational zones), that of Shkodra, Tirana, Korca and
Gjirokastra. In 1929 the Bektashi held their third congress
in Korca in which they claimed their spiritual
independence and autonomy from the Albanian Muslim
Congregation.
From all mentioned above it is clear that Islam in
Albania inherited qualified forces in the theological aspect
and in the organizational aspect as well (muftis, kadis,
governors, politicians). These people were closely related


21
to the ideas of National freedom and independence.
Although the religious education was practiced in
Albania, it still lacked a proper organizational structure.
The religious schools (the medreses) were limited in
number. In the beginning of 20-th century in Albania
started the organization of a religious secondary
education. With the same tempo this kind of education
was further spread in some of Kosova's Islamic centers
and Skopie. Meanwhile in Cameria as we will see later on
this kind of education was entirely prohibited. Despite this
fact the Albanian people preserved with jealousy the
Islamic religion and practiced regularly the religion rites.
The beliefs, concepts and rules were inherited by the later
generations even in silence. In silence a war against
atheism, which started to spread in Albania especially
within the framework of the transmission of communist
ideas, also took place.








22
THE STAND OF FOREIGN
POLICIES REGARDING THE
ALBANIAN CAUSE


At the beginning of 20-th century when the
Osmanli Empire was counting the last days of its rule over
Balkans peninsula, the national awareness among
Albanians was at the highest peak. The new situation
required from the Muslims the reappearance of those
Qura'nic points which evoked the love for the fatherland.
These Qur'anic points together with various hadiths served
to create a barricade against territorial pretensions of
Greeks in south, Slavs in north and Italian's pretensions on
a part of Albanian's coast. The policy of neighbor states
imposed a danger to all Albanian population (especially to
Muslim population that was the biggest in number)
starting from Kosova to Presheva, Bujanovc, Medjeve,
Montenegro (Ulqin, Tivar etc) and to ex-Yugoslav
republic of Macedonia (Dibra, Tetova, Kercova, Gostivar,
Kumanove etc) without excluding Cameria and Presheva.
The Muslim Albanian population being the object
of greed and interests of these states risked losing its
territories its nationality together with its religion.
The European diplomacy in an unjust way


23
considered the Muslim Albanian population as a
Turkish population and its territories as gifts for satisfying
the neighbor countries. In this way on the decision making
tables of this diplomacy the rights of Albanian population
after every lost battle by Turkey remained unconsidered.
This fact led to various movements from the part of
Albanians aiming the protection of their territories as
legitimate descendants. These movements united in the
front of war Muslims and Christians alike. "Albanians,
being these Muslims or Catholics, can't and must not be
subdued to the yoke of any Slavic state...".


FORCED CONVERTION

Massive massacres applied toward inhabitants of
Ulqin, Tivar, Kosova, Dibra, Cameria etc helped in the
process of uniting the Albanian Muslims with their
compatriot Catholic and Orthodox brothers with whom
they shared common interests such as territory, blood and
language.
The anti-Albanian stand of Serbian government was
clearly shown on the instructions given to Serbian
counsels from the Serbian foreign affairs ministry in


24
which the necessity of intervention from the Serbian
missionaries to the Turkish authorities regarding the total
disarmament of Albanians is highly stressed. 6
The establishment of military administration aimed
at the security of Serb-Montenegrin state and also at the
massive ethnic-cleansing of the Albanians from their
native territories by the use of force and various
massacres.
The press of that time reported that in Ponoshec of
Reke in Gjakova the Montenegrin troops beheaded and
killed 165 people among whom there were women and
children. After finishing up this bestiality the troops
"forced the remaining families to go out of the borders".
The Serb-Montenegrin invaders used the most
barbaric methods in order to create a frustrating
environment for Albanian population by forced change of
the names of the people, the names of the areas they lived
and their religions.
Part of invading troops besides the soldiers were
also civil servants, chetniks, orthodox clerics etc. All
these groups by the use of terror "forced the population of
Peja and Gjakova to convert to Orthodoxy and Slavs".
According to the data taken from archives on 10 march
1913, 68 Albanian families belonging to Islamic faith
converted to Orthodoxy in Lugu i Boramit. Meanwhile in
the villages of Peja district such as Breste, Novoselle,
Trebovic, Carrabreg, Dredhez, Drenoc, Llogan, Carrabreg,


25
Leskan, Petriq, Zojmove, Prelep, Jabllance, Krusheve,
Imiq, Strelle, Raushiq, Gllogjan and Kritice all the
Albanian Muslim population converted to orthodoxy.
Albanian families, especially male members, were
forced to convert their names by orthodox priests or by
"godfathers appointed by Montenegrin army who
organized religious ceremonies for this purpose. This
general baptism of Albanian population touched mainly
the areas of Plave, Guci and other zones as wellDuring
this conversion process the name Ushkini changed to
Vukashin,Rama to Rade,Selimi to Sime,Tahiri to
Tihomir,Ramadani to Radivoj,Sadiku to Dika,Bajrami to
Bllagoj,Shefqet to Shqepan,Milaimi to Millorad etc.11
This act was also mentioned in the songs of podgorit.12
After the Balkan war the Muslim Albanian population
which remained under
Serb-Montenegrin and Greek rule was deprived
from further organization of their religious education and
their religious-cultural institutions. Notable figures of
Albanian Islamic culture such as well - known imams,
scholars from Cameria, Kosova, Dibra etc. were forced to
migrate or become prone of inhuman persecution, killing,
imprisonment, raids, discrimination etc. Another part of
them was forced to convert.
The Montenegrin terrorism directed toward
Albanian population in Dukagjin and especially the acts of
violence toward the population of Lugut te Boramit that


26
aimed the conversion was nothing else but another
effort for the realization of Nacertania of Grashanit the
purpose of which was the denationalization of Albanians
and the colonization of Kosova. This act as the crimes
unseen before of Sav Bostore in the region of Dukagjin
attracted the attention of the international circles. The
Austro-Hungarian together with Italian and Turkish press
paid a great deal of attention to the Montenegrin violent
acts in Dukagjin and to the resistance of Albanians done in
order not to change their religion. The conversion from
Islam to Slav Orthodoxy implied the total Slavization of
Albanians.
Faced with international pressure, the king of Montenegro,
Nikolla Petranovic, accepted that all the arsenal used for
the massive conversion of the Albanian Muslim
population to orthodoxy was ordered by him with the aim
of the general expulsion of albanians from the lands
occupied by Serbo-Montenegrins and promised that he
will order "the interruption of the forced conversion of
Albanians to orthodoxy". He also promised that " those
who are already converted to Orthodoxy will be allowed
to convert again to their previous religion".
Concerning this case, the Austrian vice-consul in
Prizren wrote that " an ugly adventure of Slavs for the
denationalization of Albanians by the means of expulsion
from their forefather's land was finally stopped".
15

As the result of the conversion process population of


27
villages of Ciga and Brestrovikut (nearby Peja and
Roshaje) although Albanian originally, it is known as a
Serb-orthodox population.
16

Although the cases of violence affected Albanians
of all ages and genders at the end of the 19-th century and
the beginning of the 20-th century they still didn't success
to break the Albanians barricades. The Albanian
resistance was also reflected in the folk songs:

Krisi pushka e dajaku
Rruget e shehrit I mbuloj gjaku
Sali Bajraktari u bertet
Ou, bini vllazen n'shahadet
Edhe nji gisht cone perpjete
Ne c'do fshat burrat jane besaute
Me u ngri e me u coptue
E kurre fene mos me e ndrrue.

In the Serbian-Montenegrin annals it's mentioned
that "there were Albanians who after being baptized ran
toward a river and rubbed the parts of their bodies which
were touched by the Baptists. In the absence of water they
rubbed their body parts by using sand so harshly that
blood came out of their bodies". 17



28

THE EXPROPRIATION OF
ALBANIAN LANDS
The beginning of 20-th century found the
Albanians in a total backwardness. The Epilogue of the
secret tractate of London (1919) together with that of the
tractate of the Versailles (1919) deepened the Albanian
problems. "The Serbian, Montenegrin, Bulgarian and the
Greek armies during the Balkan wars (1912-1913) and
First World War (1914-1918), mined 800 Albanian
localities, killed around 350.000 Albanians expelled more
than 500.000 others".
18

A genocide; unseen even in medieval times was
applied to Albanians especially from the Slav-Greek
orthodox churches aiming the forced conversion to
orthodoxy. The researcher Edit Durham concerning this
issue certifies that "the orthodox church with its programs
against the Jews in Russia and its actions in Balkan holds
a record as for as the religious miseries are concerned".
19

There tens of Islamic religious buildings destroyed in the
Muslim Albanian territories in Greece and Yugoslavia.
Another segment of anti Albanian, anti Islamic
policy followed by Greeks and Yugoslavs was the
liquidation of the Islamic properties. With the help of
different methods such as direct massacres and different


29
laws pretending the application of the agrarian reforms,
entire territories belonging to Islamic institutions were
expropriated. Their expropriation started from the year
1919. There exist facts regarding the confiscation of
mosque's properties in the district of Skopie, the
confiscation of properties of Tetova's teqe, muftiny of
Prizren, "confiscation of cemetery lands in Skopie,
Tetova, Kacanik, Kumanova, Presheva etc".
20

These lands in which later on Serbian colons were
settled composed a considerable territory. After 1918
other Muslim Albanians lands were expropriated and
confiscated by Yugoslav's state. These lands were equal to
3/4 of expropriated lands in the so-called "Southern lands"
and reached as for as ten thousand of hectares.
192.000 hectares from all the expropriation lands
were confiscated only in Kosova where "the reform
touched more than 62.000 families which lands were
passed to orthodox Slavs being these locals or colons"
21
.
Both the Belgrade and Athens government in close
collaboration with Greek Orthodox Church organized the
expulsion of the Came Muslim Albanians and confiscated
all their wealth. The Greek army raided everything they
found from the Muslim Albanians. They raided and set in
fire the Albanian houses wherever they found them. The
mosques and Albanian's graves were also destroyed. The
Cam people, together with the other Muslim Albanian
inhabitants in other regions were considered by Greek


30
authorities, as second hand citizens. As such they were
deprived of every human and national right..."
22
.
In this way entire populated centers with ethnic
Muslim Albanians were transformed to centers with a
Greek and Slav dominance (majority). Because of the fact
that Albania of 1913 was limited in all parts by Albanians,
the Belgrade and Athens acted actively by ethnic
cleansing in all the zones near the border with Albania and
near the main crossroads and railways. Only in Rrafsh of
Dukagjin of Fushe-Kosova and in the regional of Skopie
were settled hundreds of Serbian colons in a more than
120.000-hectare land. Till "the November of 1937 in the
so-called "Juzhna Srbija" lands 46.000 colon families
were settled. These families were composed of 5-7
members and were appointed in Albanian lands"
23
. This
action was preceded by the pragmatic document of
Dr.Vaso Cubrilloviq, which was presented on 7 March
1937 in Serbian Cultural Club in Belgrade. This document
was concerned with the expulsion of Albanians and in an
analytical way discussed the following points: the
colonization of southern areas, methods expelling,
organization of expulsion in the areas of Dibra, Pollogut te
Poshtem, Pollogut te Siperm, Sharrit, Drenices, Pejes,
Itagut, Vucitern, Stavic, Llap, Graconices, Neradonjes,
Gjakoves, Podgorices, Gores, Podrimjes, Gjilan, Kacanik.




31
District Killed Imprisoned Beaten Burned Raided
Prishtina
& Hapi
4600 3650 350 1340 2490
Vuciterna 2179 2940 215 1463 2431
Ferizaj 1690 3400 190 720 960
Peja 1560 3800 240 714 1970
Prizreni
& Luma
836 2700 120 770 1560
Gjilani 680 2400 220 450 630
Presheva 260 970 85 180 240
Mitrovica 133 1700 30 42 104
Gjakova 68 200 25 56 78
Overall 12346 22160 1635 6125 10515
Table that shows the Serbian oppression over the Albanian
population of Kosova


Analyzing this case Dr. Vaso ubrilloviq25 (ex
minister of Federative government, member of Serbian
Academy of Sciences and Arts and since 1970 director of
the Institute on Balkan studies and correspondent member
of Academy of Science in the ex-Soviet Union) stressed
that from the mentioned districts "those who constitute the
Albanian essence for us actually are (it was the year
1973)* : Peja, Gjakova, Podrimja, Gora (Dragoshi),
Sharri, Podgora, Istoku and Drenica in the north part of
Mali I sharrit. These districts are located nearby the border
with Albania and their population must be expelled. The


32
far form the border districts such as Kaaniku, Gjilani,
Gracanica, Hapi, Vuiternietc, if possibly should be
weakened especially the districts of Kaanik and Hapi.
The other districts must be colonized gradually and
systematically within a decade26.
Vaso ubrilloviq continues in his elaboration on
how should the "settlement of colons in expropriate
districts" take place, what should be "the technique of
colonization", "the financial means" etc. The expenses
according to him should reach the amount of 800 million
Dinars. "The expelled Albanians (says abrilloviq) will
leave not only their land but also their houses and means
of production... During the settlement of new colonies, the
military force must be used whenever possible..." He also
names all these actions as "Military strategy and
economical duties"27.
The strategy of Cabrilloviq and those who
supported him doesnt need to be commented because of
the very fact that clearly shows all by itself the objective
of a total barbarian assimilation of Albanians.
The aim of Muslim Albanian's expulsion from
Yugoslavia was a constant objective of Yugoslavian
government. As a continuation of this policy, in 1938 was
compiled the Turkish-Yugoslavian convent according to
which: "The Muslim Yugoslavian citizens" (article 1) all
together 40000 families (article 3) were forced to go from
their territories in the region of Vardar, Zeta and Morava,


33
to Turkey. Within a period of 6 years starting from July
1939, the emigration of families, periodically every year
from 1 \May till 15 of October would took place. During
the year 1939, 4000 families were planned to be expelled.
During the year 1940, 6000 families. During 1941-7000
families, 1942 - 7000 families, 143 - 8000 families, 1944 -
8000 families28.
In the article number 6 of this convent it is said:
"All the wealth left in the villages by the expelled families
will remain property of the Yugoslavian government...".
The irony shows itself in the article 12 in which it is stated
that these citizens "are changing their citizenship by their
own will". In the successive article is stated that
"Yugoslavian government is willing to transport them free
of charge till the Salonika harbour".
This was discriminative policy toward the
Albanian Muslims, which was also associated with a
Machiavellian demagogy. For its realization the
Yugoslavian government mobilized its entire
propagandistic arsenal together with a budget of 800
million Dinars29. This was a large amount of that time for
Yugoslavia.
"Aiming the depopulation of Cameria from
Albanians, the Greek government in 1923 included even
Albanian Muslim people on the massive exchange of
population with the Turkish government.


34
The remaining part of Albanian Muslims
population was treated as a destructive element. During
the time of bad-famed dictatorship of Mataksai it was
prone of a massive genocide. The crusade against
Albanians was finally directed by general Zerva. The
result was a real tragedy: 2300 killed part of which were
350 women, 18150 persons were expelled and 5350
houses were set on fire. By those methods the existence of
Albanians in ameria was completely vanished, which in
fact constitutes a historical crime.
30

At the end of the Second World War on November
1944, Vaso ubrilloviq presented once more in front of
the highest leaders of AFNLM (Anti-fascist National
liberation movement) the new plan concerning the
problem of minorities in the new Yugoslavia
31
. He held
the opinion that Democratic Federation of Yugoslavia
will find piece and secure development only when it will
be ethnically free.
32
By referring to nazis methods of
massive expulsion he declared that the Third Reich
himself has been following a brutal policy by expelling
millions of people from one place of Europe to another.
Continuing he added: We also have the right to request to
our allies that the case concerning our minorities should
be solved in the same manner, by use of expulsion.
33

We he declared must pay every prize in order to gain
ethnically Boka, Kosova and Metohija by expelling
hundreds of thousands Hungarians and Albanians.


35
Meanwhile in Kosova and Metohija the ethnical
composition must change drastically by propagating that
the army during the war operations should cleans in a
planned manner without remorse the ethnical minorities.
34
This is the source of all the massive massacres on
Albanian population, especially on Albanian Muslims.
Aware of their impossibility of fully realising this
plan because of the Albanian resistance the Yugoslavian
authorities with the help of different methods imposed
great limitations upon Albanian population such as the
prohibition of the development of their culture, economy,
institutions etc. the Muslims villagers remained helpless in
front of the Serbian furry.





THE PERSECUTION OF ISLAMIC
CLERICS AND THE DESTRUCTION OF
ISLAMIC RELIGIOUS INSTITUTIONS





36
A similar phenomenon also happened to the
Muslim ame in the region of Cameria. The Greek and
Slav churches after the failure of their actions for
converting Muslims to orthodox Christianity as a first step
and then later on for denationalising them, as a second
step, started to compromise certain social categories such
as the clerics, land owners and high class in general. On
the same lines the Greek authorities during the years 1919
1921 undertook a barbaric action, which was known by
the people as YRRFI. During this period 182 Albanian
villages were burnt in Kosova. According to Serbian
documents the liquidation of all the ulama, destruction of
all Islamic elementary schools (which was realised) and
the destruction of all holy Islamic monuments were
planned. Yugoslav authorities burnt many books, which
were found in the ulammas houses in Kosova, Skopie,
Tetova, Diber and Sanxhak. The crimes committed
towards Albanian population after the year 1921 unlike
the other crimes before this year had extermination
characteristics. It is even narrated that the child had
sucked for 24 hours the breast of his already dead mother
killed by the first patrol and when the second patrol came
they had kicked, killed and later on thrown him on the
fire
35
.
As a result of Greek Orthodox hate the voice of
Muslim Albanian ame in ameria was extinguished.
Almost no mosque remained undestroyed in ameria.


37
There was no am Islamic cleric at all. The Greeks use
to choose by themselves the Muslim clerics. The am
Muslims were scattered in Albania, Turkey, USA, EGYPT
and in some other Islamic lands as well.
Mentioning the suffering and other miseries of his
compatriots a witness wrote: ameria is languishing
under a foreign occupation which is tormenting
tyrannically the am population
36
. Edit Durhani37 also
described dramatically the genocide applied on am
population. In this way in ameria the religion and the
Islamic culture began to fade because Greek authorities
with the use of different articles and decrees stopped
everything which was connected to Islamic culture and
national consciousness. Islam in Albania faced more than
one enemy at the same time; the communism in Albania,
communism and Orthodox Church in Yugoslavia, the
Greek orthodox church in ameria and the Vorio-Epiriot
policy.
In Yugoslavia silencing the imams and infiltration
in medreses was practised. The history testifies of
different methods used by the authorities aiming the
backwardness of Albanian Muslims. Prohibitions of the
educational, employment and cultural rights were some of
them. The Yugoslavian authorities also tried to transform
the Muslim population into a bunch of ignorant and
fanatics in order to oppress them more easily.



38

The FETHIJE Mosque in Prizren, known as Jumma Mosque
(builded on 1445), The minara of the Mosque was broken on
5.6.1923 and in its place a Christina bell is placed. Nowadays the
mosque is converted into a Slavic Orthodox.




THE FIRST SIGN OF REACTION TO THE
COMMUNIST DANGER




39
Apart from the Slavic chauvinism the Islamic
faith and culture were also faced with the communist
regimes ideology. The religion was one of the many
targets of the communist propaganda, which was
intensified especially during 20s and 30es of the 20
th

century. The communist propaganda made itself present
even in Albania mainly by the translations of communist
literature.
The Islamic clerics headed by the H. Vehbi Dibra
understood this challenge and took certain measures as a
response. Many medreses were reformed, the Muslim
womens participation in the social-cultural life was
approved, the take off the niqab was legitimated, the usage
of fez was permitted and the religious press was
established. The role of Islamic culture, as a connecting
point between west and east was well understood by the
Islamic clerics. These clerics were aware of the Albanian
geographical position and its role in Europe. They were
also aware of the fact that the western progress was not
something to be discarded but at the same time they
denied the negative sides of the progress which composed
a danger to the society at large.
Many representatives of Islamic intellectuals
showed solidarity with the head of the muftis Vehbi Dibra.
One of them was Ibrahim Dalliu. These religious men and
patriots at the same time taught the population the love
and the sacrifice for the nation. The patriotism (said I.


40
Dalliu) is a scared word that includes the essence of all
human and national virtues. Thats why the fortunate who
is called by the name Patriot is distinguished and
praised by many
38
. But it should also be mentioned that a
good part of the Islamic clerics who were not
intellectually prepared didnt succeed in their
confrontation with the communist offensive. The
anticommunist materials published by Ali Kora and Ali
Tarja although interesting were not at the level of an well-
argued scientific proof. In Zani I Nalte the articles of
this category were being published less and less. The
connections with other Islamic countries such as Egypt,
Pakistan, Syria etc were not elevated and intensified, as
the time required. But an important fact is that different
works such as Tesfiri I Kuranit(The tefsir of Quran)
by Ibrahim Dalliu played an important role in the
development of Albanian language and Islamic culture
especially in Kosova.
By the year 1934 Ali Kraja had published his
monograph A duhet feja (Is the religion needed?)
39
. On
the chapter Islamizmi dhe Ateizmi(Islam and atheism)
of this material the author from a theological theoretical
point of view debates with the atheism propagandised by
the communists. Among other things he also writes:
Every Muslim, first of all believes that the globe is the
work of only one Creator.


41
The occupation of Albania by the fascist Italy
was a chance for the communists to propagate their anti
religious views within the framework of the anti fascist
war. The attractive promises by one side and the poverty
and ignorance on the other together with the important
fact that Communist Party of Albania was leading the war
weakened very much the religion in general and Islam in
particular. In Kosova the situation remained somehow
more different. The Kosovar people preserved their
unshakeable ties with religion.
The communism started to infiltrate in Albania by
the use of a well-organised propaganda and by the use of
foreign literature which denied God and predicted the
unity of all people under a sole regime.
40
A rich literature
came form Comintern, which was obviously controlled by
Soviet Union. The slogans that were part of these
materials were so attractive that arouse the curiosity of the
young people coming from the poor classes. The promises
made about the future, about the classless New World, the
welfare of all, attracted entire masses of youth especially
the apprentices, the workers and some intellectuals. On the
other side the spread of communism found a suitable
terrain because of the fact that there was actually a lack of
religious books and religious preaching.
In the Islamic educational institutions such as
mejtepe (primary schools-translators note) the religious
teachings were still going on but they didnt have the


42
quality required for debating the communist
propaganda. The communists started spreading slogans in
which religion was portrayed as an obstacle for
civilisation, opium for the nations, obstacle for the
national unification etc. In this way the community of
Albanian Islamic Congregation was challenged by certain
problems such as the consolidation of Islamic thinking,
Islamic culture and debate on theoretical issues. All these
served as a resistance to the powerful arsenal of the
communist propaganda.
With the beginning of World War II and with the
occupation of Albanian the Muslims in general put
themselves opposite the invaders.
The Italian invaders made great efforts to attract
the Albanians on their side. They invited many clerics in
Rome, used different symbols (such as sword of Islam),
helped economically, made part of schools curriculum the
religious subjects, etc.
The Muslims of Albania cleverly benefited from
the new conditions created from the start of new war,
especially on the aspect of the changing of borders. They
strengthened their ties with Muslims Albanians of
Macedonian, Kosova, Montenegro and the ameria. Their
collaboration apart from strengthening the ties also helped
on the rise of national consciousness in these regions. A
part of literature in Albanian unknown before by the


43
population of these zones started infiltrating and played
a great role as far as national aspect is concerned.



THE CONFRONTATION WITH
COMMUNISM

In the postwar years, under the strong Slavic-
communism influences a multidimensional war against the
religion took place in Albania by gradually limiting the
religious activities. The Communist Party of Albania
undertook cartain radical measures that aimed at the
establishment of a totalitarian socialist state. Under these
conditions Islamic religion as all the other religions was
weakened gradually and finally prohibited to practice its
beliefs.
In this anti-religious war different methods were
used which later on evolved according to the stages and
steps taken toward the establishment of the communist
regime. On the first years after the liberation, the Albanian
leadership didnt categorically prohibit the practice of
religion and the activity of religious institutions. A similar
precipitate action would have caused the believers
dissatisfaction (75% of them were Muslims), would have


44
increased the number of state enemies and would have
stopped the proper functioning of PKSHs (Communist
party of Albania) plans of constructing a socialist system.
In this way PKSH avoided an aggravation and followed a
moderate policy, which made it clear that the religion was
a private matter, and in no way it must interfere into the
states affairs. On the other side this policy also
considered state as having no interest to interfere into
religious activities.
Adhering to this strategy the PKSH maintained the
same status that was achieved during the kingdoms
period (1929) according to which the religion was
separated by the state. The state legitimately
acknowledges the existence and status of religious
communities together with their subventions.
In this situation the Islamic community since the
first post-war year made efforts for repairing the damages
of Islamic institutions and buildings. It also restarted the
organisation of religious activities. As the first step, a
temporal council was formed to shape a new status, which
was later approved in the 3
rd
congress of Muslim believers
on May 1945.
41

This status confirmed the social composition of the
community, which was composed of all the Muslims of
Albania and also defined the leading organs. The highest
organ was the General Council, which was composed of
four leading-muftis and one representative, from every


45
prefecture. Measures were also taken for a proper
functioning of the mosques and for the practice of
religious ceremonies. Although in difficult material
conditions with the generous help of the believers was
made possible within a short time the restoration of
religious buildings.
While the Islamic congregation and the believers
were making efforts practising the religion, the newly
institutionalised state permitted at the same time the
religious activities and the anti religious propaganda.
Every citizen and every governmental organisation
according to beliefs was free to propagate the atheist
teachings. Apart from the separation of religion from the
state the religion was also separated even from schools.
In this way at the beginning the religion was free
to act but not against states laws. These ideas were
reflected in the first constitution of RPSH (Peoples
republic of Albania) in the 18
th
article of which is stated
that the freedom of belief and religion is guaranteed to all
citizens
42
. At the same time this constitution forbade the
use of religion for political purposes and the formation of
political-religious organizations
43
. The Islamic
Congregation as the other congregations was free to
practice its religious ceremonies but only within the limits
of the law.
By considering the legislative acts as insufficient
the communist leadership undertook several other


46
measures which limited further the religious activities.
On these lines a great deal of attention was paid to the
weakening of the economic bases of religion. Within the
framework of economical transformations in general and
of the means of production in particular the religion was
attacked by the so-called Agrarian reform. By the use of
this reform the state expropriated 3163 hectares of land
and 61000 olive trees belonging to Islamic institutions
44
.
The agrarian reform together with other
economical measures limited highly the economic base of
Islam. Another attack of the religious economy was the
process of co-operatives of the means of production in the
agricultural field, which stared in 1949. During this
process in the name of unification entire hectares of land
were confiscated from religious institutions or were
exchanged with non-productive lands.
The measures taken by state for weakening the
religion were opposing the constitutional rights. On 26
th

November a new law was issued regarding religious
communities. It legitimated the state intervention and
placed the religion under states control. This goal can be
easily distinguished in the content of rapport of its
approval in which its stated that the principle of non
interference in religious matters should be interpreted that
religion exists separately from the state or as a state
within state
45
.


47
The state interference in the religious matters is
also shown in the content of several articles of law. The
article 12 dictated on religious institutions the atheistic
education and on the believers the love for the party while
the religious literature and preaching was under the states
control. Besides this in the name of the creation of a
religion with national foundations the state prohibited the
relationships with the religious institutions across the
borders. These kinds of relationships could only take place
by the state permission.
It was also forbidden the formation of new
religious orders, foundations, institutions, the centre of
which were not inside Albanian borders. The law gave the
absolute right to decide upon the heads of religious
congregation to the government. If anyone of them
(religious representatives) did not fulfil the political
criteria the government could dismiss him. In difference
with the precedent law the former one was somehow
evasive concerning the issue of religious subventions. In it
was only mentioned that the state may help the religion
.

This law started a new phase as far as the
relationship between state and religion was concerned.
The competence for its practice was given to the so-called
The Committee of religious matters. This committee
from a co-ordinating organ gradually was transformed to a
dictatorial organ by deciding and dictating the religion
activities. The content of this law was quickly made clear


48
to the public by the government. The government
requested the religious congregations to review their status
regarding their budget by the pretext that the law makes
clear the favourable policy of state toward religion
communities, so a rigorous binding is excepted
47
.
The Albanian government was very careful
selecting the clerics according to their political criteria (of
course following the communist guidelines-R.Z). This is
also reflected in the official documentation in which it is
mentioned the instruction of infiltrating trusted people into
religious institutions. For achieving this purpose a
considerable number of state officials and party members
use to take part actively in the election processes of
religious organs.
Another method used by the communist party in
Albania was the limitation of religious activities of
religious personnel and institutions. In one of the party
meeting held on 1951 it was openly said that the extension
of the religious activities opposed the policy of the party
by increasing the influence of religious dogma on people
and by fading the partys authority.
Apart from the legislation of new measures on
political and economical aspects and on limitation of the
religious influence on the social aspect the communist
party organised a continuous atheistic campaign.
Although there were few orientations calling for
prudence toward the believers (especially the Muslims) all


49
the mass media, schools, other governmental
institutions, social organisations etc, openly confronted the
religious ideology. These confrontations aimed the
weakening of religion and prohibition of religious
literature and culture especially the Muslim one. For this
reason the communist leadership on June 1956 in a letter
directed to all regional committees of PKSH after
mentioning the fact that in Albanian were still present the
religious ceremonies which were an obstacle to the
development , oriented that the job for the interruption of
religious ceremonies should to be transformed to
administrative measures.
48

This according to the letter would be achieved by
great compliance efforts.
At a time when the religious institutions continued
their work for a greater influence of religion on the people,
the communist paid great attention to the education of new
generation with atheistic ideologies. The school played a
great role in this aspect. Measures were undertaken
regarding the textbooks in order to diminish any religious
worldview in them
49
. All the cultural institutions were
instructed to interconnect the atheistic propaganda with
everyday life. Within this framework a great deal of
attention was paid to the lecturers, discourses scientific
films and all the experiments related to scientific
conclusions. The main targets of these efforts were the
villages where the religious influence was greater and the


50
number of believers was bigger. The activists from the
cities cultural centres became the propagators of atheistic
message in the villages.
On 50
iest
within the framework of the war against
the religion a special attention was paid to the measures
taken by the communist state such as the prohibition of the
formation of political-religious organisations, religious
literature limitation and later on the prohibition of
graduating clerics. The communist leadership after
analysing the steps followed till this period in its efforts to
outlaw the religion called for a massive attack against it.
At the end of 1965 and during 1966 many
youngsters incited by the central and local organisations
waged war on religious buildings. On 14
th
May 1966 the
mosque of Xhibrake village (Belesh, Elbasan) was closed
by the youth organisation. One day later the mosque of
Myngan village in Cerrik was also closed by the youth
organisation. The population of Kongresi I Permeteit
quarter in Shkodra in its meeting on 5
th
June 1966, which
was initiated by the communist gave the opinion to close
the mosque and transform its territory into a sport
ground
50
. On 17
th
August same communist members of
agricultural co-operative of Shnkoll in the name of the
villages notified the parson of the Breg Mates parish that
the people didnt want anymore the ceremony therefore
the bishop is notified not to came to perform the usually


51
ceremonies. During the year 1966 other religious
buildings were closed in many districts by the youth.
Under the pressure of the Partys manipulations
the general Council of Bektashi Congregation closed a
number of teqes in Kolonja, Elbasan, Berat and
Gjirokaster
51
. This was ordered by governmental verdict
with the justification that these teqes were not frequented.
On the other side the organs of localities by
following career goals made a number of proposal to the
high organs of the government on how to legislate non-
religious decrees. All these proposals were argued
according to the new conditions created by the economic
and cultural achievements.
The Executive Committee of the Peoples Council
of Shkodra in the name of the populations request
proposed to the Council of Ministers the need for certain
changes in the status of Catholic Church of Albania
52
. At
the same time it was proposed that the religious
institutions should take the approval of executive
committees of Peoples councils in the districts for a
number of important matters in their activities. Also based
on the orientations of the communist leadership,
considering the changes in ideological aspects it was
proposed to the Council of Ministers that changes should
be made on the law number 743 date 16.2.1949 Mbi
komunitetet fetare (On the religions Congregations)
53
,
approved by the Parliament; on the law number 773 date


52
16.1.1950 because in the preceding decrees certain
articles were obsolete and needed to be changed
54
.
During the half of the 60-ties certain measures
(although partial) were undertaken which limited the
religions activities. These measures included shortage of
Religions congregational organs in centre and in the
districts as well.
The medrese was closed following the
orders and a great number of religious books were
accumulated. At the same time the budget of religious
congregations was highly reduced. The budget of Islamic
Community was reduced from 120 million leke to
2.800000 leke
55
.
All the anti-religious measures taken until the half
of 60-ies and the youth actions during 1966 encouraged
the
Albanian leadership to shift into another phase which
meant an open massive war against religion. This
tendentious war
Was part of the orientations given by PPSH (Labour Party
of Albania) aiming at the entire politicisation of life. It
was also a product of Chinese Cultural Revolution.



53
Mosque of e Biakizades (Xhamia of Aga) built on 1660/70
Elbasan. Destroyed by the communist regime on 1970




THE STATE AND ITS WAR AGAINST
THE RELIGION


The fifth congress of PPSH (Albanian Labour Party) held
on November 1966, considered the war against religious
ideology as an important aspect of the class struggle.
According to the communist leadership "the construction
of socialism and its total victory could not be guaranteed





Kiel f.96


54
with the presence of religions worldview and its
regressive costums"56. On these conditions the PPSH
waged an open war against religion. This war which was
considered a necessity was to be carried on not only by the
party but by the people as well.
The involvement in the anti-religious war had
already started among people especially youth and had
touched the village as well as the city. Parts of this war
were direct actions. Although there is no document to
prove that the communist leadership gave the orientation
for the war, still some links can be found. Documents
connected to 5th congress of PPSH and a letter of PPSH
written on 27 February 1967 and directed to the Party's
committees on districts "Mbi luften kunder fese,
paragjykimeve dhe zakoneve fetare(On the anti-religious
war and religious beliefs) are of interest on this matter. In
this document orientations were given for "a quick and
concise war against religion and its regressive rites"57
This open war against the religion occurred in
different main directions. It was directed toward the
religions buildings and material base. The objective of this
war was the liquidation of the official functioning of the
clerics. Another orientation was the battle against the
dogmas, rites and ceremonies that composed the essence
of religion. The war was a directed at the beginning
toward the sanctuaries and their material base.58 Few
mosques and churches were closed at the first step but


55
later on the manipulated youth closed all of them. The
youth movement has a reason behind.


Durresis mosque, before its destruction



The youth in general especially the educated youth was
less influenced by the religious ideology because of the
environment it was raised. The atheistic ideology that was
taught in schools together with the anti-religious
propaganda influenced the youth indifference towards
religion.






foto - kartoline


56
Another fact is the characteristics of the young
age such as the great initiative spirit, the easiness of
manipulation, the energy etc.
Within the framework of the heretic movement the
youth of Durresi were distinguished by actions organised
against the material base of religion. After the actions of
Durresi youth, the youth of other parts of the Albanian
were also encouraged to do so. By the use of wall-posters
put on schools or factories the religious students were
highly criticised. This method was also used in quarters
and villages as well.
All the youth actions were strongly incited by the
Party's organisations, committees and social organisations.
The Party's committees widely practised the sending of
educated youngsters in quarters and villages. The
youngsters who were originally from the field areas but
worked in mountainous areas were also used for spreading
the atheistic propaganda
59
.



57

A Signiture, upon
the Helevti Teke,
in Berat, made from
the governor of
Berat, Kurt Ahmed
Pasha, 1781 / 82.







Encouraged by the first moves the Partys
committees in the districts and the Partys organisations
re-dimensioned their work for the liquidation of religion.
Apart from the closing sanctuaries they undertook certain
actions for the total destruction of religions material base.
Parts of religious material possession were old Islamic
manuscripts, crosses, icons, Qurans, religious literature
etc, which were found on the sanctuaries or in different
houses.
As the result of these actions within few months
the movement also touched the religious institutions.
Except few mosques or churches with architectural and
historical values all the other churches, mosques, teqes,
tyrbe and waqfs were closed. The number reached 2035,
740 of which were mosques.



58
Although the sanctuaries were closed and used
for economical or sociological-cultural purposes their look
still imposed a danger for the authorities. The look of the
sanctuaries that remained the same reminded in a way or
another the believers about the religion. This fact caused
the reaction of the authorities, which undertook certain
measures. In the name of the infrastructure plans the state
ordered the destruction of religious buildings and the
construction of new buildings instead of them. Many other
were destroyed by the pretext of the risk of falling down
or lack of architectural values. Others were used for
different purposes such as cinemas, cultural houses,
gymnasiums etc.
In this aspect by the will of the base it was
requested to the Ministry of Culture and Education to re-
examine the criteria of the big number of mosques and
churches without any historical value
60




Mirahorit Mosque (Iljas Beuts Mosque) Kor 1495/96



59




THE CONFISCATION OF THE
RELIGIOUS PROPERTIES

Not only the institutions but even their property as
well was touched by the anti-religious movement.
According to the decree issued by the parliaments
presidium with number 4263 of the 11
th
April 1967, the
immovable properties became the disposition of the
executive committees in districts or are given to
agricultural co-operatives without a recompense.
61





Kiel f.131



60
The archives and accounts of all religious
institutions, which in March of 1967 contained 1929307
lek, became the disposition of executive committees of
the districts and were used for sociological-cultural needs
or for co-operatives needs.
62
The agricultural co-
operatives profited also by the great number of cattle,
vineyards, olives, gardens etc, which were previously
under the possession of religious institutions.
Other kinds of property, which became the states
possession, were the mills and storage houses with all
their equipment. At the same time the state interrupted its
annually subventions regarding the wages and pensions of
a good part of clerics
63
.
Apart from the liquidation of sanctuaries and their
properties the war was also directed toward the Quranic
norms, ceremonies, rites and religious practices. This was
the most expanded and deep heresy, which was extended
even inside the family institution. This heresy directly
attacked the religious worldviews, rites and customs that
were already part of everyday life of people. It certified
the fact that the ruling party was decided to cut the roots
of religion and its connections to the population.
In the radicalisation process of this war the
communist leadership estimated the fact that the Islam and
its culture were not established in an organised and
systematically manner, because of the lack of well-
educated clerics. On these lines the control committee of


61
PPSH in its letter titled On the anti-religious war and
religious beliefs directed to the Partys committees in
districts, oriented that the war must continue intensively
against the religious traditions, its way of life and its
interpretations of phenomenons
64

It was the everyday life, which remained
problematic for the state because of the fact that the
clerics preaching was stronger in this aspect by sharing
peoples joy and sadness.
The heretical movement became more organised as
the time passed. The Partys organisations in the villages
created such instruments as anti-religious activities. The
participants of these activities were mainly youngsters and
educators. They studied as a first step the characteristics of
religious rites in their region on village and the scale of
their influence on people.
The leadership of PPSH had oriented for the usage
of sophisticated methods while being helped by its
servants, the social organisations. The social organisations
were transformed into tribunes in which the religious
worldview and institutions were regularly unmasked.
Under the pressure of manipulators many people
participated in gatherings in which decisions of liquidating
the religious property and rites were made.
According to the content of some of decisions the
war for the liquidation was directed toward the religious
festivals such as Bajram, Ramadan, Paschal day etc. in


62
these gatherings the religious ceremonies used in
everyday life were condemned.
*
Even the geography of
the anti-religious movement was wisely extended
including in this way all the regions, cities and villages.
During this war PPSH called for prudence
estimating the growing number of its adversaries and their
resistance. It recommended With all our organised
propaganda against religious rites, dogmas, institutions
and professional clerics we should be careful not to
involve ourselves in an open war against the lay people
who believe, because there may be among them persons
who are closely connected with the party and are great
patriots but who still preserve their religious beliefs.
66
The religious festivals and ceremonies were
limited within a very short time. From some social
observations results that the small Bayram festival was
celebrated by fewer people on 1967 than the previous
years. During the festival days, schools and works places
were well attended unlike other years.
67

Another dimension of the anti-religious war was
the liquidation of the official functioning of clerics and the
neutralisation of ulammas. This process was carried out
through an intense class struggle. A big number of imams,
priests, dervishes and sheikhs existed in 1967 in al
Albania. Apart from this a good number of mosques and
churches had their advisors the number of who reached
some thousands.


63
The clerics stand toward the movement was
diverse. Some of them being connected to the regime or
tempted by its promises supported the anti-religious war.
Others fearfully silenced although unconvinced of the
necessity of institution closure. This is clearly shown in
the act of the leadership of Muslims and Bektashi clerics
who called all the imams and dervishes to take off their
turbans and fez and to leave their sanctuaries on
authorities hands. If a teqe was closed by the will of the
masses or clerics, the personnel of it automatically
stopped functioning. The clerics were later recompensed
by an amount of money till their further appointment. The
old clerics were recommended to live in almshouse while
others voluntarily became members of agricultural co-
operatives.
68

Obviously there were people who did not approve
the clerics actions. In this situation PPSH (The
Communist Party of Albania) advised not to remain
indifferent toward these positive initiatives of the clerics
but to protect their noble intentions which will be
approved by the majority of the population especially the
youth.
On September of 1967 the religious representatives
being aware of the fact that everything was over, proposed
to the Ministers Council a number of measures to limit
their organs and budgets.
70



64



CLERICS REACTION

Besides the mentioned reactions a part of the
clerics resisted in all the ways to the destructive anti-
religious and anti-cultural movement. In many ways this
category in collaboration with other opponents of the
regime made every effort to damage it. This category of
clerics tried to raise the people in a war against the anti-
religious movement. Their activity with the use of slogans
and different methods aimed to touch almost all the
aspects of PPSH policy and ideology. What remained
from the kulaks in collaboration with the clerics didnt
obey to the directives given by the Party on the anti-
religious framework. The kulaks apart from the open
opposition made efforts to influence other believers as
well. The opposition elements supported the religious
institutions and clerics together with the preservation of
the religious property. The reaction of the clerics toward
the youth and other socialist organisations which wanted
the closing of mosques and churches was at the beginning
expressed by different, complains directed to the
government or the chairman of the Parliament. In these
complains the actions of the youth for the liquidation of
religious institutions were attributed to the central
government
71
.


65

The most widely practised form of war that anti-
regime opponents used against the communist rule was the
distribution of different slogans such as this government
is making a big mistake by attacking the religion. This
is only the beginning but the end will cause the demolition
of the family etc. The religious slogan Lets turn
Albania into a wakf was propagandised by ex-dervishes
in Tropoja
72
. In order to inform the believers they tried to
link the anti-religious actions with the collectivisation,
which was taking place in mountainous regions and the
limitation of the personal gardens of the villagers. The
communists, they said, are destroying the churches and
mosques, are confiscating the land and are annihilating the
religion. Or by destroying our teqe and gardens they are
creating problems for themselves. They also tried to
create an idea that in the communist regime there is a
discrimination of religions, regions etc. In Pogradec and
Fier the demolition of churches before the mosques or the
preservation of a sanctuary as a cultural monument was
commented as a favouritism of a religion over another
73
.
The fact that the demolition or the closing of the
sanctuaries was not an immediate action gave the
opportunity to some clerics to hide a part of religious
literature. Some of the clerics collaborating with regime
opponents propagated the religious message to the people
of different classes and sometimes practised secretly
religion ceremonies
74
. Many clerics tried to teach the


66
believers some rites, which could be practised in their
homes and suggested to them the idea of teaching their
children too. These actions were accompanied by
preaching like Is not necessary to come at the mosque to
be called a believer because the mosque is simply a
gathering place. The believers can pray even in their
homes as long as he believes fully with his heart
75
.
The partys organisations together with the social
organisations acted to unmask the reactionary role of
religion in the political aspect. The fronts organisations
organised gatherings for unmasking a number of clerics.
The fronts organisations of Shkodra publicly denounced
the activity of the imam of Gumenica who according to
them used to go to villagers houses to propagate against
the regime.
The members of Fronts organisation of Tre
heronjte? (Three heroes) quarter criticised and
considered hostile the activity of ex-clerics of this quarter
who was active in the peripheral blocks of the cities since
he wasnt allowed to act in his quarter. According to them
the imam used to meet the villagers in those quarters.
Other clerics who practised the religious rites in their
home were also accused.
76

Apart the above-mentioned methods the most
daring clerics started to organise damaging actions against
the regime.


67
A number of these groups directed by the clerics
were arrested and sentenced by the dictatorship for
agitation and propaganda against the communist state.
It is obvious that even after the accusations and the
destructive actions against the religion, the complete
atheism of population was not expected. Hence the
religious ideology was still alive, the war should be
carried on.

An Islamic Caligraphy Kubelie Mosque (Kapllan Beu), Kavaja
(before its destruction)

After the first actions against the material base of
religion, started a circulation of concept we did our
job, churches and mosques are closed and we drove out
the priest and the imam
77
. The concept that the religion
would be completely destroyed as the time passed was
considered dangerous by the Partys organisations. Or that




Kiel f.142


68
we are fine for the time being and the religious
ideology is not manifested. If we distinguish again this
ideology than we will restart.







THE ANTI-RELIGIOUS WAR CONTINUES

These concepts together with other similar
concepts were considered dangerous from the communist
leadership. According to the communist leadership if these
kind of concepts were not erased from the peoples minds
the anti-religious movement risked to transform from an
well-organised one to a spontaneous one and the atheistic
propaganda risked to extinguish. In this way the religion
and its beliefs would not only never vanish but would
become stronger again. In fact there is something real in
this concern because of the fact that the old ideology
especially the religious worldview cannot vanish
immediately but on the contrary it resist for a long time.
With all the successes reached against the religion
it resulted that the remaining of religion especially those,


69
which were linked to everyday life practices, continued
to resist and to surface here and there in different forms.
Such forms were the religion greetings, congratulations,
condolences, cursing and the phrases of theological
lexicons. Often from the old was transmitted to the youth
the oral religion literature such as tale, short stories,
proverbs etc. Efforts were made for inheriting the
religious practices in births, deaths, cemeteries, illness,
natural phenomenon, name giving etc. Efforts were also
made to teach the children Quran and Hadiths norms.
Often these religious practices were concealed
within the new practices. In this way on the pretext of
celebrating the birthday the saint day was celebrated.
78

Another form of the passive resistance was the use
of some religious buildings with historical values. In the
same cases they were used for religious ceremonies. In
many villages and even in some cities the religions rites
and festivals were preserved. In many villages of the
districts of Berat, Pogradec, Peshkopi, during the day of
Bajram the shops sold more sugar than the other days.
Many absentees were also observed in working places
during these days.
79

Efforts were also made for the preservation of
material base of religion and for the preservation of the
respect for the holy places. In the area of Verzhezhes
(Skrapar) although the holy site was already closed it was
found full of candles (40kg) Candles together with money


70
were also found in another holy sites even after their
closing.
80

By considering this danger the PPSH oriented
that the anti-religious war should be kept in its peak.
According to the Party this war should also occur in the
families without neglecting the open gatherings. The
forces appointed for this duty were the communists, the
labour youth and the students. The PPSH saw as a
necessity the better ideological preparation of these
forces
81
in order to success in this mission.
A special attention in this phase was paid to the
substitutions of religious festivals and ceremonies with
new festivals and customs, because while the old was
denied, according to the party the prospect of new should
be accepted. Because of the fact that spiritual life of the
people could not accept vacuum, the created vacuum
should be filled immediately according to the party with
new festivals and ceremonies.
A great deal of attention was also paid to the
process of old people compliance. Meetings and special
gatherings together with consultation were some of the
forms of compliance used.
These forms were supposed to be used again in the
future. This because of the fact that the old people were
more than anyone else fanatics and believers. They created
more problems than anything else during the anti-religious
war did. Thats why under the direction of the central


71
organisations of the Party, the social organisations
together with Fronts organisations were oriented to
consider an important action the specific duty of dealing
with old people by treating this problem with a great care.
According to a study conducted in two universities
of Tirana in 1994, of the students believed in God while
only of the intellectuals believed. These intellectuals
were educated and lived during the atheistic period.
83
In
1994 the lecturer Adem Tamo wrote: Its 1994 in other
words four years after the rebirth of religious institutions.
The changes have been impetuous but still they arent
being studied either in sociological aspect or
psychological one. Apart from some studies in the
historical aspect there is a lack of studies while the
empirical studies do not exist at all The study of the
rebirth of religious institutions and the reactions toward it
has its own difficulties: the rebirth of the religion is
occurring during a complex crisis of the transformation
from totalitarianism to democracy. This crisis is political,
economical and moral as well
84
. In this study it is also
mentioned that the students are more compact and
homogenous than the intellectuals are as far as the
religious stands and beliefs are concerned. This shows that
the freedom of believing after that long prohibition period
has disorganised more the spiritual values system of the
old generation, which lived during the atheistic period.
85
.


72
With the coming of democratic movement the
rights to believe were also valid. The date of 16 November
1990 was a unforgettable and historical one when the
youth and people of Shkodra reopened after 25 years the
Mosque of Plumbi, which become the initiator for the
reopening of all sanctuaries in Albania. During the
democratisation years the Islamic population is turned
once again completely to Islamic faith. Numerous
materials which deal with the concept of belief, fairness,
life, dedication, freedom, equality, moral etc more and
more are becoming part of the active life of Islam.
86

The researches especially historians have
discovered all the Islamic relics in all Albanian territories.
These relics doesnt need to be searched in ancient time,
because of the fact that we can find them registered in
different documents, sources or archives of the latest
century. These documents which are of great interest
include the identification of the sanctuaries and
distinguished personalities, happenings and religious-
social phenomena especially those which were not
mentioned at all by the history.







73
CHAPTER II

THE ALBANIAN ISLAMIC
EDUCATION IN ALBANIAN
TERRITORIES

Primary education

Within the islamisation of Albanian territories
measures were taken for the organisation of Islamic
education. Schools of the primary education (mejtepe)
1

were found and later on started the founding of secondary
educations schools (Medrese)
2
.
The Mejteps did not always have the same
features, being these structural or curricular in type but
they always have preserved their religious content and
have always aimed the religious elementary education of
the new generation. Mejteps were found in all Albanian
territories. In northeast Albania (Kosova), in all the
Albanian territories of Macedonia, in south Albania
(ameria) etc. They mainly functioned near the mosques
and were directed by the imams. In many cases an


74
appointed cleric acted as a teacher. The number of
pupils of these Mejteps was composed by both genders
(male and female). The age of admittance was not fixed
but generally the mejteps accepted pupils from the age of
6-7 till the age 14-16.
The subjects taught in the Mejteps had religious
characteristics (Islamic) and a considerable Arabic
terminology was used while the explanations were in
Albanian language. Quranic teachings and commentary
filled the greatest part of the time. In the same time pupils
used to learn even the principles of arithmetic. On the
occasions in some Mejteps other subjects were taught as
well. This educational cycle that was also called
Rushdie normally lasted three years, while the primary
education Mejteps were called Ibtidaije.
On 1915 when Turkey started its school reforms
the Ibtidaij and Ruzhdi lost their previous characteristics
and were transformed into Sibijan mejtepe. Sibijan
mejtepe used to be previously pre session classes for the
ibtidaij and ruzhdi
3
.
After the independence the mejteps located in
Albanian territories inside the Yugoslavian border were
not allowed to teach in Albanian language. The mejteps
which functioned near the mosques of Cameria region
such as Margelli, Poramithinje, Konice, Janine, etc, were
closed and didnt function anymore after the Balkan war.
According to our available information from then till now


75
the mejteps have been functioning partially and later on
closed.
After Balkan war in Albania of 1913 with the
widening of educational settings the suggestion of
including religious subjects in school was taken into
consideration. As a result the importance of the mejteps
faded.
In Albanian lands inside the Yugoslav (Kosova),
Montenegro and Macedonia border together with other
regions the Albanian Muslims were organised in
Meshhiate (Islamic congregations). This organs duty was
the teaching of Islam to the new generation and the
establishment of mejteps. Under the influence of religious
teaching by using Albanian language which was practised
in Albania, the mejteps of Kosova started to use the
Albanian language more frequently during the teaching
hours. The mejteps played a patriotic role as far as the
educational aspect of young Muslims was concerned. This
was highly visible especially in some zones in which these
mejteps together with their headmasters constituted the
only scientific and religious institutions of that time. Many
of them played the role of real Albanian schools.
The religious educational institutions activity in
this time was almost private but directed and guided by
the Muslim Community.
In the first quarter of 20
th
century the mejteps of
Shkodra
4
, such as the mejtep of Mulla Medos and Mula


76
Fashise were well known in Albania. The press of that
time mentioned them by saying: After the Ilyriet-Turkish
constitution in 1909-1910, in some mejteps such as the
mejtep of Mulla Medos and mejtep of Mulla Fashise
(Shkoder) some reforms took place. These reforms
included in their curriculum the teachings of principles of
arithmetic, history, geography etc to the bravest students
apart from the teachings of the Turkish language. Thanks
to them many schools admitted secular teachers (one for
each school). The secular teachers were intellectuals with
a great knowledge (with 4-5) classes of civil or military
gymnasium).
5

The subjects of history, geography, arithmetic etc
were explained in Albanian language. At the end of school
year 1911-1912 in the mejtep of Mulla Medos and Mulla
Falise the final examinations for the first time were
observed by the commission composed of the personnel of
the citys military school. The pupils who scored high
took a certificate sealed by the mejteps personnel and by
the observing commission. This certificate enabled the
pupils to continue their studies without being pre-
examined in the city military school or in the civil
gymnasium.
In Shkodra these mejteps continued to exist even
after 1912. For the maintenance of the Mulla Medos
mejtep the chairman of International commission in
Shkodra, English colonel Philips, was personally


77
interested. He gave as a present to the headmaster of the
mejtep a big building.
According to Turkish salnamave the mejteps were
very common in Albanian territories. They were present
everywhere in Muslim lands such as Gegeria, Toskeria,
Cameria, Kosova, Diber.
Hafiz Ymer Shemsedini used both the Arabic
alphabet and the Latin one for the purpose of teaching
Albanian language. The former was used for the religious
subjects and the latest for the social and scientific
subjects
6
.
The documents found in the archive of Home
Affairs Ministry, Foreign Affairs Ministry and Justice
Ministry shed light on the conditions of the mejteps in
Albanian territories of Kosova, Macedonia and
Montenegro.
In a report of the religious affair minister about the
religious schools called sibian mejtepe
7
it is mentioned
that: Every Muslim child should know how to read
Quran, in other words to learn how to read and write
Arabic and to learn by heart all the elements of the true
religion, Islam
8
.
In another document of this time it is mentioned
that: It has been a tradition of the Muslim Albanians to
send their children since early years to sibian mejtepe
where they learned religious rites and reading Quran.


78
After finishing it successfully the child could get
registered in an elementary state school
9
.
The Albania lands annexed by Montenegro also
had a big number of mejteps. Almost every large village
had a mejtep. After finishing the study in these mejteps
the students were able to read and write (they were no
more illiterate).
10

During the Balkan war the functioning of these
schools in occupied territories was interrupted. Some of
the mejteps as in case of Peja were used for sheltering
horses, families and even as warehouse.
11

In the chronic of captain Kristo Pekiqit on
31/8/1913 it is mentioned that: In Shkodra imams were
paid in order to open mejteps in Kraje. These mejteps
according to the leader of the families were established on
purpose to create a revolt in population
12
.
In another document of the Religious Affairs
Minister directed to the Main Council of the Education
Ministry in Belgrade in 7 September 1923 it is mentioned
that: The case of the religious education of Muslims
(Albanians R.Z.) in Kosova is very complicated In
these territories there are around fifty muftis and 600
imams while none of these knows Serbian language
properly. All these clerics are educated with hostile ideas
against our state. What is more there is no city or town
without a medrese- which are functioning because of the
peoples sponsoring In these mejteps nothing else is


79
taught except how to hate extremely the non-Muslims.
(serbs-R.Z.)
13

The organs of the Serbian State and Kuajz
Nikollas authorities in Montenegro had a negative
opinion about the mejteps because of the fact that they
reflected the patriotic spirit of teachers and students alike.
This was the reason why Montenegrin authorities
ordered the closing of these mejteps by aiming the
prohibition of foreign propaganda especially the Albanian
population one
14
. But the Albanian Muslims population
was conscious about the importance of this cause. Mejlis
of the Ulama
15
in Skopje received everyday request from
all the Albanian lands for the reopening of sibian-mejteps.
Although all this, the reopening of these schools
had to face continuous obstacles.
16
Once 25 sibian
mejteps were reopened (in Skopje R.Z.) the second
resolution of Education Ministry ordered their closure by
stating that the sibian mejtepe reopening was contradicting
the law and popular schools. With this resolution the
government opposed 18 laws dealing with religious
congregation and recognised the right to exercise power
over the sibilan mejteps only to itself although according
to the law this right was given to the scholars council.
According to the same resolution the curriculum of sibian
- mjeteps became object of change
17
.
Although the government pressure and material
difficulties a big number of sibian mejteps were able to


80
function further. In Kosova in 1933 a great number of
them still functioned. Only in Prishtina in 1933 there were
33 sibian mejteps with around 1413 pupils. This is
mentioned even in the document of that time related to
this kind of schools
18
.
In other districts of Kosova the existence of the
religious schools was not able during that time. During
1936 in Mitrovica existed the so-called the sibian-mejtep,
Biran which had four parallel classes (two male classes
and two female classes) with a total of 216 pupils. This
first Mualims (Teachers) of this mejtep were Muhamed
Murati, Sherif Saiti, Osman Hyseni, Mulla Sulejmani and
Sali Ethemi. The mejtep was financed by Jamah
19
. The
district of Mitrovica had around 13 schools. The district of
Vuiterna had also the same number of schools.
20

A good considerable number of mejteps was
opened during 1962 1938 period in Gjakova. Only in
1932 two mejteps were opened. According to dates 80
sibians mejteps were supposed to start functioning in
Kosova in 1938.
21

But the realisation of this plan was difficult
because of many reasons. The government of that time
considered the teachers of the schools as intellectuals who
didnt yield to the authorities laws and with a big
influence on masses These teachers according to them
cultivated the love for the community and the hate for the


81
Serbian, Montenegrin, Macedonian and Bulgarian
occupiers.
Although the political map of the Balkan was not
subjected to change after World War II, the educational
institutions had to face different problems. In Albania the
religious teachings in the mejteps continued for a short
time but the decrees of Albania constitution limited their
functioning till their complete closure. For decades they
didnt function anymore.
The case was different for the ethnic Albanians
living in Kosova and Montenegro. The mejteps in these
regions although were not favoured they were not closed.
The majority of them continued to function as the result of
the insistence of the imams who directed the mejteps
without profit (material).
It is a well-known fact that apart from religious
teachings the patriotic feelings and a fierce opposition
toward the Serbian occupiers were taught in the mejteps.
This was the reason why later on many of them were
closed and many of their headmasters were persecuted.
In our research we came across numerous data
concerning the mejteps. According to the statistics the
mejteps had a great extension in all Albanian territories.
Documents exist which show the number of the students,
the names of their teachers and the localities where the
teachings took place. Interesting is not only the religious
education but also the pedagogical aspect, the method


82
used, textbooks, curricula and the characteristics of the
mejteps in different times at different places.



Mulla Rexhep ef.Lika, between his students on one of Mejtepes of
Ulqini Mosque, 1995











Dituria isl.nr.70 f.koprtina


83
THE ISLAMIC SECONDARY EDUCATION


IN THE PYRAMID OF THE ISLAMIC EDUCATION THE
MEDRASAH IS THE REPRESENTATIVE OF THE SECONDARY
EDUCATION, THE MEDRESAH ARE A MORE ADVANCE FORM OF
MEJTEPS. SOME OF THE MADRASAH HAD ELEMENTS OF
UNIVERSITY LEVEL THEOLOGICAL EDUCATION WHILE
OTHERS WERE MORE LIMITED IN THIS ASPECT. THE
MADRASAH ARE THE FORERUNNERS OF THE ISLAMIC
FACULTIES AND UNIVERSITIES.
The curriculum of the medrese included religious
subjects together with social science and science subjects.
They (the medrese) as religious, educational and cultural
institutions served as centres for the spreading of Islamic
ideology and knowledge since the beginning of the
Islamization.
With the spreading of Islam in Albanian lands
started the founding of mejteps and medrese in which
specialists of Islamic faith and foreign languages (Arabic,
Turkish, Persian) lectured.
Their curriculum included different subjects such
as the study of Quran and its memorisation, the
interpretation (tefsir) of the holy scriptures, ahadith,
shariah (Islamic Law), Arabic, Persian, grammar, math,
geometry, rhetoric, philosophy etc.


84
of such schools. They realized the opportunity of
education in them. Muslims benefactor (landowners, army
officers, and governors) who desired the advancement of
their Muslim brothers founded the medrese. The medrese
lasted for a long time. The establishment of these
institutions in different centers such as Skopie,Prizren,
Berat, Vlora, Ulqin, Janina, Gjakova, Tetova etc, is well-
described in many documents.

During his trip in Albanian lands the historian
Evlija elbiu describes their bloom in 17
th
century
22
. In
the end of 18
th
century the medreses were widely extended
in Albanian lands. The group of pedagogues of the
medrese composed the intellectual elite and had a great
influence on believers. Many of them played a primal role
in the distribution of the Albanians being knowledge-
lovers were optimistic about the opening culture and
patriotic education of the students.



THE MACEDONIAN MEDRESES A BARRIER
AGAINST ASSIMILATION




85
The medreses in Macedonia as the other religious
schools started functioning near the mosques and their
lecturers were imams, mualims and teachers graduated
from universities inside the country and abroad as well.
Medrese which served completely as high schools
started functioning in Prilep (one) , Oher (one), Tetove (5
medrese), Gostivar (51) and Skopie (3)
23
. A part of them
were already well known and respected by the population.
A medrese of this kind was that of Medahut in Skopie
founded n 1925 by the famous patriot and muderris
24

Ataullah Kurtishi. He directed the medrese till the year
1937.
25
This medrese was considered as a nest of
intellectuals and Muslims patriots such as Feta Efendi
from Skopie, Mehmed Grushima, Hafiz Nexhati, Hafiz
Abdurrahim from Presheva, Qemal Vrapishta, Haki
Gjilani, Xhemal Efendi from Kumanova and others
26
.
Another famous medrese in Skopie was that of Naxhi
Ismail Ages. In Tetova well known medrese were those
of arshia, Sinanit and Teazces. These medreses studied a
number of Muslim intellectuals of the districts of Tetova,
Kerova, Struga and Ohri. In Prilevs district functioned
the Esat Osman Bej medrese. In Kumanova that of that
of Kumanova and in Gostivar Saat Medrese.
In these medrese Muslim children of different ages
and strata were educated. The aim of the medrese was the
opposition of Serbian policy which established the schools
in big villages and cities in Macedonian and Serbian


86
languages. The Serbian schools propagated the idea that
God speaks in Serbian and that Albanian language is too
poor to express fine and complex concepts. The medrese
on the other side had an original patriotic policy as far as
the education of Albanian youth was concerned. This
because of the fact that they were private schools
sponsored by the people themselves. They also served as a
spark of the coming war of the Albanian intellectuals for
the demolition of foreign schools, which remained a
danger for the countrys future. The coming war was
strongly related to the idea of the Renaissance leaders for
the total independence of all Albanian territories. The
preparing of new imams with great intellectual and
patriotic characteristics opposed directly the Serbian
policy, which aimed the reduction of imam numbers. The
serbian authorities also aimed at the indoctrination of the
imams by preventing their education.


The Macedonian medrese in the beginning of 20
th
century

Number The district Medrese Hostels Teachers Students
1 Kumanove 1 1 1 48
2 Prilep 1 - 1 22
3 Oher 1 - 1 7
4 Tetove 5 2 6 161
5 Gostivar 1 - 2 40
6 Skopie 3 2 4 388


87
Total 12 5 15 666

An important fact about the medreses was that they
functioned according to the need of the villages or zones
for religious educated people by favouring in this way the
zones with no religious intellectuals or imams. The
period of study in these medrese was not limited so it
lasted till the certificate was given (ixhazet nameja). A
number of students studied in an autodidactic way and
later sat for the exams in the medrese
27
.



THE ISA BEU MEDRESE IN SKOPIE

The Isa Beu medrese in Skopie is one of the
oldest schools in Balkan. It was founded five centuries and
a half ago in 1440
28
. It is known by the name Isa Be, its
founder. During its hundreds years history it was
subjected to several destruction. It was completely ruined
in 1689 when Pikolom, the head of Austro-Hungarian
army, burned Skopie. Its ruins were still visible before the
First World War period.
29

Different wars that took place in this period (the
Balkan war, First World War) which transformed the
Albanian lands into battlefields, together with Serbian
occupation seriously prevented the normal functioning of


88
this medrese. By the oral testimonies of many ex-
student of the medrese it is known that the lesson
proceeded in the house of the teachers. This method
helped the preservations of the religion and non-
assimilation of Albanians.
At the beginning of the thirties the Albanian
population strongly urged the support of this institution.
This was considered a real and present danger by the
Yugoslavian government.
The Slavic policy its clearly shown in one of the
Serbian circular letters in 1993. It orders the educational
organs of Yugoslavian Kingdom to give a great deal of
attention to the teaching of religion according to
Yugoslavian way (the belief in Kingdom and church)
30
.
This was to be applied in elementary education.
The Yugoslavian Kingdom policy was anti-
Albanian and anti-Islamic. Continuing the methods used
by the Slavic orthodox church, which aimed at the
denationalisation and Slavisation of Albanians, the
Yugoslavian Kingdom organs followed a diabolic plan by
using all the ways to leave Albanian Muslims in the
darkness of ignorance. After the reconstruction of Isa Be
medrese in 1932 the inauguration followed (2 October
1936). But its life was short. It functioned only for five
years (1936-1941). It had a number of 32 students near the
First World War period. 31


89
In another official document of Yugoslavian
Ministry of Education undersigned by Andrea
Grazhdanoviq (minister of Education of Yugoslavian
Kingdom) it is said: the underwriter (the minister)
opinion is that the Albanian Muslims students should not
all get access to education. Only a part of them should.
32

Because of the communist party activity the
functioning of Isa Be medrese discontinued for almost
four decades.
Although its closure the medrese created a strong
tradition and educated entire generations of believers.
Because of this fact the population of Skopie waited the
right moment for its reopening.
The first efforts were made in 1978. Yet for
several reasons it only restarted to normally function in
15/10/1984. The desire of people was that the medrese
inherit all the forerunner attributes and at the same time to
meet the latest needs for getting directed by well qualified
intellectuals in the fields of science and religion. An up to
date curriculum was also preferred.
All the activity of this institution was based on its
status in which the goals, such as the preparation of
religious intellectuals were clearly defined. According to
the curriculum 26 subjects were taught in a period of four
years.
The subjects were divided into three groups;



90
a) The professional subjects, which aimed the religious
background

The proper pronauntation of Quran (Kiraet), learning
about faith (Akaid), Islamic justice (Fikh), Islamic
history, Islamic ethics, the comment of Quran (tefsir),
Hadith, Islamic philosophy, Arabic handwriting.

b) General subjects:

General philosophy, Islamic culture and civilization,
Pedagogy, Psychology, Sociology, History,
Geography, Biology.

c) Language subjects:

Albanian language, Macedonian language, Turkish
language (considered as native language), Arabic
language (professional language) and English
language (as a second language). The physical
education was also taught.



91
Isa Beu Merese! in "#ku$ %"ko$l&e! 'sku()


It is obvious that the religious subjects dominated
but other scientific and language subjects had an important
part. This shows the intellectual potential of the graduates.
The majority of students in this school are Albanians.
During the years 1984 1993, 157 students
graduated. From them 40 continued the higher education
in the Theological Faculty of Sarjaevo. Twenty of them
continued their studies in the Al Azhar University in
Kairo and in other abroad universities as well.









92
Starting from 1990-1991 school year, the
correspondence study of females (108 all together out of
which 9 have already graduated) was also organised by the
medrese.
According to the official register till the 1991-91
school years a number of 867 students were registered out
of which 529 were regular students.
The realisation of all the needs required the further
development of this institution.

For this reason the group of appointed engineers
choose the Kondova village in the suburb of Skopie for
the building of the medreses complex which included 3
grandiose constructions which are built in an area of 7000
square meters.
The schools building apart from nine classes for
teaching purposes, consist of the library, reading hall were
the conferences are held, bookshop, one praying room,
two language laboratories, laboratory, one cabinet of
biology, the lecturers rooms, other functional annexes, the
hostel and the sport complex.
Students from other nationalities such as Muslims
from Bulgaria, Turkey etc, also pursue studies in the Isa
Beus medrese.



93
Views, from the important Islamic Library Isa Beu in Shkup, a
library, which dates as one of the oldest of Albanian Lands libraries





KOSOVAS MEDRESES HEART OF
NATIONAL RELIGIOUS EDUCATION

In Albanian lands annexed by Yugoslavia after
1913 especially the Muslim lands in Kosova, Macedonia
and Montenegro, a number of educational institutes







94
continued to exist. Some of them were medreses,
founded many years before.
Some of the mosques and wakfs old buildings
served as medrese. In Kosovas territory a number of ten
medreses existed: two in each Prishtina and Prizeren, one
in each Vuiterna, Peja, Gjilan
33
, Gjakove, Mitrovice and
Ferizaj
34
.
The more active was that of Prishtina called
Medresja Piranaz. It was closed in 1927, but it was
reopen in Podujeva following the request of its
headmaster. Thirty-five regular students continued their
studies in it. A Serbian governor of Llapi district
suggested the closing of the medrese on the political
grounds.
According to him: The national consciousness is
possible to arise at the teachers and students of this
medrese and it may be that in the future they will become
the pioneer of Albanian National movement. This will
create a real and present danger for the national interests
of Serbia concerning that region. Secondly the
permission of this kind of schools which are pure national
(Albanian) many influence and encourage the formation of
the idea of protection of minorities.
Ideas and request for opening similar schools may
also come out. What is more the control of these schools
is impossible because of the fact that it is not known


95
whether apart from religion something else is taught or
not.
35

He continues police had verified particular
addresses regarding this kind of schools and teqe. The
Kosova Committee members have been informed about
this in the past, thats why in 1927 the Prishtina medrese
was closed.
36

In the numerous meetings of Ulema Mejlis during
1939 it was suggested the foundation of only five
reformed medreses in its territory and only one medrese in
Kosova that of Pristina which included Podujeva,
Vuciterna, Mitrovica, Gjilan, Ferizaj, Serbica and
Prishtina, and that of Prizren, which included Rahoveci,
Gjakova
37
, Peja and Prizren.
For the Kacanik district the Gazi Isa Beg medrese
of Skopie was planed to function. The plan remained
unfulfilled till 1941
38
.
After the World War II the need for a medrese was
realised. This medrese would have served as a hearth of
Islamic intellectuals. At the beginning the medrese would
have been at the level of an elementary school and later as
a secondary school. Its curriculum apart from professional
subjects included other subjects as well, which
transformed it in an equivalent with other high schools.
The executive council of Kosova and Metohijas
regional council approved the elementary Medrese in
Prishtina by the decree number 29503 of date 26.6.1949
39
.


96
Although this, the medrese started its
functioning only in 1951-52 school year because of the
lack of area. Its temporal building was situated in an ex-
mejtep area near the yard of a mosque in Alaudin
quarter in Prishtina
40
nearby the Vellusha e Eperme river.

"tuents! of t#e se*on +rou$! in ,&ako-a.s Merese
/ro0 t#e to$ ri+#t sie1 M.2a+i$ 3auti! M.45sen 4o6#a!
M.Ba&ra0 Beris#a! M.Mustaf7 Bala! M."0a&l ,as#i! M.8t#e0
4o6#a! M.Isa 4a6#ia.
/ro0 t#e (otto0 ri+#t sie1 M.45sen Beris#a! M.2a0aan
"$a#ia! Muerri9i i t5re /a#ri 8feni Il&a9i! M.Mus7 ,as#i! M.I9et
:usufi.





97



THE ALAUD-DIN ELEMENTARY
MEDRESES IN PRISHTINA


The elementary medrese Alaudin of Prishtina
started to function following its curriculum approved by
KBI (The chairmanship of Islamic congregation). Students
from the republics of Serbia, Macedonia and Montenegro
followed their studies in this medrese
41
.
This was the first medrese to use the Albanian
language as a medium of instruction
42
. The medrese had a
hostel nearby.
The teaching process was defined by its syllabus
while the administration and the organisational aspects
were defined by its status composed of 147 articles. The
status defined all the norms regarding the smooth-course
of the medrese. The competencies of the headmaster,
teachers, class tutors etc, were defined as well.
The period of study was 4 years and the number of
classes a student was allowed to take was four. The
medium of instruction was Albanian. The aim of the
medrese was the students Islamic and general education.
The scholar year of this medrese started in 10
th
September


98
and ended in 10
th
June. A winter break existed during
this period. The grading system was based on 5 marks:

1 = weak, 2 = satisfactory, 3 = good, 4 = very good,
5 = excellent

The number of students was decided by the
medrese directory in co-operation with KBI (The
chairmanship of Islamic congregation). The punishment
received in classes of rule breaking was also mentioned in
the status together with the approval criteria of students,
teachers and other personnel. According to the regulation
only those students who had completed 4 levels of
elementary school were admitted. After graduating from
this school the students had the right to work as imams or
hatibs. In its documents this school is known as
Elementary Albanian Medrese.
The medrese had its own library and organisation.
In its curriculum of its 1951 1952 school year the
following subjects were included: Quran, Albanian
language, Serbian language, Math, Akaid (Faith), Fikh
(Islamic jurisprudence), Ahlak (Islamic ethics), Islamic
history, History, Geography, Botany, Drawing,
handwriting, Arabic grammar, Physical training.
43

A number of 15 out of 47 students successfully
graduated in the end of 1951-52 school year. Eighteen
subjects were taught in the last level of the medrese. They


99
were: Quran, Albanian language, Serbian language,
Turkish language, Arabic language, Math, Physic,
Chemistry, Hygiene, Akaid (Ethics), Islamic history,
History, Geography, Handwriting, Imamat, Paramilitary
training.
44


Starting form 1955-56 scholar year the syllabus
was subjected to several changes but the professional
subjects together with the Albanian language werent
touched. The elementary medrese graduated five
generations of students till 1962-63 school year.
45
After graduating from the elementary medrese the
students continued their studies in other high schools as
gymnasiums, economics schools etc or were employed in
Islamic organizations and other work places. Those who
wanted to continue their further religious education had to
go to Sarajevo and enroll in Gazi Husrev Beg medrese.
Most of the students belonging to the last two generations
continued their studies in Prishtina, Alauddin medrese
which started its functioning in 1962
46
.
According to the information taken from the press
of that time, the graduates of this school received a good
education in language, religion and nation. This for the
only reason that during four years of education in the
school, the students learned 28 subjects, which
represented; the group of religious subjects (Quran, Fikh,
Akaid, Islamic History), the group of general subjects


100
(Albanian, Serbian, Arabic, Turkish, History,
Geography etc.), the group of scientific subjects (math,
physics, zoology, chemistry, etc), the group of esthetical
subjects (drawing, handwriting) and the group of physical
training subjects.
Many of the graduated students of this medrese
followed their studies in other state-owned schools.



The ALAUD-DIN Medrese (High School)
Prishtina

Medrese Alauddin in Prishtina started its
functioning on 1962-1963-school year
47
. Its opening was
based on the decree number 759-65 of the Islamic
Supreme chairmanship of the Federal Socialist Republic
of Yugoslavia. The decree was delayed and officially
made known in Sarajevo, June 1965
48
.
The high school Alauddin medrese together with
the elementary medrese was subject to their status, which
was approved by KBI, Prishtina, on 22 April 1965. The
status is composed of 94 articles that define its objectives
such as the educational work, qualification of the
lecturers, the rights and duties of students, the right of
staff, the five year period of studying, the admission of
students and the basis of their elementary school diploma


101
and others. Students in order to graduate had to
complete five levels and sit for ten final examinations in
the following subjects: Quran, Akaid imamat, Islamic
History, hadith, tefsir, fikh, Albanian language (oral and
written test), Arabic and Serbian language (both oral and
written test).
Other data about subjects and levels are given in
the following table:


Nr Subject I II III IV V
1 Quran 5 5 4 3 2
2 Tefsir (Quran comentry) - - - 3 3
3 Hadith - - - 3 3
4 Akaid 3 2 2 - -
5 Fikh
(Islamic Jurispudence)
3 2 2 - -
6 Ahlak (Ethics) 3 2 2 - -
7 Usuli fikh - - - 2 3
8 Islamic history 2 2 2 2 2
9 Arabic 6 6 6 6 6
10 Serbo-Croatian language 3 3 3 3 3
11 Albanian language 3 3 3 3 3
12 History - 2 2 2 2
13 Geography - 2 2 - -
14 - - - 4 3
15 Biology - - - 3 2
16 Pedagogy - - - - 2


102
17 Retorics - - - - 1
18 Husni-hat 2 - - - -
19 Paramilitary training - - - 2 2
20 Hygiene - 1 - - -
21 Supervisory knowledge 1 1 1 1 1
The total 30 31 29 37 38

The number of graduates from Alauddin
medrese increased gradually. The first contingent of
graduates in 1966-67 scholar year was composed of 19
students, while the second contingent in 1993-94 scholar
year had 43 students. Near the medrese is located the
hostel, made up of 72 rooms and equipped with all the
necessary means of a contemporary level of teaching. The
mosques, reading halls, library, cuisine, canteen and
gymnasium are also part of the building.
Since 1966 near the medrese, the Alauddins
medrese student organization is functioning. The
organizations objective is to work on the
establishment and reinforcement of students love towards
Islam, people and nation This organization has its own
literature, discourse, drama and sport sections. Part of its
activity is also the organization of students free time. The
organization is the initiator of every year chess, basket,
Ping-Pong, and karate tournaments
49
. The medrese has a
good reputation among other secondary schools in


103
Prishtina and is equally treated as a professional school
among others
50
.
The medrese maintains its connections with
several educational institutions such as Kosova
University, Agricultural faculty, The Kosovas Cart
organization, the solidarity council near CDK, etc. The
students organization of Alauddin medrese publishes the
Drita, magazine composed of 32 pages. The students
graduated from this school have continued their studies in
Prishtina University, SHLP of Gjakova, SHLK of Peja,
SHLP of Skopie, in pedagogical academy of Skopie, and
in other universities abroad. All the intellectuals coming
from this hearth advanced further the Islamic thinking by
the means of studies, original articles and translations of
foreign Islamic literature. Several magazine publications
such as Dituria Islame (Islamic knowledge),
Takvim (Calendar), Edukata Islame (Islamic ethics)
and especially the translation of Quran also contributed a
lot to advance the Islamic thinking. The great number of
intellectuals graduated from this school, its strong
connection with all the centers of Albanian lands and its
numerous contributions made it known as the Hearth of
the people and it was named The hearth of Eagles
51
.



104
The Medresas"Alauddin" Library equipped with modern
Islamic handwritings and literature


Since 1993 a similar medrese was open in
Prizren
52
and one year later even in Gjilan. During 1995-
96 school year 288 students in Prishtina, 132 students in
Prizren and 80 in Gjilan attended the medrese Alauddin.




105
;#e Meresesa.s <lau-in 3ire*tin+ "taff in =ri9ren


Considering the fact that Islam ordered the
education of males and females alike, the chairmanship of
Islamic Congregation as the highest organ in the Republic
of Kosova allowed the opening of two female classes in
1997-98 scholar year. The class which was opened in
Prishtina Alauddin medrese had 38 students while the
class opened in Prizren Alauddin medrese had 25. Beside
this a number of 400 students (males and females)
continue their correspondence studies in this medrese.
53





106
In t#e <ra(i* >lass ? @o0en.s Meresa in =ri9ren


Table showing the number of students in Alauddin
medrese during 1997-98 scholar year

City The no. of
male students
The number of
female students

Prishtina 270 38 308
Prizren 145 25 170
Gjilan 100 - 100
Total 535 63 578

Besides the above-mentioned medrese other
medrese have been functioning in several cities in Kosova.





"ela0 f.0


107
Medrese exists even in some villages such as
Doberan, Termoc, etc. These medreses function in
mosque or in several other locations and are directed by
private personnel who have not the right of giving
diplomas. These kinds of medreses have opened the way
to an autodidactic learning, which is recognized by
Islamic congregation.


THE MEDRESAS IN ALBANIA

A great number of medreses existed also in
Albania. These medreses like the Kosova besides the
educational role also gave a great deal of contribution in
religious and national aspects. Their personnel together
with the students were strongly attached to their nation.
The signatures of Haxhi Vehbi Dibra and Ferid Voskopola
were among the first signatures in the Vlora gathering.
Sali Vuiterni, ex-senator in Albanian government
mentioned rightly in his declaration about educational
reforms that The case of medrese is the most important
point for us
54
The following table gives detailed information
about the distribution of the medreses in Albania and the
number of students that attended those medreses.




108
The medrese web in Albanian territory during the 30
ties

55

Number City Students
1 Shkodra 121
2 Vlora 4
3 Gjirokastra 6
4 Kavaja 36
5 Durresi 6
6 Tirana 66
7 Kruja 2
8 Shijaku 17
9 Peqini 13
10 Elbasani 20
11 Korca 12
12 Berati 21
Total 324

Regarding the organizational aspects of the
medrese the Muslim clerics were grouped into two
different groups. One of the groups had a reformist view
and was leaded by Sali Vuciterni, while the other group
with conservative ideas was leaded by some district clerics
mainly from Shkodra.
The first group held the opinion of opening a
religious school and a hostel in the capital city where the
students from all the districts would have all the necessary


109
conditions for continuing their studies in this school.
This group suggested that the most qualified theologians
who would also write the textbooks should choose all the
teaching staff and the teaching personnel. In this way the
entire intellectual potential would have been accumulated
in the capital city. The students graduated from this
medrese could continue their studies in the religious
universities outside Albania. The first group was also of
the opinion that the other medreses should be closed
because of the fact that till then they had been relatively
useless and their syllabus was already old-fashioned. The
members of the second group strongly protested against
this project by arguing that the existence of the medreses
should continue in the some very populated areas and
especially in those centers in which the medreses had an
old tradition such as: Shkodra, Gjirokastra, Kruja,
Elbasani, Berati, etc.
Of course that in this clash of opinions many
believers were also involved but the solution was
determined by economical and organizational factors.
Because of these factors, the second group was defeated.
Im personally of the opinion that the existence of
the medreses in populated areas if the economical
conditions and a proper personnel capabilities enabled
such thing, would have created great capabilities for the
further extension of this Islamic educational segment by
being open to a biggest number of people and by creating


110
optimal conditions for an enhancement of the
theological level of believers. The existence of the
medreses would have been a strong barricade against the
spread of atheistic ideas among people.
The example of the Tirana medrese clearly shows
this. The Tirana medrese, which had well-qualified
intellectuals, staff and students managed to keep the
religious spirit un extinguished among people even during
the times of communist rule.
After the fall of atheistic regime in Albania,
several conditions were created for the development of the
religious education. Its obviously that after a period of 50
years there were many difficulties. There was a lack of
territory, personnel, textbooks, equipments etc, but the
strong desire and good will of the believers made possible
the overpass of these difficulties. Within a three-year
period, ten medreses were opened in the main cities of
Albania. The medreses are attended by a number of 1504
students; 55 of them females. Nearly 1/5 of these students
is from localities other from medreses and partially
receive scholarship. 38 permanent teachers work in these
medreses while 171 are part-time teachers chosen by the
most able specialists. More detailed information about the
number of the students attending the medrese and the
religious staff of them is given in the following table:




111

S t u de n t s Hostel T e a ch e r s
No Medrese total Females Full
time
Hours
1 H. Mahmud
Dashi Tirana
310 - - 8 25
2 H. Sheh Shama
Shkoder
152 40 - 6 30
3 Mustafa Varoshi
Durres
78 15 150 3 14
4 H. Ali Kora
Kavaja
340 - 85 6 35
5 H. Ali Elbasani
Elbasan
206 - - 3 12
6 Vexhi Buharaja
Berat
46 - - 2 11
7 Peshkopi 149 - - 4 15
8 Kukes 127 - - 3 9
9 Korce 43 - - 1 10
10 Gjirokaster 53 - 42 2 10
Total 1504 55 277 38 171

As it is clear from the table the medrese of Ali
Korca of Kavaja has the greatest number of students
followed by the medrese of Tirana. The medrese of Korca
is the last on the list with a number of 43 students. As far
as the female students number is concerned the H. Sheh
Shama medrese is the first on the list with a number of 40
female students. The students of this medrese are usually


112
admitted when they are 12-13 years old, which is the
age when they have completed the elementary education.
According to the regulation the medrese students
apart from their school hours everyday should attend a
practical religious hour on the rules of the daily praying
(salat).
During the month of Ramadan, all of the medrese
students should attend a one month (4 weeks) professional
practice while the 11th year and 12th year students should
lead the religious ceremonies such as praying taravi,
Jumma praying, Jenaze (Funeral ceremony) etc. The
practices are held in the mosques appointed by the school
in consultation with Islamic Congregation. For more
complete information about the curriculums of these
schools see the following tables.



No Subjects Hours per year
V VI VII III V VI
A General subjects 23 25
1 Albanian language 3 3 3 3 105 105
2 Literary reading 3 3 3 3 105 105
3 Foreign secondary
language
3 3 3 2 105 105
4 History 2 2 2 2 70 70
5 Geography 1 2 2 2 35 70


113
6 Mathematics 5 5 5 5 175 175
7 Physics - 2 2 2 - 70
8 Chemistry - - - 3 - -
9 Biology - 2 2 2 - 70
10 Knowledge about
nature
- - - - 105 -
11 Drawing 1 1 1 1 35 35
12 Music 1 1 1 1 35 35
13 Physical education 1 1 1 1 35 35
14 Literature - - - - - -
15 Astronomy - - - - - -
16 Technical drawing - - - - - -
B Religions subject 9 8 8 8 - -
1 Arabic 6/3 2 3 3 159 105
2 Quran 0/3 2 2 2 51 70
3 Faith (akaid) 2 2 2 2 70 70
4 Islamic history 1 1 1 1 35 35
5 Hadith - - - - - -
6 Tefsir - - - - - -
7 Fikh - - - - - -
8 Usuli fikh - - - - - -
9 Usuli hadith - - - - - -
The total hours per
week
32 33 - - - -






114

No Classes Hours per year
Subjects IX X XI XI
I
IX X
A General subjects 24 24
1 Albanian language - - - - - -
2 Literary reading - - - - - -
3 Foreign secondary
language
2 2 2 2 70 70
4 History 2 2 3 3 70 70
5 Geography 2 2 2 - 70 70
6 Mathematics 5 4 3 3 175 140
7 Physics 3 3 3 4 105 105
8 Chemistry 2 3 2 2 70 105
9 Biology 2 2 2 2 70 70
10 Knowledge about
nature
- - - - - -
11 Drawing - - - - - -
12 Music - - - - - -
13 Physical education 1 1 1 1 35 35
14 Literature 4 4 4 4 140 140
15 Astronomy - - 2 - - -
16 Technical drawing 1 1 - - 35 35
B Religions subject 9 9 10 11 - -
1 Arabic 6/3 3 2 2 159 105
2 Quran 0/3 3 1 1 51 105


115
3 Faith (akaid) 2 2 1 1 70 70
4 Islamic history 1 1 1 1 35 35
5 Hadith - - 1 1 - -
6 Tefsir - - 2 2 - -
7 Fikh - - 2 1 - -
8 Usuli fikh - - 2 - - -
9 Usuli hadith - - - - - -
The total hours per
week
33 33 - - - -



THE TIRANAS GENERAL MEDRESE

The medrese of Albanian Islamic Congregation in
Tirana was established in 1924, with a fully Albanian
personnel. This medrese was open in accordance with the
decree number 105/1 and number 125/2 of Albanian
government. The opening was also in accordance with the
article number 60 of Albanian Islamic Congregation
status.
58

The first steps for the opening of the medrese were
taken in a time of peculiar historical happenings the
Albanian society was experiencing. In 1931 the cultural
brunch of the Islamic Congregation was founded. This


116
brunch was approved in the Council of Ministers
meeting on 20.7.1931 and signed by Prime Minister
Pandeli Vangjeli together with Ministers H. Mosi, M.
Tutulani, etc. The cultural brunch which had a great effect
in the medrese further work listed in its regulation a
considerable number of requests and principles such as:
the Islamic brotherhood, the national brotherhood, the
recognition of human developments, the improvement of
the social aspects of Muslims life, organisation of
conferences, the publishing of booklets, the opening of
children schools for male and female, the attendance of
the medrese by females.
59

The decisions of the Islamic Congregations
Congress and especially the progressive ideas of its leader
Haxhi vehbi Dibra, influenced positively the advancement
of the medrese.
60

In 1931 the construction of the new building of the
Tirana medrese was completed. This was great news for
the Albanian world. One of the most distinguished
Albanian politicians and sociologist Mehdi Frashri in his
salute speech said: The vigorous advancement is a need
for us Albanians because there is no mercy in this world
for the miserable. Mercy can be personal but not among
nations, in other words it is not international. The nation
that falls because of itself has no right to complain. The
medrese which will be the hearth of the Islamic Leaders of


117
Albania, should be characterised by the ideas of the
century in which we live.
62


In t#e front of ;irana.s Meresa! i0a+e of t#e 5ear 1925



The Tirana Medrese attained its role as a serious
religious and national institution within few years. This
position was attained as a result of the great work of its
pedagogical personnel, which was already distinguished
for its participation in liberation and emancipation
movement. H. V. Dibra (the head master for several
years), Qamil Bala (the first head master), Ismet Dibra,
Haki Sharofi, Isa Domni, Esat Myftia and other possessed



118
a great theological, philosophical, ethical and
sociological knowledge. Their writings remain as a
testimony of their great intellectual potential.
The medrese was subject to its regulation, which
was composed, of 92 articles defining everything within
the scope of this institution. The study in this medrese
lasted ten years, out of which three for the primal
education and seven for the secondary one (divided in four
years for lower rank and three for the upper rank). The
medrese school year started on 1
st
of October and ended
on 30
th
of June (article 24 of Regulation). The students
were mostly males. At the end of every school year the
candidates had to seat for four exams (Writing and oral):
Faith, Arabic, Albanian language and sacred history. The
candidates apart from having to seat for exam in the faith
(religion) subjects, they also had to complete a practical
examination and a practical preaching in the mosque in
front of the people. At the end of their study the students
received a diploma. The grading system was composed of
10 marks.

Hours per week

No. Subjects I II III
1 Quran 6 4 4
2 Albanian language 10 9 8
3 Faith 5 4 2


119
4 Arabic words - - 1
5 Geometry and math 3 3 3
6 History - 2 2
7 Geography - 2 2
8 Knowledge about
nature
- 2 2
9 Knowledge about
objects
- - 2
10 Music 1 1 1
11 Gymnastic 1 1 1
12 Governmental
teachings
- 2 2
THE TOTAL 26 30 30



THE CURRICULUM FOR THE THREE YEARS OF
ELEMENTARY EDUCATION

The medrese since its beginning had a contemporary
curriculum, which was approved by the secretary of the
general council of Islamic Congregation. The professional
religious subjects were interwoven with the other subjects
common in the state schools or in classical lycee. The


120
Albanian language and literature had an important
place and was treated in a high intellectual manner being
also stimulated by tolerant Islamic discourses. Different
important Islamic intellectuals attended and graduated
from this medrese. The works of Vehbi Buharaja, Shaban
Demiraj, Vehbi Ismaili and others have enriched the fond
of Albanian science. On the medrese curriculum foreign
languages such as Arabic, English and Persian, were also
included.

I0a+e fro0 t#e ;irana.s Meresa




121
The Arabic language, which had the most
important positions, was taught according to Berlite and
Ahu methods, which were the most famous methods at
that time.
The Arabic syntax was taught during the last five
years of the medrese. The students had a good knowledge
of the Avamil, Idhhar, and Kafije regulations. In the last
two levels in the curriculum of Arabic language were also
included the text of Telhis, Hadith and Tefsir of Quran.
The last two subjects had their practical part on the basis
of Usuli Fikhut. Logic (Mantik) and the other subjects of
juridical theological character were also part of the
curriculum.
Other subjects such as History of Nature,
Chemistry, Physics, History, Geography, etc played a
major role in the completion of medresist intellectual
features.
The classification of plants in Botany followed the
Karl Lineu system. A classification procedure was
followed also in zoology. Part of Physics course outline
were mechanics, hydrostatics, etc. The physicist and
Chemistry explanations were supplemented by
experiments.
The medresists through the subject of knowledge
about Jurisprudence acquired some knowledge about
constitutions and civil code, which helped them to
compare it with Shariah (Islamic law). During the hours of


122
Music subject, the students enriched their aesthetic
potential especially by learning songs regarding the
nation.
The students were quite active in out-school
scientific and artistic activities. They carried on their
activities during the religions and national festivals by
singing Mevlud in Albanian language and singing ilahie
(religious songs) in front of the public. The teaching
personnel of the medrese had a great intellectual potential
and was distinguished for its knowledge of Arabic
language, Islamic sciences, philosophy and history. The
teachers engaged themselves in the creation of new
platforms for the youth education by leaving aside all the
inadequate things (for the time they lived)
63
. Among
other things they emphasised that the children religious
study in elementary and state school should follow clearly
defined lines and for this appropriate textbooks are
needed. The religious teachers must be among the best and
most educated because of the fact that they have the
important new responsibility of educating spiritually the
new generations
64
. These ideas came from the medrese of
Tirana, which according to me during those years was
experiencing the peak of its developments. As we will see
later on the state interventions in its curriculum led toward
the degradation of its institutional values which aimed the
cultivation of the religions and national consciousness.


123
After the World War II, its survival became
almost impossible. The communist regime imposed on it a
curriculum, which touched its features and contents.
Among the imposed subjects was Russian language. Not
too long after this the Russian language the subject of
Darwinism was also added. The teaching personnel
reaction was harsh against the measures. Esat Myftia the
ex-headmaster of the medrese resigned.
In 1967 the medrese was closed. Its teachers and
students were scattered or did something else. A part of
them was interned or imprisoned.
With the reaction of Islamic Congregation and the
request of the people for the continuation of the religious
education tradition this school was reopened in 1991. It
was named after the famous scholar in the field of Islamic
Justice H. Mahmud Dashi
65
.



THE HIGHER ALBANIAN ISLAMIC
EDUCATION
(The faculty of Islamic studies - Prishtina)

With the fall of eastern block and their totalitarian
socialist system, which not only kept the religion within
the bounds, but even apostatized it, Muslims were faced
with new ways and means of freely practicing their


124
religious teachings. Apart from this they were to have
their own cultural and religious institutions. The revilal of
these activities was early shown in the 80-s with the
establishment of Albanian language Islamic Press in
Kosova, Macedonia and Montenegro. New graduates and
PhD docotrs, who were educated and acquired their
knowledge in the Islamic Universities abroad, especially
in the last decade, wrote a great deal of materials about
lslam in Albania. These studies were part of the on going
activities of the Muslim ideologists and well-known
Albanian figures like: Hoxha Tasini, Haji Ymer Prizreni,
Mulla Zeka, Hafiz Ibrahim Dalliu, Hafiz Ali Korca, Kadri
Gjata, etc.
In 1981, Rexhep Boja, on the purpose of receiving
his Master's degree, introduced his proposal titled
"Albanians and the Islamization". Four year after receving
his master's Boja obtained doctorate degree on the topic
"Muslims in Yugoslavia". Many articles of their kind were
published in the periodicals "Dituria Islame" (Prishtina),
"Hena e Re" (Scopie) and "Elif" (Podgorica). They proved
that the growth of religious awareness in Albania has
always been closely intertwined with social, political and
economical advancements and progresses.
All the elements we mentioned above together
with the recent development of the higher education in the
Republic of Albania and Kosova, prepared the terrain and
put forward the need of heaving higher Islamic education


125
in one of the most appropriate countries. The only
place to have the means and the conditions of having an
Islamic Faculty was Prishtina the capital of Kosova. With
a cadre of well trained individuals, and the required
economical conditions for building a higher Islamic
school, the Islamic Community was doing a great deal of
job in organizing cultural and religious activities.
Prishtina, which was the first to have a primary Islamic
school, in 1951 and a high Islamic school in 1962 with its
branches in Prizeren and Gjilan, became the most
appropriate place for having a faculty of Islamic Studies.
In the assembly of the Islamic community, which
was held in June the 7th, 1992, on th behalf of Ame
commission, formed by Dr. Pajazit Nushi, Ismail Ahmeti,
Qemal Morina, Isa Bajqincan, Jashar Jashari, Miftar
Hajdini, and Naim Termova, Dr. Rexhep Boja, presented
some of the aims and intentions concerning the Faculty of
Islamic Studies. In the curriculum which had been
compiled, were given 23 disciplines, two third of which
were religious in character. They also received an official
approbation from the rector of Prishtina University, Dr.
Ejup Statovi
66
.
In the 7th December 1992, the doors of the Faculty
were open
67
. Dr. Rexhep Boja was appointed Dean of the
Faculty whereas Qemal Morina
68
as a Deputy Dean. In the
first year, the lectures were attended by 40 students, some
of which were part-timers
69
.


126
A new curriculum with scientific bases, which
was later published in the pages of "Dituria Islame"
magazine, preceded the opening of the faculty
70
. Having
carefully scrutinized the ethnopsychological and
ethnocultural peculiarities the author analyses the
conditions of Albanians in the disintegrated Yugoslavia,
whose percentage was up to 97%
71
. He points out that the
Albanians, heaving their own religious institutions and
organizations, are having a well organized religious life.
In Kosova only, there are more than 484 mosques and 52
teqes, where Albanians practice their religions teachings
by having a guaranteed the freedom of religion. The
"Alaudin" Islamic school in Prishtina, has given diploma
to 25 students' generations, a considerate number of which
are following their studies in Medina, Tripoli, Damascus,
Cario etc. Some original complete works are published in
Tirana, Prishtina, Scopje, etc
72
.
The traslation of the Holy Qur'an, the most
difficult book, which has ever been translated, witnessed
the capabilities of the experts in Albanian and Arabic
language, the classical language of the East.
Unfolding his ideas about the program of the
Faculty, Dr. P. Nushi puts forward the need of having
foreign languages like Arabic, Turkish, Persian and
English, in order to bring the faculty to the international
levels in the field of orientalistic philosophy.
In this writings on the functions of the faculty of


127
the Islamic Studies, Dr. Nushi points out that Islam, in
comparison with other religions, will be studied as a form
of the existence of life and its meaning and as means for
individual's cultural growth. Islamic art, especially
architecture, "has been widely expanded in the Arab
countries, Spain, Balkan and it has even reached Alaska
74
.
The faculty has contributed in the preparation of
some elements with pedagogical, scientific and
educational orientation of a university and post-university
level.
The interconnectedness of the contemporary social
and religious needs requires the selection of those subjects
which could contribute in reaching the collective goal, the
progress and development of our nation and its total
independence, including the spiritual freedom as well.
Furthermore, both general and vocational courses are
based on such principles. In the framework of general
studies, of importance were courses like philosophy whith
emphases on Islamic philosophy, sociology, Albanian
language and literature and foreign languages.
Acquiring the Islamic teachings will incite the
students to focus on the inheritance and development of
contemporary Islamic view of the world and intelectual
Albanian Islamic thought in particular.
To Albanians, Islam is a reality. Appart form the
diversities in one's view towards it, this reality must be
studied, at least the essence of it. It is this reality, which


128
has been widely spread with the geographical
extension of the Muslim Albanians all over the world. Of
a special interest would have been a compilation of an
Atlas showing their extent.
The close observation and the studies on Islamic
heritage and on contemporary modern science in ethnic
Albania will be positively conveyed and will help in the
improvement of economical and social life, which have
recently been relatively low. Furthermore this
observations and studies will bring about new synthesis
for broadening our horizons of knowledge and of course
will make it possible for the Albanian to be part of the
integrated Europe
75
.




;#e lo+o of t#e Isla0i*
"tuies /a*ult5! in =ris#tina











129
The first to be graduated from this faculty, the
only Albanian faculty of this kind, was Sadik (Sami)
Mehmeti. "The Islamic call - its means and role" was the
title of the work he introduced for supporting his thesis
related to Islamic Dawah
76
.



ISLAMIC BULDINGS AND THEIR
ROLE IN THE RELIGIOUS,
ETHNICAL AND CULTURAL
EDUCATION IN ALBANIA

Islam pays much attention to education and
science. This is stressed in the very first verses revealed
by God, whereupon He recommends all people to "Read
and study in the name of thy Lord"
77
. It is the most
precious treasure, the Prophet Muhammad (p.b.u.h) has
left for his followers. Islam has brought about a new
World View and new philosophy concerning the unity and
interaction among human beings. These aims preaching,
which were held in such Islamic institutions as Islamic
schools, mosques, teqes, etc.
Ka'ba, is the first mosque and the very first place
where God has been praised, even by the father of


130
mankind and his wife, Adam and Hawa. It is now
situated in Meka. However, later on, these institutions
(mosques) took other dimensions. The example of the
Prophet's Mosque was to be followed by many other
institutions, which were later built in the metropolises of
Islamic World. Vary famous were:

1. The Mosque of Basra, which was built in 639 by Utba
bin Gazwan 2) The mosque of Kufa, built in 638 by S'ad bin
Abu Wakas 3) Amr ibn El-As' Mosque in Fustat built in
642. This mosque has been reconstructed more than 16 times.
4) The Mosque of Uqba bin Nafi in Qayrawan built in
the years 670 675 5) The Mosque of Aqsa in Quds, built in
the time of Umar bin Khatab (the second khaliph). This mosque
was twice reconstructed by Malik bin Marwan in 658, and
Walid bin Abdul Malik in 706. Well known are also the
Mosque of Emewi in Damaskus, which was built by Walid bin
Abdul Malik in the first century (hijri calendar), the mosque of
Al-Azhar built by Jauher As-Sakili in the 4th century (H),
Salaudin Al-Eyubi took care of it as well. While in Andalus
(Spain), the biggest and the most beautiful mosque was Le
Grande Mesquita in Cordoba which was built by Abdurrahman
II in 2nd century (H)Its construction took three entire centuries.






131
The Kaba Mosque, in Mea

The Mosque o! "rophet #s$a$s$% in Medina





132
The Kudsi &hari! in "alestin

The 'me(i Mosque in )amasc





133
Al*A+har Mosque in ,airo

Kordo(as Mosque in Andalus #&pain%



These vital institutions, as well as many others
throughout Islamic countries and cities were found to be
characteristic of the local architecture in the cities of:




134
Ulqin, Shkodra, Prizren, Peja, Skopje, Berat, Elbasan,
Korcha, Janina, etc. At the same time, they constitute the
basic elements of Albanian civilized cities, and so
enabling the people fulfil the duties required from their
religion, faith and their country.
Certainly, it was the mosque to play such an
important role. Its spiritual and social dimensions put it in
the center of Islamic Ummah.
However, before we go into details in analyzing
these two dimensions, a short history of word "mosque"(in
Albanian it is called "Xhami") would rather be relevant.
Mosque (Xhami) is called the place where
Muslims worship their Lord, Allah, and show loyalty and
faithfulness to the Prophet (p.b.u.h). The word Xhami is
derived from the Arabic word "jami" which means a
gathering place. Turks were the first to introduce the word
and since then it has remained that way, though the Arabs
are now using the word "masjid". The difference between
them is the size. Masjids are smaller and cheap materials
used for their construction. Their roofs are usually covered
with tiles. While the Xhami-s are bigger in size and they
are the main or central mosques. We find the word masjid
being used in several verses of the Quran like: mesajid,
mesjidul-haram, beitullah78 etc. This word is very often
used in the book of the Prophet's tradition (ahadith) such
as Bukhari, Muslim, Tirmidhi, Musnad of Imam Ahmad,
etc.


135



THE FIRST MOSQUES IN OUR TERRITORIES
Since the Middle Ages, the time when Albanians
got in touch with Islam, Albanian territories were being
frequented by missionaries (Islamic Missionaries R. Z.)
who were coming for; either business, religious or military
purposes
79
.
In the earlier scripts were found historical writings
about the architecture of Islamic Cult, but there were
mentioned only mosques which had been built after the
year 1417, the time when Berat or Albanian cities were
officially under the jurisdiction of Osman Empire. These
writings denied the presence of Islamic features that were
adopted by some buildings in Prizeren since 1380 or Berat
since 1389, in Seljuk's style. Before the conquest of
Costandinopole, Osmans didn't have a style of their own.
Osmanli Mosques had many domes, pillars and halls.
Only after the conquest, Osmanlis paid a significant
attention to the building of mosques, constructing them in
hugger spaces using a typical decoration.
Evident was the contribute of Albanian master
builders in forming a classic style of mosques all over the
Osman Empire.
"Documents have shown that by the end of XV


136
century, many Albanians have been offered the highest
post in Osmanly government. The number of experts in
arts and architecture was high. It was this time when the
mosques in Istanbul adopted a classic style that was
different from Byzantine style used until then".
80

"From the second half of XV century till the end of
XVI century, the Osmanly government issued the classic
architectural model to all countries of the Empire in the
East as well as in the Southeast. The mosques were of two
types. The monumental style, with three distinct but
harmoniously balanced parts, which included the arcades
in front of the entrance, a square hall, which was crowned
with a dome and a tall minaret right beside the entrance.
On the other hand, another model with tailed roof was
built, which had a hugger functional space. Even the
decoration was different in the two types. In the type with
the dome paintings were more dominant, while woodcrafts
were used for the roofs, mafiles and pulpits of the second
type."
81

The representative mosques were known by the
name "The King Mosque" and were bestowed by the
Sultan (Pajazit) himself. One of these mosques is located
in Elbasan.




137
;#e 0osAue in t#e Berat.s *astle! is one of t#e olest
0osAue in <l(ania! its 0inara! Bas (uilt (5 "ultan Me#0et
Cele(i on 1417




138
;#e 0osAue of Me#0et =as#7 Bus#atliut ? =lakut
Buil aroun 5ears! 1773D74


Another phase of buildings started from the end of
XVII century until the end of XIX century. It was
characterized by the spread of Islam among of most of
native population and forming of national conscience in
several countries of the Empire. To be emphasized is that
many orientalists have remarked that it was just because
of the crisis in the old Osmanly, feudalistic and military
social order, and the decentralization of power that gave
rise to the national conscience in many countries. The first
to get this feeling seemed to have been the Arabs, who had
the status of scholars and the knowledge of the holy Book,
the Quran.



139
Differentiations were seen among the
Albanians who had the military power and the Turks who
inherited the dynasty of the throne. The process of
decentralization was manifested in the field of
constructions with the establishment of projection offices
in many cities of the Empire. The projects were not taken
from Istanbul anymore. After the establishment of these
offices in Albania, the projects were compiled there, and
the constructions were accomplished by experts which
were now performing such duties as the building and the
maintenance of the roads, bridges, mosques, water
supplies and public baths.
"During this period we have a large number of
mosques in cities and villages which were distinguishable
not only for having typical architectural and artistic
elements, but even for original silhouettes and
compositions. In this group were included: King Mosques
in Shkodra, Mosques of Mirahari in Korcha, Muradie
Mosque of Vlora, Mosque of Plumb in Berat etc. These
mosques were built by famous architects such as Architect
Sinani, Sadefqar Mehmeti, Kasem Aliu etc. The
inscription upon them
82
witnesses this. In the mosques
located in the Albanian City centers were found some very
striking monumental spaces which characterized the
Islamic Osmanlly architectur. "The space of the mosque is
of great importance to the architects in all Islamic
architectures. The oldest type of the mosque, was indeed


140
an open wide hall towards the inner yard. The space of
the Arab mosque is a covered over rectangular field with
four pillars linked by arches. All parts of the spaces are
equivalent. It is evident that this open type of the mosque,
without walls could only have been adopted in the
countries with a worm climate. The type with closed
spaces, where inner yard is reduced or disappeared, is
much more suitable in countries with cold climate".
The most common type built in Albania is the
Seljuk type of the mosques, which was made up by a
dome, a corridor on the side of the entrance, and some
little covered domes. This type was introduced after the
fall of Seljuk Kingdom. The only purpose of bringing the
course of development from the Arab style of building to
the pure and unique local style, was the desire to express
the best architectural composition.
Beside the Turkish, Persian and Arab motives and
forms, the mosques which have been built during the last
century have clearly shown the traditional elements of our
country. They consist of a prayer hall, the front door and a
minaret. The builders had adopted the architecture of
traditional dwellings. These are seen in the arcades, wide
eaves, decorations and colors used. There is a real
structural treasure, in the mosques of Tirana and many
other cities. This treasure is embodied in the decorations
with ornamental motives, paintings, carved pillars,
arcades, frames and roofs. All these ornaments


141
approximated the traditional architectural motive. The
local and foreign experts, who gave their help in building
these ornaments, utilized the forms and the techniques that
had been used in the past centuries in our country. The
reasons of their choosing the type with the single room,
weren't only the dimensions of the building, but also the
influence of the local traditions. The used of all these
techniques and forms showed very clearly the stages of
architectural development and also good work of Albanian
master builders. Many of the mosques in ethnic Albania
territories are very much estimated for their architectural
values of the Islamic art and culture.
1050 mosques had been built until the year 1967 in
today's Albania, of which only one or two were preserved
in the cities of Tirana, Berat , Gjirokastra, Vlora etc. In
Tirana for example, there were 24 mosques, which were
later destroyed except the Mosque of Et'hem Beu, which
was kept as a cultural monument. Today there are five
mosques in Tirana, while the Albanian Muslim
Community is administering 425 mosques, most of which
were built or rebuilt only after the year 1991.



The role of mosques in the spiritual aspect

The mosque, in the most honorable and holiest


142
place in the surface of the earth, because the Lord,
Creator of the worlds is being worshiped there, and all the
creatures, angels, humans, jins, repose there. That is the
place where Adam p.b.u.h sought God's mercy. It is said
in the Holy Quran:

"Indeed, the places of worship are for Allah."
(El Jinn, 8)
"Whoever enters it, attains security"
(Ali Imran, 97)

Scholars have justly compared the mosques with
the stars by saying: "Like the stars adorn the dark sky, so
the mosques adorn the earth in the daylight". These were
the reasons for undertaking the building of the mosque as
the first task right after the Messenger's and his
companions' migration to Medina. From there the call of
the muezzin "come to prayer... come to salvation" was
spread all over the world.
Mosques are those places where God is
continuously remembered, for what Quran says:
"In the houses which are built with Allah's
permission, His
Name is remembered, and there He is praised in
the morning and night..."

The word "beitull-llah" used in the original


143
version, means "Home of Allah". In this place, after an
immediate confrontation with his Creator's mercy, the
believer earns the right of heaving a continuous, pure and
perfect spiritual life. The mosques also help in connecting
the believer with the hereafter, his spiritual with his
physical life. It is a guide towards the eternal and happy
life. "Today, in this world of echoes and deafening noises,
mosques have become oasis of peace and tranquility. In
such an atmosphere the believers are immersed in
piousness, remembrance and thoughts. Moonlight on a
garden, and painting of landscapes are the best example of
keeping the believer away off his stressful life. "The
masters of East to whom the images of human beings were
not allowed, were playing with motives and forms. They
created an embroidery ornament, what was later called
arabesque. The pleasure that one gets when walking on the
courtyards and the halls of Al-Hambra while admiring a
variety of decorations, is indelible
85
.






144
Views from Al-Hamra Mosque (Andalus - Spain)



THE SOCIAL ROLE OF THE MOSQUE

At first sight, for most of us, the mosque is
considered to be just a meeting place for Muslims, where
Quran is being read, the believer worships his God, finds a
spiritual tranquility and learns about the Islamic Culture.
But one forgets that this institution is closely related to all
the aspects of social life of Muslims.
The mosque has always been the heart of the unity



145
of Islamic society. There, people meet each other, hold
conversations, consult with each other about different
social, cultural and religious behavior, listen to speeches
etc.
Mosques are also related to the economical aspect
of Muslims lives. As an economically secured and
autonomous institution, the mosque has always played an
important role in the economical aspects of the Islamic
society. The institution of Zekat (Charity, almsgiving), as
one of the pillars of Islam, has very often been massively
organized through the mosques. In this way, it was
transformed from an individualistic charity in a "very
important social institution", which was controlled by the
government and was run by appointed administrative
mechanism
86
.
The mosque is to be the oldest educational and
learning institution as well. It was there where Islamic and
world sciences were first elaborated. It has played such a
role for the earlier than primary, secondary and high
Islamic schools as well as the other educational institutes
that were established later.
The mosque has been and it still is a place of
knowledge, where the spiritual and moral norms are being
discussed. On this norms lies the future of a society and its
people. In Kosova today, Serbs prohibit the Albanian
education, but the mosques are still used for educational
purpose for children.


146
Many students who were educated in these
Islamic Institutions became later on famous patriots such
as Hasan Tasini, Ymer Prizreni, Frashri brothers, Haxhi
Zeka, Hasan Prishtina and many representatives of Islamic
renaissance.
Their libraries had a lot of materials. Dr. J.
Rexhepagiq writes: "...a considerate number of scripts
were available in the libraries that were located beside the
mosques... The biggest oriental library in our territories
has been established in XV century in Skopie. It is Gazi
Isa-bej's library. ... At that time, the library possessed 230
books the authors of which were the most famous Islamic
scientists, etc. ... Another rich library was that of
Gjakova... These libraries have served the students,
educated citizens and specially the famous personalities in
the fields of science and culture..."
87
.
The mosque has played the role of the parliament
also. Debates and discussions were held, problems were
thrashed out and decisions were made and all those for the
well being of the people and nation. In this way the
mosque became the starting point of military expeditions
and the source of the clarion calls for freedom and the
autonomy of our lands. The same thing is often happening
in Kosova, which is now occupied by Serbs. In mosques
and their annexes, meetings are being held, run by people
who are striving for Kosova's independence.
Many of the mosques have been organically linked


147
with other objects like Islamic schools, libraries,
boarding schools, baths, fountains, inns and shops,
considering these as basic needs for a normal life. As
monuments of Islamic culture, the clock towers have also
been inseparable from the main mosques in the cities
found in Balkans, much earlier than Osmanly occupation.
Their religious character cannot be denied, even though
they were common property for all. The clock at the tower
has warned the prayer time. In the very strategic positions
they represent the Islamic culture in our lands
88
.






148
Signiture, on the Hamam of Ulema Pasha (1539/40),
currently, stored in the garden of the Archeologic Museum of
Shkodra

;#e 0osAue an t#e ;oBer >lo*k of BeAar7-e in Ka-a&a
% (uilt aroun 0i. IE > ? t#e 0osAue Bas estro5e on 1971)




The phenomenon of heaving clock towers near the
mosques is seen in Albania, Bosnia and Macedonia. The
first to be built up is in Scopie, then in Prizren, Berat and
all the Albanian cities. The tower and minaret, became
part of the same building. This architectural phenomenon



149
is not seen in none of the Islamic countries. The best
example for this is Peqin's mosque that adopted an
original Albanian architectural model of the mosques.
"There has been a lot of discussions on the purpose
of the clock tower beside the mosques but it was Elbasan's
clock tower that gave an answer to this problem. After
taking the orders of Aqif Pasha in 1899, the peoples of
Elbasan built up this very beautiful and sharp clock for the
only purpose of calculating the five prayers time. So the
tower doesn't have a church bell, as many people pretend,
because such minaret are found even in Spain and
Morocco. The fact is that these rectangular styles of
towers have not been introduced by Spanish but by
Europeans. This is a European phenomenon in the style of
the mosques and it doesn't have an oriental origin.
However the above-mentioned model is an Albanian one
and is not found elsewhere. With it was done the
crystallization of Albanian traditions in the field of Islamic
architecture
89
.
Public baths, are part of Islamic architecture as
well. These were usually located close to the mosques,
complexes and schools. They played and important role in
Muslims daily life because the physical cleanliness is an
indispensable requirement of their religion. "Different
functions of the baths require different forms and spaces
for their sections. The inner plan was carefully designed
while the outer forms were characterized with domes and


150
arches of different dimensions. The baths are part of
the group of bezistanes with domes because their plan
consists of some rectangular sections of different
dimensions. For this reason their local compositional
worth comes right after the mosques.
"According to the architecture, the entrance to the
section, where the fountain is located, is the most
important. Beyond that there is a barrel-like section
covered with lintel, used as a changing room or after-bath
relaxation. The bathing section like the undressing are
low and rectangular, covered by domes. The water supply
and the large boiler are covered with lintel and are put at
the extreme sections. The composition is extended till the
dome of vistibul. Every public bath had its own shadervan
(dressing room), kapalek halvati (bathing section), hazna
(a water reservoir), kulhan (central heating system)
90
."In
16th century each of our cities had at least one public bath.
According to Eulia elebiu there has been more than 120
mosques and 15 public baths in Skopie alone."
91

While turbes like Sultan Murati's near to Prishtina,
and teqes of Tetova, Berat, Kruja etc, have demonstrated
one of the best achievements of Islamic architecture in
Balkans.




151
THE MOST FAMOUS MOSQUES,
INHERITED FROM THE PAST AND
THOSE BULIT IN XX CENTURY,
IN ALBANIAN TERRITORIES

The most important mosques, which were built in
Albanian lands, are:
* The Mosque of Sultan Mehmet Fatih (Prishtina
1461. Its style and architecture are really astonishing).
* The Mosque of Gazi Isa Beu (Skopie, 1475).
* The King's Mosque (Elbansan, 1492).
* The King's Mosque (Prmet, 1493).
* The Mosque of Imaret (Ochrida/Oher, 1493).
* The King's Mosque (Shkodra, late XV century)
* The Mosque of Tetova (1495)
* The Mosque of Mirahor (Kor, 1494-1504)
* Fetije Mosque (DurreFetije Mosque (Durrs,
1502/1503)
* The Msoque of Jahja Pasha (Skopje, 1504. It has
the tallest minaret, 55.5 m, and is one of the most beautiful
mosques in Balkan.)
* Ishak Beu's or Ishak elebi's Mosque (Manastir,
1508/1509. Its inner and precious ornaments, makes it one
of the most imposing mosques in Balkan.)
* The Mosque of Varosh or Market's Mosque
(Kruje, 1533/1534)


152
* Muradije's Mosque (Vlor, 1536/1538)
* The Old Mosque or Pashallar's Mosque (Vlore,
1540)
* The Mosque of Plumbi (Berat, 1533/1554)
* The Msoque of Allajbegia (Burim village-Diber,
mid of XVI century)
* The New Mosque (Manastir, 1558/1559)
* Hajdar Kadia'a Mosque (Manastir, 1561)
* Gazi Mehmet Pasha's Mosque (Prizeren, 1561)
* Sinan Pasha's Mosque (Kaanik, 1594/1595)
* The Mosque of Haduni (Gjakova, 1595)
* The Mosque of Nazaresh (Rugova)
* Gjini Aleksi's Mosque (Rrusnaj village, near
Delvina, late XVII century)
* The Mosque of Pririnas (Prishtina)
* The Mosque of Mazhiqi (Mitrovica)
* The Mosque of Ballia (Elbansan, 1605/1606)
* Sinan Pasha's Mosque (Prizeren, around the year
1610)
* Sulejman Pasha's Mosque (Tiran, 1614)
* The Mosque of Plumbi (Peje, before the year
1624)
* The Mosque of Kavaja, 1735/1736)
* The Market's Mosque (Gjirokastr, 1757)
* The Mosque of Velabish (Near Berat, 1760)
* The Mosque of Plumbi (Shkodr, 1773/1774
built by Mehmet Pasha Bushati)


153
* The Mosque of Haji Ethem Beu (Tiran,
1794-1821. One of the most beautiful monuments of
Islamic architecture in Tiran)
* The Mosque of Peqin (1822/1823)
* The Bachelor's Mosque (Berat, 1827) etc.











154
-am.ria in beginning o! /I/ ,$ Mosque in 0anina


The old Mosque o! &ule1man "asha, be!ore its burning, in
the battle !or liberation o! Tirana





The 2radecis
Mosque



155



The Mosque
o! 3$ &(ilar.,
&hup





156
TIRANA, ETHEM BEUTS MOSQUE
GOSTIVAR, A MOSQUE IN THE BELOVISHTE


SINAN PASHAS
MOSQUE
(ISLAMIC
ARCHITECTURA)










157
The Ka4anis Mosque

The Isha -elebisas
Mosque, MA5A&TI6 The "lumb Mosque,7'6AT





158







The Mosque and
the ,loc Tower,
8L9I5


















159

The Mosque on 3$ 6adi(o1c.




160
The lower Mosque on 3$ Labunisht., &trug.



161
The Mosque on 3$ 7uo(i4, &hup



162



The mosque on 3$
/hep4isht., Teto(.











The Mosque o! &ultan
Murad, "rishtin.











163
The larme Mosque, Teto(.




164
/hamia e 0ah1a "ash.s, &hup




165
Turan Teqe1a, Kor4a :;<=><<







CHAPTER III

THE ALBANIAN ISLAMIC PERIODICALS
OF XX
th
CENTURY IN ALBANIA AND
AROUND THE WORLD



166

All the researches conducted on the topic in
general have provided a great deal of information and
datas about the arsenal of Albanian Islamic Press.
Since this problem is for the first time being
examined and discussed, in order to give you a wider
vision of the periodical publications, we are first casting a
panoramic glance beyond the limits of the time allotted to
our study.
Out of 7000 newspapers and magazines published
in Albanian language during these two centuries, starting
from "L'Albanese d'Italia" ("The Albanian of Itay"-1848)
until 1995, a considerate number of them has been wholly
religious. The study includes even those periodicals,
which in a considerate amount have directly touched
religious problems.
The Albanian Islamic periodicals started officially
being published in XX century. The publications begun
after the Independence and the creation of the first
Albanian State, but the Press took its complete form only
after the establishment of Albanian Islamic Community,
as self-administered institution in accordance to the new
status. As a judicial and religious body, the Islamic
community had its own network of religious services and
institutions all over Albanian Republic and later on
Albanian Kingdom. Having under its control many
religious educational institutions and being faced with the


167
demands of several intellectual groups, the Islamic
Community considered the establishment of a legitimate
Islamic Press as an absolute necessity. The Islamic Press
would serve the Islamic thought and would be the Head
Quarter of the Albanian Islamic Press.



THE ALBANIAN ISLAMIC PRESS IN THE FIRST
HALF OF XX CENTURY
The "Sedai Milet" ("Nations Voice") newspaper,
which was published in Shkodra, in 1913, in Albanian and
partly in Turkish language, as weekly issue was now
overpassed. During the 1913-1923 decade, the demand
towards the content of the publications, excluding of the
foreign languages and a further inter confessional
understanding, was very high. These reasons, together
with the formation of other press organizations, brought
about the failure of this weekly newspaper even though it
contained parts from the Quran, religious sayings, etc.
In 1918, the Albanian Muslims of Vaterbaryse of
U.S.A. published through Muhamedan religious
organization, "Shqiperia" (Albania)magazine. The issue
that was provided to the public in March 1918, shows that
Albanians still invulnerably preserve the religious believe
as well as a feeling of responsiveness toward the nation. In


168
this magazine we find articles regarding the words
derived from the Quran and the role of this Holy Book.
But unfortunately, "Shqiperia" didn't survive past the first
edition.
One of the Islamic newspapers in Albanian
language that gained prestige at these moments, was titled
"Reforma" ("The Reform"). This newspaper was
published in Gjirokastra in October 1921 and lasted until
1923. It was published by Gjirokastra National Press and
was run by Albanian religious personnel. "Reforma"
newspaper was a fortnightly issue, but it didn't last long.
In the span between 1921 -1923 the newspaper issued
only 8 editions. The reason for drawing the attention of a
considerate number of intellectuals was that beside
religious subjects, this newspaper contained articles about
literature, politics and social life and so considering the
problem of consolidation of Albanian society.
In 1923 we note some very important events in the
activity of Albanian Islamic Community. A lot of efforts
were made for compilation of the basic documents,
statutes, regulations and preparations for establishing the
General Islamic school with its center in Tirana.
In this year were published two periodicals. One of
them is published in Shkodra in October and is titled
"Udha e s vrtets" ("The way of Reality") 1.
The chief editor of this magazine was the famous
jurist, illustrious public figure and the state man Hoxha


169
Kadri Prishtina, the head of the Comity for Protection
of Kosova. The other magazine published by Albanian
Muslim Community was titled "Zani i Nalt" (Loud
Voice").
"Udha e s'vertetes" was first published in October
1923. Since the first edition its chief editor introduced, in
a very concise way, the program of this magazine. This
program included the main concerns of the magazine
some of which were: teaching the basic principles of
religion, and so delivering the people from a total
devastation; reviving in the peoples heart and feeling of
consolidation in a contemporary society; and the
participation of all Albanian scholars as tools of the social
life of this nation. By stretching it to the fields of
philosophy, sociology and politics, the chief editor aimed
to give a thrust to the intellectual development of the
people.
A lot of intellectuals and theologists collaborated
on this magazine. The magazine was published by a
specialized commission called "Commission of Shari'ah".
There were released only 3 editions. As we all know, its
chief-editor, who played an important role in protecting
the rights of Kosova and in unmasking of Yugoslavian
policy, died in some unclear circumstances. But the
magazine, which he was running, left a sensational echo
of the problems it dealt with and a high level of presenting
the articles.


170

"Zani I larte" ("The loud voice"
2
) was magazine
published in October 1923, at the same time with "Udha e
s'vertetes". However, while "Udha e s'vertetes" was
published in shkodra, "Zani I larte", a production of
Albanian Muslim Community, was published in Tirana.
Tirana was the head office of this community. This
monthly periodical lusted until the year 1938. During this
time it was directed by the well-known public figures,
well prepared in the fields of Islamic sciences and culture,
such as Ismail Mai, Isa Domni, Haki Sharofi etc.
The character of the magazine was religious, but
this newspaper discussed many other issues related to
philosophy, ethics, literature and sociology. Along the 15
years of its life span, it issued several articles that showed
a cultural richness through which the level of Albanian
theological thought during the time of independence, was
reflected.
Through the articles that were commonly titled
"What does Qur'an command", "Zani i Nalte" magazine
published excerpts from the vazes
3
of Haxhi Vehbi Dibra,
an illustrious figure in the field of theology and the best
commentator of Qur'an in Albanian language at that time.
The excerpts, which were later collected and published in
the form of a book, gave a high contribution in a didactic
aspects, for the preparation of new imams. The prestige
and the erudition of this author, as a scholar of the


171
theoretical Islamic thought, enhanced the level of this
magazine. Within the framework of Islamic belief, he now
interprets from ethical and philosophical aspects, thesis
such as "Body and spirit". With regards to the human
body, he points out that the body cannot be separated from
some spiritual inciting centers through which the rays of
the moral are bursting. In reality these centers are one but
they are scaled in six stages, which determine the ethical
status of man, and the word distances between human
beings and the Creator. These six phases are:

1. Lust
2. Heart
3. Spirit
4. Secrets
5. Mystery
6. Post-mystery

Alongside these kinds of researches, this magazine
was publishing articles of laic character, however, always
within the framework of Islamic worldview. In the pages
of this magazine were treated topics like: "Man and
Religion", "Cosmology beyond chaos", "Idealism and
materialism", "Dante and Islam", "New theories",
"Planetary theory", "The immorality of Men", "Man and
the universe", "The modern education" etc.
With the information they provided and with the


172
support of Quranic verses and teachings of the Prophet
(p.u.b.h), these articles aimed at forming a contemporary
Islamic worldview towards Islamic moral, philosophy,
education, civilization and Islamic beliefs in general. The
purpose of all these efforts was the forming of a barrier
against the communist ideology, which was day to day
penetrating into Albania. The magazine included columns
with historical data and the shape of Islam in the past, all
around the world. These magazines aimed at keeping alive
the bounds of brotherhood among billions of Muslims all
over Islamic world. Being sometimes illustrated by dates
and ciphers, these articles together with some international
Islamic publications aimed at getting the young
generations acquainted with the Islamic civilization, its
role in the worlds civilization and particularly with the
contemporary achievements of Islamization over the
world.
Throughout its life span the magazine had a special
column for discussion and polemics. This was imposed by
the historical circumstances and the social state, which
Albania was going through in general, and by the crisis
which Albanian society was being faced in particular.
Some of these crises pertained the religious and non-
religious education, the teaching of religious subjects in
the governmental educational institutions, the status of
women in Albanian society and family.
One of the polemics, in which took part several


173
clergymen, discussed the issue of the organization of a
religious educational network and particularly religious
high schools in Albania. A well-known public figure, ex-
senator of Albania and polyglot of Eastern and Western
languages, Sali Vuterni, stressed the idea of
consolidation of General Medrasah (high school) in
Tirana. Some representatives of Albanian Muslim clergy,
who have remained mentally as well as culturally
backward, rejected this idea, though it was made known to
the world.
Sali Vuiterni stressed the idea of an Albanian
religious educational system with its basis on two
consolidated madrasah, and not on the basis of an
unlimited number of madrasahs, which would lack the
organizations and control. He suggested the establishment
of a madresah in Shkodra, north of Albania, and another
one in Tirana, with a higher level of education. In order to
read this was required the renouncement of all those
semiprivate schools, which lacked the programs and
curriculums, and where administered by imams without up
to date perquisite skills for teaching. The administrators of
this schools (most of the time they had one teacher) didn't
give the least effort for attaining any achievement on the
education in general, and were only taking care of their
personal economical interests. They rejected these ideas
by making a very harsh polemic which clearly showed
their stubbornness and backwardness. Later on, on the


174
columns of this magazine were published other
polemics between this magazine and other press
organizations that were denigrating the Islamic
worldview.
For "Zani I larte" magazine collaborated many
public figures, such as H. Vehbi Dibra, Hafiz Ibrahim
Dalliu, Hafiz Ali Kora, Sali Vuiterni, Haki Sharofi,
Mehdi Frasheri, Mit'hat Frasheri(Lumo Skndo), Ismet
Dibra, Ferid vokopola etc
Describing the contribute of this magazine along
the 15 years of its lifespan, the postgraduate Sherafedin
Hoxha affirms that the magazine had a deep effect on the
Islamic education of the Albanian people. Its effect was
also seen in cultivation of the patriotic figures, cultural
and educational developments, and on incisive processes
for civilization. This press organ cultivated the tolerance
of religious among Albanians, by insisting that this nation
is one and in harmony with religious beliefs. "For this
reason-points out the author-we can say that this magazine
is among the most advanced religious organs which were
published in Albanian language... Indeed it deserves a
honorable position not only in the history of the Albanian
press but also in the cultural history of Albanian people in
general"
4

After almost 13 years after "Zani i Nalte", another
magazine was published in Lahore, India, with the title
"Drita" ("Light"). This magazine was prepared and


175
published by the Albanian students of the Theological
University of Lahore. The chief editor of this organ, which
came out with its first issue in January 1936, was Sherif
Putra.
Since after his graduation from the General
Madrasah in Tirana, he became famous for his writings
and especially for his translations from English and
Arabic. The magazine consisted of 32 pages, and it
continued with 8 issues, which became known not only
among the students but even outside university campus.
With the beginning of the World War II, the
political map of Albania and many other countries
changed. With the new situation, new needs came out and
a huge gap was created with the absence of "Zani I Nalte"
magazine. A new organ would satisfy the present needs
for a religious and a patriotic education in the same time.
Above all, this new magazine should satisfy the
immediate needs that the new political changes have
brought about in Albania and Kosova.
In such conditions, the Albanian Islamic
community came up with a new publication titled "Kultura
Islame" ("Islamic Culture"), a monthly issue, which dealt
with different topics on religious literature, knowledge,
arts etc. This magazine was directed by two of the
youngest representatives of Islamic culture, who were
graduated from the University of Egypt (Al-Azhar) and
the University of Lahore, India. Sadik Bega was


176
managerial director while Sherif Putra, editor of this
magazine.
The staff of this magazine tried to recruit many
collaborators, especially University students, talented in
different fields. Now, beside seniors like Hafiz Ali Kora,
Dr. Bexhet Shapati and Haki Sharofi, new intellectuals
started publishing their writings on the pages of this
magazine. Among them were Sadik Bega, Rexhi Bularaja,
Sherif Putra, Asim Lohja, Jup Kastrati, Shefik Osmani,
Muhamed Bala, Besim Levonja, female writers J. Kodra,
Postribsja and many other intellectuals who preferred the
using of nicknames. "Kultura islame" seemed to be a
continuation of "Zani I Nalte" but with a wider vision.
Even though few of its articles were in Italian language
and one or two somehow flattery to fascism, it tried to
preserve the patriotic physiognomy of its predecessor. The
language it was using and the problems that were being
discussed created an alluring environment for Muslim
intellectuals.
In the pages of this magazine were disused
problems of a theoretical character such as "Introduction
to the Islamic Philosophy", a very wide study which
continued for several issues. Another study of a
monographic character, titled "The spread of Islam"
continued for several issues. In moral theological and
philosophical aspects were discussed topics such as "The
problem of God and Evil". A broader treatment on this


177
topic was based alone on the basis of such thesis as
"The measurements of the low of evolution", "Morals and
Lust in mass", "Facing the verdict of the fate".
In this magazine were also published other studies
from the fields of arts of history as "Understanding Art,
and its limits", "Literary Muslim writers in Albania, The
history of libraries etc.
In July 1942, another periodical of a religious
orientation was being published in Tirana with the title
"Njeriu" (the Man). Since the first page, this monthly
magazine defined its spiritual and cultural orientation.
"Njeriu" magazine was organ of "Drita Hyjnore"
("The divine Light") organization. In the content of this
magazine we find an interlacement of the theory with the
practice, with mysticism as its center. The editorial office
defined the essence of this theory as: "Mysticism with all
those resembling characteristics, is the common road that
gave birth to the great acknowledgements of the truth and
it is the fulcrum which has to include all those who strive
for understanding, affection, patience and charitable
deeds. Only with the pureness and abnegation of a perfect
mystic, the loftiness of man can be reached, and all this
through penetrating all the ideals which are reconciled
with the supreme purpose of human life."
6

Human Being, is referred to as mystery of all
mysteries, chosen among all God's creatures, small and
gigantic in the same time, the only one to have the right to


178
penetrate through the secret laws of nature, a being
which has got the perfection and imperfection in itself.
Since the first issue, the public was introduced
with the writings of many Albanians intellectuals such as:
the poet and the philosopher Ferid Vokopoja, Haki
Stermilli, writer, Kristo Floqi, loyer and poet, vasfi Sami
Visoka scholar, Prof. V. Demiraj, Filip Ndocaj, Beqir
Hai, Prof. L. Eftimiadhi, Vexhi Buharaja, etc. In the
pages of this magazine were also published the writings of
Fan Noli, Faik Konica, Lasgush Poradeci, Lumo Skendo,
and few young intellectuals as Suat Haxhi, Mustrafe
Greblleshi, Shefik Osmani, Jup Kastrati etc.
The magazine had 27 issues and lasted until 1944.
In 1942 another magazine came out with the title "Drita
Hyjnore" ("The divine light") but it didn't last long.




ALBANIAN ISLAMIC PRESS AFTER
THE SECOND WORLD WAR

The negative and contemptuous attitude towards
Islamic press, that many scholars of history and literature
held for almost 50 years, was unjustifiable for some
reasons. Firstly, a considerate number of periodicals


179
represented it. Secondly, it spoke on the behalf of
88%
7
of the population. Thirdly, besides religious
problems, it was dealing with other social, cultural and
educational issues.
After the World War II in the People's Republic of
Albania, Federal Socialist republic of Yugoslavia, where
1000000 Albanians lived and also Greece where a
considerate number of Albanian Muslims lived in ameri,
the frequentation of the mosques and all the publications
of an Islamic character were dependent on the outcome of
the political changes. With the establishment of
communist regime, in the countries like People's Republic
of Albania or, Federal Socialist republic of Yugoslavia,
the anti religious war was transformed into a system. The
target FSRY's policy was denationalization of the
Albanians. Atheism propagated by them aimed exactly at
this point. Any tolerance regarding practicing of religion
teachings was given with the purpose of keeping the
Albanians in the darkness.
Yet, as far as the issue of religion is concerned, the
harshest constraint was imposed in People's Social
Republic of Albania. At first, the only religious war
evolved in opposition to the law of the constitution of
1946, but later on, in 1977 it included the constitution
itself. The consequences of this organized anti religious
war were some very powerful blows. With the initiatives
of the youth in an organized way, hundreds of mosques


180
and other Islamic Institutions, part of which were
cultural monuments were demolished. With the
destruction of all these monuments, which included
mosques, teqes, turbes etc, were lost many scripts and
documents of an historical importance and all these
because they were religious and written in Arabic letters
8
.
All these acts were crowned with the opening of
the Atheist Museum. The anarchism and ignorance of
such actions were the outcomes of the communist doctrine
that everything religious must be destroyed and replaced
by the communist ideology.
In the same way, in ameria, which is within the
territories of Greece, the religious writings in Albanian
language could not be published, even though Greece is a
theocratic country. The motives for this barrier are
known. Albanian language and Islam could not incite the
revival of Muslim elements, their unification in an
organized community, and of course the revival of the
patriotic feelings. In this course, the people of ameria
were totally deprived.
The only people to get the opportunity of heaving
a religious press were those Albanians living in FSRY,
which consisted of a number of three million. Embracing
the Islamic traditions and making use of some
constitutional freedom given to them, they successfully
completed some publications, which kept alive the Islamic
community in this country.


181
Right after the World War II, all religious
publications were done abroad. "Jeta Muslimane
Shqiptare" ("Albanian Muslim life") was magazine of a
religious and cultural character, the first number of which
was published in 1950, in Detroit, USA. The magazine
was organ of a Muslim community, which was run by
Imam Vahbi Ismaili, a well-known publicist of religion
literature; and two deputy directors, R. Xh. Gurazezi and
Ahmed Ramon.
The magazine was of a high technical level and
was provided to the public thrice a year, with a
miscellaneous content. It was published in two languages,
with articles in Albanian language preceding those in
English.
The illusion of educational and historical topics
gave this magazine a scientific physionomy. "Jeta
Muslimane Shqiptare" played an important role in
strengthening the unity of the Albanians in USA an in the
same time it witnessed that Albanian Islamic Community
represented a strong and sound kernel.
Albanian Muslims in USA were mobilized in
publishing notebooks and magazines in Albanian language
with the purpose of consolidating the Islamic belief for the
Albanian compatriots in the conditions of an American
society, a much more advanced society.
Starting from the year 1971, Albanians of America
published another magazine with the title "Perpjekja


182
Jone", ("Our effort") (which is still being published)
with an elegant imprecation in two languages (Albanian
and English) and a volume of 200 pages. The magazine is
equipped with illustrations. It is property of Council of
American-Albanian Islamic Center. We have used as
reference only X - XIV volumes, which were published in
1981 - 1989. "Perpjekja Jone" is published in New York
and New Jersy, USA. The chief-editor of this magazine is
Qamil Mujo.
In 60-s the society of Ulema (Scholars) in Prishtina
published for the first time the "Informative Bulletin" in
two languages, Serbo-Croatian and Albanian. Even though
the content of this bulletin was poor, it was a valuable
work, because it preceded some other editions. These
editions were "Takvim - Calendar" 1968, "Edukata
Islame" ("Islamic Ethics") 1971, "Nuru-l-Kur'an" ("The
light of the Qur'an") 1975, "Dituria Islame" ("Islamic
Knowledge") 1986, "El-Hilal" ("The Crescent moon")
1987, "Hu" and "Dervish" 1897. Here are not included all
the publications after the communist regime, when
Muslims of Albania, ex-Yugoslavia, Macedonia,
Montenegro and Kosova could freely practice their
religious teachings.
"Takvim - Calendar" was published in Skopie
(1967) and almost at the same time in Prishtina (1970).
The Takvim of Skopie was published by "Ilmije", an
organization of Islamic Community of Skopie. It was in


183
two languages, Turkish and Albanian. On the other
side Prishtina's Takvim was published in Albanian
language only and it was published by the society of
Ulema of Prishtina. The only commonality between the
two was the calendar, while all other parts were different.
These parts included several topics of religious, historical
and cultural character.
"Takvim" calendar of Prishtina was directed by
Hajrullah Hoxha, who in the course of time gave it the
form of a national calendar of the period of renaissance,
but of course on a cultural Islamic direction. In the pages
of this bulletin were also published articles of some wider
interest.
In 70-s after Kosova's autonomy, the publications
in Albanian language had achieved great success. Laic
education in Albanian language had advanced in the field
of literature. On the contrary the religious press remained
backward, though the overwhelming majority of
population was Muslim. As a result, an Islamic press of
contemporary levels was seen as indispensable.
One year later, the Council of Ulema of Prishtina
came up with another magazine titled "Edukata Islame"
9

("Islamic ethics") directed by Hajrullah Hoxha. In this
way, two religious organs have been added to the
Albanian language press: one of them yearly and the other
trimestrial.
With the increase in the number of intellectuals


184
from Kosova and Dibra, which had been graduated and
acquired Islamic knowledge, the possibilities of widely
spreading the written words of Islam increased, feeling so
the existing gap. At this moment, "Takvim" the calendar
and "Edukata Islame enriched their contents by dealing
with several different topics, which raised the Islamic
awareness in higher levels. "Edukata Islame" considered
topics from the field of Islamic sciences, culture, history
and information. These articles were written by well
known figures such as: Sherif Ahmeti, Nexhat Ibrahimi,
Bajrush Ahmeti, Hajrullah Hoxha.
However all these were insufficient to stand up to
the atheistic influence that was coming from Albania and
the Slavic propaganda which was perpetually denigrating
Islamic religion.
In such circumstances, "Alaudin", a medrasah in
Prishtina provided new means of discussion and new
horizons to the students.
In 1975 in the year when the society of students of
this medrasah came up with a magazine titled "Nur-ul-
Kur'an" ("The Light of Qur'an"). Later on this title was
translated into Albanian as "Drita e Kur'anit". Here were
discussed topics from the areas of Sheriah (Islamic law),
Islamic history, literature, culture and information.
The coming out of this magazines paved the way
to a new religious, cultural and scientific magazine, of
wider dimensions, titled "Dituria Islame"
10
("Islamic


185
Knowledge").
The coming out of this magazine, the first edition
of which was published in June 1986, was achieved
because of the fact that the students who were graduated
from theological universities of Cario, Baghdad, Sarayevo
have brought about new demands. As a monthly
magazine, it started elaborating Islamic religious subjects,
philosophical and scientific studies, and even translations
of classical Islamic literature. This magazine unfolded
many facts, phenomenons and new documents of
historical importance for the fate of Islam in Kosova and
elsewhere. The leading board of Islamic community of
Prishtina was credited for publishing of the magazine.
Of interest was publication of Sami Frashri's great
work "Kamus Al-a'lam" ("Encyclopedia of history and
geography"). In the course of time all the materials of an
informative and theological character started evidently
influencing the cultivation of moral values and nation
awareness. In this way, the articles of H. Ibrahim Dalliu
"Don't use cannon to kill the ignorance", Ibrahim Hasnajt,
Edith Durham "Balkans' sorrow" and "Other works of
Albania and Albanians", Dr. Hakif Bajrami "Crime and
Criminals on the balance of human conscience", Mr.
Hamdi Thaci "Albanians in Libia", S. Frashri "The role of
the position of woman in family and society" etc, point out
the desire of Albanian intelligence for unification of all
Albanian territories. Their religious and patriotic


186
education will become the foundation of a democratic
ethnic Albania.
In carrying out of this magazine collaborated
prominent figures of Albania as well as Islamic culture
such as: the translator of the Holy Qur'an Sherif Ahmeti,
Nexhat Ibrahimi, Dr. Muhamed Pirraku, Vehbi Ismaili,
Prof. Dr. Gazmend Shpuza, Dr. Skender Riza, Mentor
Coku, Hysen Gjozo, Dr. Kristaq Prifti, Dr. Ali Iliazi, ,
Mehmet Halimi, Idriz Vuciterna, Dr. Hakif Bajrami, Prof
Iliaz Rexha, Mr. Qemal Morina, etc.
Starting from the year 1987, in the Republic of
Macedonia, was issued a newspaper titled "El Hilal" ("The
crescent moon"). The newspaper was in three languages,
Serbo-Croatian, Albanian and Turkish. It was published in
Skopie ones in two months. The publication of this
newspaper sensitized Albanian people in Macedonia and
by raising the interest of the public regarding the topics
discussed in it, this organ paved the way to the new
publication entirely in Albanian language. Their
newspaper was later replaced by another cultural-
informative Islamic newspaper titled "Hena e Re"
("Crescent moon"). It was a volume of 32 pages for each
edition.
Another magazine found the light of publication in
Kosova. It was organ of the Community of Derwishes of
Kosova, "Hu", that for more then ten years gave a high
contribution in areas of Islamic studies. In July 1987, the


187
community came up with another periodical titled
"Derwish", which was published as organ of the
association of Meshajihis of Kosova, in Prizren. Chief-
editor of this periodical was Haxhi Sheh Xhemali.
After the communism and with democratic
changes and compilation of the new constitution, in
Albania as well as in Kosova, Montenegro and
Macedonia, were created the required conditions for
publication of religious organs.
After half century, in Albania was recognized the
Albanian Muslim community with several departments
which included an editorial office of "Drita Islame"
11

("Islamic Light") newspaper. This fortnightly organ of the
community was first issued in 1992 under the maxim
"Seek knowledge from the craddle to the grave". Chief-
editor of this organ is Ismail Mua. This newspaper
considered problems related to knowledge of Islam and
many other subjects of historical character. From time to
time, with the purpose of widening the cultural horizon of
the people on the pages of this newspaper were published
excerpts from the activity of Islamic scholars. The
formation of other new organs which were under the
supervision of Albanian Assembly of Muslim Youth
Organization and "Mbaresia" ("Good fortune") library,
gave youth the chance to freely express their ordent desire
of love towards religion, something which was forbidden
for many decades.


188
In 19.12.1991, was issued the first edition of
"Shkelqimi Islam"
12
("Islamic Brightness") organ of
Albanian Assambley of Muslim Youth. Its motto was
"Faith is the source of the love for nation ". From this
youth organizations were initiated two other organs: One
in Shkodra titled "Triumfi Islam" ("Islamic Triumph") and
the other one in Pogradec titled "Morali Islam" ("Islamic
Moral"). Another association, called "Islamic Youth
Culture" came up with two editions of a magazine titled:
"Logjika Islame", while another independent organ "Ura e
Sirratit" published untill the year 1995, 6 editions of a
religious, cultural and social character.
In December 1995 Albanian Bektashian
Community, started the publication of another magazine
with the title "Urtesia" ("Wisdom") - artistic, social,
religious magazine. The magazine has been provided with
a considerate number of collaborators
13
. In the columns of
this magazine the reader could find the history of
Bektashism, which is said to have reached Albania in the
time of Ail Pashe Tepelena. Of a special interest was
"Encyclopedic Dictionary" published on the pages of this
magazine.
In the period between 1991 and 1993 some issued
leaflets with propagandist articles of a journalist style
incited many incongruous controversies
The Islamic problems along the period were very
acute. They were related to the consolidation of Islamic


189
religion in Albania and the common religious and
national problems people were facing. These problems
were protection from the anti Albanian organized
conversions, the education of Muslim woman, her
enculturation, and her participation in the active life of the
people according to Islamic principles etc.
Against these imperative requirements, some of
these leaflets stressed the idea of keeping women
backward, and separating her from the active life of
society, and some other inter intellectual "problems",
ideas, which will bring about some artificial tumults.
It is obvious that Islam has nothing in common
with views and ideas, which are against human ethics.
The Albanian Islamic periodical press has inherited from
its predecessor the best traditions such as the magazines
"Zani I Nalte" and "Kultura Islame". Through the
teachings of the Qur'an, it aimed at shaping the national
unity, and preventing foreign laic institutions from
fighting for the elimination of Islamization in Albania. It
also aims at fighting against extremists flows, which in
the name of Islam, strive for religious and national
separations.
Leaflets have been published even in foreign
languages. We can mention here "Islam in Albania",
English leaflet published on March 1994.
Islamic publications in Albanian language evolved
even in Macedonia, ex-republic of Yugoslavia,


190
Montenegro and Kosova. "El-Hilal"
14
("Crescent
Moon") came out with its first edition since 1937. The
character of this newspaper of 13 pages was Islamic and
informative. It was an organ of Islamic community of
Skopie and it was published in three languages:
Macedonian, Albanian and Turkish.
In the pages of this newspaper were presented
topics of religious character with many translated works of
contemporary authors. Of course it also considered several
other topics related to Islamic history and culture, the
culture monuments, Islamic Institutions in Macedonia and
Yugosllavian genocide against Albanian Islamic element
and their ethnic monuments.
Later on, in 1937, this newspaper was replaced by
"Hena e Re"
15
, in Albanian language ("Hena e Re is
Albanian translation for "Crescent moon"). At first the
number of pages of this newspaper were 24 and it had a
run of 6000 copies, but now the newspaper consist of 32
pages per edition.
Besides the articles and information of religious
character, from time to time, the newspaper published
articles of a scientific nature. These articles introduced
many new elements and facts from past historiography
either this monarchic or communist. We can mention here
"Skopie, in the stories of XVII century" of B. Shehapi,
"Coins of Southern Iliricum" of H. Osmani, "Albanian
Islamic Publication" of Dr. Feti Mehdiu, "The oldest


191
school in Balcans" of N. Ahmeti, "Rexhep Voka and
other representatives of Renaissance" of V. Bexheti,
"Islam, a universal religion" of M. Ibrahimi, "The cultural
activity of Said Majdeni" of Mr. Nexhat Abazi, etc..
Authors from Kosova, Albania, Bosnia-Herzegovina and
Islamic World collaborated for this newspaper.
The articles of this newspaper exerted influence in
the sensibility of Albanian people in Macedonia with the
purpose of increasing their knowledge towards Islam and
Islamic world in general. It played an important role in
formation of national conscience, particularly with the use
of Albanian language in Islamic publications.
In parallel with "Hena e Re", another magazine
was published with the title "Ikre" ("Read"). This
magazine was organ of the association of Students of
Islamic high school "Isa Beu Medrasah". The content of
this magazine was completely religious. The magazine
consisted of 30 pages, 2/3 of which were in Albanian
language. The other part was in Macedonian and in
Turkish.
In 1993, "Nuri" ("The Light") started its
publication as an Islamic cultural magazine with a content
of 30 pages. Gh. Vefai was director of this organ. The
program of this magazine aimed at spreading the cultural
values, as well as Islamic thought and civilization,
presentation of historical truth and elucidation of
philosophical thought, recognition of religious moral


192
values. It also presented the Iranian ancient culture and
civilization. Four editions were issued until 1994. Besides
"Dituria Islame", "Edukata Islame" and "Tekvim", another
magazine was published in the Independent Republic of
Kosova, after its proclamation. The magazine was titled
"Bashkimi Paqesor" ("Pacific Unity") and was organ of
"Bashkimi" ("Unity") association with the head office in
Prishtina. This magazine has 16 pages and its aim was the
consideration of educational and cultural issues. This
magazine deals with these issues on a contemporary
viewpoint, particularly focusing on the actual problems
and sensitizing the public opinion. In the pages of this
magazine were treated topics like: "Aggression towards
Albanian education in Kosova", "The conditions of
linguistic and cultural spaciousness of Kosova"',
"Albanians and Pluralism" etc.
Among the magazines, which were published in
Prishtina was also "Drita e Kur'anit" ("The light of
Qur'an"), issued by a team of students of medrasah
"Alauddin".
In 1993, another newspaper came out with the title
"Kompaktesia-Ittifak" ("Compactness"), organ of cultural-
educational "Bashkimi" association, with its head office in
Prishtina. The newspaper had an informative character and
was published in three languages, Albanian, Turkish and
Serbian.



193





Osman Agas Mosque in Podgorica, Monte Negro

After 1990, the flow of democracy penetrated
through all eastern countries and of course through
Montenegro. For more then one century, all those tens of
thousands of Albanians which were living there did not
enjoy the right of practicing Albanian language in schools,
let alone writing of Islamic books. Hfz. Ali Ulqinaku from
Ulqini, who has written Albanian mewlud, was obliged to



194
publish it in Albania. The maintenance of Islamic
institutions was prohibited. Consequently, Osmanaga
Mosque in Stari Vaosh, known by the local authorities as
the mosque of Osmanagiqs, was destroyed and the fonds
that were collected from people for its restructuration were
arrogated by Yugoslavian Bank.
The publications of the first newspaper in Serbian
and Albanian language was made possible in the period
between 1990 and 1992. The newspaper was issued once
in two months with the title "Elif" ("The word")
16.
The
newspaper was published in Podgorica and its chief-editor
was Idriz Demiri. It has issued 16 editions all together.
This organ sought an Islamic religious education of
Muslims in Montenegro (Albanians, Slavs and Turkish)
and elucidation of cultural traditions of Muslim residents
in these territories, tangled with the actual religious, social
and cultural problems.
In the frame of relations of this Islamic association
with other communities, this organ has played an
important role in getting people and youth in particular,
acquainted with Islamic teachings through their native
language.
Of high importance were the articles undersigned
by its chief-editor I. Demiri. Some of these articles,
theological and social in nature, were "Opinions on
Peace", "Opinions on Time" and dealt with different
categories of Islamic doctrine.


195
As time past by, this newspaper crystallized its
shape by assigning special chronicles among which was
the one regarding the assistance of the Muslim of this
territories in the areas of Islamic traditions and national
culture.
Unfortunately the newspaper was interrupted. The
possibilities of continuation of religious cultural activities
in Montenegro grew lesser. The policy of the country
suppressed every activity, which was related to Albanian
native language, by infringing the democratic principles.
"Thirrja Islame" ("Islamic call") was a magazine,
which was first issued in 1994. As an organ of Albanian
Islamic Community in USA and Canada, it was published
in two languages, English and Albanian. Its chief-editor
was Rexhep Morina.
"Vepra" ("Works") was another magazine to be
published in 1994. As a continuous source of information
for many readers, this magazine issued 9 editions in the
period between February and November 1994. While the
cultural association "Drita" ("Light") of Gjilan, in Kosova
issued three editions of "Drita", a cultural artistic and
theological magazine until the year 1995. Its chief-editor
was Zekerija Abdullahu.



DIFFERENT PUBLICATIONS WITH


196
ISLAMIC RELIGIOUS CHARACTER IN
ALBANIAN LANGUAGE

Even though publications of religious character in
Albanian language have started earlier, we will focus only
on the publications of XX century. The fund of the Islamic
books in Albanian language, as the other components of
religious activities, has got its ups and downs. These ups
and downs are as a result of the motives and aims of an
anti Albanian ideology and policy which the enemies of
Islam and Albania have adopted.
It has had its own functions that have always been
subordinated by the time it was published and the
environment it was directed to. Of course, it also has its
own physionomy, dependent on the topic it deals with. In
spite of these we are not talking about a conglomerate, but
a variety of publications which are published at different
times and places and which in all cases share the same
concern, an Islamic education, morals and philosophy.
The vision of all the difficulties that these
publications have been though on one side and their actual
historical values on the other can be evidently seen on the
basis of the chronologies and the themes they have treated.
Speaking from a chronological point of view, the
religious publications of XX century can be symbolically
introduced with a curve. In the eve of XX century it was
crowned with the work of Said Najdeni, "Fe-Rrefenjesja e


197
Muslimaneve"
17
("Religion Guide of the Muslims"),
written in Latin alphabet. The fact that this work was
written in the common alphabet was very significant. The
program of this work deals with the matters of religion as
well as the matters of nation. In its foundations is the
clarion call "God... likes national freedom, work, sincerity,
manhood, and mutual interest"
18
.
In this way, Albanian Islamic Press of this century,
came up with a school book, a programmatic guide in the
frame of the efforts for establishing an independent
Albanian state and for the formation of an inter-
confessional understanding. Six years after the publication
of this work, the curve started going upwards. There was
published Rexhep Voke-Tetova's work titled "Mendime"
("Ideas")
19
.
To be underlined is that this work proves a high
level of philosophical thought and nationalism. This
shows that the contribution of Islamic religious
personalities for unity of the nation was becoming more
sensitive for the people. The author's work and figure were
wrapped with prejudices, and his contribution become
obscure. Patriotic feelings and views were the reason for
his punishment. He was discharged from the post of the
mufti of Manastir and that of the lecturer in the theological
faculty and ended up as a greengrocer in a market in
Istanbul, where he had once taken his graduation.
In the period between 1906 and 1912 there was


198
nothing to be mentioned about religious Islamic
publications in Albanian language. But after the
proclamation of the independence, many imams and
theologists were activated in publishing schoolbooks for
teaching Islam. In 1923 there was a talk about great
publications and the preparations for the translation of the
Holy Quran. In 1927 we have a publication of "Ora e
Shkodres" Press titled: "A short description of the
Prophet's life" translated by Omer M. Sharra
20
.
By the late 20-s, Albanian Islamic Community
started the publication of some brochures with the title
"Ajka e kuptimeve te Kur'ani Qerimit" ("The prime of the
meanings of the Holy Qur'an") which by the year 1931
have reached a volume of 1156 pages. 30-s have shown
another increase of the publications of great works. In this
way we have two editions of Tefsiri Shqip i Kuranit" of
the author Hfz. Ibrahim Dalliu and some other books such
as "Mesime Feje", "Profeti Islam", "Islamizimi" etc.
With the publication of some books of problematic
character in the first half of the 40-s, the curve showed a
down turn and it later reached zero with the establishment
of the communist regime in Albania as well as other
ethnic Albanian territories.
In the period between 1945 and 1991, we have the
publications of the Albanian Islamic Library of "Albanian
Islamic Center" Harper Woods, Mich., USA, under the
supervision of Imam Vehbi Ismaili and the Albanian


199
American Islamic Center, Inc. N.Y., in New Jersey,
under the supervision of Isa Hoxha. These publications
found the gates of their country closed until the year 1991.
While the Albanians of Kosova, Macedonia and
Montenegro had the chance of knowing these books far
earlier.
The last decade of this century began with a new
increase in the number of books that were published in
Tirana, Skopie, Prishtina, Podgorica, Tetova etc.
Alongside the publications in the above mentioned places,
many were also done abroad, especially in New York,
New Jersey, Michigan in USA and Brussels in Belgium.
As far as the character of the Religious publication
of XX century in Albanian language is concerned, we can
say that it was very miscellaneous. We could classify them
as; Quran in Albanian language, Ahadith (Prophet's
tradition) in Albanian language, Documentary Albanian
literature about the Prophet of Islam.



THE QUR'AN

It is called Qur'an because God Himself has called
it that way (In-na enzelnahu Qur'anen arabiyen leal-lekum
ta'kilun) "We have sent it down as an Arabic Quran in
order that ye may learn wisdom
21
. Qur'an is the last of all


200
divine revelations
22
.
"Qur'an is Gods revelation send down to
Muhammed (p.u.b.h.) by the angel Gabriel and which was
later written by the Prophet's companions in order to save
it as an authentic text until nowadays. It represents the
definite formulation of the truth about God, man, life and
world"
23
.
Literally, Qur'an is derived from the Arabic word
Qur'u which means meeting or gathering
24
. But according
to Islamic traditions, Qur'an implies the words revealed to
the Prophet (p.b.u.h.) through the angel Gabriel, in the
cave of Hira, Meccah, in the year 610 a.d. The first verse
to be revealed was: "Ikre bismi rab-bike" ("Read in the
name of thy Lord")
25
.
The revelation of the Qur'an has continued for 23
years in order to find its place in the hearts and traditions
of the companions and the Prophet (p.b.u.h) himself. It is
calculated that from 114 chapters, 85 of them are revealed
in Meccah and 29 in Medinah
26
.
Qur'an is not just a religious code. It is God's word,
the first and the main source of Islamic theology of justice
and the Prophet's (p.b.u.h) miracle.
Qur'anic miracles are eternal and absolute. Its style
and language have proven that we are dealing with a
divine revelation, which from day to day is strengthening
the foundation of religion, morals, progress, education and
a thorough understanding of our life.


201
The Qur'an has a sound and original content. It
is the last divine advice to be sent down to human beings.
Actually it has gone beyond the threshold of what human
mind can reach. It confirms the general concepts,
principles and fundamental directions (Kul-lij-jat)
27
.
The concepts and principles which are being unfolded in
the Qur'an, represents the divine rules that is supernatural,
external and unchangeable. In this way they are beyond
the limits of time and space28.
The supernatyral of the Qur'an is clearly seen in
the scientific truth it contains, something which proves
that Qur'an is an internal miracle of the Prophet Muhamed
(p.b.u.h) and it can respond to any stage of intellectual
growth. It contains sufficient arguments for all levels
29
.



THE QUR'AN IN ALBANIAN LANGUAGE

The Albanian Muslims believers, who recite the
Qur'anic verses in their daily life, while practicing the
rituals, felt the need of its translation, in order to better
understand it and so become aware in practicing of the
religious teachings. The connoisseurs of the Arabic
language in Albania where many, but the difficulty was
elsewhere. Translating a holy book, lexically and
linguistically rich, such as Qur'an, is very difficult,


202
because of the fact that Albanian language is not yet
cultivated. The Arabic language in which the Qur'an is
written, is very ancient, rich and it has a philosophical
terminology which in many cases makes it very difficult
to be translated, of course if we want to be precise. We
take the word "God" as an example. This word has 99
synonymies and each of them has its own nuance,
something difficult to be translated into Albanian
language. Such were the reasons that Albanian theologists
feared the inaccuracies and inexactness they could make.
We have come across Qur'anic excerpts in
Albanian language since bejtexhinj's literature, around
XVII century to continue later in XIII the time when in
general prevailed the translation of verses
30
selected
according to their themes. Such is Libri I se falmes,
("The book of prayer") of the well-known author Hfz. I.
Dalliu.
There is no doubt that the period of renaissance,
specially the first half of XX century, is considered to be
the first phase which showed serious efforts for translation
of the Qur'an.
In 1921, I. M. Qafezezi published the first
translation of the Qur'an in Albanian Language, which
includes 1/3 of it. Even though without commentary, this
translation has got many historical values. It was
published in Ploesht, Rumania.
Hfz. I. Dalliu makes a step further in the area of


203
translation of Qur'an. In 1929, he publishes "Ajka e
kuptimeve te Kur'ani Qerimit" ("The prime of the
meanings of the Qur'an") which is a translation with a
theological competence. By providing a considerate
commentary, Dalliu made it easier for the reader to
understand the Qur'anic teachings.
We have data regarding several initiatives taken
for translating the Qur'an into Albanian language. During
30-s the Albanian Islamic Community formed a
commission that consisted of 12 well-known religious
theologians who would translate the Qur'an into Albanian
language. After several years of work, the commission
succeeded in making a translation, very serious in the
sense of being loyal to the original and linguistically rich.
Today, this material is found as a script in the archives of
Albanian Islamic Community in Tirana32.
Another translation was that of Hfz. Ali Kora,
extracts of which are published in Albanian.
Translation of Qur'an in Albanian language could
wholly be published only in mid 80-s. A working group
was formed in Prishtine in 1981 headed by Sherif Ahmeti.
The group consisted of 8 members: I. Ahmeti, B. Ahmeti,
Q. Qazimi, R. Rexhepi, H. Hoxha and A. Aliu. Under the
supervision of the Chairmanship of Ulema's Association
of Kosova, these organized team was given the task of
translating the Qur'an in Albanian language. Even though
on 6th June 1984 all the materials required were handed


204
over by all the members of the team, the translation of
the Qur'an wasn't published for certain reasons.
A complete translation of the Qur'an into Albanian
language was first published in Prishtina in 1985 by Feti
Mehdiu. He is an expert of Islamic studies and Arabic
language in the Philological Faculty of Prishtina. This
translation was broadly known as resounding success for
its values in a linguistic aspect.
The publication of a second complete translation
of the Qur'an was done in 1988 by Prof. Hasan Nahi from
Kosova as well. He has accomplished his studies of
Islamic Science in Egypt. In his translation, this well
prepared theologist, paid much attention to understanding
of it by being loyal to the original text. Prof. Nahi put the
Albanian translation to the side of the original text.


205




206
Publications of translated Quran (s) in Albanian language

The third complete translation of the Qur'an was
done by H. Sherif Ahmeti in 1988, under the supervision
of Chairmanship of Islamic Community in Prishtin. This
might be considered as the most complete translation of
the Qur'an. The translation of the verses was conjoined
with a considerate commentary, with a view about the
Qur'an, which makes it easier to be understood. This was
the reason that this translation was published several
times.



207
The fourth translation of the Quran into
Albanian language is that of Muhammed Zekeria Khan,
which was published by "Islam International Publications"
(TD. Islamabad, 1990). This translation was, of course, a
new message in the translation of the Qur'anic verses. M.
Z. Khan tries to give explanation of the verses, bus the
content of this translation leaves much to be desired.
This translation has also many linguistic mistakes,
which, in certain cases, make the meaning of the text not
clear and deficient.



Translated extracts of the Qur'an
published in different books


Besides the complete translation of Qur'an, there
exist even partial translations, which have been published
in several different books. A good example is the
translation of the chapter "Ja Sin". Because of the fact that
in this chapter are included many instructions,
admonitions and explanations of some lofty ideas, we
have several different versions of it in Albanian language.
The first publication of this chapter in Albanian
language is made in 30-s
34
. We can mention here Libri I


208
te falmes("The book of prayer") of Hfz. I. Dalliu
published in Tirana in 1937, a book that was many times
republished and was accompanied with the fundamental
pillars that every Muslim should posses in order to form
ones own world view. In the introduction of this
publication we find some phonetic instructions on the
pronunciation of this chapter.
The translation was later followed by:
"Islam and Prayers" of Imam Vehbi ismaili,
Detroid, 1957.
"A short lecture on prayers and Sherif Yasin" of
Hfz. Suleyman Kemura, published in Prishtina,
1959. Bajram Agani and Mehmet Gjevori
translated it into Albanian language. The book was
republished several times.
"Regulations and Prayers" of Hfz. Kemura, in
1972, Prishtina. Ya sin with a comentary translated
by Sherif Ahmet.
"Qur'anic verses with other explanations" of Beqir
Maloki, published in 1982, Rome
35
.
"Ya sin and 20 other chapters" translated by Dr.
Feti Mehdiu, Prishtina, 1992.
In 1993, Qazim Qazimi publishes in Prishtina a
textbook for medrasah students with the title
"Introduction to Qur'anic sciences"
36
.
"Chapter Ya Sin" translation and commentary by
M. Mustafa, Skopie, 1994.


209
"Ya Sin" translation ans commentary by S.
Kutubi, skopie, 1994.
"Chapter Ya Sin" translated by N. Ibrahimi. The
last publication was in 1994.

Besides the books that we mentioned above, which
were mainly concentrated on Chapter Ya Sin, there are
many other translated book which have been recently
published. A good example is the book of Dr. Feti
Mehdiu, "Qur'anic themes"
37
. The book has a dialectical
character, a sound structure, and a logical connection. The
theme of this book is in accordance with scientific and
theological criteria. First it deals with the stand of the
Qur'an towards the exact sciences and belief, followed by:
Qur'an for the belief, for men, women, family, children,
economical and social aspects, etc
38
. The author makes
clear the purpose of the publication of this work.
Publication of Qur'anic themes were done in several other
centers of Kosova as "Qur'an and Human rights", Gjilan
39
,
"Knowledge about Qur'an", Prizren
40
, "Qur'an-book for
those who live or..", Mitorvica
41
, etc.
A warm reception got even the brochure of Dr.
Maurice Bucaille, Member of French Academy of
Medicine, which treats the relations of the Qur'an with
contemporarysciences
42
. Maurice Bucaille, a famous
surgeon, introduced the above topic in a form of a lecture,
by illustrating it with Qur'anic fragments in front of the


210
auditorium of the Common Wealth in London. This
topic was presented to the French academy of Medicine in
9/11/76 with the title "Physiological and embryological
data in Qur'an". The above mentioned brochure was
published in Tirana in 1992. In this brochure the author
stresses the need of an encyclopedic culture in order to
understand the Qur'an. He speaks about the universe and
its creation, astronomy, earth, the creation of human
beings etc.
In 1986 we have the publication of Ahmed
Deedad's book "Qur'an - the most perfect miracle" in
Albanian language. In this book we find appraisements o
Muhammad (p.b.u.h.) from personalities of science,
culture and western philosophy, such as: Thomas Carly,
Gibboni, R. Bosworth -Smith, La Martin, Jules Maserman
etc. In Deedad's book is found the head title "The
nineteenth is on the watch of it"
As a continuation of the partial publications of the
Qur'an, in 1994 was published "Under the shade of Qur'an
- the last 12 chapters", work of Halil Idrizi. In 1994 we
have another publication titled "The majestic Qur'an" a
translation and commentary. Unfortunately this
publication lacks a preface and the translator's name.





211
/2FG;8 ;I;H8." F/ "FM8 @F2K" @I;4 I'2.<GI> ;8M<;I> IG
<HB<GI<G



Translated extracts from the Qur'an



212
published in different periodicals

Partial translations of the Qur'an are many. We
even find them in periodicals
43
. This is because all the
explanations that the theologians have given about Islam
and its instructions have been based on the Qur'an,
something which obliged them to translate part of it,
related to different topics.
We find such translations since 1924 in "Zani I
Nalte" ("Loud Voice") magazine. By December 1926 Hfz.
Ali Kora, begins with the translation and commentary of
chapter "En-Nas", to continue with other chapters, until
the year 1929, when we find the translation of chapter
"Zilzal" - "The chapter of the earthquake". In some
magazines, Hfz. Ali Kora published translations and
commentary regarding the prophecy of Muhammad
(p.b.u.h), based on doctrines of several European scholars.
While explaining "the tale of the sky and the earth" from
an Islamic perspective, Hfz. Ismet Dibra begins in Zani I
Nalte"
44
a series of translations of the Qur'anic verese.
To be underlined is the speech of Hfz. M. Dashit
on 8/2/1931, which is a translation and commentary of
some Qur'anic verses delivered in the old mosque of
Tirana and was later published in same magazines
45
. In
the third edition of this magazine the same author
publishes the article "What does Qur'an commands" where
he took upon himself the translation of some verses in the


213
chapter "Isra". Vexhi Demiraj was another student of
the medrasah of Tirana, who brought under the same title
a translation of the two Qur'anic excerpts. Under this title,
Haki Sharofi, does the translation and commentary of the
verse 350 of the chapter El-Mu'minun
46
.
Partial translations have been published even in
"Kultura Islame" ("Islamic Cuture") magazine done by
Sherif Putra, Haki Sherofi, Sadik Bega, Ferid Vokopola
etc.
Partial translations of the Qur'an were published in
the organs of Albanian press and later in all organs of
islamic press in the territories of Kosova, Macedonia,
Montenegro and abroad. So in "Tekvimes" of Kosova
have been continuously published translations of Qur'anic
excerpts by well-known theologians such as Hajrullah
Hoxha and H. Sherif Ahmeti. Later on we have
continuations of chapters Ali Imran and Bakarah by the
Commission of translation of the Qur'an
47
.
We have come across translations of Qur'an in
many other magazines such as "Dituria Islame" ("Islamic
Knowlede") (Kosova), newspapers "Hilal", "Hena e Re",
(Macedonia), "Elif" (Montenegro), "Albanian Muslim
life" (Detroid, USA), "Perpjekja Jone" (N.Y, New Jersey)
etc. Remarkable was the work of Idriz Demiri, Shaqir
Fetahu etc.
Not only the Muslims but even the followers of
other religions have given their efforts for translating and


214
understanding of the Qur'an, fully or partially. In this
way, the Qur'an was printed in Venice since 1530. In 1543
the Qur'an was translated into Latin language. The Qur'an
has been translated several times by different translators
and about 60 times, in English for example
48
.
The research of Ismet Binark and Halit Oren
49
" results that
the qur'an has been translated into an overwhelming
majority of the languages of the East as well as of the
West, those classical and contemporaneous.
Based on bibliographical sources results that there
are 2672 translations of the Qur'an till now.




READERS OF QURAN IN ALBANIAN
TERRITORIES
(Qurra - Hafiz)

One of the scientific subjects which had a very
wide expansion, since the moment when Albanian
population embraced Islam,was the recitation of the
Qur'an, which in Arab terminology is known as
"Tejweed". Tejweed was being taught in all medrasah,
either them iptidaije or rushdije, primary or high Islamic
schools.
In "Gazi Mehemet Pasha" medrasah of Prizren, a


215
school with a tradition older then 4000 years in
preparation of new cadres in different fields of religion
and science, there was a special section for teaching the
Qur'an.
We rarely see the students who have been
graduated in the medersah of Tirana, Prizren etc, not to
have accomplished the hifzi
59
. During the XX century
alone, there were more then 70 hafiz in Prizren, such as
Hfz. Qemal Hajteriu who accomplished the hifzi when he
was 11 with his teacher Hafez Shefqetin. Qemal has been
connoisseur of three oriental languages (Arabic, Persian
and Turkish). Hafiz Safet Basha has been Mufti of
Prizren. He accomplished Hifzi (memorization of Qur'an)
when he was 12 years old under the care of Hafiz Qamil.
Well-known were also Hafiz Ismailhaki Ustaibo, Hafiz
Maksut Spahiu, Hafiz Abdullah Sagodani, Hafiz Asije etc.
Hafizah Asije has been the only women to memorize the
Qur'an in Prizren. The day of her performing of Hatmah
(recitation of the Qur'an) has been a popular manifestation
in Prizren
51
.
Among the most well-known qurra (those who
memorized the Qur'an) of XX century in Albanian lands
were:
1. Hafiz Ali Kora - Kore
2. Hafiz Maliq Gjakova (Prof. Of qurra in Shkoda,
later on mufti of Shijak)
3. Hafiz Ymer Temali - Shkodra


216
4. Hfz. Sabri Beg Bushati - Shkodra
5. Hfz. Xhemal Dibra - Triana
6. Hfz. Muhamed Gashi - Peje (Imam of the Red
Mosque)
7. Hfz. Emin Behrami -Vuiterne, Prof in
"Alauddin" Medresah - Prishtina
8. Hfz. Jashari - Doberan, Gjilan
9. Hfz. Nexhat Ahmedi - muderis from Priesheva
10. Hfz. Idris Dermaku - Imam patriot from
Shipashnica of Kermenica
11. Hfz. Muhamed ef. Asllani -Tetova (mualim of
Pasha's Mosque)
12. Hfz. Ismail H. Hasani - mualim of Sibian
Mektebit of Pirlepit
13. Hfz. Abdullah Kasami - Tetova
14. Hfz. Abaz Jahjai - Tetova
15. Hfz. Hasan Lunji Ulqin
16. Hfz. Hasan Marriq - Podgorica etc

The new generation of Qurra is meanwhile being
formed. Helping them in their preparation is a textbox
titled "On the recitation of Qur'an" written by Emin
Behrami, lecturer in "Alauddin" medrasah of Prishtina,
who was born in Vuiterna of Kosova. At first the book
was only used as a textbook in "Alauddin" medrasah,
however, because of its practical characteristics the book
has, it became famous and is now used by Qur'anic


217
readers who are being prepared in Kosova.
Because of its simplicity in understanding, "Rules
on Qur'anic recitation" brochure, which was published in
1992, is now as a textbook in all medresah of Albania
52
. In
1996, in Prizren was published a new method on
memorization of the Qur'an, prepared by Hfz. Hajredin
Hoxha, one of the first qurra to be graduated from Faculty
of Qur'anic Studies in Medina (Saudi Arabia). In his
brochure, Hfz. Hajredin introduces 11 methods which
everyone who decides to memorize the Qur'an should
know
53
.
The complete and practical translation of the
Qur'an as the preparations of its recites played an
important role in widening of theological horizons of the
believers.
We have to accept the fact that the influence of the
Qur'an since the time when Islam came into Albania, was
irreplaceable, for it is a "constitution" on which the whole
Islamic civilization is based on.
Qur'an, a masterpiece of Arabic literature, had both
direct and indirect influence on the Albanian writers. For
example in "Jusuf and Zeliha" of Hfz. A. Kora, the
Qur'anic theme constitutes the backbone of this work. The
commonalties are shown in the high moral, human
dignity, Islamic patience, the invitation for accepting
monotheistic religion of Islam, etc.
The Qur'an helped in development of our national


218
traditions and culture. It prevented Slavic and Hellenic
penetrations into our lands. Let us bring an example: Fez a
is symbol of our national dress, which was favored by
Qur'anic institutions and Islamic teachings for coverings
one's head, a tradition which exists even nowadays.
Similar examples we have in organization of business,
family, army, celebrations, slaughtering of kurban, visiting
the graveyards etc.
The war for independence was, without a doubt,
influenced by the rich ocean of Qur'an. Influenced by this
holy book, Albanian people nurtured its leaders of
liberation movements.
The communist regime, which lasted for 50 years,
could not extinguish the love of Albanians towards
Qur'an. It was kept in the secret drawers of Albanian
families, was secretly recited by the believers, was
secretly being taught to three generations, and only now it
is freely coming out, proofing how close are Albanians to
it.




219
In Zhunica of Presheva, the 11 years old pupil, memorized the
Quran and won the title HAFIZ OF QURAN





AHADITH IN ALBANIAN LANGUAGE

In order to form a clear worldview, Muslims have
to rely on both Qur'an and ahadith
54
. In this way, Albanian
theoreticians too, focused their attention on ahadith, and
gave their efforts in helping the believers understand the



220
Qur'an and ahadith in their own language. All these
were done through Friday speeches and preaching,
translations and publications in Albanian language,
mewludes and nasheets, etc. These explained the existence
of the libraries of this profile near the mosques and
schools. In this way the language among Muslim believers
on one side and nationalization which was threatened by
Slavs and Greeks on the other side, were preserved.
Qur'an is the essential and fundamental code of
Islam. It includes all the religious dispositions of a
universal character. But the explanation and clarification
of these dispositions is given by the Hadith, in other words
by the Prophet (p.b.u.h). If these dispositions were not
explained by this science, many of them would have
remained unclear, because the Qur'an deals with basic
principles of religion and very rarely goes into details.
Details were usually given through Prophet's words,
approvals or deeds.
Hadith, as a theological scientific subject is one of
the most precious Islamic jurisprudence.
The Prophet's (p.b.u.h) companions understood the
importance of the hadith. They endeavored and strive for
preserving and loyally passing across to their descendants
every word the Prophet (p.b.u.h) said to them.
A compilation of them was formally made by the
end of the first and the beginning of the second century of
Islamic era, in other words, around 90-101 H or 622-


221
633a.d.
Albanians got to know about hadith since early
days of Islam in Albania. The content of the Prophet's
(p.b.u.h) traditions has strongly influenced their moral and
awareness. A good example is the fraternal atmosphere
that existed between Muslims and the followers of other
religions, something which was advised by the Prophet
(p.b.u.h) concerning the relations among people.
We will only focus on the ahadith that were
published in the beginning of 20th century and on,
because this study of ours doesn't allow us to jump over
that line.
The first publication of the ahadith in a special text
in Albanian language was issued in 1940. Hafiz Ibrahim
Dalliu introduced to the public "Hadith - Erbeain"
55
,
which included 42 ahadith of the well-known scholars
such as Bukhari, Muslim, Tirmidhi, Abu Dawudi etc. The
author was based on the work of Imam Newewi. The
social values of these ahadith, which were underlined in
the introduction of this text, will always be actual.
"Whatever the shape of the society is, such basis will
always be necessary".
As a first "anthology" of ahadith in Albanian
language was valuable because of these reasons:
Firstly, after the fragmental publications of the Qur'an, the
publication of this anthology completes the religious
literature of the other axis of Islamic faith. The publication


222
of the ahadith enriches our philosophical and
theological literature, and helps in raising the Albanian
ethical norms on higher stages.
Secondly, it opens new way of the documentary
literature , and so enriching the Albanian historical
literature.
Thirdly, it provides valuable materials concerning
the religious vocabulary, for example explains the terms
hadith, akhirah (hereafter), haram (unlawful), hallall
(lawful), hytbe (Friday preaching), dunja (worldly life),
imam (leader), kader (determination), kiamat (Doom's
day), rivajet (source), exhel (punishment), xhennet
(paradise), xhehenem (hell), etc.
Fourthly it includes many references, some of
which are written by the most well-known scholars of
Hadith around the world.
The publications of the ahadith were specially
intensified in the last decade of 20th century
56
. The
ahadith make up a volume of 1584 pages (according to the
sources till now-R.Z.).
Ahadith consider humans as the most perfect
creatures of all, creatures which has been given by God all
the necessities for progress and development. Everything
around him, in other word the whole universe is serving
him. Still according to this message of the Prophet
(p.b.u.h), man has a dual nature, which is physical and
spiritual and only he is responsible for a maximal


223
treatment of both of them.
According to the ahadith published in Albanian
language, man is a privileged being, because he is given
the ability to learn and think, and the ability to figure the
difference of the good from the evil and the just from the
unjust. Humans beings are provided with intellect and
though intelligent, they tend to incline towards evil and all
these because of their own personal interests and whims.
Having different approaches, human beings may pick up
the same thing as a source of a confrontation, though only
one party is to be true.
Ahadith or messages of the Prophet (p.b.u.h) try to
explain them: "The specific purpose of the divine
messages -writes Imam Vehbi Ismaili, who dedicated a
long time to the content and the translations of ahadith has
always been that of keeping humans away from evil and
leading him towards the good and just and so securing the
felicity in this world and the hereafter."
The ahadith of the Prophet (p.b.u.h) deal with both
the materialistic and spiritual issues. They have been set
against the challenges of the modern world as well as
degraded vices such as immorality, prostitution,
corruption, pornography, drugs, criminality, abuses,
alcohol, extravagance etc. They have opposed the
robotization of human life, they are for a life of just
interactions and relations and the enrichment of the minds
and hearts of the people with faith in Allah (SWT).


224
"Some of this ahadith of Muhammad (p.b.u.h)
have the intensity of an avalanche, while the others are
soft and calming but each of them has a high literal style
of expression, with splendid meanings which are unique."
(I. V. Ismaili - 150 Hadiths f. VII).
Ahadith are maxims of the Prophet (p.b.u.h).
Muhammad, as a former shepherd, trader, citizen, soldier
and commander, states man and administrator, jurist and
reformator, became the author of a new human, federal
constitution on which he carved his message. In a Qur'anic
verse it is said: "Indeed, you had the best example in the
messenger of Allah. "
57

Albanian moralists, theorists of Islamization in
Albanian territories, justly appraised the role of these
ahadith in forming an ethical, social and philosophical
plan. Focusing their attention on the Prophet's (p.b.u.h)
activities and the glorious period of his life, they clearly
pointed out that "the words and deeds of the Prophet
(p.b.u.h) must be learned and practised by all the Muslims
communities" even nowadays. They are very actual in our
days. Incalculable is their role in normalization of the
daily life.
We have to be clear on the point that Qur'an is
God's word, while ahadith were messages, advises,
explanations of the Qur'an given by the Muhammed
(p.b.u.h). They differ in style . The ahadith were written
by Prophet's (p.b.u.h) companions, who had the chance to


225
live with him, pray with him, listen to his speeches and
advises. They wrote them when he was alive.
As Albanian hadithologists tell, once, when a man
complained that he couldn't memorized all he heard,
Muhamed (p.b.u.h) gave him this advice: "Ask help from
your right hand" which according to Tirmidhi (13:12)
means "writing".
When he was alive, Muhammed (p.b.u.h) has
himself ordered for written "Letters", "Treaties", which
were kept. Still the writings of the ahadith, formally
started only after the characteristic of the style of the
Qur'an became known. Ahadith were discussed,
commented and put to practice in the daily life.
As biographies say, Muhammed (p.b.u.h.) has
valued the knowledge, learning, culture and science.
Knowledgeable people surrounded him. Among his closed
companions, some "didn't do anything else but study". Ten
years after his death, Islam was embraced by different
people who showed special interest towards the life and
activities of Muhammed (p.b.u.h.). Consequentially, many
aspects of his life and activities became part of the life of
millions of people.
The words of Muahmed (p.b.u.h.), in other word
the ahadith, became guide of the life of those after him.
Many of them sacrificed everything for their ideal: wealth,
family and even life. The same happened with Muslims in
Albanian territories. Each and every one of them tried to


226
follow their example.
In Albanian literature of the ahadith the role of the
narrators has often been repeated. Prophet (p.b.u.h.)
himself had ordered that his teachings should be
transmitted to those who were absent, in this way
everyone who was present and heard the Prophet say
something, felt the responsibility to narrate it to others.
It is said in our literature that Ebu Hurejre, who
was one of the closest companions of the Prophet
(p.b.u.h.), had 800 students while "the houses of Prophet's
(p.b.u.h.) Companions who memorized and witnessed
Prophet's activities the more, became schools which were
attended by the Muslims who came from all over the
Islamic world for learning ahadith. Upon their returning to
their places, the students would be teachers of Hadith.
Writing of the ahadith, their commentary and
utilization as basis for the treatment of social problems as
well as their classification, created a subject of its own,
which served in all school of Islamic world as a basis
justice.
Our literature of ahadith depict his life in a very
attractive way, nature had given him a phenomenon
memory. His fellow students who had written down the
ahadith were correcting them based on their friend's
memory. When 16 years old, Bukhari became teacher of
Hadith. When 18 he completed his own text. In order to
complete the compilation of Ahadiths, Bukhari traveled all


227
over Islamic World, which took 40 years of his life.
Though he had studied 600 thousand ahadith, Bukhari
arranged in his book only 7,257 of them, which he
grouped according to their theme. If we were to subtract
all the repetition, the book of Bukhari consists of 2,762
Ahadith.
This book was translated into many different
languages. The best translation is considered to be the
English version, which consist of nine volumes with 450
pages each. Excerpts from Bukhari's work have been also
translated into Albanian language, long time ago. A whole
team, consisted of seven persons, took the responsibility
of the complete translation of Sahih-l-Bukhari into
Albanian language. This translation consists of three
volumes and besides the original text in Arabic language
has also the Albanian translation. Those who worked on
this translation were: Mehdi Polisi, Abdullah Hamidi, Feti
Mehdiu, Ismail Ahmeti, Ruzhdi Lata, Isa Memishi and
Bahri Aliu.
58

The famous Albanian hadithologist points out that
the Prophet (p.b.u.h.) said: "I'm nothing but human. When
I order you something concerning religion you have to
consider it yourself, because I'm no more then a human."
60

Ahadith were spread considerably in Albania.
With the development of religious press and the
considerate knowledge of biography of the Prophet
(p.b.u.h.), they were spread throughout the Albanian


228
territories, however, not on a level for a student to be
graduated on this program. Certain ahadith have become
part of the culture of many Muslims intellectuals. Not only
this but they even became strong supporters and
propagators in periodicals of the time. Among the ahadith
which were mostly spread we could mention:
"Knowledgable are the successors of the Prophets who
bequeathed the knowledge to them, "He who has chosen
the way of knowledge has made the best choice. God has
paved a way to the doors of paradise for those who strive
in seeking knowledge", "Let the rich and the poor be equal
in seeking knowledge", and many other ahadith, which are
related to the seeking of knowledge.
In the same course of the anthologies of Ahadith in
Albanian language that we mentioned above, there are too
other works, with a specific theme, but which lack the date
of the publication.61
Among them, Fjala e bukur" has 195 ahadith,
while "Shkendija nga udhezime Profetik" has 240 ahadith.
The ahadith in the latter are particularly taken from the
books of Bukhari, Tirmidhi and Muslim
62
. Thus spoke
Muhammed (p.b.u.h.)" was considered more practical
from the didactical point of view. Still above all there
remained the anthology of Imam Vehbi Ismaili, titled "150
Ahadith Fjale te profetit Muahmmed (p.b.u.h.)". Besides
a retrospective historical panorama of the ahadith, the
author brought to the reader authentic sources and


229
materials. The sources were taken from Bukhari,
Muslimi, Tirmidhi, Abu Dawood, etc.
V. Ismaili has provided the readers with the
orginal text as well as commentary of certain ahadith, and
also analogies with a folkloric frame of the Albanian
proverbs (p. 12). Sometimes V. Ismaili gives long
comentaries of the Ahadith.
A question was raised: Is there any Albanian
Hadithologist?

In the field of the introduction and the commentary
of the ahadiths, well-known scholars, famous throughout
the Islamic world represent Albanians. They are Nasru-din
El Albani (The Albanian), Abdul-Kader Arnauti, Shuajb
Arnauti, Imam Vehbi Ismaili etc. While on the national
level, the attention is focused of the Faculty of Islamic
Studies in Prishtina where the department of the sciences
of Hadith is headed by the young hadithologists Sulejman
Osmani, who was recently graduated from the Islamic
University of Medinah in Saudy Arabia. In his work
"Sunnah basis of Islamic law" he points out: "The Islamic
world has always had its well known muhaditheen. Even
in the Prophet's time, companions have come from
different places with the purpose of learning from him and
later transmitting these teachings to those among whom
they lived. Among them were Romans, Persians,
Ethiopians and all were known by their own ethnicity...


230
Imam Bukhari and many others were not
Arabs, but their contribution become irreplaceable.
Alongside the centuries there were great scholars and each
century was lead by one of them"
63
.
"God wanted the science of Hadith on this century
to be lead by Albanian scholars, respectable figures
known throughout Islamic World and whose historical
work witness for them. In reality, there were several other
figures of the same rank. However, the scholars of
Ahadith belong to the highest levels, because according to
the critics, Nasirudin Albania is the number one of the
sciences of hadith in Islamic World and in many
professional controversial issues, his word is definitive"
64
.




231
Fronte pages of some major works in Albanian, with regard to the
Prophet (s.a.s.)s role









232
ALBANIAN DOCUMENTARY LITERATURE
ON THE LIFE OF THE PROPHET OF ISLAM


The fund of our documentary literature is
relatively rich. In it are included biographies of many
remarkable figures, from the ancient times up till our days.
This fund includes works dedicated to Muhammed
(p.b.u.h), the prophet of Islam. They are translations from
foreign languages as well as original works. Because of
their nature, we could classify them into two groups:
Mewludes and Biography of Muhammed (p.b.u.h) (which
includes studies and essays etc).
Mewlud: "It is a heroical ode with poetic
elements, dedicated to the life of Muhammed (p.b.u.h)
beginning from his birth to his death... is ode or poem
about Muhammed (p.b.u.h), the Prophet of Islam, is a
poetic creation"
65

The birthday of Muhammed (p.b.u.h) was first
celebrated during the reign of Fatimeeds of Egypt (909-
1171) and from there was spread throughout the Islamic
countries. Celebration was usually organized in the
beginning of the new Islamic year and continued for
several days associated with several rituals and melodies
which were sang individually or in chorus and which
described the life of Muhammed (p.b.u.h). Peoples started
celebrating birthdays of famous personalities in the same


233
month. This motivated many poets to start writing the
Prophet's biography in verses by giving some good poetic
works. Among the best works of this kind was "Vesilet-
un-Nexhat" (1904) by Turkish poet Sulejman Celibi
(1351-1422) from Bursa. This work was introduced to
Albanians. It also inspired many of our anonymous poets
who have written their own verses about the life of the
prophet Muhammed (p.b.u.h). However, the honor of the
first to lead the caravan of all those poets who have
written mewludes, belongs to Muzafedin Gurburi, in
Arabic language, in XIII century.
The work of these people had deeply influenced
Albanian poets. The ceremony of mewlud was first
delivered in Albanian language by the end of XIII century.
The author of the first Albanian mewlud is Hasan Zyko
Kamberi. Osman Myderizi, expert of Albanian literature
with Arabic alphabet, writes on the matter: "The mewlud
(of H. Z. Kamberi ) is distinguished for its original
features of the composition and it is simple realization
which reminds me of Variboba"
66
.
In the later publications of the history of Albanian
literature and Albanian Encyclopedic Vocabulary (1985),
when it is spoken about H. Z. Kamberi and his work, his
mewlud is not mentioned. So, many other works of a
religious character, such as "Qerbelaya" of Naim Frashri,
etc.
In the end of XIX century, the book, which had


234
penetrated the most the Muslim communities,
especially during the celebration of Mewlud, was the book
of Hafiz Ali Riza Ulqinaku (1853-1913). This book was
published in 1879 (1295 H) in Albanian language, with
Osman alphabet, and was titled "Terxhyme-I mevlud ala
lisani arnaud"
67
.
"Mewlud Sherif - the birth of Muhammed Peace be
upon him" is translation of the work of Sulejman Celebi,
but it includes several original excerpts, such as its
preface. Because its author was from Ulqini, the book was
written in a Ulqinian dialect.
With the verdict 139, date 26/09/1933 of the
Permanent Council of Muslim community, this work was
posthumously published in Latin alphabet by "Kristo
Luarasi" Press. This work was latter republished by
Podgorica's Chairmanship in 1970 and 1975, by Muslim
community of Tirana and by Islamic Albanian Library of
Michigan, Brussels etc.
The work consists of 27 titles and a preface written
in Albanian where the author tells about his purpose on
the work. Here the author expresses his regret regarding
the small number of the books with Islamic character
written in albanian language. For him, writing of this work
in albanian language was a big success.

N'guhe te Shqipes kam qellim un mei tregue
Q kshtu vllaznit sadopak me perfitue.
68



235

This mewlud was memorized by many believers and is
sung in Kosova and Albanian lands of Macedonia and
Ulqin in particular as the hometown of the author. Besides
religious education, the mewlud of Hfz. R. A. Ulqinaku
played an important role in the survival of Albanian
language. He has considerably replaced a lot of Celebiu's
work with Albanian rituals and language, making its
content clear for the followers of Islamic Religion.
During the first decade of this century, besides the
works of H. Z. Kamberi and Hfz. A. Ulqinaku, were
published several other mewluds. Tahir efendi Popova's
Mewlud was the first published in Instambul, in 1905 with
the title Mendhumetul mevlud fi efdalil mevxhud bi lisanil
arneud" ("Poem on the birth of the most glorious creature
in Albanian language") MEWLUD. Besides the first
publication, this work was severally republished in Ankara
and Prishtina but this time in today's Albanian language.
The publication of 1984 has a preface by Sh. Ahmed as
well as the explanation of the new words at the bottom of
each page. The high number of the foreign words doesn't
allow the reader to enjoy its beautiful content.
The sources have shown that the another
"Mewlud" in Albanian language but this time in turkish
alphabet was published in Ankara in 1944 by Zejnulla
Ozjashhave. Researches have shown that we have another
mewlud published in Damscus of Syria in 1970 by the


236
same author who shows up with his real name,
Zejnulla Jashari. Because the author was form Durbesh,
Gjilan, a city in Kosova, the mewlud was written in a
Kosovar dialect, but in Arabic alphabet. We believe that
the second is remaking of the first one, which was
published in Ankara.
In Cameria territories, the "Mewlud" of Hafiz
Abdullah Zemblaku
69
was very popular. It played an
important role in strengthening the religious and
nationalistic tone during the tough time given by Greeks.
Hfz. A Zemblaku had a very broad religious activity.
"Preaching" and "Tevsir of Jasine" were some of his most
well known publications.
In south - east Albania, well known was Hfz. Ali
Korca's "Mewuld - Lindja e Pejgamberit" ("The birth of
the Prophet"), (1934)
70
.
H. A. Korca's Mewlud was known for the
contemporary language used and a new style of poetic
expression. H. A. Korca was famous for his wide cultural
background, his knowledge of classical languages of the
Orient and his attitude towards atheism and communism.
In 30-s, another personality of Albanian Islamic
World, H. J. Dalliu, known as writer and theorist,
published "E lemja dhe jeta e the madhit Muhamed"
71

("The birth and life of the great Muhammed"), Mewlud.
Its content of 6000 verses raised this work high above the
others.


237
"Mewlud" of Idriz Lamaj, became very popular
in Albanian community in USA. This "Mewlud" was
associated with a preface by Imam Vehbi Ismail and
topics such as "Poezia Shpirterore Islame" ("Islamic
spiritual poetry"), "Zanafilla e Meuludi" ("The origin of
Mewlud") and "Poezia shqiptare Islame, poetet shqiptare
dhe Mewludi Shqiptar" ("Albanian Islamic Poetry,
Albanian Poets and Albanian Poetry"). With the panorama
it brings, this publication represents a new contribution is
providing its readers with information regarding Islamic
religious culture.
Two years later, Albanian Muslims of Macedonian
were introduced with another variant of Mewlud, written
by Imam Fahredin Osmani and edited by Qufti Osmani.
Free from oriental words and with richer theme, it met the
people's expectations. In its preface the author wrote: "No
matter, which alphabet is used or in which language it is
sung, the Mewlud will be rewarded the same by God
SWT. We have touched this pointed because the belief
that "Mewlud" which is written in Arabic alphabet is
granted more rewards, still exists in the minds of several
individuals".
Mewluds in Albanian language are published in
Istanbul, Tirana, Prishtina, Skopie, Podgoric, Vaterburg,
Michigan (USA), Brussels, Ankara, Toronto, Damascus
etc. there exist many "Mewluds" in scripts, such as that of
Ismail Floqi, Abdullah Sulejman Konispoli, Haxhi


238
Miigickos, Tahir Efendi Lluka, etc.
In order to give you an idea regarding the
evolution of linguistic formulation of Mewluds, were now
giving experts from Mewluds of some authors:

Hasan Zyko Kamberi
72

Lumeja ti ne kete dynja
Lumeja ti paske thene
Qe te dhane kete evlat
Tjeterme si eshte dhene.

Hafiz Ali ulqinaku
73

Amine e ama e Muhammed Mustafase
Prej asaj erdhi Ai Djell I gjith dynjase
Ne hak I'saj shume nishan u bene beli
Prej sadefje ku Ajo kokerr Inxhi.

Hafiz Ali Kora
74


Si ay ta dum iman'e vatane
Per udhe rrefenjes mjaft kemiKur'an
Po mbajtm Kur'an, mbajtme lumturine
Me te munt ta mbajem din e kombsine.

Tahir Efendi Popova
75

Sa lutje qe bajne te Ti me nai pranu
Dhe deshirat te gjitheve me nai plotsu.


239

Idriz Lamja
76

E lumja Emine kush do t'th' rras-Nane
Yt bir, Profeti qe gezon toke, hane.

Fahrudin Osmani
77

Me afru dhe me gjoks ai me shtengoi
Mi tha: Lexo me emer te Zotit qe te krijoi.

We are concluding this chapter by saying, "Mewluds,
represent a special aspect of our documentary literature
because of their multi-focal importance".



Biography dedicated to the Prophet (p.b.u.h.)

Besides Mewlud there exist many biographies
dedicated to the prophet of Islam, particularly the
biographical works in prose, biographical studies, essays
etc. As we noticed above, these studies were preceded by
mewluds. Complete biographies of Muhammed, started
being published in our country. With the independence of
Albania, and the formation of the new generations that
were being graduated from schools and universities, was
felt the need of deeply knowing the life and activity of the
Prophet of Islam. Mewluds, which were sung among


240
different groups during a month, seemed not to satisfy
the needs of the believers and the young generation in
particular. As a result, there were published short
bibliographical materials, excerpts and essays.
On the pages of Albanian publications were even
published works of foreign authors. Still, the small
number of publications didn't seem to satisfy the need of
the believers and the Albanians intellectuals in general. As
a response to this demands, in 1929 we have the first
biographical publication with the title "Muhamedi, Profeti
I Islamizmes" (Muhammed the prophet of Islam)) work of
the well-known author Muhamed Ali from Paksitan. The
work was translated by Omer M. Sharra and was
published with the approval of the High Council of
Shariah. This work is one of the firsts in the Albanian
documentary literature. In its introduction, the translator
expresses his opinion that the book was "Mainly, to
enlighten those who are in darkness and have no
knowledge about Islamic principles and the leaders of this
faith". Being aware of the existent antagonism and
believing that the book would serve in the aspect of
patriotic education, he continues by saying that the
purpose of the book is also to lay the foundation for closer
interactions among peoples. Noticing the tendency for
under estimation by certain groups, the translator
concludes his introduction believing that M. Ali's book
will provide such knowledge on the great picture of


241
Muhammed (p.b.u.h.) as a benefactor, by giving him a
honorable place that the Muslims has given to the leaders
of other religions.
As time passed, the book, though it had several
republications, didn't satisfy the need of the growing
number of Albanian intellectuals. The rest of the
communist ideas that were being spread in Albania
brought about the need of clearly showing the figure of
Muhamed (p.b.u.h.) with all its dimensions.
At this time, Beqir Cela, one of the most famous
Albanian intellectuals and expert of British civilization,
translated the masterpiece of the English writer of the XIX
century, Thomas Carlyl (1795 - 1881). The work was
titled "Heroi si Propet - Muhamedi dhe Islamizma" with
an introduction by Ismet Toto, one of the best-known neo
Albanians of that time. The work made Carlyl known in
the English - American public since 1840, when it was
first published in London.
Reading this work, Albanian intellectuals saw that
the English thinker praised Muhammed and his activity.
Carlyl loved his hero. He wrote that "Muhammed was
serious, science, affectionate, friendly, with a warm smile
on his lips". The people that surrounded him noticed that
he always spoke meaningful words, he wasn't hasty in his
words, silent when necessary, wise and sincere when
speaking, enlightening the matter".
Readers found in this translation even a physical


242
description of the Prophet, by the author: "a graceful
face, bright and honorable mind, in reddish brown and
black shinny eyes".
The publication of this book had a special
influence in the intellectual world. The uncovering of this
figure through a master piece that came out from the pen
of Carlyl shook many views, buried many wrong opinions
and led many people in looking at Muhammed (p.b.u.h.)
through a new glass. Carlyl pointed out that "He couldn't
be different but sincere " and that "the religion wasn't
simple, but with fasting, news, complex and rough
formulations, five dayly prayers and abolishing of wine"
(p. 59). Albanian readers saw that Carlyl did praise
Muhammed (p.b.u.h.) and his words, which were literally
highly given. He said; "I think that there is neither Bible
nor something else that is written with an equal worth".
The echo of Carlyl's work was twice repeated in
90-s in America. It was republished twice. The success of
it showed once again the honorable place of Muhammed
(p.b.u.h.) in the history of the world, especially when the
valuation is given by an English thinker such as Thomas
Curlyl, opponent of materialism and rationalism.
Another complete work on the life of Muhhamed
(p.b.u.h.) was recently written by Hafiz Ibrahim Dalliu
with the title "E lemja dhe jeta e te madhit Muhamed
(p.b.u.h.))" ("Birth and life of the great Muhamed"). This
work was in the form of a poem based on the eastern


243
model of nasheets that are associated with music. It
contains 31 topics, forming in this way a long poem,
among the longest in Albanian language. Based on its
structure, the work introduces a dual purpose: It is a
mewlud and a biography in the same time.
79

The poem contains a wide information of the life
and the activity of Muhamed (p.b.u.h.). It is written in a
traditional language, simple, without stylistic
presentations. Nevertheless the poem has a lot of literary
figures, pathetical descriptions. However the work has got
many foreign words.
In the archive of the bishop Fan S. Noli, leaders of
the Orthodox Church of Albania, was founded an essay
with the title "Muhammed". This work was included in the
fourth volume of his publications.
The approval given by Noli towards the
personality of Muhamed (p.b.u.h.) confirms the thesis of
Th. Carlyl. "Islam - Noli points out- was a social
movement of lower classes". As a historian, Noli
concludes his essay by saying that: "Several reforms,
should be attributed directly to Muhammed (p.b.u.h.).
These are monotheism, abolishment of idolatry, human
sacrifices and killing of children, abolishing of the
stratification of society in the eyes of Islam, prohibition of
alcoholic drink, limitation of polygamy, reforms helping
women and lower classes, humanly treating of non-
Muslims slaves, and the fraternity in Islam without any


244
racial discrimination".
81


Of special interest is the approval of F. Noli
regarding polygamy, which is the target of all attacks.
According to the Albanian bishop, "It is an historic fact
that every marriage of Muhammed after the death of
Khatijah can be explained as an act of political need,
because all his wives, excluding Aisha, were widows of
his companions who were killed in battlefield. They were
all in the middle age, which according to Arabic standards
means very old, because there, women are mature since 10
years old. That poor collection of old women was
caricature of a harem, as the west perceives it. Actually it
was as a*** for the poor and old widows".
82

Several fragments about the life of Muhammed
(p.b.u.h.), were published during 30-s and 40-s. As we've
said above, after the end of World War II and the
establishment of communist regime, religions activities
and publications with an Islamic cultural character were
suspended. This asphyxia state continued for 5 decades.
The few publications, which were in the hands of
believers, were kept in secret for having a "sleep, which
was imposed by communist dictatorship.
The responsibilities for religious publications in
Albanian language were left in the hands of Albanians
living abroad. Later on, the initiatives were taken from
Albanians living in the lands occupied by Yugoslavia.


245
It was in the year 1960, when the glad tidings
were given. The leader of the Muslim of Michigan in
USA, the Albanian Vehbi Ismaili, after perennial and
careful work, full of passions, completed the first original
work of the life of Muhammed (p.b.u.h.) in prose. From a
chronological point of view, this was the second in
Albanian language (original). As we know, "Albanian
Islamic Center Harper Woods" that was established in
Michigan, USA, had its own Albanian Islamic Library.
The library had a very wide activity. The publication of
this work was part of its activities.
"Muhamedi Profeti Islam" work of I. V. Ismaili,
was in the form of narrative. It is introduced with s simple
and attractive style, which is described with pathos.
Illustrations made it more accurate. Since the first ten
years of its publications this work echoed in many other
countries. Shortly after its publications, the book was
translated into many languages such as Arabic, English,
German, Persian, Polish, Serbo-Croatian and Russian.
Through this book, the Albanian literature became known
especially by Muslim youth of these countries. The work
had several republications in Albanian language too.
During 80-s and 90-s, under the supervision of the
students of Vehbi Ismaili and Isla Hoxha, "Albanian
Islamic Libraries" of Albanian Islamic center of Michigan,
New York, New Jersey and Toronto issued a considerate
number of publications on these subjects. They are mainly


246
translations from English or Arabic, as well as
republications. To be mentioned is the work of the famous
American thinker, Robert L. Gulick. Jr. titled "Muhamed
edukator"
84
, drama of the well-known Egyptian writter,
Teufiq el Hakim titled "Muhamedi Profet Njeri"
85
, stories
of Abdet-Tev-vab Jusuf "Muhamed (ne 20 tregime)"
86
.
The Albanians living in Belgium followed the same
example concerning the publications of this topic.
Of this category was also "Humaniteti I
Muhamedit (p.b.u.h.)", (translated by Neshat Xheladini),
work of Halit Muhamed Halit, author of more that forty
monographs. Motto of M. F. Halidi in his writings was
"Freedom, logic and progress". Compassion, justice, love
and moral perfection are topics treated in his book. M.
Halid was lecturer in El Azhar University.
The number of publication on this subject was
considerately increased after the fall of communist regime
in the eastern countries. This was seen not only in Albania
but also in all Albanian lands and wherever Albanian
Muslims had their communities.
In 1991, "Dituria" Press in Tirana, republished the
work of Muhamed Ali, "Muhamedi profeti yne". In this
way, it was marked the first to open the series of
documentary literature on the biography of Muhammed
(p.b.u.h.). This publication is among the works with the
longest run in Albanian language with 25000 copies.
Unfortunately the origin of the author and the name of the


247
translator are not given. In its introduction is only
written: Lahore, 25 August 1923, the name of the author,
Muhamed Ali and names of two editors, Ali Mustafa
Basha and Franesk Ziri.
Only two years later, in 1993, we have another
voluminous work with 800 pages on this subject. The
work was original, the third of its kind in Albanian
language by the author Prof. Vehbi Sulejman Gavoi. The
work was titled "Jeta e Profetit Muhamed (p.b.u.h.)"
87
. It
contains many materials on the life and the activity of the
Prophet, but what made it difficult were dialects and
archaic language as well as many orthographical mistakes.
The mistakes, that could have really been avoided by a
careful editing, prevent the reader enjoy the rich content
given by the author. It is enough to read the preface of this
work in order to understand the love and desire of the
author for serving his brothers in Albanian ethnic lands
and all over the world.
In 1994, "Logos A" in Skopie, published "Jeta e te
derguarit Muhamed (p.b.u.h.)"
88
, a biography translated
from English language. Related to this topic, there were
other publications dedicated to the life and activity of the
companions of Muhammed (p.b.u.h.).
In this study we will not deal with the fragmented
publications on the values of the theoretical thinking of
the Prophet (p.b.u.h.), on the attitudes toward science and
arts, towards social problems, fanaticism and corruption as


248
well as the opinion of the masters thought be them
Easters of western.
All these impressions are summarized in the poetry
of J. V. Goethe "Kenga e Muhamedit" ("The song of
Muhammed"), completed in "Poezi te ndryshme".
89
this
poetry was translated into Albanian by the two well
known translators, Skender Luarasi and Perikli Jorgoni.



Elaboration of Islamic belief, personalities and
their influence on the national culture through
non-religious activities

The elaboration of Islamic belief, personalities and
their influence on national culture through non-religious
activities, has played a special role in enriching Islamic
culture. The treatment of Islamic belief in publication of
scientific and artistic activities as well as other religious
beliefs, as an aspect of spiritual life of the people, was
considered to be normal in the work of the scholars and
artists. But harmonization of this aspect with the non-
religious activities has never been the same. It had its
oscillations, particularly after World War II, for reasons
that are already known to us. First it grew weak followed
by a categorical prohibitions which resulted in the
atheistic colors of the cultural, educational and artistic


249
activities in general.
These activities were mainly shown in these fields:
First: by preserving its scientific rigor, the
educational activity has reflected the worldviews, feelings
as well as ideas and opinions of authors, personalities or
simple people.
Second: The freedom of scientific and creative
power for choosing their own themes, as an object of
study or creativity, has enlighten the elements of Islamic
religion as well as other beliefs, of Islamic culture as well
as other cultures and as part of Albanian national culture.
Third: Through daily and periodical publications,
literary activities have elaborated teachings of Islamic
belief and have affirmed their presence in the spiritual life
of our people. The collaboration with writers and publicist
for treating such problems in non-religious publications
had its own positive side.
Fourth: Culture and arts, as expressions of the
spiritual life of the people have reflected the belief on
God, according to Islamic as well as other religious
perspectives.
Fifth: With a deep concentration of a qualified
staff, scientific and educational activities organized for
dealing with social and Islamic religious issues, have
strongly influenced in reflecting different aspects of
Albanian culture.
For example, the works of Naim Frasheri, Fishta


250
and many other authors, had their social and religious
dimensions. A more concrete example is that Naim's
islamization is not only shown in verses such as "Pledge
your faith to their Lord and to my word..." but even in
direct works such as the poem "Qerbelaja...". The obvious
bias in the elaboration of these masters works, shown
through the avoidance of the religious thoughts, shows the
lack of scientific treatment of them.
In the recent years, we see a big change related to
such problems. Indeed, Naim's works were studied not
only on their literary or linguistic style but even on his
personal opinions concerning religion. Students to support
their thesis and proposals used these materials.
90

Few years ago, efforts were made on better
knowing the famous Islamic and cultural figure, Rexhep
Voka
91
, left under shadow by Slavic communist
intentions. Focusing the most qualified Albanian
intellectuals or ex-republic of Macedonia, studies were
held on Voka's linguistic issues, his style, his professional
though and educational activity and his opinions and
views concerning philosophy and religion. A symposium
was held based on these studies associated with other
cultural - social activities. Of course it was not pretended
that the study of this personality was completed but from
an organized non-religious activity, were proven many
religious aspects of this famous figure of religion and
culture.


251
In his publication "Zhvillimi I arsimit dhe I
sistemit shkollor te Kombesise Shqiptare ne territorin e
Jugosllavise se sotme deri in vitin 1918" ("Development
of educational system of Albanian nationality in today's
Yugoslavian territories, until 1918"), published in Serbo-
Croatian and Albanian language in 1968-70. Academic
Jashar Rexhepagiq comes up with some other activists in
the fields of education and religion. Their work not only
inspired many Muslims leaders, but served as material for
the students of Albanian education, where a special place
was occupied by principles of Islamic morals. Studies
such as "Shkollat Shqipe vecanerisht ne Kosove ne vitet
1908-1910" (" Albanian schools in Kosova particulary,
during the years 1908-1910"), served the same purpose.
92

Complex studies were taken by several social
institutions, associations, individuals as in the case of
Haxhi Vehbi Dibra and Haki Sharofi in whose honor were
held scientific sessions organised by "Bashkesia Dibrane"
assiociation and "Kultura Islame" intellectual association
during 1994.
Furthermore, the complex publications of Sami
and Naim Frashri, in Kosova, clearly showed their
religious viewpoints, something that wasn't done in
Albania.
The greatness of Hasan Tasini in the field of
education was shown in "Sami Frashri dhe pedagogjia e
Rilindjes"
93
("Sami Frashri and the pedagogy of


252
Renaissance "), a total laic work as well as in
"Mesuesit per Kombin Shqiptar"
94
("Teachers of Albanian
Nation"). These works deal with the educational activity
of some well known Muslim leaders. The latter, deals for
the first time with tens of teachers, leaders, and scholars
some of which occupy a special chapter such as: Rexhep
Voka, Ibrahim Dalliu, Hafiz Shemsedini, etc. Besides the
above mentioned, there are tens of others which are
included for the first time in a laic study.
The Pedagogical Magazine, published in Tirana,
has treated issues related to the alternation of religious and
educational activities, especially by Sul Dederi.
"Gostivari dhe Abdylhaqim Dogoni"
95
treats not
only educational activity of the illustrious teachers
Abdylhaqim Dogoni from Gostivar; in Albanian
language, but even his special activity on the publications
of the didactical character, with the purpose of
improvement of the teaching methodology in Albanian
Islamic schools. Besides the spelling book with Turkish,
Arabic, Latin alphabet in 1946, Dogoni published also
"Sistemi I ri I mesimit fetar sipas parimeve te
pedagogjise" ("The new system of teaching religion") in
Turkish alphabet. Dogoni was known for his skills in
teaching religion, even among the teachers of non-
religious schools, who were assigned by special resolution
from Tirana (in ethnic Albania).
With the fall of communism in southeastern


253
Europe including here Albania and Albanian ethnical
lands in Kosova, Montenegro and Macedonia, the
publications in the field of religion became open and free.
The organs of political parties, discussed problems of the
believers of Muslim Community, portraits of religious
personalities, reflection of their activities etc. The articles
of Abdi Baleta
96
and Hysen obani played an important
role in theoretically and practically commenting on the
wrong or intentional viewpoints towards Islam in
Albanian territories. These authors have published their
own works for certain purposes for the good of Albanian
Nation and Islamic belief.
The publication of Ahmed Kondo dedicated to the
life and the activity of illustrious personality of Albanian
culture, Vexhi Buharaja
97
, enlightens in an indirect and
direct way the activity of an orientalist for the good of
Albanian culture. Of this nature is the monograph of
Demir Behluli, "Arabeska, origjinale ne xhami te Kosoves
Lindore (1984-1994)"
98
("Original arabesque in a mosque
in East Kosova"). H. Sulejman Rexhepi, leader of Islamic
Community of Macedonia writes: "...This work, the first
of its kind in Albanian language, has proven a decennial
effort that Demir Behluli, spent in 17 different mosques. It
is to be appreciated his tendency in putting Albanian
arabesque besides original ones, national symbols besides
religious ones, original flora together with our own, as
well as for creating original oak like pillars besides marble


254
ones...
May God reward all those who take care of His
house!" - concludes H. Sulejman Rexhepi.
Through this work the reader is introduced with
Islamic art, paintings, sculptures, architecture, decorations
as well as the history of the old mosques of Kosova, cult's
architectural buildings, tombs, watch towers, public baths
etc. The author makes an analogy regarding the values of
many religious objects in Kosova. Of a special importance
is the translation of Qur'anic inspirits into Albanian
language.
Monographs on the centers, cities and villages,
particularly three of them, have clearly described Islamic
religious institutions as part of culture of cities and
villages areas.
In his work "Piroku yne" 100 a 300 pages
monograph, Daud Izairi emphasises the role of mosque by
writing a whole chapter on this matter. "It is well known-
says that author in this chapter- that the initiative for
building this temple was taken by village dignitary Haxhi
Beqir Rexhep Kurtishi, member of Hasanollari family. All
villages took part and donated money for building of this
mosque".
101

After giving a chronology of the imams that have
performed Islamic religious processes, the author
continues by saying; "Besides Friday preaching, the
imams and muedhins have accomplished other duties.


255
These duties were giving religious talks, teaching the
children Qur'anic recitation, Ilmihal, ahlaq, ethics, hatmas
(Qur'anic recitation), reciting of Mewludes, and many
other religious teachings which would be of use to the
villagers."
102

In "Gradeci (Draudakum)" besides the historical,
socio-economical, cultural and educational approaches"
the authors Dr. Musa Kraja and Dr. Sejfedin Haruni
103
,
have assigned a whole chapter the "Mosque and the
group". They have described the dimensions of the great
mosque of Gradeci, its functions, the job of imams, the
council of mosque, and believers as well as the role of this
institution in the spiritual life of a village of 5000
dwellers, illustrated with some pictures.
The same contribution is given by "Ulqini"
104

monograph, and by the album with the views of the city,
something that proves the existence of the cultural
buildings of Islamic cult in the city.
Now, it doesn't sound normal if a practical study
work does not include in its focus the role of religion in
one field or another. Its strong influence is not to be
overlooked. In a publication titled "Hakmarrja tek
Shqiptaret"
105
("Vengeance in Albania") is given a special
chapter with the title "Optika fetare per ndjenjen dhe
veprimin hakmarres" ("Vengeance in the eyes of
religion").
In the lectures and seminars held in the university


256
the strong education impact of religion and its
institutions is already underlined. This didn't encroach at
all the laic character of the institution, but it strengthened
its scientific character, showed in the fields of literature,
psychology, sociology etc.
Recently, there was another scientific work of a
group of authors, experts in the field of education, titled
""Reflektime social-pedagogjike" ("Socio-pedagogical
reflection"). The authors were lecturers in the University
of Tirana, Institute of Pedagogical Studies, University of
Tetova, Pedagogical Academy of Skopie, University of
Prishtina and Turkey. In a laic work of these affirmed
specialists, are treated topics, which enlighten many
aspects of Islamization. Some of those topics were "Idete
arsimore te Islamit" ("Educational ideas of Islam"), by
Kole Tahiri, professor in Tirana University, "Qendrimi
ndaj fese dhe motivacioni religjioz istudenteve dhe
intelektualeve" ("The attitude towards religion and
religious motivations of the students and intellectuals") by
Adem Tamo, professor in this university as well.
106

Educational activities and symposiums on different
topics are organized even in the faculty of human sciences
as well as other institutions, cultural and patriotic
associations. Symposiums are also held on the mutual
impact of our culture and the culture of the people of the
East. In these activities were discussed interesting topics,
some of which in illumination of special themes, where


257
the impact of Islam was clearly showed. An example
of this was the session organized by faculty of Social
Sciences and "Hasan Tahiri" association.
In laic publications, of special interest were studies
of Prof. Skender Rizajt, the book "Kosova, Shqiptaret dhe
Turqit, dje sot dhe neser" ("Kosova, Albanians and
Turkish, yesterday, today and tomorrow") in particular. In
order to complete his study, the author, as only few others,
has collected many sources in the rich archives of Turkey,
including here those of Osmanly Empire.
The publications of different religious associations
and communities have strongly influenced the cultural
life, because they clarify and enrich the contemporary
concept on different issues. In an international seminar
organized by the Society of Albanian intellectuals
"Kultura Islame" in December 1994 107 were discussed
many interesting issues. These were the result of the
studies, which focused on actual problems. To be
mentioned are "Shqiperia sot the neser, Islami dhe
indentiteti I Shqiperise sot ne Evrope" ("Albania today
and tomorrow, Islam and the identity of Albania today in
Europe"), "Besim musliman eshte pjese integrale e
nacionalizmit shqiptar" ("Islamic belief is an integral part
of Albanian nationalism"), "Kontributi I klerit musliman
ne pavarsine dhe konsolidimin e Shtetit Shqiptar" ("The
contribution of Islamic clergy in the independence and
consolidation of Albanian state") (1912-1939), "Vlera e


258
objekteve te kultit musliman te shkaterruara dhe
mundesia e restaurimit te tyre" ("The values of the
destroyed buildings of Islamic cult and the possibilities for
their reconstruction"), "Personaliteti I Profetit te Islamit ne
letersine dokumetare shqipe") ("Personality of the Prophet
of Islam in Albanian documentary literature"). Of interest
were two scientific papers on religious fundamentalism as
an anti-religious political flow and on the topic "Islami ne
letersine shqipe dhe ndikimi ne jeten shqiptare" ("Islam in
Albanian literature and its impact in Albanian life").
The international symposiums held in Prishtina in
1992 on the topic "Religion, culture and Islamic traditions
among Albanians"
108
was organized by Islamic
Community of Kosova. It deals with direct problems of
Islamic belief as well as other issues such as the
contribution of Islamic or other religions experts on
education, culture and science in all Albanian ethnic lands.
Of all scientific papers including those that were
not read (though they were not collected all), only 72 were
published by experts from all Albanian ethnic lands.
Of special interest were "Bazat e fese Islame"
("Fundamentals of Islamic religion"), "E verteta dhe
paragjykimet per islamin ne bote dhe nder shqiptaret"
("The truth and prejudices about Islam in the world and
among Albanians"), "Roli i islamizmit ne integrimin e
shqiperise entike dhe te kombit shqiptar" ("The role of
Islam in the integration of ethnic Albania and Albanian


259
nation"), "Idete edukative te Kur'anit" ("Ethical ideas
of the Qur'an"), "Fushat e veprimit filozofik ne besimin
Islam" ("The fields of philosophical activity in Islamic
religion"), "Momente te kalimit ne Islam te popullsise
shqiptare ne shekullin XV-XVII" ("Moments of the
conversion to Islam of Albanian population in XV-XVII
centuries"), "Shkaqet e pranimit te popullsise krishtere ne
klasen e spahijve" ("Causes of the acceptance of Christian
population into the high ranks of Turkish army"),
"Popullsia muslimane shqiptare ne Ballkan ne fund te
shekullit XIX dhe ne fillim te shekulit XX" ("Albanian
Muslim population in Balkans in the end of XIX century
and the beginning of XX century"), "Disa elemente te
besimit pagan ne kulturen Islame nder shqiptaret" ("Some
elements of the pagan belief in Islamic culture among
Albanians"), "Prania e kultures arabe-islame ne mite, rite e
besime popullore shqiptare" ("The presence of arab
Islamic culture in myths, rituals and Albanians traditional
believes"), "Toleranca fetare ne mes muslimaneve dhe
katolikeve ne Kosove" ("The religious tolerance among
Muslims and catholic in Kosova"), "Toleranca ne levizet
lirimtare te popullit shqiptar (shek. XII-XVII)"
("Tolerance in the liberation movements of Albanian
people in XII-XVII century"), "Tipare te bektashizmit te
Shqiptaret gjate Rilindjes" ("Features of Bektashizm
among Albanians during renaissance"), "Islami si dukuri
sociolinguistike shqiptare ne shembull te folmes se


260
Shkodres" ("Islam as on Albanian socio-linguistic
phenomenon according to the Shkodran accent"),
"Terminologjia islame dhe leksikolografia shqiptare"
("Islamic terminology and Albanian lexicography"),
"Patriotizmi dhe besimi I Haxhi Ymer Prizerenit shikuar
nga pikpamja psikologjike dhe etike" ("The patriotism and
faith of Haxhi Ymer Prizreni seen from a psychological
and ethical point of view").
Some other important themes were those dealing
with different issues in the fields of sociology, publicity,
language, history of education and Albanian pedagogical
thought; local politics, history, ethnography,
jurisprudence, etc. All together, these make a great deal of
informations that could be used in writing special
monographies, that could have enriched Islamic library as
well as Albanian culture.
Many other laic activities have recently served
Islam and other religions in enlightening many views with
strong impact in the spiritual life of our people.
109

Publication of many articles in the "Rilindja", "Dardania",
"Kosova", and especially in the scientific magazine
"Perla", have had and still have many educational values
regarding different issues of Islamic beliefs as well as the
well-known or anonymous personalities.
The Journal with intellectual and moral interests can
derive the element that belong and preceded the future, by
writing about them, the facts and phenomenon, including


261
here the religious ones, and Islamic in particular. By
analyzing the tendencies and plans for the future, through
the focus of the contemporary publicist, they recruit
qualified collaborators who will influence the opinions,
and an attitude towards Islam is particular.









CHAPTER IV


DISTINGUISHED ISLAMIC FIGURES AND
THEIR CONTRIBUTIONS IN THE
CULTURAL AND SPRITUAL EDUCATION
OF ALBANIA


Distinguished figures regardless the field they
belong help in the development and advancement of a


262
given nation. Thats why every nation makes them
immortal in certain manner by naming cities, streets,
institutions, schools, etc after them. To forget a name is a
mistake. To deny a name composes a historical crime. An
intended manipulation also constitutes a crime.
The 20th century Albanian history is full of curves,
full of tides, silent heroes. The history pages of this
century record two World Wars, one Balkan War, some
flags hoist, one declaration of independence, some
battles, some congresses, some laic constitutions
(atheistic), some deportations, one anti-clerical genocide,
some campaigns for the demolition of sanctuaries, clerics
etc.
In this centurys whirl a great number of Islamic
thinkers, preachers and fighters have lived, acted and
fought. Some of them are made known because of their
grandiose work in important historical events, but some
others have yielded to the deep silence. It was an inside
call, a national duty, a sense of justice, which led to shed
the light and value these figures that uplifted Islam, our
nation and which left us a rich inheritance.
The Albanians were really invaded by the Osmans
and lost their independence, but although the fact that they
embraced Islam, they never yielded to the invaders and
were never assimilated by them. It is obviously that
cultural, linguistic, ethnographical and other influences


263
existed, but they never assimilated the language,
customs and ethnical rituals.
A part of Albanians had high positions in
government, army, religious field, diplomacy and cultural
field. The motifs for their engagement in such positions
were braveness, cleverness, the strong character and
fidelity. A part of them even considered attaining these
positions by aiming to help their own nation. In other
words when the situation required the protection of the
Albanian interest they didnt yield to the request of the
High Door.
Although the occupiers aimed the identification of
religion with the nationality, these things were never
achived. The main objective of religion is to prepare man
for the eternal life without denying the actual life. In this
aspect, Islam and nation are two notions, which do not
contradict each other. This fact has influenced Albanians,
a nation with ancient traditions, to embrace Islam, which
was the occupiers religion.
The best example that illustrates this is Skanderbe,
who besides the fact that was converted and educated
according to Islam didnt forget his national belonging.
What is more, he fought for 25 years, in protection of
national independence.
After the death of Skenderbe with the occupation
of Albanian lands by Turkey
1
the Muslim clerics have
contributed greatly in the preservation of Albanian


264
language, although they used Arabic alphabet. The
Muslim clerics taught, advised and preached in the
mosques in Albanian language. Even in the mejteps
(elementary schools) they spoke Albanian and taught the
pupils the love for Islam and their nation in the same
language, using the Arabic or Turkish alphabet. By using
this powerful medium they preserved the love for their
language with the help of which they praised Islam and
sang mevluds for their Prophet. By doing this they helped
in the creation of entire poets generations. All these
actions are representatives of a patriotic stand of Albanian
ulema, myfties, Kadis and hafiz.
They were never incited a conflict between
Muslims believers and their compatriots belonging to
another religion, but on the contrary they led the believers
regardless their religion to fight against their common
enemy.
The Islamic clerics such as H. Sheh Shamia,
fought for the rights of all people. It should be noted that a
characteristic of Islamic clerics was their distinguished
modesty. Thats why their activity is not so well known.
As time passed a generation of writers, poets and
prosators evolved from the clerics. These writers were
called Bejtexhinj by the Albanian literature. Part of
bejtexhinj were Nezim Frakulla from Berat the author of
Divani written according to the classical Iranian poetry
models, Hasan Zyko Kamberi a famous poet not only in


265
Starje, his birthplace, but in all the south Albania and
Ali Riza Ulqinaku famous not only because of his
Mevlud but also because of his passionate work as a
children educator. Two other worth mentioning figures
from Dukagjini are famous poets Jahja Bej Dukagjini and
Ahmed Bej Dukagjini. The activity of both of them
attracts our attention to 15-26
th
centuries. In their work
there is a sense of pride expressed for the fact of being
Albanians.
2

All the above mentioned facts show the close tie of
Albanian Islamic clerics and intellectuals with their
religion, people and nation. For their patriotic act of
preservation they were never rewarded by the occupiers
but on the contrary were targeted in many occasions.
Were the moral values together with the power of
the words transmitted from them in the mosques, which
have educated the masses with religious values and love
for their nation.
During the ups and downs of the history on several
occasions the nation felt the need for imams, theoreticians
who fought for the nation, kadis, poets, and politicians.
The act of resistance against the Slavic, Greek and
Nazifasist occupation is an extention of their efforts. They
(Islamic Intellectuals) translated Quran and Ahadith by
giving in this way their great contribution as far as the
Islamic movement in Albanian lands of Kosova, ameria,
Macedonia and Montenegro is concerned.


266
By taking into consideration all their
contributions we will try to make a conclusion of their
activities. In this way we will make an effort to fill that
entire vacuum created by the communist regime. Since
our topic is being elaborated within the limits of the 20
th

century, we will consider only the figures that lived and
acted in the 20
th
century without discarding those
intellectuals who acted in the transition years between 19
th

20
th
centuries.
The main criterion followed in the listing is the
chronological one, which is based on the date of their
death.
We have tried to include all the distinguished
figures from all Albanian lands without pretending that
this is the ultimate form of our research in this field.
They may not be all distinguished in the
classical sense of the word and what is more they may be
very modest in a hierarchical aspect, but we will focus
more on those who are distinguished for the grandeur of
their religious and patriotic work.



267

Personalities of the Albanian Islamic Culture in the front of
Tiranas Medresa
Haxhi Hafiz Ismet Dibra, Muharrem Mullai, Haxhi Vehbi
Dibra Sadik Bega etc



PERSONALITIES OF THE ISLAMIC
CULTURE THAT LIVED AND WORKED IN
THE END OF THE 19
th
CENTURY AND
THE FIRST HALF OF THE 20
th
CENTURY




268


SAID NAJDENI
Hoxhe Voka of Dibra

Said Najdeni
3
is one
of the distinguished activists
of Albanian national
movement who gave his
contribution on the field of
Albanian written language
pedagogy in Dibras area.
Said Najdeni was
born in Dibra on 1864. The
elementary and secondary
education of Said Najdeni
was completed in Dibra
while the high school was completed in Hajdar medrese
of Fatih in Istanbul in 1888. After he graduated from this
medrese Said Najdeni returned in Albania inspired with
national ideas introduced by the contacts with famous
representatives of Albanian national movement in
Istanbul. Strong impressions gave to him his meeting with
Naim Frasheri. On the way back he took with him a
considerable number of primers which he utilized when
Dibra School was founded in 1888.



269
The school was closed one year later by
occupiers authorities. Although it had a very short life
this school had a great influence on the other people and
contributed in the awakening of national consciousness. In
1833 Said Najdeni reopened the school and appointed
Hoxhe Muglicen as a headmaster. Hoxhe Muglica was a
graduated of Elbasans school. It should be noted that the
continuation and the maintenance of this school faced
great obstacles. But the obstacles didnt stop Said
Najdenis initiative. One year later the schools was again
closed but by this time the need for an Albanian school
was evident in all Dibras people.
Understanding the importance of direct contacts with
Albanian movements leaders Said Najdeni travelled to
Istanbul in 1895 but was arrested and incarcerated in the
Edrese prison in which several other outstanding figures
such as Haxhi Zeka, Hamdi Ohri, Ibrahim Mitrovica and
others were imprisoned. After being set free he travelled
to the Albanian vilajet of Shkodra, Manastir, Kosova,
Janina and other Albanian settlements in Italy, Bulgaria
and Romania. He was again incarcerated during his
presence in Skopie but he was set free thanks to his
friends interventions. In 1990 he reopened for the third
time the Albanian school in Dibra. This school was of a
great importance for the Dibra area.


270
Said Najdeni participated in many gatherings for the
sovereignty of the nation such as the Unity of Peja
(Lidhja e Pejes) in which he presented his opinions.
There are two main works of Said Najdeni
published in Latin alphabet. The first work The religious
guides for Muslims (Ferrefenjesja e Muslimaneve) was
published in Sofia on 1900 while the second work
Albanian language premier in Gheg dialect (abetare e
gjuhes shqipe nder te fole gegerisht) was published in
1990 in Sofia but without the name of the author
(anonymous).
4
The first work is a religious one based on
the Quranic principles, which are compulsory for each
and every Muslim. It is basically a religious manual but it
also contains a great deal of important patriotic and
philosophical information. The problem of knowledge and
backwardness is highly elaborated by Najdeni. He
acknowledges two types of sources of knowledge; the
religious one and the rational are (human mind as a
source) which according to him are not in contradiction
with each other. The knowledge for Najdeni is a strong
armament which gives birth to national consciousness and
expanse the humans mind by giving him equality among
others.
In this book he calls for mastering of Albanian
language (reading and writing as well) and for protection
of the national freedom and independence. By writing this
work in the Istanbul alphabet he puts himself explicitly in


271
the side of those who favoured the Latin alphabet. His
slogan was There is only one way which can save
Albanians from the danger and this is the people should
make up, learn their language and be the master of
themselves.



TAHIR EFENDI HUKA
;48 ;F2>4 F/ H8<2GIG, <G3 <HB<GI<G 83'><;IFG
IG KF"FJ<

Tahir Efendi Hukas
5
activity covers the two
centuries
6
. His activity is very wide and original, which
can really be noticed in his religious, pedagogical
Albanian publications and in his pedagogically work in
the mekteb founded by him in 1900/1318 H in Huke. For
this reason he was included in the list of torches (great
figures) of Albanian education in Kosova. Tahir Efendi
Hukas principle was that learning to read and write in the
native language overpasses the backwardness and elevates
the Albanian nation in the same level with other civilised
countries
Tahir Efendi Huka completed his primary
education in Skopie while the secondary and further
education in Istanbul where he was distinguished for his


272
excellent results. For this reason he was appointed
muderis in the Islamic school of Fatih in Istanbul in which
he worked nearly 10 years. His biographers testified that
Tahir Efendi Huka collaborated with Hasan Tasini and
other activists of national movement in Istanbul such as
Jani Vreto. After the death of Hasan Tasini (1881), Tahir
Efendi Huka returned in his birthplace (in the village
Huke e Siperme) and founded an Albanian language
mejtep.
7

The Arabic alphabet was used in the mejtep for
writing the Albanian language. Taking into consideration
his publication in Albanian such as Booklet regarding the
moral (Risale-I ahlak), Mevludi, the manuscript
Urata e besimtareve (The benediction of believers) and
others, together with the establishment of mejtep we may
state that Tahir Efendi Huka gave a great contribution to
the preservation of Albanian language.
He stressed out the value of the mother tongue
especially the reading and writing process, which
according to him will stop the backwardness of our nation
and will place in it the same position with other civilised
nations. All the other nations do read and write their own
languages by developing further in this way, while our
nation is still in the point of stagnation.
8

Tahir Efendi Huka was known by the name The
little Tahir since by the name The great Tahir was
known Tahir Efendi Gjakova-boshnjaku. Tahir Efendi


273
Huka had made efforts even before an adjustment of
an Arabic alphabet to the Albanian language and he
succeeded in doing so. He was fully convinced that
Albanian language would have been learned very easily
with the Arabic alphabet (Its going to be really very
easy, Ive tried my best for the Albanian language,
Everyone will be able to learn it easily). Many other
authors especially in Kosova used the Arabic alphabet for
writing in Albanian. The Tahir Efendi Hukas activity
was considered as hostile from that time authority. When
he travelled to Istanbul the government and fanatical
circles accused him for his work.
His publishing activity together with other
activities in the field of practical pedagogy has attracted
the attention of many researchers such as Muhamed
Piraku, Abdullah Hamiti etc. Tahir Efendi Huka died on
the threshold of Manastirs Congress.


KA)6I 20ATA
;48 M<2;K2 F/ G<;IFG<H ><'"8

Kadri Gjata
10
is one of the outstanding figures of
the Albanian national renaissance. He completed his
primal and supplementary education in his birthplace
Libohova. In Janina he finished his secondary education
and later on settled there.
11



274
In 1908 when independence was claimed Kadri
Gjata was 43 years old and held the position of Janianas
mufti. He had a good reputation among Albanian people
of Janina. In the climate that existed after the coming of
new Turks in power the patriotic club and his magazine
Zgjimi I Shqiperise (Awakening of Albania) was
established. The organisational part, which was an
important aspect, was taken over by the patriot Bajo
Topulli who was the chairman of the Revolutionary
Committee of Manastir and the organisation of patriotic
fighting units in south. In the meeting organised for the
clubs establishment Kadri Gjata was elected member of
chairmanship in the presence of 300 and after 20 months
he was elected the chairman of the club. During this
period he established strong relations with Vui Nain
who was the director of the Awakening of Albania
magazine.
The club under the direction of Kadri Gjata was
called Bashkimi (The unity) and had a very ambitious
curriculum. It aimed the security of national rights
expansion of Albanian education, the publication of books
and other materials etc.
13

Kadri Gjata also established an Albanian school and the
Toskeria (1910) literary circle. The activity of
Bashkimi club was famous in Cameria. All these
activities made the name of Kadri Gjata well known but
on the other side enlarged the hatred of new Turks and


275
Greek chauvinists. In 12 July 1912 the Greek
chauvinists organised the assassination of Kadri Gjata.
The fighting unit, which carried out his assassination, was
composed of 22 persons and leaded by Jani Puteci, Gogua
and Farmaku.
The Albanian press in all Albanian territories
mourned the death of honourable mufti of Janina by
calling him The martyr of nation, The immortal
patriot, The heart and soul of Albania in Janina and
The son of Albania.



MULLA ISUF KRAJA
(Kraje, 1849 Shkoder, 1912)


Jusuf Kraja is on of the well-known social and
religious personalities of Kraja origin a zone ethnically
pure Albanian and famous as heather of distinguished
Albanologist and islamic intellectuals.
Jusuf Kraja the son of Ali was born in Keshtenja
village of Kraja. Encouraged by his cousin Abdullah Begu
a commander in Osmanli Empire Guard or according to
another source Minister of treasure, Jusuf Kraja finished
successfully his theological studies in Istanbul. His long
staying in Istanbul and his friends together with his


276
tribals circle enabled him to know closely outstanding
Albanian personalities working there.
After his return from Istanbul apart from bringing with
him a very reach library, he was distinguished for his
concrete help for the social and educational advancement
of his compatriots regardless their age.
He worked as an imam and teacher in Kraja,
Postribe, Venshate and Shkodra by participating actively
in political, religious and social life of Shkodra. The
schools of Kraja area such as the school of Ostrit te Vogel
(opened in 1896), Arbnesh (1895) and Skie (1892)
maintained continuous contacts with Krajane intellectuals
in Shkodra. Mulla Jusuf Kraja played an important role in
these contacts. He was a religious functionary in an army
unit and at the same time worked as an imam in the city.
He harmonized naturally his religious activity with the
national one even to the extent he co-operated with clerics
of other regions such as the catholic clerics of Nenshat.
These co-operations expressed a friendship not only
between the two theologians but even between believers
of different religions. Jusuf Kraja also worked as a teacher
of history since 1900 in Ruzhdie School of the city.
Professor, doctor Hajrullah Koliqi in his
monograph Kraja through ages writes: Another
Shkodran with Kraja origin was Jusuf Kraja. He was one
of the most outstanding activists of National Renaissance
in Shkodra and of Albanian education at the same time.


277
Jusuf Kraja besides Luigj Gurakuqi, Musa Mejdes,
Gasper Jakoves-Merturit, Shtejfen Gjecovit and other was
one of the most distinguished Shkodran patriots.
14

The absence of an organised state in Albanian
lands had open the way to raids not only towards the
individuals but even towards districts and villages by
different robers. In the sermons Jusuf Kraja delivered he
treated the actual problems of the jemah (people)
especially in the villages where he openly suggested the
organisation of defending their homes, wealth and honour
by the raiders. Disliking the passivity he organised a form
of defence which allowed no raiders to step on the village.
Being unable to enter the village the bandits decided to
raid a number of sheep in the village Mulla Jusuf worked.
Hearing the dogs yelping Jusuf realised the danger and
tried to signal with lights but was shot by the bandits.
Then he signaled the other villagers by his gun and the
entire village was mobilised and drove out the bandits.
After the death of Jusuf Kraja in 1912, in Kraja
area two of his nephews continued the educational and
religious activities. For the son of Jusufs sister Tahir
Kandaqi, it is said there are tens of inhabitants and
intellectuals of the area who are grateful to him for his
work, the inspiration for many youngsters. His reach
library in his house was often transformed into meeting
place. He knew by heart 2000 verses of Naim and use to
recite them to the youngsters. He talked to about the


278
motherland, freedom, native language and encouraged
them as a scholar, teacher and patriot.
15

Its inhabitants transform the grave of Tahir
Kandaqi in Kraja into a tyrbe. It is aesthetically
surrounded by marble and it constitutes a proper
meditative place.
Mulla Hysen from Keshtenja is another nephew of
Jusuf Kraja. Being the son of Jusufs brother he is also
known as a devoted imam, educator and brave. His
braveness is expressed in his protection of the persecuted
by Yugoslavs regime including here even the respect for
the dead which were paid in contradiction with what the
regime ordered.
The deficit of intellectual capabilities of Jusufs
wife (for well known reasons of that periods women)
opened the way to the other to take a big number of
Jusufs rare and precious books, his only treasure. After
his death his books were scattered in the hands of different
individuals who may had no potential at all for using or
preserving them.




Hafiz Ali Riza Ulqinaku



279
One of the
distinguished figures of
National Renesissance is
Hafiz Ali Riza Ulqinaku, an
activist of the Albanian Unity
of Prizren. According to L.
Skendos Ali Ulqinaku belong
to the literary and scientific
Islamic Albanian tradition
known as bejtexhinj.
He was born in Ulqin
in 1953 where he finished his
elementary school. Later on he continued his education in
Shkodra and Istanbul. At the beginning he worked as an
imam and mufti in Ulqin. Since in a young age he engaged
himself translating and adjusting in Albanian literary,
ethnical and teaching works.
He had left a considerable number of published
works, manuscripts and translations. In 1884 he published
a collection of three specific works The Albanian
translation of Turkish work Huda Rabbim, Mewludin
which was composed of four chapters, a total of 634
verses and a religious manual composed of 804 verses.
16

While his manuscripts are composed of one Albanian
primer and three dictionaries. The first dictionary is
written in verses a method very successful and practical
for learning foreign languages by elementary school



280
children. The second is a Albanian-Turkish dictionary
while the third one is a Turkish Albanian dictionary. The
Mevludi Sherif was translated in 1873. He brought its
manuscripts when moving in Shkodra 1879. It was
published in 1885/86 according to the author himself. This
Mevlud was distributed rapidly in all the North Albanian
Muslim lands. The Mevlud was copied and memorised. A
didactic and patriotic flavour was added to it by the Ali
Ulqinakus introduction (poetic in style). He wrote in the
introductory part about the necessity of using the pure
Albanian language.
Because of this reason he was expelled from Ulqin
and was forced by the occupiers to settle in Shkodra and
later on in Lexha.
Ali Ulqinaku engaged himself in literary,
philosophy and pedagogical activities prompted not only
from the religious duty but also from the need for
education, culture and science, which existed among
people. Another factor, which prompted Ulqinaku
activities, was his love for Albanian language and its
preservation.
He completed an Albanian alphabet based on
Arabic letters aiming in this way the further spreading of
Albanian language together with its preservation.
His literary work strongly influenced the men of
letters later on. His influence can be seen easily in a


281
generalisation of writers educated in different medrese
in the period between two World Wars. He died in 1913.
18



Haziz Lila
The teacher of Gostivari and Struga

At the beginning of 20
th
century the youth hafiz
from Strebleva of Golloborda was appointed teacher of
French language in Gostivar after his graduation in
Istanbul. The talented youngster was Hafiz Hariz Lila who
later on was appointed the headmaster ofIdadije school
in Dibra and a mufti after a period of time. He was
distinguished for his numerous religious and patriotic
activities. Hariz Lila brought with him many Albanian
books and distributed them secretly, propagandised the
patriotic ideals and worked heavily for the spreading of
Albanian alphabet. He opposed the Serbia propaganda and
their attempts for invasion of Albanian lands.
His patriotic and anti-Slavic activity was
discovered by Serbian army officers who arrested and
executed him in the place called Gezden te Stebleves on
7
th
June 1915. Hafiz Hariz Lila is one of the martyrs of
Albanian language and education.




282

Hoxhe Muglica
The martyr of Albanian education

The year1915 marked
the death of Hoxhe Muglica,
another martyr killed by
Serbian soldiers bullets in
Ara e Sheremetit of Muglica.
He died calling Long live
Albania! Long live Albanian
people. His calling drove
crazy Serbian soldiers who
had made numerous efforts to
entrap the eloquent imam
who fought for his religion
and his nation.
Hoxhe Mugica was born in the village Okshtun of
Golloborda in 1856. He was an outstanding propagator of
national education, Albanian books and education in the
area of Dibra. He took part in the congress of Dibra (1909)
and in the second Congress of Manastir (1910). Hoxhe
Mugica was one of the supporters of the first secondary
school, which he often supplied with a great number of
students from Golloborda, Okshtuni etc. He established a
teaching centre in Dibra area and taught the students the
written Albanian language.



283
Many of the renaissance activists among them
Abdyl Frashri who were persecuted by Turks had formed
a safe refuge in his house.



Hoxhe Voka
The distinguished personality - Rexhep Voka.


The distinguished
personality Rexhep Voka
was born in 1847 in the
village of Shipkovice of
Tetova. He received his
primary education from
imam of the village, while
the secondary one in Tetova.
Later on he continued his
studies in Istanbul where he
received the diploma of
muderiz. Because of his
excellent results he was appointed lecturer in the same
faculty he use to study.
In 1895 Rexhep Voka returned in his birthplace
and gained a great reputation there. He was appointed the
mufti of the Manastir's vilajet in 1903. As many other



284
patriots Rexhep Voka supported the new Turks of at
the beginning. He participated in the gathering of
Bucharest side by side Ismail Qemalit in Ferizajt gathering
in 1907, and in the congress of Dibra.
In one of his articles issued in "Shqypoja e
Shqiperise" of 1910 he mentioned his mistake regarding
the alphabet case. Rexhep Voka saw the alphabet dilemma
from the point of view of New Turks. He perceived it as
something related to religion. Therefore he favoured the
option of using the Arabic alphabet for writing Albanian.
According to Hasan Kaleshi in March 1910 Rexhep Xhudi
the son of Nureding Voka presented a treatment to the
leadership of Janina in which he recommended the Arabic
alphabet for the writing of Albanian language.
19
having
the same opinion Rexhep Voka after completing the
Albanian alphabet composed of Arabic letters wrote a
primer that was titled "Abbeja skip". The primer was
published in Istanbul on 1990 and was composed of 20
pages. In 1911 Rexhep Voka also published "Gramatiken
elementare Shqipe" ("The elementary Albanian
grammar") together with a religious textbook "Ilmihali I
hollesishem Shqip", in which Islamic principles were
treated.
For understanding the personality and stand of
Rexhep Voka the content of his work "Mendime"
("Thoughts") published in Istanbul in 1910
20
should be
first taken into consideration. The work was written


285
according to the Tetova dialect. Of special interest are
the parts such as "Disa fjale vellezerve shqiptare" ("Some
words for the Albanian brothers"), "Din e Dije" - a poetry
("Religion and knowledge"), "Mesime" ("Teachings") etc.
In this work Rexhep Voka expressed the view that "The
school must be opened and if we don't have the
possibilities for building big schools we will gather the
children and teach them in huts instead", "It is a shame for
us Albanians to remain in a position lower than other
nations". Similar views are common and numerous in this
work.
In the page of Albanian press of Kosova and
Macedonia its difficult to find any other figure more
discussed that that of R. N. Voka. To his patriotic and
Islamic Albanian education activities an entire chapter is
dedicated in the voluminous book ""Mesuesit per kombin
Shqiptar" ("The Albanian teachers").
Rexhep Voka was very much tied to religion and
motherland in the same time. He called all Albanians "to
write in order to give knowledge and education to the
nation". He was t not a dogmatic and evaluated critically
and objectively his stand. It was this objectivity which
made him renounce his first opinions. He preferred to give
away all the privileges he had and to die poor but faithful
to the religious and national ideals.
From a critical point of view the work of Rexhep Voka
had a positive influence in the spreading of Albanian


286
education, Islamic culture and a proper Albanian
language study not influenced from Slavism. Rexhep N.
Voka died on 1917 (?) in deep miserable conditions in
Istanbul. A monument is built in Shipkovica in his
remembrance. Many activities and symposiums are
organised in which famous personalities of culture and
religion have shed light on the pedagogical, philosophical
and social views of R. Voka. The work of R. Voka and its
language values have been unexposed internationally by
the Slavic communist prejudices.
Rexhep Voka had published many articles during
his stay in Istanbul but which are not studied yet by
researches.


Kadri Luftullah Prishtina
A national unity warrior




287
Kadri Luftullah
Prishtina
21
played an
important and multi-
dimensional role in the first
quarter of the 20
th
century
Albanian history. K. L.
Prishtina who was renowed
for his struggle for national
unity has finished the
theological studies in
Istanbul. He continued his
further advance studies
together with the faculty of Justice in the university of
Istanbul.
His ideas as a leader were pro an Ethnic and
democratic Albania.
He leaded the comity for national protection of Kosova
(Komiteti per Mbrojtjen Kombetare te Kosoves),
represented Kosova as a deputy in the first Albanian
parliament (1921) and was appointed the Minister of
Justice in the Albanian Cabinet (1921) which was leaded
by Hasan Prishtina
22
. As a jurist Kadri Luftullah Prishtina
was distinguished for his strong principles. As a publicist
and theologian he directed the magazine "Udha e
s'vertetes" ("The path of truth") in which he expressed his
political, social, philosophical and social ideas.
23




288
He elaborated further this concepts in the magazine
"Bashkimi I Kombit" in which he mentioned that "it is the
responsibility to advise our religious brothers, teach them
the basic religious principles, save them from the total
destruction, elevate their social relationship, give birth to
the respect for the religious intellectuals and give an
mentally advancement to all nation till we gain a stronger
acquisition in the field of philosophy, sociology and
politics."
24
.
Kadri Luftullah Prishtina tried to create a positive social
opinion regarding religion, seeing it as a unity element, as
doctrine which in no way obstructs the scientific
advancement and as a power "Which safeguards the order
and discipline among people"
25

By the mean of articles he published and forums
he directed or participated he touched actual points related
to the development of education. It should be noted that he
treated those points from a social - political standpoint. In
1920 he requested that the elementary school should be
obligated and the half secondary school are not obligated
but free of charge. To this project the building of hostels
for remote area students was added. As far as the
administration of different levels is concerned he
advocated the opinion that the elementary schools should
be administrated by the local administrative councils
while the high school together with the universities should
be administrated by the state. He placed at the basic of


289
educational work the patriotic education, practical
aspect of the knowledge acquire and the independent
capabilities of students.


Vildan Faik Dibra
The defender of Albanian alphabet



Reka of Dibra is one
birthplace of many important
national movement figures.
They were brave not only
using their guns nut also their
pens. One of them was
Vildan Faik Dibra from
Rimnica of Reka.
Vildani completed his
elementary and secondary
education in Dibra a place
well known for its advance
education in Turkish, Persian and Arabic language.
Illustrious Albanian personalities such as Haxhi Vehbi
Dibra, Said Najdeni (Hoxhe Voka of Dibra), Maliq
Tanusha, Abdurrahim Dauti (propagator and teacher of



290
Albanian language) and other have also completed
their education in Dibra.
Vildan Faik Dibra continues his further studies in Istanbul
and as many other Albanians he finished with excellent
results. Because of his high intellectual achievements he
was appointed professor in the high medrese of Yskydarit.
The Istanbul of that time especially during the first decade
of the 20
th
century was a heaven for many Albanians.
Later on Albanian school was opened there, called
"Kosova:" and was attended by the children of Albanian
refugees. Vildan Faik Dibra was very active with the
national movement in the beginning of 20
th
century and he
fully accepted its program. He was a member of
"Bashkimi" club in Istanbul and represented in the
Congress of Manastir on 1908.
26

His pro or con regarding the alphabet of Istanbul in
this congress had a great importance. Many of the
participants waited for his opinion. Vildan Faik Dibra
expressing his views based on the Qur'anic principles
stated that: "The religion and Qur'an have nothing to do
with the alphabet. There is absolutely no problem using
the latin alphabet for learning Albanian language.".
Taking into consideration the practical aspect he had the
opinion that learning Albanian would be easier by using
the Latin alphabet.
He is the author of several literary and
philosophical books written in East languages. He is also


291
the author of several monographs in the field of justice
(shariah). Vildan Faik Dibra delivered a chain of speeches
during 1906 in some Albanian cities as a representative of
Istanbul Community. The speeches show clearly his
erudition patriotic paths and his professional eloquence.
He died in Istanbul in 1925.




Hoxhe Hasan Vogli
"We will protect Albanian language even if it costs our
blood"

The first quarter of
century's history of education
and culture in Tirana carries
the name of Hoxhe Hasan
Vogli
27
among others. The
use of Istanbul's alphabet, the
opening of "Ylli" school in
Tirana, the heroic resistance
against the patriot's
persecution by Shefqet
Durgut pasha and Esta
Toptani, the establishment of
the orphanage in Tirana together with many beneficent



292
actions made the name Hasan Vogli very honourable
among people.
Hasan Vogli comes from a Tirana family with strong
patriotic traditions. He finished his elementary school in
Tirana while he completed the secondary one in
pedagogical school ""Darul-muslim" of Shkodra.
According to some dates he continued his further
education in Istanbul where he became well versed in
theology. Since the beginning he engaged himself in the
patriotic movement. As a guiding principle of his social
activity sewed his saying: "I'm Albanian, talk Albanian
and will write my language even with blood if necessary",
28

He never derived from this principle. Hasan Vogli
worked as an elementary school teacher in an Albanian
school in Tirana directed by Filip Hashiku. He started to
work since 1901. Ate the same time he served as a teacher
in other Turkish schools. He continued his work as a
teacher in several Tirana schools even after the
independence till he died. In the age of 58
29
he taught
theological and general knowledge subjects.
In 1910 and later on with the coming of the rebels
of Esat Toptani in Elbasan - as Ibrahim Dalliu describes
then in his book "Patriotizma ne Tirane" - he (Vogli) was
persecuted in the most inhuman ways until he become
invalid.


293
Hasan Vogli was one of those people with a
strong character who don't yield to the violence and
injustice. He was the first to go to the mosque and the last
to get out of it. Hasan Vogli was one of the pioneers who
accepted the verdicts of Lushjna's Congress and supported
the followers of the government originated from the
Congress. He didnt any work but his words were very
influential in mosque and in teaching enviorments alike.
30

Hasan Vogli was the living example of a devoted
Muslim. He would engage himself in every activity
related to helping the poor. Many orphan girls had a joyful
marriage thanks to his help. After his death the olive-
grove owned to him passed by his will to the orphans.



Haxhi Ali Elbasani
The representative of national unity



294
The life and activity
of Haxhi Ali Elbasanit
extends from his last half of
the 19
th
century till the first
quarter of the 20
th
. He
experienced painful
happening such as: battles,
the country's cutting up,
emigrations, the miserable
condition of the people, the
disunion coming as a result
of Slavic and Greek
propaganda etc.
Having a great theological potential, a result of his
study in the University of Istanbul and inspired by
national ideals he gained a considerable popularity among
people and was elected as a deputy and later as a member
of senate. His trip to perform Haj (pilgrimage) enriched
his worldview with noble feelings.
Haxhi Ali Elbasani was especially distinguished as
a publicist, social activist and patriot. During his stay in
Turkey he directed the newspaper "Zemra" ("Yrek")
which was published in Albanian (using Arab alphabet)
and in Turkish. This newspaper became a tribune of ideas
related to the need for organisation in Albania. Haxhi Ali
Elbasani was the headmaster of the club "Bashkimi"
("Unity") which issued its newspaper "Fjala e drjete".



295
The Haxhi Ali Elbasani's idea regarding
education, understanding between the believers of
different and others are part of the renaissance activist's
ideas. He propagated the tolerance in opinions in the basis
of which he preached the co-operation of Muslims with
Christians: "Muslims should become closer to Christians
because this strengths the Albanian nation."
In 1913 -1914 he directed "Komitetin e zgjimit dhe
the Beses Shqiptare" ("The Committee of Albanian
awakening and faith" with headquarters in Elbasan.
Because of his stand, education as a muderis and
his experience joined when serving in the legislative
organs in Turkey, Ali Elbasani gained a great reputation
not only in Elbasan but even in the entire Middle Albania
zone. He died in 1928.



Qamil Bala
The first headmaster of Tirana medrese




296
In the 20
th
the
establishment of a religious
contemporary school was
seen as necessary. The
initiators and supporters of
the establishment of this
school were illustrious
political personalities of that
time. With the fall of Khalifat
the opening of such school
was regarded as an
emergency matter, the group
of the main intellectuals was represented by figures such
as: Vehbi Dibra, senator Sali Vuciterni, Qamil Bala
31
,
Mehdi Frashri, Ferit Vokopola and others.
The will be medrese aimed to educate clerics with
contemporary theological, philosophical and scientific
knowledge.
Q. Bala was appointed as its headmaster. Qamil
Bala born in Bala of Gjilan (KOSOVA) and educated in
Istanbul had a long pedagogical experience as a teacher in
the gymnasiums of Janina, Salanika and Manastir. He had
also been the headmaster of Jerusalem' gymnasium and
education director in Damask and Elbasan. Participated in
the Educational Congress of 1922 and was also a member
of the "Mbrojtja Kombetare e Kosoves" ("National
Protection of Kosova") Comity.



297
He was appointed as the headmaster of Tirana
Medrese on 1 March 1924. Qamil Bala presented the
syllabus of the medrese which contained the following
subjects: Qur'an, Fikh, Arabic language, Albanian
language, French language, Albanian history, Geography,
Science, Math and Geometry, Hygiene and other subjects
(Drawing, physical education and music).
The medrese was in the same level as far as the
syllable was concerned with other contemporary
gymnasiums. Many brave clerics, researches, writers and
even academicians were graduated from this medrese.


Mehmet Akif Ersoj
The Albanian-Turkish personality



298
One of the Albanians
who had made a name for
themselves in the literary
world of Osmanli empire is
Mehmet Akif Ersoj
32
. He
came from an honourable
family (his father was a
muderis) of Peja.
Mehmet A. Ersoj
began to write in a early age
although the fact that he
studied veterinary. He
graduated in 1836 although many material difficulties he
faced (taking into consideration the death of his father).
Since in the secondary school he was influenced in Arabic
(the language of Qur'an) and in Persian (the language of
Osmanli literature). Later on he learned French in Paris, it
should be noticed the fact that Mehmet Akif had an
excellent knowledge of Albanian which was his native
language""
"After 1912, for around four years he worked as a
veterinarian in Rumeli an especially in Albania (Two
years in Kosova) including here his hometown Peja,
which he visited aiming to meet his family"
33
he was rewarded as a poet. In 1895 his famous
poetry Kuran-a Hitap was published later. One year
later he started issuing the magazine Resimli Gazete. In



299
1908 the Sirati-I-Mustafakim magazine was
published. Mehmet Akif was the chief editor of this
magazine and published some of its poetries there by the
pen name Sadi.
One of the most important works of M. Esroj is
that titled Asimi, which was published in a period of
1919-1924.
Other important works are Bir Gece, Bir Aziz,
Ne Eser, Ne de Semer, Dervic Ahmet, Sadi Pasa
Imami, etc.
Mehmet Akifi reflected in his poems the tragic
events of the time. He has written elegiac poems related to
Balkans War 1912-1913 and to the First World War
1914-1918. Mehmet Akif fought not only through his
writings but also through his speeches in the mosques in
Kastamonu and other vilajets."
34

Mehmet Akif is also known as the author of
Turkish national anthem, winning over 700 other poets.
For this initiative he was encouraged by some of his
friends and the Minister of Education Hadullah Suphiu.
The national anthem was officially accepted in 1 March
1921, and was made known everywhere through the
newspapers, postcards etc.
Mehmet Akif was an outstanding personality of
culture and education in Turkey. He has also exercised the
post of the minister for a period of time. "He was a patriot
and a democrat who hated the imperial despotism together


300
with western imperialism, the so-called "civilisation".
M. Akif was a pan-Islamist. He hated and criticised the
pan-turanists or pan-Turks ... the Ittlat-Terakki party
which came to power with the revolution of 1908"
35
The
private Turkish-Albanian gymnasium nowadays in Tirana
is Named after him.


Haxhi Vehbi Dibra (Agolli)
The best commentator of Qur'an in Albanian language

Haxhi Vehbi Agolli
(Dibra) was born in Dibra e
madhe on 12/03/1867. After
completing his education in
theology, being specialised in
the field of Islamic
philosophy, logic,
Jurisprudence etc. He was
appointed the mufti of Dibra
and exercised this position
till 1912. In 1909 he
participated in congress of
Dibra and was elected its chairman. In 1912 he was send
as a delegate in the historical gathering of Vlora, was
elected the head of Senate (Consultative organ helping the



301
Temporary Vlora's government) and substituted Isamil
Qemal when he was not present.
He had a good knowledge of Arabic and Turkish
languages. Haxhi Vehbi Dibra was appointed the mufti of
Albania after the independence. He remained in that
position till 1929. During his time as a mufti the Islamic
Congregation solved a big number of problems. It
systematised and evidenced the Waqfs properties with the
proper documentation, normalised the religious services in
the cities and villages, completed several centralised
reforms especially in the aspect of sanctuaries and clerics
dependence etc. Haxhi Dibra was the initiator of the idea
of status formulation.
The congregation which was in a juridical way
recognised started the publication of weekly magazine
"Zani i Nalte. It influenced the establishment of "Medrese
se Nalte" in Tirana. In this way the authority of the Islamic
Congregation become popular something reflected in its
establishment of connections with many Islamic countries.
In 1935 H. V. Dibra goes for the second time in Mecca in
order to perform the pilgrimage and was affirmed as an
Islamic Scholar of that time.
H. V. Dibra was one of the most excellent
commentators of Qur'an in Albanian language. His
speeches delivered in the mosques are published in the
magazine "Zani i Nalte". In 1993 the complete version is


302
published in USA from imam Vehbi Ismaili entitled
"C'urdheron Kur'ani?" ("What does Qur'an order?").
All the qualities of an Islamic theologian were
personified at V. Dibra who was an imam and haxhi, head
mufti, and the head senate, vaiz and commentator of
Qur'an. Apart from being for years the chairman of the
most distinguished Albanian theologian he invited the
people with his progressive ideas to use their intelligence.
In one of his comment of some Qur'anic verses he says:"
To choose the best and the proper one and appoint him,
then he must think rationally justly...."
36

In the political arena Haxhi Vehbiu was a
remarkable propagator who always worked for the nation's
advancement. He saw the unity of all Albanians as the
only way for further advancement. He said in the National
gathering of Vlora in 28 November 1912 that the Christian
and Muslims are inseparable Albanian brothers"
37
"The
enemy of our nation slows his peace if he sees us united
for a noble aim." "The advancement of a nation depends
on the international security. If the stability is absent the
industry, trade and other economical resources cannot
advance.
As an Albanian Islamic thinker Haxhi Vehbiu
understanded clearly the first difficulties the Islamic
Congregation faced. He understood that Islam in Albania
should have followed a new way in order to continue its
development role. He stressed that: "We cannot justify our


303
ignorance with our old age not even with the lack of
scholars in Albania... because we are ordered to study till
we die and travel even in the most remote countries in
order to search for knowledge." According to Haxhi Vehbi
Dibra the Islamic inheritance, which was transmitted to us
by our predecessors should continue in order to reach the
same level of the modern advancements. "By expanding
the limits of knowledge even beyond the most for limits
our scholars and theologians ever perceived to be".
Every time to the fate of Albania was endangered
the Prophets saying, Love for ones country is a part of
religion inspired him everytime the fate of the nation was
endangered. He died in Tirana in 1937.


SALI NIAZI DEDE
The world leader of the Bektashis



304
Sali Nazi Dede is one
of the most important figures
of Albanian Bektashi
movement. He leaded the
Kryegjyshaten (Bektashi
headquarters of
Congregation" of Tirana
immediately after its
establishment by Keshilli
Gjyshnor i Shqiperise
(Albanian Bektashi Council)
He was educated as a dervish
and as a higher cleric in Anadoll in the Teqe of Haxhi
Bektashit.
In his birthplace Storje of Kolonja he had
completed only the elementary education. He returned for
the first time in Albania on 1908 and also for the second
time on 1932 - the time he was appointed as the leader of
the Bektashi headquarters
38
.
S. N. Dede successfully directed the Kryegjyshat
which gained a big reputation and enriched by the many
other distinguished personalities.
S. N. Dede was also renowed for his poetic talent.
He fell victim of unknown conditions and died on 1942.






305
MULLA HASAN MASURICA
The innovative imam.


Mulla Hasan
Masurica
39
is the son of a big
Kosovar family from Frileva
of Kamenices. He finished
the elementary education in
Gjilan and the secondary
education in Hasan Masurica
School of Skopie. Since a
student in the secondary
school he was distinguished
for a rich fantasy, a creative
imagination, a phenomenal
memory and a great application capabilities. He had
knowledge of Turkish, Arabic and Persian languages,
which enabled him to study the Islamic literature.
During the time he was a student and even later he
was found of religious and scientific literature. He red
passionately every book related to physics, math or
technical sciences. He was especially interested in
astronomy. The astronomy together with astrology
inspired his fantasy dreams to create. He drew all his ideas
in white papers and looked for collaborators.



306
Apart from performing his prayers and other
religious duties he delivered different speeches to his
students. Among other things he also mentioned in his
speeches since 1900 that man only in a short period of
time will be able to reach in other planets, invent different
kind of apparatus which will speak and communicate
between remote distances, etc.
Hasan Mansurica was gifted with a wonderful
inventor's intuition. He started to work with a great zeal
for constructing a balloon and asked for the help of
blacksmith of the village. He used poplar's planks and wax
painted cloth for the construction. In 1899 in the presence
of the Zabrica villagers he tested the balloon by putting in
it his 12 years old son. The balloon travelled in a distance
of four kilometres in a altitude of 50-70 meters.
41

Hasan Mansurica was a real Edison but being
limited by that time conditions he was confirmed only in
the projection, construction and applications of some
apparatus which remained as relics showing the Albanian
genius. Hasan Mansurica also built the village's windmill,
watermill and coffemill. He later projected a kind of gun
which was loaded and emptied several times. For this
invention even the Sultan was informed. The activity of
Hasan Mansurica was multidimensional. It covered the
religious area as an imam and teacher together with his
educational efforts for the establishment of Albanian
schools. He was the owner of a very reach library.


307
In 1916 he fought against the Bulgarian
invaders who set in fire his house by burning in this way
his library together wit one of the calendar describing the
position of the planets. He reworked again on the
calendar, which was started in 1911 and finished in 1925.
His funeral was transformed into a massive gathering.




ISMAIL NDROQI
An entire life dedicated to Islam and national cause

The Albanian
Diaspora in Istanbul was very
active during the end of the
19th century and in the first
decade of 20th century. The
renaissance movement there
was supported by the
numerous students who
studied in the schools and
faculties of Istanbul
universities. Tens of students
continued their studies



308
majoring in religion, medical, jurisprudence, military
subjects and others as well. During this period Islmail
Ndroqi
42
followed by his secondary and further education.
After New Turks revolution many graduated
students and Albanian intellectuals returned in Albania
full of ideals and decided to fight for independence. One
of them was Islmail Ndroqi graduated from the high
medrese of Istanbul. He returned in Albania in 1908
overwhelmed by the desire to serve for his nation. He
worked for five years as a teacher in Tirana medrese.
As an intellectual apart from religious arena he
was also active in political life. His students and big
number of people learned from him the Albanian language
and history. He did this secretly. He engaged himself with
the national movement and soon became one of the most
active members in the Tirana zone.
In 1912 he supported completely the initiative of
Ismail Qemali. Ismail Ndroqi was one of the firsts who
hoisted the national flag in Tirana and worked for the
realisation of the temporary government's
43
objectives by
offering to help Ismail Qemali. All these activities
prompted the hostility of Esat Pashe Toptani who order to
obstruct Ndroqi's activities became a factor for his transfer
as a mufti of Shijak (1913-1914) and later on in Kavaja
(1914-1915). Besides his transfer his popularity become
so big he was appointed as a mufti of Tirana 1916.


309
His high level of theological knowledge
together with his organisational capabilities showed
during 1908-1916 period were important factors for his
election as the head of the Tirana Town Hall. During this
time as the head of the Town Hall he made efforts for
establishment of Albanian schools organised the voluntary
battalion of Tirana which was involved in Vlora's war and
supported the government of Sulejman Delvines. He was
also an opponent of esadist movement. In April of 1920 he
requested from the Peace Conference the
acknowledgement of Ethnic Albanian leaders. The written
request was signed personally by him on the behalf of
30000 participants in the gathering. Consequent with his
ideal of an Ethnic
Albania he sent once more telegram to the
European governments in 1921, in which he stressed that
Albanian people will not recognise any diplomatic verdict
that will infringe the Albanian borders
44

As a high Muslim cleric and as a true intellectual
he opposed the obscurantism and fanatic believers. In
1928 he withdrew from the political life and was totally
concentrated on the religious services. During the 1928-
1939 period he held the post of the Durresi mufti. He was
distinguished for his high quality sermons. For the people
of Middle Albania who considered him as one of its most
honourable sons his death was a great lost.



310


HAFIZ YMER SHEMSIU
Prishtina 1895 - Sazli 1945


Ymer Shemsiu
45
the
offspring of a intellectual
family of hafiz and haji
followed his secondary
education first in Prishtina
and later on in Skopie
46
but
he didn't complete it because
of several important reasons.
He studied in an
autodidactive way. He
became a excellent learner of
Arabic, Persian, Turkish,
German and Serbian languages. Apart from studying
foreign languages he spent a great deal of time with
literary and especially philosophical studies by fulfilling
in this way the features of a time Muslim intellectual. He
was graduated as a hafiz in the presence of the public in
xhamija e boshnjakeve (Bosnian mosque)
47
. Ymer
Shemsiu activities are multidimensional. He was an imam,
poet, fighter, activist and a teacher. During the First World
War he established an Albanian school in Sarli village.



311
This school unfortunately had a short life. It was
closed by Bulgarian invaders who chained Hafiz Ymer
and imprisonment him in Feriza prison.
Inspired by Islamic worldview which respects and
fights for freedom he engaged himself in the service of
Comity for liberation of Kosova and became a member of
Albanian Muslim political party "Bashkimi", which was
led by Ferhat Draga
48
. Ymer Shemsiu also collaborated
with the national liberation fighting units, sang with ifteli
(two string instrument) songs which evoked the glorious
pas, wrote ilahi (religious songs) and poetry of different
metrics where the folkloric verse dominated.
Another aspect of Ymer Shemsiu's activity is the
secret organisation of Albanian language teachings. He
established the community of Kosova in the mosque of
Talimoc where he worked as an imam. During the time he
taught secretly the Albanian language and also directed
the mejtep. He taught in the school build and sponsored by
people themselves from year 1934 till 1941
49
. Hafiz
Ymeri expand his pedagogical work beyond the limits
described in the syllabus. Apart the writing of oriental
languages he taught his students reading and writing the
Albanian language together with useful materials about
everyday's life.
An important place in his activity has his creativity
as a talented rhapsod. His talent was associated with his
virtuosity as an excellent dancer. He composed song and


312
danced his songs, using the characteristic Albanian
movements. The themes and protagonists of his
rhapsodies were the heroes of the nation battles and
different heroism, giving in this way a realistic picture of
that time. One of his distinguished works is the poem
"Nazmi Gafur".
Because his talent he was called by the researches
"Bord i Kosoves"
50
"Bordi i Kosoves challenged the
Serbian police by teaching Albanian language to people
and his students, by writing and printing in Albanian. He
composed around 30 Albanian ilahies (religious songs",
which contain around 1000 verses and transmitted the
Islamic message to his students and people. Ymer
Shemsiu had a clear stand and a lucid opinion regarding
the unification of people, the national and religious
disunion." To protect the Islamic faith in that time was to
protect Albanian nation. To protect Albanian language
was a national heroism. To struggle for freedom to support
the Albanian resistance against the denationalisation of
Kosova, against the expulsion of Albanians was a patriotic
war and a sacrifice for the nation." Ymer Shemsiu was for
the ethnic Albania. He was active in the efforts for the
realisation of the idea, by raising in this way the Serbian
hostility toward him. He died in a painful but graceful
way, which is best, described in his words. "Farewell my
people. For you i gave what ever i was able to give, my


313
wealth, my family and myself. Better days will come
for you."



ARIF SHALA
Brothers don't abandon Drenica


Arif Shala is the son of Dernica in Kosova. He was
born in 1909 and since an early age when he was still
pupil in the Mulla Rifat's mejtep he was distinguished
among the others for his intelligence, braveness and strong
character. He memorised Qur'an since in a early age and
was outstanding for his beautiful recitation. In 1927 he
graduated from Gjakova medrese and followed his studies
in the Tirana gymnasium. Apart from other subjects he
also taught secretly to his students Albanian language in
the Koratice e Eperme village where he worked as an
imam. Shocked by the atrocities committed by Serbian
gendarmarie against Albanians he sent a protest letter in
1933 to Pjeter, the Serbian king. In 1935 through a
pamphlet he invited the people of Kosova to boycott the
election. But ht thing, which made him popular, was his
call directed to Albanians of Kosova not to shift in
Turkey. Thanks to his activity no family from Drenica
emigrated in Turkey.


314
Imam Arif Shala opposed the Italian Fascism.
He took part in the liberation of Prishtina and Ferizaj. Arif
was a man with strong character, clear Islamic worldview,
patriotic devotion and an indescribable love for Kosova.
He was a real democrat. Arif couldn't accept the
discriminative anti Albanian Slavic politic. He becomes an
outlaw and a member of fighting units to fight for freedom
of his nation. He was skirmished several times with the
UDB patrols. In 1
st
January he was spotted, surrounded
and later on killed in a barbaric way by the Serbian
polices. The population of Miron entombed him with great
respect although the Serbian polices opposition.




BABA ALI TOMORRI
One of the communist victims

Baba Ali Tomorri was born in Shala of Tepelena at
the end of the 19
th
century. He is one of the new writers
and historians of bektashizm. His writing can even be
found undersigned by the name Vrafe Ali Prishtina or by
the pen name "Turbani". His publishing's are of bektashi
religious content. Some are of the most well known are
"Bektashite e Shqiperise" ("The Bektashi of Albania")
Korca, 1921. "Leteratyra e Bektashizmes" ("Bektashi


315
literature") - without date and place of publishing,
""Histori e Bektashizmes" (The Bektashi History) Tirana
1929, Nefese dhe Gazele Bektashiane (without date and
place of publishing).
He also published much other writings and specific
poetry in the press of that time. One of his poetry
Flamurit te Shqiperise is dedicated to the Albanian flag.
B. Ali Tomorri was one of the main organises of
three Bektashi Congress. The first Bektashi Congress was
held in Prishtina where the first office of his teqe was
located (1922). The Second Congress was organised in
Gjirokastra (1926) and the third one in Faram of Korca
(1929).
In 1921 B. Ali Tomorri issued the Reforma
informational notebook. In 1947 was sentenced to death
by the communist court and was executed accused of
collaborating with English.



MARUF AL ARNAUTI
The famous Arab writer with Albanian origin (1892
1948)


One century and a half before, the Albanian family
of Hasan Age Meulan Jysufi emigrated in Beirut, which


316
was in that time a part of Osmanly Empire. Hasan Aga
gained the trust of the authorities with his braveness and
fidelity and was appointed as the military companion of
the head Town hall, Halil Pasha.
The people of Beirut nicknamed Hasan Al-arnauti.
This nickname was used even by his son ahmeti and by
his grandson Marufi who was educated in a devoted
Muslims environment. In his formation as a Muslim he
was very much influenced by his mother who was a good
knower of the history and the life of the Prophet a.s.
Marufi completed his primary education in a
private school in Beirut. These kinds of schools were very
common in that area in the beginning of 20
th
century. The
West European powers had shown great deal of interest
about the area and aimed the penetration of their culture
there. It should be noted that the European culture was the
danger of Arabisation .
The good luck of Maeruf was that his teacher was
Hasan El-Habalin a illustrious pedagogue well known for
his religious knowledge, his sympathy for Osmanly
Khalifat and his pedagogical finesse. Hasan El-Habalin
was at the same time the director of Ebabil newspaper
had a great impact in the character and the educational
background of Maruf. Maeruf memorized parts of Quran
and gained a great theological knowledge.
Being a knowledge lover and having a very good
knowledge of Arabic, Turkish and French he enrolled as a


317
student in the Islamic Faculty of Osmanly, which was
director by famous theolog Ahmed-Ab-Bas El-Ezmeri.
The lecturers of this faculty were distinguished for their
Islamic, freedom-loving views. One of the lecturers who
were especially respected by the students was Jusuf
Harfushi kecturer of French language. Through his
comments on the French and East Islamic classics he
inspired his students with love for religion, truth, the
Arabs war for independence and encouraged them to
study the revolutions in the Western World.
Marufi was soon distinguished among his
facultys friends for his intelligence, talent and behavior.
He was an excellent orator.
Since 16 years old he made his first debut of his
first poetries in front of a Turkish Arab intellectuals
audience and soon became well knwn. This event was a
starting point for his career as a poet, writer publicist, and
translator.
The newspaper and magazine considered a honor
the publication of his writings
Maruf Arnauti was a perfect honour of Arabic,
Turkish and French written languages. But had did he
know Albanian language? Unfortunately truth remains
unknown. What we know is that he was grand of his
Albanian origin and preserved the meaningful surname
Arnauti-Albanian.


318
Maruf Arnauti became famous mainly in Syria
and Lebanon. His writings were advertised in the book
showcases of Damascus and Beirut.
With the beginning of World War I in 1914
Maruf was recruited nizam. He was sent in the Bosfor
coast. Going often in Istanbul was introduced to
intellectual Turkish circles and poets.
One of the things he took from home was the Holy
Quran advice from his mother.
Being aware of the fact that Osmanli Empire was
loosing the war Maruf understood Turkey wouldnt be
anymore the center of Islamic Khaliphat. He decided to go
back in Arab land where the secret movement for revolt
with the center in Hijaz had already started. Without
waiting the end of the war Maeruf left the army in 1916.
Turkey was in a deep chaos. I left war sad of its
consequences wrote Maeruf - I predicted the fall of
Khaliphat with its loose. It was a very painful thing
because I loved the Khaliphat as much.
After many post-war roaming Maeruf arrived in
Zheleh tired and desperate. His desperation becomes ever
greater when he didnt find his father alive. Ahmet Al-
Arnauti had passed away while his son Maeruf was in the
front.
Maeruf Al-Aranuti started his independent life. He
joined the army of Sherif Hysejn who in 1918 entered
victorious in Damask.


319
After the war Maeruf entirely concentrated on his
intellectual work especially on the press. In the
collaboration with the remarked Syrian publicist Kasim
Uthman he published the magazine El Istinal el-Arabi
and later on Ej-lim al-arabi. He worked especially with
Felah Arab magazine being the director of it till he died.
Maeruf Arnauti, the Albanian, with his numerous
publications was part of the famous writers and poets of
Middle and Near East belonging to the first half of 20
th

century.
He was one of these Albanians distinguished in the
fields of science, culture, theology and art. Well known
remain the name of many Albanians such as Architect
Kasemi, Alexander Moisiu, Mehmet Ali Pashe Misiri (the
founder of Egyptology, Qyprily generations, Karl Gega
(the builder of Semering railway) and others. In our time
the name of Maeruf Arnauti is known in the entire east.
He is considered a great poet, writer and publicist.




MULLA IDRIZ GJILANI
The spiritual, political and military leader



320
The name of Mulla
Idriz Gjilani appears in the
history of the first half f 20
th

century. The researcher
Muhamed Piraku describes
him as a consequent
religious patriot orator,
master of writing,
hardworking and faithful. He
was an illuminist religious
preacher and teacher. Mulla
Idriz Gjilani was also well
known as an ideologue and freedom fighter. He fought
through his speeches, and gun becoming in this way a
legend for his invincibility as Basha Muji
52

Mulla Idriz Gjilani was born on 4 July 1901 in
Velekice, a village in the periphery of Gjilan.
53
He
completed his elementary education in mejtep of Cermica
in 1911 while his secondary one in Atik medrese,
Gjilan. He was graduated in 1926 after a temporary break.
In the age of 2* he become an imam and received the title
Mulla. He worked also as an imam in Karadak and
Hogashe. In 1941 he was elated as a Bashvajiz in the
Ulema- mexhlis of educational gathering. In his clerical
career he was guided by some Quranic and hadith
principles which define the values of education, culture
and ethics. Without education- he mentioned there is no



321
true religion. QurTalebet (Students) shouldnt
confirm only to the reading of the Quran but they should
also study the writing and writing skills. We should guide
our students to know Islam not to present it is a static
thing. Theres no religion without fatherland. We
should help each other with words, writing, wealth and
brotherly love. Without a free fatherland the religious
practice is impossible. How good and understandable is
Islam when it is explained in Albanian, the language God
have chosen for Albanians.
During his time as an imam and bashvaiz he was
intensively active in the religious education and patriotic
fields. The established the Pidic mejtep for the girls and
boys of the area and taught illegally Albanian language
using the Arabic alphabet. He also introduced the
Albanian language subject in Atike medrese and made
efforts to strengthen the brotherly collaboration of
Muslims and Catholic Albanians of Karadak. During the
time he was a teacher in three schools in the same time he
paid a great deal of attention to his elder students for
substitution purposes
In April 1937 he founded illegally in Arllat of
Drenica the Progressive Youth organisation of Kosova
Drita. His humanist and patriotic activities were at the
same level with his religious ones. They were present
everywhere, anytime and to anyone.


322
Mulla Idrizi opposed the expulsion of
Albanians. He transmitted his opposition in mosques,
lodging houses, gatherings and even funerals. According
to him we are responsible before God and nation for the
graves of our fathers. We shouldnt dare to neglect and
leave them in the hands of Slavic naalniks! Not only in
Turkey but we will go even in Albania. God had made us
responsible in the Quran our land and our nation.
He personally headed the actions for the
construction of bridges, streets, and fountains mejteps,
mosques and maintenance of the graves, which he saw as
testifying signs as helping the Albanian unification. His
uniform helped him to hide his patriotic activity. Mulla
Idriz Gjilani was a renaissance activist in the real sense of
the word. During the time he was a bazivit in the Atik
medrese of Gjilan the number of the students reached 734,
326 out of which were girls. Idriz Gjilanii also organised
the moving schools with their own teachers. Only in the
Gjilans zone 39 moving schools were established. These
schools gave birth at the religious feelings and national
conciseness among the young generation.
Since April 1941 he was totally concentrated in his
patriotic activity. As an imam with the help of God, as a
teacher with a power of the words, as a fighter with the
power of the gun, as a commander with the soldiers
fidelity he fought against the communist Serbian and
Bulgarian genocide aiming the unification of Albanians.


323
In June 1944 he was the leader of Albanians in
the Kika battle, which was won against the communist
Serbian army. The activity of Mulla Idriz is heroic. So was
even the 1944-1949 period. He was burnt in 25-26
November 1949. His death remained and remainder for
his compatriot freedom fighters.



HAFIZ IBRAHIM DALLIU
The man who never vanquished from persecutions

The development of Islamic culture, religious
publications and the efforts for preserving of the
independence are related to the name and the work of
Hafiz Ibrahim Dalliu. With the Quran on one hand and
the gun on the other he has led the Tiranas volunteers in
defending the fatherland from Yugoslavian aggressor.


324
As a patriotic figure, Hafiz
Ibrahim Dalliu has served the
general and pedagogical
education, in particular.
Younger then 18, in an illegal
way, he mastered Albanian
alphabet and in 1901,
together with Filip Ashiku
and Hoxha Voglin, served as
a teacher in Albanian schools
in Tirana.
55

In 1908 he opened the
girls school in Tirana, from where came out the first
Muslim women teachers such as Servete Mai etc. He
attended the first National congress for the problems of
Education, which was held in Elbasan on September
1909.
56

Together with Luigj Gurakuqi and Aleksander
Xhuvani, Hafiz Ibrahim Dalliu was among those who
formed Normalja e Elbananit, which was established
with the resolution of the above-mentioned congress.
Luigj Gurakuqi writes that Normalja e Elbasanit
had in its foundations, the efforts of Hafiz Ibrahim Dalliu,
Aleksander Xhuvani, Sotir Pei (of Luigj Gurakuqi- R. Z.)
and many other patriots.
57

After the year 1912, Hafiz Ibrahim Dalliu focused
on satiric literature. Later on he directed the political



325
newspaper Dajti. In the period between 1918 and
1924 he published some satiric works putting his name in
the list of the first satiric poets that pared the road of
humor in Albanian literature. Some of the works were
Genxhat e Kuqe , (1918), Dokrat e Linit (1920),
Kabineti I Xhafer Ypit (1922), etc. He also wrote a book
of patriotic poetry titled Kreshniku I atdheut and the
monography Patriotizma ne Tirane (1930). He become
known as a poet with the elegy dedicated to Avni
Rustemi, while became popular for his stoic resistence
against the trotures of Albanians invaders.
The manliness and heroism of Dalliu is described
in the poem Lahuta e Malesise where the author Gjergj
Fishta writes: a isht shqiptar apo Osmanli, u pergjegj
me trimeri, jam shqiptar me gjuh e fis.
58

Hafiz Ibrahim Dalliu was a strong supporter of
democratic movements of 1920-1924. The murder of the
illustrious patriot Avni Rustemi saddened him a lot. Still
he found the strength to write a song on the honour of this
martyr, a song which echoed all over Albanian ethnic
lands.
59

Even later on, both the rebel forces and communist
regime persecuted Hafiz Ibrahim Dalliu. He was
imprisoned in Manastir, Thesalonik and Tirana. The last
time he was accused of publishing the poem Grenxhat e
Kuqe with the reason of attacking pan-Slavism. But his


326
strong character and the faith in God helped him
defending the justice and freedom.
Worth mentioning is his contribution for
publication of religious works during 30-s. 15 all together,
including here works, translations, most of them original.
Of these, the best known is Tefsiri Shqip I Kuranit in
two volumes, translated from Arabic. Other books of
religious character were: Udha Muhamedane
(Muhammedan way) a 500 pages work published in
Tirana in 1936; E lemja dhe jeta e te madhit Muhamed
alejhi selam (The birth and the life of the great
Muhammed p.b.u.h.) a 238 pages work in verses
published in Tirana 1933; Mesime teorike dhe praktike te
Islamit (Theoretical studies of Islamic Belief)
published in Tirana in 1935 etc. He was member of the
Albanian Association of Writers and Artists.
60





HAXHI HAFIZ ISMET DIBRA
Arrested for religious convictions



327
Dibra is the place
where Haxhi Hafiz Ismet
Dibra was born
61
. Istanbul is
the place where he got his
graduation, while Tirana the
terrain of its activities. Zani
I Nalte magazine is where
he unfolded his knowledge in
the fields of Islamic
legislature, Islamic
philosophy, tefsir
(commentary of the Quran),
hadith, theories etc. The high medrese of Tirana was the
institution where he put in practice the Islamic education
and his knowledge about teaching methodologies. Dibra
was open-minded and was of democratic and patriotic
convictions. He knew Arabic, Persian and Turkish
language.
By the time he finished his studies he was offered
a post in the High Academy of Istanbul. But he preferred
staying in his country and so rejected the invitation. Dibra
was vice director of the high medrese of Tirana, after
Qamil Bala. Following traditions of the first, he built up a
body of intellectuals with elements such as Hafiz Ali
Korca, Haki Sharofi, Sheh Qazim Hoxha etc.
Though he followed Quranic teachings he apply
those teachings based on the tolerance between religious



328
and believers. The High Medrese of Tirana, which was
directed by I. Dibra, preserved the tradition way of
teaching the students, however, the religious teachings
were associated with patriotism and national awareness.
Ismet Dibra visited the grave of the Prophet
(p.b.u.h) and since then was given the title hafiz.
During 30-s he had a wide intellectual, religious
and patriotic activity. Famous were his speeches on Is
there any doubt on the existence of God? Based on the
Quranic verses, through this speeches, I. Dibra analysed
many thesis and concepts that were continuously being
discussed in the excalted circles during those years. These
speeches were part of the conflict between Islamic clergy
and communist ideas that were being spread throughout
Albania. I. Dibra refereed to the works of Descartes,
Bergson and Spenser as well.
Later on these speeches were published on the
pages of Zani I Nalte and in 1993 they were published
in Michigan, USA.
The fascist and German invaders offered him
many decorations and posts but he rejected them as he
rejected the post of the professor in the Istanbul Academy.
The communist regime imprisoned him for 12
years in the age of 60. He was imprisoned for the religious
and anti-materialistic convictions. I. Dibra passed the most
of his life in the prisons of communist dictatorship. He
died in the age of 69.


329



ABDULHAQIM HIQMET DOGANI
The lecturer of Gostivar

Abdulhaqim Ismet Dogani (1880-1955) was
member of a family from Gostivar. His father was mufti
of Gostivar. But A.. Dogani wanted to become a teacher.
In Istanbul he took laic education. Throughout his life,
Abdulhaqim Ismet Dogani served as a teacher in both, laic
and religious schools. Is among the few who combined the
laic works with religious ones . In the idaija of Skopie,
where Albanians made up the highest number of students,
he was assigned as a teacher of Albanian language as a
member of Albanian club Rinia patriotike (Shubani
Vatan).


330
At the beginning, he
was against the alphabet of
Manastir approbated by 26
associations and clubs in
November 1908. But soon he
understood its importance
and reacted righteously.
During that time he published
a spelling book with Arabic
alphabet, and another one in
1946, in Albanian language
but with Arabic alphabet
used by Albanians of ex-Yugoslavia in 1946-47 session.
62

The rest of his works are written in Turkish
language but they have always served the Albanian
students in the schools they were studying. The best
known works of A. Doganin for laic and religious schools
are
63
Saban Yildizi yahot Musavver Osmanli Elifbasi
(the morning star of the illustrated spelling book of
Osman language), Yeni Elifba-Nesh harf Harijha tab
edlimis ueni imla ilifbasi ( New spelling book
Protographical spelling book written in Nesh letters ,
Muslumanlik (islamic religion), Arnavuta elifba-
Arap harflarija (Albanian spelling book with Arabic
alphabet) Pedagogji kavaidire mutabik yeni sistem
elifba (the new system of spelling books according to
the pedagogical principles), Kurani kerim Derslaerine



331
Baslagi (Introduction to the teaching of the Holy
Quran), Birinxhi Kisim Turkce Dersleri Elifba (The
first part of the turkish lessons- Spelling book), Ikinci
kismi Turkce dersleri (Second part of Tukish lessons),
Uunu Kismi Turkce Dersleri (Third part of Turkish
lessons), Dorunu kismi Turkce dersleri (Fourth part
of Turkish lessons), Birini kismi din dersleri (First
part of religious lessons), Ikini kismi din dersleri
(Second part of religious lessons), Uunu kismi din
dersleri (Third part of religious lessons), Doruncu
kismi din dersleri (Fourth part of religious lessons),
Birini Kismi Dersleri (first part of history lessons),
Abetare (Spelling book) in Albanian language
published by Kultura Press, Skopie in 1946.
Among the above-mentioned works, of special
importance were The new system of religious lessons
according to pedagogical principles and Introduction to
the teachings of the Holy Quran.
His contribution in the fields of Islamic education
was to be appreciated. Abrulhaqim Dogani has written
stories for children, some of which still preserve their
educational values. He has also published articles on the
history of Gostivar and other Albanian territories.
His personality is described in the monograph
Gostivari dhe Abdulhaqim Dogani.
64





332


HAFIZ
3
ALI KORA
The prosecuted Hoxha
4


Hafiz Ali Korca
65
is
one of many scholars who
were prosecuted for their
ideas, worldviews and
activities - by invaders,
fanatics and communist
regime. Grown up in Kora
in a purely patriotic, religious
and cultural environment that
shaped his character and
raised up his name. Therefore
in the year 1893, in his
twenties he was interned in Dinop, because while he was
travelling by train from Sofia to Istanbul he was caught
carrying books in Albanian language, ate that time
prohibited. In 1909 for his activity in the school of Kora
he was interned in Anadoll. After the Congress of Dibra,
his house was destroyed. Later, the cabinet of Telat Pasha
condemned him to death, but with mediation he was

3
Hafiz (arb.), title of a person who has memorized the Holy Qur'an.
(Translators note)
4
Hoxha (turk.) Religious teacher/schoolar. (Translators note).



333
granted amnesty. In 1924, he was discharged from
Keshilli I Larte I Sheriatit
66
(High Council of Shari'ah). In
1925, he published in Tirana the pamphlet Bolshevizma e
katerrimi I njerezimit (Communism is the Destruction
of Humanity).
Hafiz Ali Kora had an intensive activity in
various fields, especially that of culture, religion and
politics. He has written a range of original religious and
laic works in prose and poetry. Some of his best works
are:
Mevludi(1900), 303 fjale te imam Aliut (1910,
Kora), Historia e shenjte dhe te kater halifete
(Published in Tirana in 1913, p.288), Jusufi me Zelihane
(1923, Elbasan), Gjylistani (a translation from Saadiu,
1918), Shtate endrrat e Shqiperise (Poetry, 1944,
Tirana), Tefsiri I Kuranit (still in manuscript, work of
2000 pages, R.Z., 1920-1924)
67
, Rubijjati Khajjam
(Hajjam, a translation from O. Kajami, 1930
Republished in 1942 in Tirana).
Of a great importance are the textbooks as well,
like: Abetare Shqip (1910), Fe rrefenjesi, morali
(1914), Gramatika, Syntaksa shqip-arabisht dhe fjalime
(1916).
Hafiz Ali Kora in translating Gjylistani,
Rubairet and Jusufi me Zelihane made the great poets
like Saadiu and O. Kajami talk in Albanian.


334
Hafiz Ali Kora was the first teacher in the first
Albanian school in Kora. There he collaborated with
Pandeli Sotiri, that time director of the school. Hafiz Ali
Kora taught there religious subjects for free. After
Albanian independence, he was charged with many
important positions. He was appointed as counselor and
General director of Education Ministry, chief of fatva
office in Keshilli I Larte I Sheriatit (High Council of
Shariah) in Albania, and lecturer in the Islamic high
school of Tirana as well.
During his life, Hafiz Ali Kora co-operated with
many other important figures as: Kristo Luarasi, Jusuf
Turbani Kercova, Pandeli Sotiri, Gjergj Fishta, Luigj
Gurakuqi, Mati Logoreci, Sali Nivica, and many more,
that played a significant role in Albanian history.
His life is an excellent model of a devoted patriot,
who doesnt separate words from actions, and invites all to
collaborate for the sake of mother country and not to
forsake it.










335





ISLAMIC CULTURES
PERSONALITIES DURING THE
SECOND HALF OF THE 20
th

CENTURY


SADIK BEGA
Director of the magazine Kultura Islame (The Islamic
Culture)



336
Sadik Bega descends
from a dedicated religious
family from Gjirokastra. He
got his primary education in
his hometown. In 1932, he
completed his high school
with excellent results from
Islamic High School of
Tirana. Later he pursued his
studies in Cairo, where he
was equipped with a vast
religious culture
68
. He had a
good command of many languages.
Immediately, after his return in the homeland, he
started his Islamic cultural activity. In collaboration with
Sherif Putra, he founded a magazine called Kultura
Islame, performing religious, literature, science and art,
published by Albanian Muslim Community.
69

Being a man of great abilities, he achieved to make
this magazine one of the most read organs among
Muslims. He invited intellectuals of every field of life who
contributed with their writings.
In 1942, translated in Albanian and published three
themes, which were held by Professor Aleksander Koire
in the Discussion of Method by Descart. He titled his
book of 100 pages Tre mesime mbi Decartes
70
. These
(three themes) are Bota e pasigurt, Komunizmi I



337
xhdukur and Gjithesia e gjetur rishtazi. Through
this book, readers got to know Descartes, his though and
activity and the role he played in the revolution of science
and philosophy in his time.
Sadik Bega has translated from Arabic as well.
One of his translations is Jeta e Muhamedit, written by
the well known Egyptian writer Muhammed HYSEIN
Hejqeli (Minister of Education in the Kingdom of Egypt
R.Z.)
71

He has done researches in the field of biography
with profile to the contributions of Islamic outstanding
personalities in Albanian History.
72

Sadik Bega died in July 1960.



FERID VOKOPOLA
Representative of Islamic Mysticism




338
In the Albanian Press
of 20 30 are seen the
powerful writings of Ferid
Vokopola
73
, one of the well-
known figures of that time.
He was a politician,
economist, theolog, poet,
philosopher, essayist, and
polyglot.
In November 28
th
,
1912, Ferid Vokopola signed
the document of
proclamation of the independence of delegate of Vlora. In
1914, took part in the team of Agriculture Ministry of
Durres. In that time he completed the criteria of translation
and commentary of the Quran. In 1919, he published
Fluturimet e Shpirtit (The flights of the spirit). He was
in charged as secretary in the Congress of Lushnja
(21.01.1920). Inspired by this history event he wrote the
hymn of the Congress.
In the same year, he published Symbyllurazi me
enderrime (Blindfolded with dreams). During 1920-1928
he was chosen as deputy of Vlora, whereas during 1928-
1939 as deputy of Berat.
74
During those years, in
collaboration with Sali Vuciterni and others initiated the
foundation of Albanian Islamic Community he gave a



339
significant contribution in the opening of Islamic High
school of Tirana.
From October 26
th
, 1927 until May 10
th
, 1928 he
was in charged as Agriculture Minister in the Albanian
government.
After the Italian envisions of Albania, he resigned
from political life and states administration, and dedicated
wholly to religious activity. In that time he founded Drita
Hyjnore (The divine life) religious organization in
Tirana. This organization had its own magazine named
Njeriu (the man, which was regularly published from
July1942 until June 1944. In this magazine he published
some of his works. His most distinguished works
published in this magazine are his symbolic poetry with
philosophical stress. He was connoisseur of Islamic
Mystics and this can be seen in almost all of his poetry,
especially in his poetry work Gjemimi I Tomorrit (The
roar of Tomorri. His style is decoying and the language
is fully of images. Figures used in his poetry have
symbolic character, always within the world of Islam.
Communists jailed him. In jail he neither fall in
despair nor in pessimism, convinced in his Islamic
worldview, he started translating the Quran. He continued
the translation for ten years. The family of Vokopola in
Durres preserves this work. When he came out of the jail,
he found himself in totally different environment, for from
the liberty of thought and speech, antagonist and enemy of


340
religion. In these circumstances, being a master of
oriental languages he was offered the place of collaborator
in the institute of History as a translator of documents
from Osmanli (Old Turkish). He spent the rest of his life
in that Institute.




HAXHI HAFIZ MAHMUT DASHI
Passionate scholar and Unmatched Orator


Science of
contemporary education,
including pedagogy
developed in the high level,
are melted in one educative
activity of the theolog, the
pedagogue and the scholar
Haxhi Hafiz Mahmut Dashi
from Tirana. These direction
of his activity are natural
harmonized in his
personality.
Born in 1837, in Tirana, Mahmut Dashi inherited
the religious and patriotic traditions of his family and



341
predecessors, with the ability to influence in their
micro and macro environment through argumentative and
chosen words that naturally found the way to hearts and
minds of people. He was a good commentator of Quran
and hadith (traditions). Until 1961, he worked as a
lecturer of Islamic Jurisprudence in the Islamic High
School of Tirana. In the same year, this institution was
closed by the communist regime. He died in the same
year.
Haxhi Hafiz Mahmut Dashi gave priority to
working to educate the people, underlining that should
think and advice in the best manner possible, in a way that
even the wolf to be turned and to not occupy ourselves
with sheep only.
He had a vast activity, he was not only a lecturer in
the Islamic High School of Tirana, but he was also a
preacher in the mosque in Kavaja street, which is now
named after him.
His pedagogic activity had a strong effect to his
students, many of whom became well known patriotic,
religious, educative and cultural personalities. Here we
can mention scholars like Vexhi Buharaja, Hasan Selami,
Ejub Faslia, Hakil Repishti, Shaban Demiraj, etc.
The patriotic actively of Mahmut Dashi, is
conferred the decoration for patriotic activity in favour of
national culture.


342
In this way, Haxhi Hafiz Mahmut Dashi
entered in the cultural and educational history of Albania,
remaining a model of Albanian culture.




OSMAN MUDERRIZI
Scholar of Arabic literary works

Osman Muderrizi
75

was a professional in the
field of research and Islamic
religio-literal creation in
Arabic. For two decades he
worked with insistence,
researching, compiling,
studying and assessing
documents and manuscripts
of Albanian authors who
wrote their works in Arabic,
during the last three
centuries. He searched all over Albanian lands, from
Shkodra to Konispol and Cameri, from Elbasan and Dibra,
Tetova and Vuciterne. He left thousands of pages in
manuscripts, many other texts translated and transcripted,
provided with introductory studies, scientific approach



343
and glossary of rarely found in Albanian Orientalism.
His work is preserved in the archive of Language and
Literature Institiut.
76

Osman Muderrizi has done specific researches in
the virtues and values of Ibrahim Nezim Frakulla, Hasan
Zyko Kamberi, Mulla Hysen Doberasi, Mulla Sabri Pata,
Mahmud Margellii, Muhamed Kuuku, Ismail Floqi,
Tahir Gjakova, Dalip Frashri, Shahin Frashri, Daut Borii,
Hafiz Ali Riza Ulqinaku etc.
In 1954, O. Muderrizi after a long and intensive
work, completed a monograph with theme: Literatura
shqipe me Alfabet Arab (Albanian literature in
Arabic). Part of this work were made known to scholars
and public through Buletinit te shkencave shoqerore
(The bulletin of social sciences), in 1950.
In 1959, was published first volume of the book
Historia e letersise Shqipe (The history of Albanian
Literature) where the chapters 12-15 were covered by
Osman Muderrizi.
Our critics have appreciated his contribution in
elaborating a concept in the genesis, gist, extension,
characteristics of phenomenon. His conclusions are
original and evaluated from the contemporary critisc
77
.
Osman Muderrizi is known as a publicist,
philologist and author of many textbooks. He has been one
of scientific collaborators in the Academy of Science in
Tirana.


344



HAFIZ ALI KRAJA
The Theolog

Hafiz Ali Kraja is a
representative of Albanian
Islamic intellectuals. He took
his first lesson (primary
education) in his hometown
(Shkodra). A great
contribution to his
intellectual formation gave
the pure Islamic traditions of
the community, the Islamic
High School of the city
(Mehmet Pashe Bushatlliu)
and the library close to it. Late he pursued his studies for
theology, philosophy and Islamic jurisprudence in Cairo,
where he got the title Teologu I Larte (The high
theolog)
79.

He actively participated in the social and political
problems of the country. In 1934, in Shkodra, he
published the pamphlet A duhet feja? A e pengon
bashkimin kombetar? (Is religion needed? Is it an
obstruction to the harmony of the nation?)
80
. This work



345
was published in a time when the communist atheist
propaganda was intensifying in some specific intellectual
circles. In that time, this material had a great effect. He
continued to attack the communism with courage. In 1944,
in the big mosque of Shkodra he hold a speech, eshte
komunizmi dhe pasojat e tij per popullin shqiptar (What
is communism and its consequences in Albanian people).
In the presence of many listeners he demonstrated
the tragic consequences that will happen to Albania if
communist ideology would win.
Hafiz Ali Kraja kept a very close relationship with
all politicians of that time. In the occasion of the death of
Fishta, he, through an emotive speech, lamented the poet
who wrote a dignitary work of the History of Albanian
Nation.
In 1943, Italian invaders interned him in Porto
Palermo. In 1947, the communist government sentenced
him with 20 years of jail, which he passed in Burreli
Prison.


ESAT MYFTIA
Personification of Modesty



346
Esat Myftia belongs
to that group of people who
do not separate words from
actions and whom duty and
responsibility did not
separate them from the
people, in a time when
practicing religion was a
great sacrifice.
He was born in
Shkodra, in 1911. He
completed his primary and
secondary education in his hometown. Although he was
very young, he was encouraged as an Imam and as teacher
of religious teachings as well. In 1944, he was in charged
as a director of two newly opened Institutions, Islamic
Humanitarian Community
81
and Islamic High School.
Both of these institutions were initiated founded by group
of Muslim intellectuals. Being a man of vast knowledge,
master of five foreign languages, expert of Islamic
philosophy, intellectual, devoted nationalist and
possessing a reach personal library, Esat Myftia neither
compromised with occupators nor with communist
regime.
In 1945, after the communist regime comes in
power in Albania, he together with other scholars was
arrested. The authority and the sympathy he enjoyed



347
among people of Shkodra, forced communist security
forces to set him free, but the Islamic Humanitarian
community had been closed by them.
82

During those years, despite continuous
prosecutions that communists had done to intellectuals,
the Islamic High School of Tirana had survived. In those
conditions, Esat Myftia in charged as director of the
school, but bot willing to put in practice communist
teachings concerned with education, he resign of the
pretence of ill health.
83

He decided to apply himself totally to theological
affair. Esat Myftia was of those few clerics that had
remained alive. Therefore, in 1966, he was appointed as
chairman of Albanian Islamic Community.
84
He remained
in the post of chairman for less than a year. During those
years, he suffered the lose of his son in army and the
starting of the anti-religious movements in Albania.
In these conditions, he secluded himself in the
house to spend the rest of the time with his library that
was very reach in materials. In this library one could find
relics and books of a great value, as well as two astrologic
maps of Hasan Tasimi that were made present to his
family in Shkodra.
After the government took the library, he worked
as a simple cleric of that library, but always under
surveillance and left aside as suspicious religious person.


348
Esat Myftia died in 1975
85
. Despite the opinion
of communist, Shkodras people buried him with honor
and respect.




MULLA REXHEPI
Drenice 1905-1976

During the time when Kosova was taken form the
motherland Albania, chauvinist Serbs applied two main
ways for assimilation of Albanians in those parts; firstly,
closing all sources and institutions of knowledge in the
mother tongue; secondly, expelling Albanians from their
mother lands.
Mulla Rexhepi
86
, graduated for religious
pedagogy, utilizing his knowledge opposed this anti-
Albanian policy by illegally teaching in Albanian
language. He continued his activity from 1934 until 1944,
when courses and schools in Albanian language reopened.
Mulla Rexhepi was appointed as chairman of
Drita (The light) society. The programme of this society
was set in two directions; teaching of Albanian language,
collection of oral tradition and folklore; and opposing the
emigration of Turkey, that was set as an anti-Albanians
strategy of Serbs.


349
Having good relationship with students of
Islamic High School of Shkupi and find support on them
and his colleges vitalized his illegal activity.
Even after the Second World War, he continued
his patriotic activity, serving his religion and country as
well as carrying out his social duty protecting the people
from OZNs attacks. In 1949, adhering to his ideals, he
was imprisoned as a collaborator of Rifat Berisha.
Mulla Rexhepi holds an honorable place in the
history of Albanian education, as an encouraging and
preacher of Albanian language during worse conditions of
illegal activity. Therefore, he is considered among those
patriotic Muslim scholars and teachers of the mother
tongue.








HAKI SHAROFI
Director of the Magazine Zani i Nalte (The High
voice)




350
Haki Sharofi
87
was
born in Dibra e Madhe, but
he carried out his activity as a
teacher, publicist and
translator away from his
hometown, in Gjurash of
Manastiri (1912), in Peshkopi
(1914)-where he opened the
first Albanian school, in
Turjak and Sllove of Dibra
(1916-1920), in Kastriot
(1923), in Kruma (1928), in
Vlora (1929). After 30-s, he finally established in Tirana
where he performed a dense activity as the director of
Islamic High School of Tirana, and the director of the
magazine Zani I Nalte(organ of Albanian Islamic
community), during 1930-1939
28
. Haki Sharofi had
completed his high school of Elbasan and had pursued his
studies for pedagogic education in Pedagogic School
Darul-Mualimine in Dibra
89
.
During his activities in the field of Publication, he
was distinguished for serious dealings of subject of with
religious, social, ethic and philosophic character. He wrote
poetry as well. He complied a serie of textbooks titled
Edukate fetare e moral(Religious and moral behavior
education), that were used in government school for
religious teachings. In these books can be distinguished



351
some requirements of Islamic moral in day to day
situations, where take part some fundamental principles of
this moral, made easy for all levels and ages of society of
that period where laic eduction was limited. These texts
have a delicate style and structure suiting that period.
Estimating the worth of these texts, the Albanian Islamic
Library in Michigan (USA) has newly republished the
above mentioned texts.
90

Beside the above mentioned works, it is worth to
be stated that Kalendari Musliman (The Muslim
Calendar) published for several years is one of his work.
During the last years of his life, he collaborated with
National Central Archive of Institute of History,
contributing in the translation of documents of historic
importance that were written in Oriental languages
Arabic, Turkish and Persian. He also left a great deal of
translation, like Tefsiri Shqip, Parimet e nalta te
Islamit, Ajete te Kuranit, etc.



VEXHI BUHARAJA
The orientalist of great dimensions

Vexhi Buharaja
91
was a scholar of great
dimensions in the field of Orientalism. There are few


352
Albanian scholars that had a preparation and intuition
of Vexhi Buharaja.
He had an excellent
command of classic oriental
languages, i.e. Arabic,
Persian, Osmanic and New
Turkish. He had mastered the
main languages of the West,
i.e. English, German, French
and Italian. Later in 1966,
when he worked at the
Institute of History as a
scientific collaborator, he
mastered Russian language
as wel.
92

The education and especially mastering of old oriental
languages, he had gained from Islamic High School of
Tirana, that he had completed in 1940, were a precious
capital that Vexhi Buharaja would offer to his historian
collogues, providing them with translations of Osmanic
documents, precise scientific interpretations of various
documents, scientific reasoning of their content seen in a
historic point of view, mastered by him alone.
Equipped with Islamic moral, Vexhi Buharaja in
his scientific work was known for realistic, rightful,
scientific evaluations with requested politizations.
Because of these, made him an undesirable scientific



353
collaborator in the Institute of History, even though he
was the only one to master ten languages with vast
knowledge that had to be honored and with many year of
experience in scientific research. Vexhi Buharaja was
discharged from his duty, mentioning him of his studies in
religious school, accusing him for religious propagation
and reminding him the jail and intention in the swamp of
Maliq. He returned in his hometown, in Berat, where he
retired himself in the loneliness of his individual of
ordinary works for surviving.
Vexhi Buharaja was given after colossuses of
Persian Classical Poetry, especially after Saadi and
Firdeusi, that he translated into Albanian language, thus
enriching the Albanian literary collection. He translated
into Albanian languages the poetry Tehajulat (the
illusions written in Persian by Naim Frashri. In this
translation and in some other original works can be seen
his inclination to poetry.
93

He gave an invaluable help in the field of Albanian
biography, thus opening the path of new science in
Albanian collection of works. His work monumente
Turko-Arabe ne Shqiperi (Turkish-Arabic Monuments in
Albania) consist of about 300 Turkish Arabic
inscriptions dated from XV century until XX century.
Being master of classic oriental languages Vexhi
Buharaja translated transcripted and commented many
works, thus setting up the foundation of a new brunch of


354
our cultural history. As result of his work initialization
of Islamic religious sects in Albanian lands, history of
institutions of cult and other light-giving data about their
formation and works were unfolded in a new vision.
Vexhi Buharaja has left behind a wide range of
creation and works that in future have to be subject of
study to our historians. The field of study of Vexhi
Buharaja is still unexplored. Walking on his footsteps,
Albanian Orientalistic has great chances of creating its
own original collection.
Recently, the researcher Ahmed Kondo published
a monograph dedicated Vexhi Buhara. This monograph, in
an attempt to explore the dimensions of this personality,
was warmly received.



SALI EFENDI MYFTIA
The founder of Albanian-American Islamic center



355
In the beginning of
1940, one of the biggest
libraries in Shkodra was the
library of Myftia family,
partly inherited from the
descendors of this family
with patriotic and religious
traditions and partly enriched
by the offspring of the
family, Sali Efendi Muftia.
Sali was born in Shkodra in
1891, where he took his
education as well. In 1927, he was appointed as mufti in
Kruja and later on as mufti of Shkodra and Kosova until
the communism came in power. Being a man of
intelligence and incredible fact and with a cast religious
knowledge, he gained the respect of all.
Molded with patriotic feelings, he opposed the
regime of fascist invaders. As a result of this regime
Italians prosecuted him and he suffered the internation in
Gjirokastra, for a long time. Later on he was distinguished
for his braveness in the Albanian antifascist resistance,
where with weapon in hand and the Quran in his armpit
became an inspiration of struggle for liberty.
On September 29
th
, 1944, he emigrated from
albania
95
and for a long time relatively long he lived the



356
life of an emigrant. He emigrated to Italy, Egypt,
Syria, Lebanon and America where he spent the rest of his
life.
In USA, for 34 years he was dedicated to religious
life. With his organizational ability, he made possible the
foundation of the Albanian American Islamic Centre for
New York and New Jersey. In 1972, with his initiation
and collaboration of imam Isa Hoxha , bought a mosque
and open a national religious school, where himself
become a teacher. He made possible a joint with Muslims
in Canada and was appointed as their spiritual leader.
96

Sali Myftia has been an excellent commentator of
Quran and traditions of the Prophet (p.b.u.h.). For this
ability of him, he was known not in Shkodra only, but
among Albanian students in Alexandria as well, where he
used to present commentaries of the Quran in the mosque
of the city, weekly. He was an outstanding speaker,
especially when he used to present the biography of
Prophet (p.b.u.h.), during the season of Mevlud. It is still
alive in the memories of the people being present in his
speech of year 1935, in occasion of Prophets (p.b.u.h.)
birthday.
97

On May, 19
th
, 1978, in the age of 87, the heart of
this unforgettable Muslim, devoted patriot, ex-mufti of
Shkodra and Kosova, founder of Albanian-American
Islamic Center stopped striking. His coffin was covered
with Albanian flag and flowers. In New York, where


357
gathered compatriots of the three religions (Muslim,
Christian and Orthodox) from the states of America and
Canada to pay their last respects their beloved compatriot.



HAMID GJYLBERGAJ
The uncorrupted Democrat

Offspring of a well-
known family from Shkodra
with patriotic traditions,
Hamid Gjylbergaj was
distinguished for his activity
as an intellectual of strong
formation, as an uncorrupted
democrat and as an
irreversible patriot.
He was born in
Shkodra, in 1888. He
completed his primary
education in his hometown, whereas his secondary
education in Shkodra and Manastir. He graduated from the
military Academy in Istanbul. He maintained a patriotic,
anti-fascist and anti-Communist attitude and an evidence
of his attitude is his participation against the movement of
Haxhi Qamili and followers of Sedai Miletit.



358
Hamid Gjylbergaj has a reach intellectual activity. He
has published 14 volumes of poetry and other writings.
Some of his works are: Flutura nder lule
(1921)Monumenti I atdheut (1934), Drita e se vertetes
(1933), Cikrrime filozofie (1934), Fyelli i barive
(1943), etc.
Hamid Gjylbergaj had a religious formation where
the Bektashian Pantheism was predominant. He was a
connoisseur of Islamic tasawuf, thus the mysticism that
was prevalent in his worldview was mixed with many
question marks, where the light of truth predominated
with the trinom: the just, the goodness and the beauty. In
this span of thought prevailed the greatness of man and
acquaintance of truth, relying in the saying of Prophet
Muhammad (p.b.u.h.): to know God, one must know
his/her own self first. As told by his contemporaries, the
above mentioned issue was subject to almost daily
discussion by Hamid Gjylbergaj under the shade of plane
tree nearby his house.
Hamid Gjylbergaj was a representative of most
advanced thinkers. He was liberal, who through his
philosophic poetry transmitted the Islamic philosophy and
propagated religion toleration, inherited by Islamic
philosophy multi-religions countries. He died in Elbasan
in 1979.




359

BINAZE KACABACI DAUTI
Hoxha Hanmi

Binaze Kacabaci
Dauti
98
with the pseudonym
Hoxha Hanem practiced
the profession of religious
teacher and that of Islamic
educator.
Binaze Kacabaci
Dauti is from Leskovik. She
was born in Prizren. Being
obliged to follow her parents,
she lived normal life. She
completed her primary
education in Edrene, where later on she appointed as a
lecturer for five years. Afterwards, she shifted to Gjilan.
In 1920, aged 29, she opened a school for females
in house.
During the time when Kosova was under Yugoslav
control, all schools in Albanian language were prohibited.
Under such circumstances the only institution for the
education of Albanians were coursed and Islamic High
Schools, where lecturers were Muslims. Of course the
Slavic regime didnt like this intellectuals who were
moulded with the feeling of enmity towards Slavs. These



360
Muslims intellectuals endangered the Slavic regime.
Moreover many of these intellectuals were members of
Kosovas Comity and had very close relationship with
other leaders such as: Ferhat Draga, Hasan Prishtina,
Bajran Curri, and etc.
99

As many others H. Hanmi suffered the prosecution
of Slavic regime. In fact she did not take part in the
national movement, but her house becomes a school for
Albanian girls, thus contributing with the teachings of
Islam for national Unity.


MULLA ISMAILI
The fearless believer and patriot

During all his lifetime Mulla Ismaili
100
was
distinguished for his support given progressively forces in
the development and emancipation of the society.


361
He was born in
Komoglava of Morava e
Eperme. He persuades his
studies at Islamic High
School of Shkupi (Skopie).
Because of Yugoslav
Kingdom Army mobilization,
he couldnt complete his
studies. He supported and
encouraged the anti-fascist
war and the national unity.
This activity was of these
directions:
Firstly, in carrying out with piety his duty as a
religious teacher -Despite, the difficulties and pressures
he had in the building of the Big Mosque of Ferizaj
(Building of minarets), he overcome all these difficulties
and managed to built it. Being the chairman of Islamic
Council he gave his precious help in protecting Islamic
Institutions.
As a modernist he didn't support the fanatics that
were against the females education and emancipation. On
the contrary, he propagated that "knowledge is a Qur'anic
obligatory". Only the knowledge person can understand
and fulfil the commandments of Allah xh.xh. He was an
opponent of his fanatic fellows that were against practice
of sports and arts.



362
Secondly, he was an active supporter of
education and school of Albanian language. He welcomed
and aided the initiations for the opening of Albanian
school in Komogllava, in 1946. For this, he offered to the
lecturers his father's and relatives house. He set an
example for other, by sending his sons and nieces to
pursue their high school and university.
Thirdly, openly opposed the massive emigration
to Turkey, propagating that "here have we born and here
we will die. We didn't fight (Osmans) to emigrate in
Anadol, but to live in piece in our motherland"
102
Lastly, he opposed the disarmament of Albanian
population from Serbs, as a result he publicly beaten up,
but he never gave up.



VEJSEL XHELADIN GUTA
Religion and country are inseperable



363
Vejsel Xheladin Guta,
from Zaskoci of Ferizaj, is
among those Kosova's
Muslim scholar of this
century, who comprehended
the binom; religion
country, as indivisible.
Therefor with this in mind
they dedicated themselves
with talent and sacrifices on
its causes.
Vejsel Xheladin Guta
completed the primary education in his hometown. In the
academic year 1937 -1938, he completed his secondary
education from "Mehmet Pasha" Islamic High School
where he studied for 12 years. In that school besides other
subjects, an important place took subjects of Albanian
literary thought in Arabic language, and Albanian
language and culture.
104

Among his fellow maturing students, he was distinguished
by his abilities of mastering oriental languages and for his
acquaintained knowledge in Albanian literature, which
was prohibited in that time. As a result of his merits he
was appointed as a lecturer of the Islamic High School,
but he didn't work there. He shifted in Vinoc, where the
resistance against anti-national Slav policy was on its
apogees. In Vinoc, he opened a school that in a short



364
period of time become famous and the number of
students grew day by day. Later on he was dedicated to
poetry.
In his school, besides religious subjects, other
subjects as math, astronomy, geography and history were
taught as well. Although illegal, the school became a
center of spreading the knowledge in Albanian language.
During 1941-1945, the school of Vejsel Guta became a
religio-national school, where students acquaintained
knowledge of Albanian History and Albanian language
and literature too.
Vejsel Guta was naturally born poet. He could
easily put his thoughts in a poetry verse. In making of his
poetry, he applied the technique of Persian poets, the
language and the works of which he knew very well. The
religious poetry that he wrote looked like Persian ones, but
in their content he dealt with social, political and more
problems. The most famous of his poetry are: Cohu prej
gjumit more vlla, mos e le udhen, o insan, Fjalim
shqipe e thon, Ej ju te par ehli vatan, etc.
As lecturer, he could synchronize very well the
religious education with the patriotic one, legal work with
that illegal. Many of religious texts and poetry, where the
spirit of patriotism was present, were taught to students,
thus challenging the prosecution of Serb Police. Many of
his poetry (Ilahi) became as a subject for the students of


365
Alauddin Islamic High school of Prishtina. Serb
police who prosecuted him discovered this.
Vejsel Xheladin Guta, known from Kosova people
as Mulla Vejsel or Mulla Vejsel Vionoci left behind
vast poetry creations. He was a famous Muslim teacher
who gained authority and respect for his activity as imam
patriot.

MULLA ZEKE BERDYNA
A life for Islam, education in Albanian language and for
the Albanian nation.

Mulla Zeke Berdyna
was born in 1918 in the
village of Novosella in Peja.
He found himself in an
uneducated environment, in a
place where no school could
be found and where people
were illiterate.
In 1926, he joined the
Islamic school of Peja, to
continue later on with his
lecturer Fahri Efendi, known
for his vast knowledge. Thus, Zeneli (Mulla Zeneli) was
prepared and become able to teach others. It was a time
when Albanian laic schools were closed by occupator as



366
part of their plan to assimilate Albanians. He had other
lecturers from the field of Albanian language and
literature, history, math, geography.
In 1938, Mulla Zeka opened a school in the village
of Rodavc, where beside the subjects of religion, mother
tongue, and social sciences with national character, he
taught his students the subject of psychology as well.
105

From 1941 until 1944, Mulla Zeka joined the unit of
volunteer against Cetnik fighting units, at the front of
Rozhaja and Novi pazari. In 1943, in massacre of Bihari,
being in the head of voluntary units, he was wounded
badly.
In 1948 he was imprisoned in ex-Yugoslavia jail of
Bella Kuca Nish, for four years, and from 1952-1960
in jail of Goli Otok. He was imprisoned in the false
pretence as being a pro-Stalinian. There, Mulla Zeka
resisted the most brutal tortures with honor. Once,
remembering the time he spent in Goli Otek jail, he said:
the most difficult task for me was to carry stones! If it
was to built something. I could do it willingly, but we
was forced to carry those stones from one side to another,
back and forth.
After he was released from jail, he worked an
imam in the village of Novesella. Besides teaching of
religion
106
, he took an active part in solving the conflicts
between people. As a result of this in Podgor, he was
called as the pioneer of reconciliation. Mulla Zeka solved


367
those problems that could not be solved by law. On
January 12
th
, 1987, he died in bondage. In his funeral
came almost all Kosova.


HASAN EFENDI NAHI
The scholar, the sweat tongued lecturer

Hasan Efendi Nahi
107

is an Islamic personality with
a good reputation and work,
that lives in his successor,
whom he carefully prepared
them to serve in their mother
tongue. As a patriot and alim
(scholar), he has a good name
in Prizren, Ferizaj, Gjakove,
Prishtine and all Kosova.
He was born on
March 12
th
, 1905, in an
intellectual family with religious traditions from Gjakova.
He completed his primary and secondary education in his
hometown. In 1930, he pursued his studies in Al-Azhar
university in Egypt.
108

Graduated from this university, he was appointed
as a mobile preacher and as lecturer at the Islamic School
of Ferizaj. He continues his profession as lecturer with



368
passion. In 1943, as result of his work, he was
appointed director of Mehmet Pasha Islamic high school
in Prizren. Ate the same time he was chief-mufti.
109
After
the school was closed, in 1948 until 1958 he worked as
imam in Gjakova.
He openly struggled for Albanian schools and
presentation of the Islamic High school from destruction,
after his closure. In 1956, when the closing of the school
in Gjakova was decided, he openly said to the rulers:
Better burn Gjakova entirely that closing the school. In
September 1958, he was appointed as a lecturer in
Alauddin Islamic high school of Prishtina. For two
decades he served there giving a precocious help in
mouldig the new generation of teacher of Islamic
education in Albanian language.
110

In 1978, he retired, but Hasan Efendiu never
stooped working for religion and nation. After a work of
ten years he presented Albanian readers, the translation of
the Holy Quran, welcomed work (in 1988 R.Z.)
He was an outstanding personality especially
among youth that appreciated him for his mission,
knowledge and vision.
111
Elderly, on the other hand,
showed respect for him because he always honored them.



HAXHI RASHID EFENDI OSMANI


369
Honored Professor

Haxhi Rashid Efendi
Osmani dedicated his life in
the field of Islamic and
patriotic education, as
teacher, lecturer and Hoxha
(imam).
He worked for seven
years as a teacher and in the
same time, continuing his
general studies in one-hand
and Islamic studies on the
other, which he never
separated since his childhood until later on. He spent
many years of his life in the administrative sector of the
Islamic community and that of Islamic primary and high
school of Prishtina.
112
In 1964-1968 he was in charge as
director of Islamic high school and later on as lecturer. He
taught various kinds of subjects, but he was devoted in the
field of fiqh (Islamic Jurisprudence), field which he was
an expert.
113

Being a teacher with a good religious and
pedagogic formation and with psycho-pedagogic intuition,
he was distinguished in the teaching process for his
interesting lecturers and clear explanation of the subject.
He had natural and sincere relations with his students,



370
helping all of them in particular those in trouble. His
ex-students remembered him with respect and can tell
many instances where their teacher who treated them as
his son. With his example he gave an excellent example to
his students, that of attentive attitude towards people and
readiness in helping them.
Even after his retirement in 1978, Haxhi Rashid
Efendi was welcomed and honored by Islamic center in
the Islamic high school of Prishtina. He died in 1991.


MULLA HYSEN LATIFI
The founder of Albanian Islamic Center in Brussels

Mulla Hysen Latifi in
an outstanding theolog from
Gjilan of Kosova. He
successfully completed all
stages of Islamic education in
his homeland and finally
graduated from Cairo
University. Mulla Hyseni
worked for 18 years as a
lecturer in the universities of
Saudi Arabia. Always, he has
shown anxiousness for the
fate of his mangled country, for Kosova, which was



371
longing for. Later on he was transferred as an imam at
the Islamic center of Brussels Belgium and the Albanian
Culture Muslim Community was established. Mulla
Hyseni works with extraordinary enthusiasm, giving
lectures in Albanian language, thus becoming a propagator
of our peoples history as well as other nations history,
transmitting these knowledge to the believers of all ages.
With patriotic and humanist sentiments, Mulla
Hyseni was distinguished for his qualified work with
young generation abroad, in the field of religious and
patriotic education. As result of his work, a new
generation was prepared against the direct of the real
danger of assimilation.
Mulla Hyseni, the passionate teacher of Albanian
generations, in the field of religion, history and sociology,
died in Istanbul on October, 2
nd
1993, longing to see
Kosova. This nostalgia for Kosova and Tirana, Mulla
Hyseni has stated in many instances and taking trips two
visit these two parts of the mangled nation.


SHUAJB MUHARREM ARNAUTI
The well - known scholar of Islamic Culture and literature




372
Shuajb Muharrem
Arnauti was born in
Damascus in 1928.
114
Shuajb,
being from a family with
Islamic and Albanian culture,
learned the foundations of
Islam from his father.
Since he was very
young, he memorized many
parts from the Quran. He
desire more to know about
the secrets to the Holy Book
inspired him to learn the Arabic language and its
grammar, in the age of 17. For ten years consecutively,
Shuajb Efendiu followed the discourses of language held
in the mosques and in the schools of Damascus. A good
characteristic of these mosques and schools was that
students were free to chose to learn whatever was in their
interest and nobody had the right to force them in learning
what they didnt like or didnt suite them.
During that time Shuajb Efendi learned from the
best scholars of Arabic language in Damascus. He read
famous books like: Sherh ibni Akil and Kafijen
written by Ibni Haxhibi and commented by Mulla Xhabi,
El Mufassal of Zemalsheri, Shudhur edh-dheheb of
Ibn Hisham el-Ensari, Esrar el-Beloga and Delail el
Ixhaz by Abdulkader el-Xhurxhami, etc. Among the



373
most famous scholars, he learned Arabic language are:
Muhamed Salih el-Ferfur, Arif Ed-Dergji, Sulejman
Gavoqi (Albanian), etc.
115


After this journey into the depth of Arabic
language, language that he excellently mastered, Shuajb
Efendi saw as necessity studying Islamic Jurisprudence
Science. for that purpose, he read most famous books of
that field, especially those of Hanafi Madhhab (sect), like:
"Meraki El-Fetah" by Sherenblali, "El-Ihtijar" of Musuli,
"El Kitab" of Ebi Hasab El-Kuduri, "Hashiet ibn Abidin"
known as "Redd El-Muhtar Ala Ed-dar El-Muhtar",
etc.116
Shuajb spent more then seven years studying Usul
Al-Fiqh, commentaries of the Qur'an, Mustalah Al-Hadith
and books of moral. at that time he was more than 30
years old.
During his studies, what draw his attention and
influenced in his scientific formation was the lack of
acquaintance of the levels of hadith (traditions) among his
lecturers. That was that, the weak (daif) tradition and
Mavdu traditions were frequently employed in his
lectures, speeches and Islamic literature of that time.
Therefor he decided to be specialized in these
sciences and to reexamine and reevaluate the book of
Hadith and the Sunnah of the Prophet (p.b.u.h.), in a way
that he could make a clarification and create a supporting


374
base for scholars in particular and readers of Islamic
literature in general.
In 1955, in Damascus, he started to work as a
lecturer of Arabic language and Islamic Moral, but he
realized that he had not much free time to study books of
traditions.117 Therefore, in 1958 he started a new job in
the Islamic library of Damascus. There he presided the
sector of critiques and corrections of Islamic literature.
In the Islamic library he worked for 20 years.
During that time he researched, identified and corrected
more that 70 volumes of books with historic, religious and
literal character, like: "Sherh Es-Sunne" of Begavi (16
volumes), "Zadul Mesir" by Ibn Xhevzi (9 volumes),
"Revdatu Et-Talibun" of Nevevi (12 volumes), "El-Mubdi
fi sherh El-mukni" of Ibn Muflik (10 volumes), Muhedh-
dheb el-egani" by Ibn Mendhur (12 volumes), etc.118
As result of rules and regulations particular and in
life in Syria in general, that didn't create a working and
researching environment, he decided to leave Syria.
Therefore, in 1982 he shifted in Aman the capital city of
Jordan. There he joined "Err-rrisale" foundation, where he
was appointed as chief of culture section. From the time
he came in Amman until today, the contribution of Shuajb
Efendi given to Islamic sciences and Arabic culture is very
precious. There are some to mention:



375
"Siretu elam en-nubela" of Dhehebi (22 volumes), "El-
Avesim ve El-Kavasim" of Ibni El-Veziri (9 volumes),
"Zadul Mead" of Ibnu Kajmi (5 volumes), etc.

The quantity of books which he worked himself or
with co-authors, reached over 160 volumes containing
books of sciences of hadith, fiqh, tafsir, Akaid and other
translated ones.
Shuajb Efendi, or otherwise known as Shejh Shuajb, even
though born and grown abroad, fluently speaks Albanian
language. After 1990 he visited Albania, which he never
forgot.



NASRUD DIN ALBANI
The Greatest Traditionalist (Muhadith) of the century

Nasrud-din Albani is the greatest traditionalist
(Muhadith) of the century. He is the most famous
personality of Albanian colony of Shams (Syria), which
during two centuries forced by specific historical
situations migrated from its motherland, with efforts and
sacrifices to preserve its identity. Above all, the members
of this colony preserved the language, the traditions, and
the nostalgia for the motherland, the name and the pride of
their fathers.


376
The natives called them Arnaut or Alban.
Inquires of various nature shows up their life and activity.
Unfortunately, they still have not found their desired place
in our history and publicist, without which the conclusions
of Albanian issue in the Whole will be deficient.
Nasrud-din Albani comes of a craftsman family
from Shkodra. In 1930 his family and he immigrated to
Damascus, Syria. He did his primary education at "Isaf
Hajrie" government school, where he learned Arabic
language.
119

Nasrud-din was not satisfied with that only, but he
pursued his studies in the old school of Damascus, where
the most famous scholars of that time hold their lectures.
He got to know Arabic language and literature through
books like: "Sherh Ibin Akil", "El-mufas-sal" of
Zemasheri, "Shudhur Edh-dheheb" of Ibn Hisham, etc.
After having mastered the Arabic language, he
started to become known by all, for powerful
interpretation and abilities in argumenting language and
literature values. All these enabled him to be oriented in
the study of Islamic Jurisprudence, the first lectures of
which he took from the well-known Prof. Seid El-Burhani.
Before that he had read the most famous authors of Hanafi
Madhhab (sect) like: "Merakil Felah" of Sherniblahi, "El
Kitab" of Ibn Hasanel-Kud-duri, etc. during that time he
got to know other sciences like: Usul fiqh (the foundations
of fiqh), Tafsir (the commentary of the Qur'an),


377
Mustalahul Hadith (the terminology of hadith), Ahlak
(the morals), culture, history etc.
Even though very young he realized the values that
Islamic heritage carries and the effect this heritage has in
different branches of knowledge and lives of people. This
inspired to seriously engage in classifying the real value of
traditions of Prophet Muhammad (A.S.). He was
graduated in this science, having as lecturer Prof. Ragil
Tab-bah. Hence forth, he spent many hours in Ez-zahirijje
Library of Damascus, researching and studying the
manuscripts found there. He visited other libraries as well,
collecting data that made hi a scientific authority in the
science of Hadith.
120

With the passage of time, the Albanian from
Shkodra became known internationally as a scholar of
science of Hadith. He gained his fame through his great
project (the greatest in the history of hadith of our era) in
the classification of prophetic traditions. As a result of his
work, he classified the traditions in two vast groups:
"Silsilet el-ahadith el-sahiha" - (the chain of True
traditions) and "Silsilet ed-daif" - (the chain of weak
traditions). This is a study of more than ten volumes and
that requires a great amount of time, is still in the center of
activity of Nasrudin Albani.
His opus includes of 136 scientific works, 16 of
which are critiques, 55 unpublished manuscripts, 29 works
published several times, 30 scientific censuring in the


378
science of Hadith and 6 slightly correction of well
known books like, El-Ulum, Sahih Muslim, Sahih Buhari,
Shemail Muhammedije, etc. Therefore in the Islamic
world, he is considered as one of the most productive
authors of our century, in the fields of Sciences of Hadith,
Arab artistic Literature, history, critiques, sociology,
ethics, pedagogy, etc.
121

Thus the erudite scholar of Islamic world, serving
as lecturer in the University of Medina (Saudi Arabia) and
later in the most famous university of Lebanon, United
Arab Emirates, Jordan, etc., was given the title "Muhad-
dith Al Asr" (the scholar of the century in the Science of
Hadith).
122


Unfortunately, Nasrud-din Albani, even though an
Albanian
123
and his scientific and literary work is of a
30 years period, is little known in Albania.

During the period of communist regime, where the
national interest was put down by partiac interest and
where almost everything created abroad and wasn't in the
interest of Marxist-Leninist ideology was unwelcome, did
not only limit the national culture but rather limited the
nation itself. This colossus of Islamic culture belongs to
Albania culture too. We hope that not only his work, but
even, he himself comes one day among our Albanian
intelligence cycles in Albanian Lands.


379



ABDULKADER ARNAUTI
The colossus of the Islamic Culture and Science

Son of Albanian lands
from Kosova, became object
of forced emigration by anti-
Albanian Serb policy. Young
Abdulkader together with his
family immigrated to Syria.
After having successfully
completed all levels of
Islamic education,
Abdulkader Arnauti
continued an intensive
religious activity becoming
among famous scholars in the science of Hadith in Syria.
He gives lectures in many Islamic Institutions,
starting with "Isaf Tullab El Ulum El Islamie",
Theological high school in Damascus, Syria. He gives
lectures in other schools as well and in the same time
carrying out the duty of preacher in the mosque
"Mesxhidul Muhammedije".
This pedagogic and scientific activity harmonize
working as a lecturer in schools and mosques, as a teacher



380
and redactor and corrector of publishing house in
Damascus, in a complete 90 works like:

1. Zadul Mesit - 9 volumes
2. Rreadatul Taibin - 12 volumes
3. Zadul Mead -6 volumes
4. El Kafi - 3 volumes
5. El Furkan bejine evlijaur-rahman ve evlijahush-
shejta
6. El Furkan bejine hakki ve batil
and other works.

This outstanding personality, with patriotic
feelings although in ill-health conditions (partly
paralyzed), has continuous contact with Albanian students,
providing them with individual and group lectures.
Among his advises is the harmonization of words with
deeds. He frequently advises Albanians to preserve their
moral, honor and their religious and patriotic ideals.



HAXHI VEHBI SULEJMAN GAVOCI
The passionate scholar and the eloquent speaker

An outstanding Albanian personality that has given
a precious helps the Islamic and Albanian culture and


381
national cause in general. Author of about 50 works
published in Albanian and Arabic and hundreds of
scientific and propagandistic articles, pedagogy and
lecturer in various universities.
He was born in Shkodra, on May 17th, 1923. He
grew up in a knowledge lover environment with religious
and patriotic traditions. He completed his education in
Arab lands like, Syria, where he got his graduation in the
Sciences of Islamic Jurisprudence.
For seven years he stayed in Cairo where he
mastered the Arabic and the English language and set up
strong foundations in the field of education and religion.
Vehbi Sulejman Gavoi holds a special place for his
activity in the field of education as an passionated lecturer
with wide horizons. He started as a teacher of Girl's school
of Halip and later on lecturer in the pedagogic Institute of
Riadh in Saudi Arabia and later in Medina University,
where later he would return as a researcher.
Haxhi Vehbi replacing his father gave speeches in
"Arnauti" mosque, built by his father. For three years he
worked there as an imam and Vaiz.
After the year 1974, when the atheist regime
refused to give permission to visit the motherland he
satisfied his nostalgia by coming near to it. He visited
Shkupi (Skopie) and Prishtina, where he gave speeches in
Albanian language. Immediately after his returning to
Syria, he started writing his books in Albanian language.


382
He published his book titled "Si dhe pse?" ("How and
why?"). After his returning from his visit to his
compatriots in Belgium, he translated into Albanian
language his own work "Parimet e Islamizmit". The last
years, after the democratic progression in Albania, he
visited many times his homeland. he held lecturers in the
mosque of Parruca district, where he made good
impression for his deep thoughts and for his eloquent,
problematic, argumentative and emotional speeches that
were followed by many believers.
During his visit in Albania, Haxhi Vehbi
Sulajmani has been very active, giving speeches in
schools and Institutions, in front of Journalists and
inaugurations of mosques. He has shown not only ability,
horizon and vast knowledge, but rather wisdom and
modesty, kindness and hospitality. he has given financial
assistance and gifts to the orphans and various
Institutions, during his visit.
Albanians, including here the students in Syria,
find to Vehbi Gavoi and his sons hospitality, kindness
and help. Even though old in age, Haxhi Vehbi Sulejman
Gavoi continues his activity in the religious education of
people and patriotic education of his compatriots.
In conclusion, Vehbi Sulejman Gavoi is an
outstanding religious and patriotic scholar of Islamic
education, eloquent speaker, passionate scholar. he is an
example of harmonization of words with action, of


383
scientific thought with application of Islamic
teachings. he, with his work and activity reflects with
dignity his motherland.



HILMI MALIQI
(Sheh Mala)
A famous personality of;
religion, education and nation.

Hilmi Maliqi (Sheh
Mala), the famous religious,
educational and patriotic
personality, is a dignity son
of Kosova and all Albanian
lands. He completed his
studies at "Mehmet Pasha"
Islamic high school of
Prizren, where he learned the
basis of Islamic knowledge.
Later on he pursued his
studies in the field of Islamic
thought and in specific in the field of Tasawuf. In the
beginning, he worked as imam and later as mufti in
Rahovec. His modest house (Alias teqe e Melamive)



384
turned into a youth center for Islamic education.
"Melami" means to criticize your own self or
selfcriticism.124
Today, teqet (small mosques) of Melamive, as
dervish brotherhoods can be found in Suhadoll of
Mitrovica, in Prizren and Rahove. To this sect belong
Ymer Lufti Paarizi from Prizren, Sheh Sulejmani from
Gjakova, etc., who beside the work with their Teqe, they
left manuscripts that give evidence to beneficial work in
the field of Albanian writing history in these lands.
Sheh Hilmi Maliqi has written poetry that were
sang as ilahi (religious songs) in teqe. His poetic creation,
in contrast to prose will attract the attention of researchers
and amateurs of Albanian written word. His work
"Divani" because its language will become object of study
values125 of academic Idriz Ajeti and other scholars and
those interested in religio-cultural issues.
This personality has entered the history of education and
pedagogic though for his precious help in the field of
education, beside that of religion. Sheh Hilmi Maliqi from
Rahoveci was distinguished among other teachers in the
schools and other institutions of Albanians learning.
126

Sheh Hilmi Maliqi has written some works in
Arabic. His works are of a pedagogic perspective. In the
teqe built with contribution of people he worked as a
lecturer and clergyman, emphasizing in education.
127
In
that teqe, where he had opened the school, beside religious


385
subjects he taught math, geography and other
subjects.
128
He appreciated the work and advised his
students to engage in physical work without under
evaluating any of its kinds. Just by nature, he evaluated his
students according to their real abilities and never
maltreated them, thus creating a warm environment and
good relationship with them.
129




HAFIZ SABRI KOI
The hard-worker of Islamic Faith

The Islamic religious
activities, of post World War
II and later during the years
of democratization and
revival of Islamic institution,
not only in Shkodra (North)
rather in all Albania, is
tightly connected with a
activity of Hafiz Sabri Koi.
He was born on May
14th, 1921, in Nerene of
Librazhd. as a result of his
father's death when he was still a child, he and his mother
were transferred in Shkodra. He lived in the "Vojo Kushi"



386
district, in the street, which holds the name of martyr
lecturer "Shyqyri Haxhia".
Since he was seven year old, he started his studies in the
school of city, learning zealously reading of the Qur'an,
the texhvid and other base principles of religion. Aged at
16, he started to work as mualim (teacher) in mosques and
mejteps of Shkodra. The smart young man, but poor,
forced by his economical situation in the family, could not
pursue his higher education, but instead worked as imam
in Drisht, a village of Shkodra. During the years of war
(1939-1943, he carried out the duty of imam in the district
of "Dudas" and later in "Rus". Hafiz Sabri Koi never
stopped studying didactly, wisely making use of the
resources Shkodra had. Shkodra is known as center of
Albanian and Islamic culture and hearth of many well
known Islamic scholars (Hoxhallare), influence of whom
was present to the new hafiz (Sabri Koi) who was
gaining the attention and the respect of his xhemat.
Always studying, Hafiz Sabri Koi broaden his
knowledge gaining deep understanding of Sarf, Navf,
Usul al fiqh, Usul Hadith, Tafsir, Aqaid, Ahlak, etc.
In the formation of Hafiz Sabri Koi, deep traces
have left personalities like Hafiz Muhamed Kastrati,
Haxhi Muhamed Bektheshi, Hfz. Sabri Bushati, Sheh
Qazim Hoxha, etc.. he took his Ixhazet from Myderiz
Muhamed Bekteshi.


387
He stay in Shkodra was unwelcome by the
regime, so he was transferred in Kruja. These, with the
request of Kruja's residents, he was appointed Mufti of
Kruja. With his request the Muslim Community returned
him in Shkodra, but always under surveillance of
authorities, which did not, allowed him to work as Imam
or to hold speeches. In 1955, he was appointed Mufti of
Kavaja where he worked until 1959.
Hafiz Sabri Koi was known for his zeal in the
work, for his speeches, for his abilities to attract the
people in general and youth inn particular, to mosque and
social gatherings. As result of this he become well known
as an outstanding orator in Islamic faith issues. As these
were unwelcome by the atheist regime, even disturbed it,
because they were in opposite with its atheistic strategy.
Therefore they intensified their surveillance upon him,
even made the preparations for his isolation arrest.
For personal reasons, with his request he returned
in Shkodra. After six months he was appointed imam in
the mosque of "Rus" district where he worked until 1964.
That year, in the month of Ramadan, after the prayer of
tarawih, started the systematic prosecutions by the
National Security, on July 4th 1966, when he was going to
the mosque to offer the noon prayer, he was arrested. In
September of the same year he was sentenced with 23
years and five month of imprisonment. He was released on
22nd October 1986. A notorious practice of monist regime


388
was that only the person in point will suffer but
together with him the whole of his family and relatives.
After his release until 1990, even though old in age, he
was forced to do hard physical works that were not in
accordance with his profession.
With the starting of democratic process the hopes
of Muslims revived. On November the 1st, 1990 a group
of youth in Shkodra went to his working place and
requested him to join them in the opening of "Plumbi"
mosque. Their enthusiasm revived the hafiz, accepting
their request with devotion. On November 6th, 1990, in
the presence of thousands of peoples, with an
extraordinary solemnity, starts his duty. The very next day
he founded the Muslim community in Shkodra in the head
of which was chosen, that was confirmed by a meeting of
believers of all parts of Albania, in Tirana, on January
18th, 1991, in the occasion of opening of the first mosque
in Tirana. Since then Hafiz Sabri Koi has been the
chairman of the Albanian Muslim Community.
His contribution in the head of Albanian Muslim
community is of a great importance. Found in the front of
Islamic institution entirely destroyed with personnel and
material or Islamic Library in front of those young and
elderly generations without elementary knowledge of
Islam, he started his work with enthusiasm, gradually
solving a chain of complex problems. These problems
continue even nowadays, when the people are educated


389
and a big number of intelligence with predisposition of
embracing their religion, in a European environment with
cultural and religious traditions.
Hafiz Sabri Koi worked with persistence in
making Albania known in the Islamic World and
obtaining financial assistance for building religious
institutions and mosques and urgent preparation of future
religious personnel, etc.
He become, a missioner of recognition of Albania
in the whole world. Because of the respect he enjoys, he is
chosen Honorary Chairman of Islamic Council for East
Europe.



IMAM VEHBI ISMAILI
Personality of Islamic Sciences in all Albanian
surroundings



390
Imam Vehbi Ismaili a
personality of Islamic sciences
in all Albanian surroundings. in
the collection of Islamic library
in Albanian, he holds a
dignitary place for his persistent
work in the fields of Islamic
research and publication. He is
the author of 30 works, the
chairman of Albanian Muslim
Community for North America
and the imam of Albanian -
American Islamic center in
Michigan.
130

His life is full of religious activities and nostalgia
for his motherland, which didn't see for six decades. He
was born on November 25th, 1919 in Shkodra, in an
intellectual family known for knowledge and respected by
benevolent residents of knowledge and culture.
In 1937 he was admitted at the Al Azhar university
of Cairo. He was diplomated in the theology in 1945.
The chairman of situation in Albania made
impossible his return to Albania. He continued his work
that he had began since he was student, translating
Albanian novels into Arabic and publishing his
translations in two weekly literary magazines: "El-
Risaleh" (The message) and "Eth-Thakafeh" (The culture).



391
Beside those he published in some other magazines his
own stories from the Islamic history.
The major parts of the novels were published in
"El-Medudhehebi" (The Golden Cradle).
131

In the end of April, invited by Albanian - American Muslim
Society of Detroit he arrived there as their welcomed spiritual
leader. beside other organizative duties, he occupied himself
with the publication of a religio-cultural magazine titled "Jeta
Muslimane Shqiptare". That magazine was published four times
a year, with 64 pages in Albanian and English languages, for 8
years until it was stopped by economical factors.

On June 6
th
, 1951, a center of religious and
patriotic activity was opened. On February 23
rd
, 1963 the
new mosque was opened, followed by the opening of
Albanian Islamic Center. Nowadays, America has
thousands of mosques and a considerable number of
Islamic schools and centers.
132
As result of his nostalgia for the motherland, Imam
Vehbiu has visited Kosova three times, watching it
(Albanian) from away. I imaged that I was seeing my
motherland from far, especially when I visited Dibra and
Hot I satisfied a part of my nostalgia he stated in the
Thirrja Islame Magazine that circulates in America.
133
After 49 years, in November 1998, during the time of
democratic process, he comes two times in Albania,
leading a delegation. After his visit, he gave some ideas of
what to do for the Islamic Faith in Albania.


392
In the chain of valuable publications, which
Imam Vehbiu has done, is the compilation of chosen
published works of Albanian personalities. Generously,
without prejudices, he published those works, thus
stimulating the attention of Albanian intellectuals to the
good of Islamic and Albanian culture.
Imam Vehbiu continues to works in the field of
Islamic Sciences and giving readers precious works for all
thinking levels and in the whole Albanian lands.





SHERIF AHMETI
THE TRANSLATOR OF THE QURAN IN ALBANIAN



393
Sherif Ahmeti,
translator of Quran in
Albanian, lived and worked
in Kosova where the pure
Albanian language was used.
After the first decade of this
century, under existing
circumstances, in an effort to
survive the Serb regime, in
many instances, Muslim
scholars (Hoxhallare) of
various fields of interest
united in a big cause. Beside the religious activity, they
were dedicated in the field of Albanian language
education, as well. In the beginning, the reason of their
activity, was the prohibition of teaching in Albanian
language from the invaders, and later, the obstacle in
practicing religion.
Sherif B. Ahmedi completed his primary and
secondary (Medrese) education in Pristina. Having a good
command of Albanian language, he worked as lecturer in
the villages of Banulle, Gadime and Sllovije, and in the
same time, pursuing his studies in the General High
school, which he successfully completed
134
. His
educational activity, left good impressions in the students
and their parents.



394
In 1965, he was appointed as lecturer in the
Alauddin medrese of Pristina. During 1970-1984 he was
the director of that school. In 1985, he was appointed
Mufti of Pristina. In 1990, aged of 70, he retired. With the
opening of Theological Faculty in Pristina, he was
engaged in the teaching of the subject of Aqaid
135
His precious activity is seen in the field of research
and publications of his own. Since 1968, he has been the
chief editor of the religious magazine Buletini (The
bulletin) and as a member of editorial of Edukata
Islame.
He made a good name in the field of translation, as
well. In 1987, after having previously translated the Surah
Yasin, submitted for publication the translation of
Quran with commentaries, work which was republished
in Tripoli (50 000 copies), in Cairo (30 000 copies) and in
Madina (1 million copies).
Sherif Ahmedi if the author of the dignitary work
Komente dhe mendime Islame of 400 pages, published
in Pristina, in 1995. This work consists of compilation of
works, some of which were written during the time of
censure. It gave a precious aid in the Islamic awareness of
Albanian people.






395
HOXHALLARE (IMAMS) AND
LECTURERS, WHO SUFFERED FROM
THE SERB IMPRISONMENT

The Madrases in Pristina, Skopje and Tirana
became the hearth of breeding lecturers of Albanian
language for the schools of country. The Characteristic of
education in Albanian lands, where there was a great
needs for educational personnel, during the time of fast
development of Albanian schools, the organization of
students of those schools became necessary. This shows
the precious educative influence of medreses in breeding
the new personnel, witnessed in the two parts of Albanian
land. Their ex-students, having pursued pedagogic courses
and faculties, served as devoted scholars of Albanian
education and culture, with professional awareness in the
process of education of Albanian generations. These
scholars are many, but we will mention only some of
them.



RAMADAN GOVORI
(MULLA RAMA)

The simple and great man, Ramadan Govori, or so called
Mulla Rama, had a difficult life and various physical and


396
psychological sufferings, but he stand firm with
dignity as religious man and patriot, closing his life
honorable, gaining the gratitude of his people for his deeds
and works. He was born in Hertice of Produjeva, on
September 16
th
, 1908. He studied and worked,
continuously, carrying out with dignity his religious duty.
Mulla Rama couldnt stay indifferent when the fate of
religion and country were in trail, and could not tolerate
those who wanted to ruin both of them. He became a
member of Albanian National Democrat Party Committee,
where he was the chairman of this party in the district of
Llap and Gollak. There he worked tirelessly, until he was
dictated and arrested by invaders. He was sentenced to
death, but later, he got a commutation of 20 years of
imprisonment, which after an amnesty became 15 years of
imprisonment. He suffered his condemnation fully, if the
Jails of ex-Yugoslavia, thus proofing his believe and
patriotism and hospitality against his suffering-fellows.
Mulla Rama, resident of District Kodra e Trimave, in
Pristina, died on October 23
rd
, 1993.



H. HAJDAR EF. JASHARI



397
H. Hajdar Ef. Jashari
was born in 1909, in the
village Orizare of Kumanova.
he completed the primary
education in the village of
Rezhanova. Later he
continued the studies at the
medrese of Kumanova,
where he took the "Ixhazet"
from the famous scholar Nufi
Ef. Jusufi.
Later as result of his
intensive activity, he was appointed lecturer in the
medrese of Kumanova, where he got the title "muderriz".
In 1946 as result of his patriotic and democratic viewpoint
he was sentenced with 12 years of imprisonment from
Sllavo-communists. After 9 year of imprisonment he was
released to continue his religious, patriotic and freedom
loving mission. His unshakeable attitude was a mole in the
eyes of Macedonian regime of that time. He worked as
imam in the village of Llojan and later in that of Orizare,
where he contributed in the education of new generation
with Islamic culture and Albanian traditions. He died in
1991, leaving behind his example that make him
unforgettable.





398

SADRI PRESTRESHI

He completed his medrese and pedagogic course in
Pirinazi of Prishtina. During the first year of post-war, he
was an imam in a mosque. In the beginning of 1946, he
became a member of Albanian National Democratic
Committee organization of district of Sitnices with the
center in Lipjan. In February 1944, he was noticed by the
VBE and was imprisoned for four years. After that he
worked as teacher of primary schools. from 1953 until
1969 he was the imam of Miradi i Ulet mosque. For 15
years he worked as lecturer in the "Alaudin" medrese in
Prishtina.



HAXHI HAFIZ JALUP DUKAGJENI

Haxhi Hafiz Jakup Dukagjeni was born in 1919, in
Prizren. He was graduated from the medrese of the city.
From 1947 he gave lectures in that medrese and later
worked as imam in the mosque of Sinan Pasha. Living
with situation of that time he was activated for the national
cause, using as a way Albanian education and culture.
Being an active member of Albanian National Democratic
committee organization, he was arrested and imprisoned.


399
He suffered a long time in the jails of ex-Yugoslavia
form 1950 until 1962. Later he started to work as Imam
for Imam Pasha mosque in Prizren. There he gave
educative speeches. He enjoys respect and high prestige.



NOTES



CHAPTER I


1. "The character of the Albanian Muslim Congregaion
(Jemmaah). Article 5, pg. 4, typed on "Mbrothsija" Press Kristo
P. Luarasi-Tirane 1925.
2. M. Ali Kattani "Islam in Albania during the post-Osmanli
periode". El-Hilal, pg. 26. Special edt, June 1991.
3. According to some scholars, the Muslim Albanians
(Albanian-speakers) compose more that 88% of the entire
Albanian population in ethnic territories. For further
information see: Dr. Muhamet Pirraku, " Islami-faktor integrues
I Njesise etnokulturore te Shqiperise", taken from "Dituria
Islame". No.831996.


400
4. "The notion "Turkish" until the half of XVIII century
when Turkish, nationalism arose implied only Turkish speaking
people in all the community of Osmanli state part of which
were tens of nations with diverse languages and cultures. But
for us is important to mention the fact that scientifically it is
proven that "the others"-Europeans and catholic church
stigmatized by the notion "Turkish" the entire Islamic faith and
population" Dr. Muhamed Pirraku "Emri kombetar I
Shqipetareve nuk eshte dhune islame". Dituria Islame. No. 81-
82 1996
5. Prof.Dr.Skenderaj. "Dokumente Angleze mbi lidhjen
Shqiptare(second book) Istanbul 1993.
6. Z. Cana. "Levizja Kombetare Shqiptare ne Kosove 1908-
1912" Prishtina 1979, pg. 82.
7. Taken from the newspaper "Populli". Shkoder 14.4.1915, pg.
4
8. Mark Krasniqi. "Gjurme e gjurmime" Prishtina 1979, pg.
111.
9. Mark Krasniqi. Ibid. members of the fighting units.
10. AMZ. Ministry of Education, pg. 87/1913 Vertetimet e
komisionit hetuesmbi padrejtesite ne Peje dhe viset e tjera te
okupuara; The Community of Kosova. Dhuna dhe rezistenca
Shqipetare. See also: Jahya Huka, "Shperngulja e shqipetareve
nga Peja e rrethina ne vitet 1912-1924" Prishtina 1997, pg. 25.
11. M. Krasniqi. Ibid.
12. Haj medet per Lug't Bajranit,
N'kame na u cue Save Llazari.
Save Llazari ne kame na u cue.
Don Shqiptaret me I shkombtarizue...
Per pa u ngri, per pa u coptue.


401
Shqiptare jemi, s'kemi fene me ndrrue.
Haj medet, shpaten n'qafe ja ka nue.
Deri ne toke gjaku I ka shkue.
Mos u cart Hazir, fene duhet me ndrrue!
Hazir Alia trim koka qillue.
Perpjet gishtin e ka cue. Du me u ngri, du me u coptue. Tyben
n'Zotin fene s'muj me nrrue.
Na Shqiptare jemi qillue.
Vorret e t'pareve s'mujm m'I turpnue.
13. dr. Branka Bobic, Politika Crne gore u novo oslobogjenim
krajevima 1912-1914, pg. 233-242, Belgrade 1984.
14. Beqir Krasniqi. Aksioni famemekeq I Save Batares, taken
form mag. "Islamic Knowledge", Prishtina 1995, No. 72. Pg.
25.
15. Leon Freindling,Golgota shqipetare, Vienna 1913, pg. 80.
Mbi krimet dhe pesimet e shqiptareve; Pecel's raport 9/6/1913,
and the raport of Vukovic 27/3/1913, Mbi mizorite e ne
Dukagjin dhe qellimin e fundit te pushtuesve Serbo-malazez.
See also Yahja Huka. "Shperngulja e shqiptareve nga Peja e
rrethina ne vitet 1912-1924". Prishtina pg. 26.
16. Archive of the republic of Montenegro. 1913. Pp. 103, 701.
17. Archive of the Republic of Montenegro, Ministry of internal
affairs 1913, Commission I, page 1. The report Peja-B
baptizing.
18. Dr. Muhamet Pirraku, Letter to the second conference of
Helsinki. Paris 1990. "Dielli" no. 16. Zagreb.
19. Dituria Islame. Prishtina no. 66, page 23.
20. M. Verli. The newspaper "Drita Islame" Tirana February
1993,no.13.
21. Ibid.


402
22. Ibrahim D. Hoxha. "Cameria dhe Janina ne vitet 1912-
1922", pages. 103-104.
23. Dr. Muhamet Pirraku. Ripushtimi Jugosllav I Kosoves" p.
15. Prishtina 1992.
24. Taken from the Archive of Kosova's community 32/21.
Report sent to UN in Geneva, February 1922.
25. Died in the year 1990.
35. taken from the file of Central committee for Kosova with
residence in Viena, published in KOSOVA newspaper 1930
1932 in Kostance, Rumania with the permission of Hasan
Prishtina. See also Dr. Hakif Bajrami, The crimes and criminals
on the balance of human consciousness. The knowledge of
Islam, Prishtina number 70, p. 28
36. From the notebook The people number 54. 18/31.5.1915
page 1. Also taken from ameria and Janian page 147.
37. E. Durhani. The struggle for sentori. 1999.
38. Ibrahim Dalliu. The patriotism in Tirana page 6
(republished under the care of Tirana organization 1995.
39. Ali Kraja, Is the religion needed or is it an obstacle for the
national unity Skoder 19*4.
40. See for more information on this issue Elira ela The non
religious tradition Tirana 1991 or H. Hasko. The reaksion
or anti-patriotic role of the religioun The part of the Party,
number 5, p. 45 47.
41. The central archive of Republic of Albania 1945, file 259,
page 24.
42. The status of RPSH, Tirana 1946 p. 8.
43. Ibid.
44. The main archive of state, year 1966, file 24, p. 2.
45.The main archive of State 1949, file 133, page 18.


403
46. Ibid.
47. Ibid, file 660 p. 24.
48. The main archive of State of Republic of Albania year 1956
files 23, p. 12.
49. Ibid.
50. The main archive of State. 1966 file 470 p. 2
51. Ibid page 8.
52. Ibid August 1966 file 499 p. 3
53. Ibid
54. Ibid.
55. Ibid. December 1966 file 467 p. 19.
56. Ibid year 1966 file 24 p. 122.
57. Ibid p. 125.
58. Dilaver Sadikaj: The antireligious movement in 60-ties
Historical studies N.4.1981.
59. The main archive of State ministry of Education and culture
year 1967 file 20 p. 34
60. Ibid file 20 p. 24
61. Ibid July
62. Ibid
63. Ibid
64. PPSH dokumente kryesore vol. 5. Tirana 1974. p 243.
65. The old folks of Shtoji I Ri, Shkoder in their gathering in
March 1967 decided: not to celebrate any religious festival.
Not to circumsize the children. Not to practice religious rites on
funerals. Not to remind the dead on religious festivals. From
the newspaper Bashkimi The Unity 28 March 1967.
66. Letter of Central Committee of PPSH directed to Partys
communities of districts on the anti-religious war and its
beliefs PPSH. Main documents. Volume 5 Tirane 1974 p. 244.


404
67. The main archive of State. The ministry of culture and
education, year 1976 file 20 p. 29.
68. The main archive of State. The Ministers Council. February
1967, file no. 12. P. 2.
69. Letter of Central Comity of PPSH directed to the Partys
comity for the districts On anti-religious war and its beliefs
PPSH. Main documents. Volume 5. Page 245.
70 The main archive of State. Ministers Council. September
1967, file 612 p. 3.
71 Ibid file 20 p.6
72. The main archive of State. The Ministry of Culture and
Education. 11 July 1967, file 20 pages 26
73. Ibid
74. The archives of the General Council of Democratic Front
of Albania. Districts report On the war against backward
customs of religion, September 1969.
75. The main archive of State. The Ministry of Culture and
Education. July 1967 file 20, p. 35.
76. The archive of Democratic Front of Albania. October 1969,
file Districts reports on the war against background religious
customs.
77. Ibid
78. The main archive of State. Republic of Albania. The
Ministry of Education. Year 1969 file 47, p. 1.
79. Ibid.
80. The archive of Democratic Front of Albania, year 1969 file
Reports concerning the anti-religious war, p. 26.
81. The main archive of State. The Ministry of Culture and
Education. 1969 file 47, p. 2. Letter of Central Comity of PPSH


405
(Labor Party of Albania) directed to the Ministry of
Education and Partys comities in districts.
82. The archive of Central Comity of PPSH, p. 14, year 1969,
file 63, p. 12.
83. Dr. Adem Tomo: The reaction towards the religion and the
religious motivation of students and intellectuals. Published in
first volume of social-pedagogical reflections, published by a
group of authors in Tetova 1996, p. 15-22
84. Ibid
85. Ibid.
86. See for this Hamudeh Abd-ul-ati, Islam on focus,
Skopie 1992.



CHAPTER II


1. The word Mejtep derives from arabic verb: Ketebe-
Kitabetun- to write. In fact it means the place where the
knowledge of writing is attained (school.
2. the word Medrese derives from the Arabic verb dersun =
lesson or derse-learned and it actually means the place where
someone studies and attains knowledge; medresetun = school.
3. Avzi Mustafa The religious schools. The new moos.
Number 39, p. 17.


406
4. Halim Shpuza, A contribute to Shkodra history in
Pedagogical magaizine Tirana 1974 no. 3, p. 158-167
5. Halim Shpuza. Ibid.
6. Dr. Muhamed Piraku Hafiz Ymer Bardi of Kosova in the
20
th
and 30
th
from the magazine Islamic Knowledge
Prishtina 1992 number 42, p. 15-20.
7. Sibian mejtep means a school for very young children.
8. The Yugoslavian archive. Minis*** Pravde Kralevine
Yugoslavije-versko adeljenje p. 129 4814/19
9. Hakif Bajrami The social-political conditions of Kosova in
1918-1941. Prishtina 1979 (handwriting), p. 605.
10. Dr. Branko Baliq. Mektebi-shkollavanje djece islamske
vjeroispovesti 1914 p. 101, 2851.
11. Arkiv SR Crne Gore, Minis?*** posvjete I crekvenik
poslava 1916, p. 101, 2851.
12. Arkiv SR Crne Gore, Ministarstvo unutrashnjih djela
upravo adelinje 1913, p. 137, 2477.
13. The Yugoslavian archive. Ministarstvo Pravde Kralevine
Yugoslavije versks Odelenje, p. 129 4814/19.
14. Dr. Branko Baliq Mektebi I shkollovanje:, p. 228.
15. Mejlis of Ulamah = The scholars Council
16. Yzvelshtaj o radu ulema mexhlisa a Skopja u 1931 god. P.
8.
17. Ibid
18. Haki Kasumi, Religious Congregation in Kosova. Prishtina
1988 p. 120.
19. Jemah = Group of believers (Muslims).
20. Academic Jashar Regjepagi. Skoltsvo u Kosovsky
Mitrovici okolimi u periodu 1912-1241


407
21. Report concerning the work of scholars council of
Skopie. 1938/39, p. 96.
22. Albania before two centuries Tirana 1930.
23. Avzi Mustafa The religious schools, The new moon,
Number 39, p. 17.
24. Muderris the Arabic term for the teacher, profesor. In
Albania it was generally used for the religious-pedagogues who
were well prepared.
25. Mutalib Ademi. Ataullah Kurtishi (1874-1946). The new
moon (Hena e Re) Skopie 1994, no. 70, p. 30.
26. Ibid p.30.
27. Avzi Mustapfa. The religious schools. The new moon
number 39, p. 17.
28. Jashar Rexhepagiq. The development of education and
schools of Albanian population in Yugoslavia till the year
1918 Prishtina 1970, p. 29.
29. Interview with Bakiri Aliu, director of Isa Beu Medrese in
Skopie, Islamic Knowledge number 80, 1996, p. 29.
30. Avzi Mustafa. The religious schools. Magazine The new
moon Skopie 1992, number 39, p 17.
31. Ibid. the verdict number 2870, date 10.05.1936. See also
Shemsi Mehmeti On the occasion of 60 anniversary of the
reformed Medrese Gazi Isa Beu in Skopie, Islamic
Knowledge number 80, p. 36.
32. Avzi Mustafa The religious schools and their intention
Magazine The new moon Skopie 1992, no. 35, p. 17.
33. The Atik- Medrese of Gjilan was situated in the yard of
Atik-mosque and functioned from the second half of 19
th

century till 1944. This medrese consisted of a school (Ders-
hane) and 12 hostel rooms. During the 1937-1944 period. In


408
1944 it was closed by the regime of that day as a part of
atheistic movement. In this medrese worked several well known
teachers such as: Abdurrahim efendi, Mulla Sali Doberani,
Mulla Idriz Hajrullahu, Haki Semarxhaj, Mehmet Shkupjani,
Mulla Shaip Hasani, Malo Gamietc. Those who continued their
studies in this medrese were enriched with all round
knowledge of themselves, Islam, society and nature. The
following subjects composed the medreses curriculum: kiraet
(reading of Quran), akaid (religion), fikh (Islamic
Jurispudence), hlak (ethics), Arabic language, Albanian
language, tarih (Islamic history) and handwriting. (for more
information see Avni Aliu "edrese -the hearth of religious an
national education Islamic Knowledge no. 61, p. 8-10.)
34. Glasnik Vis br, 1-3, Sarajevo, 1951.
35. The Yugoslavian arcive, Ministarstva Pravde Krealevine
Jugosllavije versko Odeljenje, p. 157, 10226/29
36. Ibid.
37.One of the most famous medrese in Albanian lands was The
Big Medrese of Gjakov, which started functioning 300 years
ago according to same sources. Even today the traditions
preserve the names of the most well known muderriz of this
scholar such as Jahja Efendia from Shkodra, Vejsel Efendia
(who bought the land of medrese and build it around 1750),
Efendi, Iljaz Efendi, Fahri Efendia etc
37
.
38. Hakki Kasumi, The religious congregations in kosova,
Prishtina, 1998, p. 125.
39. Glasnik Vis br, 1-3 Sarajevo, 1951
40. Sherf Ahmeti Alauddin medrese Taken from magazine
Islamic Ethics Prishtina 1938, number 37-38, p. 57.
41. GLASNIK VIS br, 11-12, Sarajevo, 1954, 311


409
42. I. Lamza, A brief explanation on the Prishtinas medrese
activity, taken from magazineEdukata Islame (Islamic
Ethics) Prishtina, 1976, p. 73-74.
43. Working diary of Albanian elementary medrese, second
level, 195/52 scholar year. Prishtina 10.4.1952.
44. Qazim Qazimi. The equal statusof the medrese with other
schools taken from the magazine Drita e Kuranit (The
Light of Quran) Prishtina 1994, Number 2, p. 9, 27.
45. I. Hamza. Cited work, p. 85.
46. Ibid
47. The name of the medrese was given according to the builder
of the mosque, which is located in medrese yard.
48. I. Hamza. Cited work. P. 77 and Islamic ethics Prishtina
1977, number 19, p. 51.
49. In only five last months of 1996 year, important socio-
cultural activities were held in Alauddin medrese. In the
4.7.96 the commemoration of Isa Boletini death was organized.
in 13.7.96 a cultural artistic programe was organized by the
youth forum of LDK. The programe was called Vullneti 96
(The will 96). In 12.10.96 the open discussion for the
prevention of narcotismin Kosova was organized. In 26.10.96
the promotion of the documentary book Forbidden lectures
was organized B.S.P.K of secondary education in Kosova. In 1-
2 november 1996 the Academy of Arts and Sciences of Kosva
organized the national symposium Albanian literature and
literary language.
50. In 1995-1996 scholar year the number of students In
Alauddin medrese reached 288.


410
51. B. Curri, Farewell Medrese taken from Magazine Drita
e Kuranit (The light of Quran) Prishtina 1994, November
12, p. 27.
52. The city of Prizren has a old religious education tradition.
The people still remember the Mehmet Pasha, Emin Pasha and
Sinan Pasha medrese. The lastest was closed on 1912 with
Serbian occupation of Kosova. The Emin Pasha medrese was
also closed. Mehmet Pasha medrese functioned till 1947.this
medrese has one of the most reach libraries in Kosova with a
number of 1700 manuscripts. (These facts are taken from Enver
Batiu, a history teacken in Prizren medreses).
53. See for this: The people and sponsor the medrese. Interview
with the director of Naim Tervana Medrese. Taken from
Dituria Islame (Islamic Knowledge) Number 94/95, p. 32.
54. Sali Vuiterni, On the need for reforms taken from Zani
I Nallte (The loud voice). Tirana 1927, number 7, page 205.
55. Taken from magazine Zani I nalte April 1927, number 9,
p. 275
56. The report of the directory of education of Albanian Islamic
Congregation, April 1994.
57. The objectives of these schools are clearly expressed in a
curriculum for the Islamic religious schools prepared by the
Albanian Islamic Congregation in 1992. According to the
curriculum the aim is to train young intellectual able to serve
to our pure religion of Islam in every city and village as imams,
muezins etc. Another aim of this medrese is that the students
graduated from them should be able to continue their studies in
theological faculties in Albania and abroad as well. (The
material is taken from the educational directory of Islamic
Congregation in Tirana).


411
58. The status of Islamic Congregation art 60 year 1924.
59. The regulation on the organization of cultural branch of
Islamic congregation. Article 14m year and place of publication
are missing.
60. the first Muslim Congress, held on 1923.
6*. Mehdi Frashri, The latest ideas of Mehdi Frashri about
Islam (speech delivered on the inauguration day of medrese)
Taken from Zani I Nalte Tirana 1932, no 6 page 154-158.
63. Islamic Culture 1939 number 2, p. 44.
64. Ibid.
65. Actually this medrese is attended by 310 students and has a
teaching personnel of 30 pedagogues.
67- Elez Osmani. The classes in the Faculty of Islamic studies
began. Islamic Knowledge. Prishtine-1992. 44
th
edt. p.4.
68-Rexhep Boja (Kercine. Kline) He got his primary and
secondary education in Kline, while the high and undergraduate
degree in Medina, Sudi Arabia. There he got his master and
Ph.d. degrees as well. It was teaching Fiqh in the Alauddin
Islamic school in Prishtina. He was head of Islamic Community
in Kosova.
Qemal Morina (Hodonoc, 1751) got his primary and secondary
education in his birthplace. He attended the Prishtina school
where he got his high education (1970). He was graduated from
Undurman University, Sudan in 1976. While he continued his
studies in Cario an orientalism, Morina received Masters
degree in Arabic language (1979). From the year 1990 he holds
his post as chief-editor of Islamic Knowledge magazine. Hes
done researches in albanology.
69- Dr. Rexhep Boja. We shall overcome exny obstacles. Ibid.


412
70- Dr. Pajazit Nushi. The establishment of the Faculty of
Islamic Studies in Prishtina and the principles of organizing
work and tasks. Islamic Knowledge Prishtina. 1992.42 edt.
pp21-24.
71- Ibid
72- Ibid
73- Ibid
74- Ibid
75. Dr. Pajazit Nushi. The establishment of the faculty of
Islamic Studies in Prishtina and the principles of organizing
work and tasks. Islamic Knowledge. Prishtina, 1992. p. 42
76- Elez Osmani. First student to be graduated from the Faculty
of Islamic Studies. In Islamic Knowledge Prishtina.1997. 93
rd

edt. p 44.
77- Text in original: Ikra, bismi rabbike which means:
Read in the name of the Lord Quran, Chapter El-Alak:1
78- It is called Qaba in Mekka.
79- Ferit Duka. Monuments of Albanians conversion to Islam
in XV-XII centuries, held in the international symposium:
Religion. Culture, and Islamic Traditions among Albanians.
Prishtina. 1995. P. 119.
80-Scientific conference titled: Islamic Architecture in
Albania from its infancy till nowadays. Speaker: the well
known scholar, Sulejman Dashi, 23.October .1997.
81- Ibid
82- Ibid
83-Academic Husref Rexhiq. Architecture-The leader in
Islamic Culture. Trans. Nexhat Ibrahimi. Dituri Islame. Nr. 66.
P. 27.


413
84-Zekeria Idrisi, The Mosque-Islamic Culture and
Civilization. New Crescent, Nr. 40/41. P. 19.
85-E.H. Gombrich. The story of art. P. 143.
86- Hysein gjozo. The importance and the process of
collecting and distributing the Zekat and Sadakatul-fitri as
based in the Islamic Law (Aharia). p. 12.
87 Dr. Jashar Rexhepagiq. The development of the Albanian
Educational system in todays Yugoslavian territories until the
year 1918. Prishtina. 1970. P. 36.
88-Recently some groups are drying to deny the fact that clock
towers are objects of Islamic architecture. If we look at it from
an architectural and historical point of view we cannot deny this
fact but the stranges thing is that in countries like
Montenegro, Kosova and Macedonia, these monuments of
Islamic architecture are persistently being attacked by even
putting crosses on them. A concrete event is that of the clock
towers of Manastir, Prilep, etc(for more information see:
Behixhudin Shehapi. (clock towers-monuments of Islamic
culture. New Crescent. Nr. 45. P. 19.
89-S. Dashi. Cited work.
90-Xhemil Bektoviq. Public baths in Macedonia. Volume IV.
P. 30.
91 - Ibid. p. 29, 30.




CHAPTER III



414
1 Mag. Udha e svrtets was run by Hoxha Kadri
Prishtina Shkodra. 1923 (Religious Magazine in Albanian
language).
2 "Zani I Nalte" ("The Loud Voice") Religious magazine.
Organ of Albanian Islamic Community
(1923 - 1928)
3. Vaze : Advice, speech of religious natyre
4. Mr. Sherafedin Hoxha. "Islamic magazines and newspapers
in Albanian language" In "Edukata Islame" ("Islamic
education") mag. Prishtina, 1990. Edt - 53 -54, p. 40-41.
5. Mag "Kultura Islame" ("Islamic culture"), Tirana, 1940 -
1944.
6. "Njeriu" ("The Man") cultural, spiritual, monthly magazine,
Tirana. 1942 - 1944.
7. More then 88 % of the Albanian speakers, all over Albanian
ethic lands were Muslims See: Dr. Muhamet Pirraku
"Islam - integrated factor on ethnocultural unity of Albania
(2)" Dituria Islame. edt 83. P.83
8. The document written in Arabic letters, which today are in
the state's archive in Tirana, are very few for justifying the
existence of the works of Albanian authors, eralted to
different fields of studies. As Prof. Skender Rizaj points out
"A real treasure, not even explored yet". Of course we have
to take into account the archives outside, and that of
Istambul in particular.
9. "Educata Islame " ("Islamic ethics") trimestrial religious
magazine. Prishtine. 1971 and on.
10. "Dituria Islame" ("Islamic knowledge") a monthly
religious, cultural, scientific magazine. Prishtine. 1986 and
on.


415
11. "Drita Islame" (Islamic Knowledge") newspaper.
Tirana. 1992 -
12. "Shkelqimi Islam" ("Islamic Brightness") organ of
Albanian Assambley of Muslim Youth. Tirana. 1991 -
13. as we know, "Urtesia" ("Wisdom") magazine is a
continuation of "Djersa" ("Perspiration") which was
published in Tirana, in 1945 - 46 and issued 13 editions
altogether. Its chief editor Ibrahim Hasnaj, was arrested in
1947 and as a result was not published any longer.
14. "Al Hilal" ("Crescent moon") cultural informative
newspaper. Skopie.
15. "Hena e Re" ("Crescent moon") Islamic cultural
informative newspaper. Skopie.
16. "Elif" ("The Word"), Podgorica, 1990-
17. Said Najden, Fe -rrefanjsja e Muslimaneve ("religion -
guide of the Muslims") from Imam Voka.
18. Koli Xoxe. Fe - rrefenjsja ("Religion -Guide) of Said
Najdeni (Imam Voka). Newspaper: "RD". Tirana.
24.08.1994.
19. Rexhep Voke - Tetova "Mendime" ("Ideas"). Mufti of
Manastir, Tetova. Constandinopole (Istambul) 1906.
20. Omer M. Sharra. "A short description of the Prophet's life".
Translation, 1927.
21. Qur'an: 2
22. Vehbi Dibra. "'urdheron Kur'ani" ("What does Qur'an
commands"). Harper Woods. Mich. 1993. P. 1
23. Dr. ali Muhamed Amari, "Min Hadithil Qur'ani amil
Insani", mekkah. 1989. P. 43.
24. Muhamed El- Hasenij. "Zubdul itkan fi ulumil Qur'an".
Jiddah1886.


416
25. Chapter El-Alak: 1 (taken from the translation of I. H.
Sherif Ahmeti.)
26. Vehbi Ismaili. "Drite nga Kur'ani" ("Light from Qur'an").
Harper Woods. Mich. 1991. P. 3.4
27. Prof. Idriz Ajeti. "Kur'ani dhe Shkenca" ("Qur'an and
Science") mag. "Thirrja Islame" ("Islamic call") 1993.
Mich.-USA
28. Roxhe Garod. Gjallerimi Islamik" ("Islamic ******").
Gjakova. 1991, p.65
29. I. Rushdi "Traktati mbi konfirmimin e relacionit mes
filozofise dhe sheriatit" ("Treaty on confirmation of the
relations between philosophy and Islamic law"). Tetova.
1993. P. 43.
30. Verse - sentence, a hole extract taken from the Qur'an.
31. Dr. Feti Mehdiu. The second translation of the Qur'an in
Albanian language. Mag. "Dituria Islame" ("Islamic
knowledge"). Prishtina. Edt. 37. 1992 p. 26.
32. Information taken from the office of the wakf in Albanian
Islamic Community, 1994.
33. Dr. Feti Mehdiu. "Translations of the Qur'an into Albanian
language" in "Drita Islame". Mag. Prishtina 1992edt. 36-
39, and "Elif" newspaper. Podgorica. 1991. Edt. 7 p. 4.
34. the majestic chapter Ya Sin Religious publications of
"Ora e Shkodres" Press. (Withought a publication dates).
35. In this book of 6pages, there are several verses of different
chapters of the Qur'an, according to the selection made by
the translator. "The holy Qur'an" of Hfz. A. Zemblaku,
published in 1934, Kora.
36. Qazim Qazimi "Introduction to the science of Qur'an".
Prishtina. 1993. Published by "Alauddin" medrasah. This


417
book deals in a professional way with several important
topics ,such as: "Qur'an as a divine book", "Qur'an and its
denominations", "The science of Tefsir (explanation) and
its developments", "Translations of Qur'an", etc.
37. Dr. Fetih Mehdiu. "From Qur'anic themes". Skopie. 1993.
38. Dr. Fetih Mehdiu is one of the most productive authors. He
has published "Arab poetry", Skopie, 1983, Sami Frashri
Volume-7 Kamus al-Alam". Prishtina, 1984; "Qur'an",
Prishtina 1985; "Arabic Language I&II Fonetics,
Morfology", Prishtina, 1992 etc.
39. Avni Aliu. "Qur'an and human rights". Gjilan. 1994.
40. M. Mazllumi. "Knowledge about Qur'an", Prizeren, 1995.
41. Adnan Misuni. "Qur'an - book for those alive or ",
Mitrovica. 1995.
42. Dr. Mourice Bucaille. "Qur'an and Modern sciences".
Tirana 1992.
43. Dr. Feti Mehdiu. Cited work.
44. Mag. "Zani I Nalte" ("Loud Voice) Tirana. 1927. Edt. 7. p.
220.
45. Ibid. 1931. Edt. 1 p. 15.
46. Mag. "Zani I Nalte". Tirana 1932. Edt. 7-8. P. 172.
47. Mag. "Edukata Islame". Prishtina. 1985. Edt. 43. P. 10.
48. Qazim Qazimi. "Introduction to Qur'anic sciences".
Prishtina. 1993. 131.
49. World bibliography of translation of the meanings of the
Holy Qur'an, printed translations 1515 - 1980. Reseach
center for Islamic history, art and culture. Istambul
1406/1986
50. Faik Miftari. Hafizes of Prishtina. Drita. Edt. 3. 1995
51. Ibid. p. 8.


418
52. Ramiz Zekaj (prepared) "Rules on Qur'anic recitation".
Medinah. 1992.
Hfz. Hajredin Hoxha. "Methodology of memorizing the
Qur'an". Prizren. 1996.
53.
54. El-hadithu literally means new or beginning or
something that has recently started. This term in Arabic
language to the words one says in order to express something.
While according to islamic terminology it means: All the
words, deeds and approvals of the Prophet Muhammed
(p.b.u.h.). see . Sulejman Osmani sunah at the baso of Islamic
law. Gjilan 1996, p. 26.
55. Hadith Errbein. 40 sayings of the Prophet (p.b.u.h.) in
a summary which became leader of the fullfillment
Compiled by Nevevi. Translated by Hfz. I. Dalliu. Tirana.
1940.
56. 150 hadiths (Sayings of the Prophet Muhammed
(p.b.u.h.)) chosen and translated by I. Vehbi Ismaili.
Michigan. USA 1990.
- Jahir Beqiri Thus spoke Muhamed translated from
Bosnian by J. Beqiri. I&II vol. Prishtina 1994.
- Al-Azhar E sherif Forty hadiths (scared qudsi)
translated from Arabic with notes of Buhari Al-Din
S. Fili, Cairo, 1990.
- I. Sharefed Din Neveviu. Forty Hadiths (Prophets
(p.b.u.h.) sayings ). Hadiths from Muhamed
(p.b.u.h.) from Samedin Abuzi CoKavaja
Albania, 1994.
- I. En. Nevevi Forty Hadiths the appendix of Ibn
Rexhep trans. Nexhat Ibrahimi. Skopie 1992.


419
- Ahmed ibn Tejmije. The rice word Trans.
Zekerija Bajrami
- Dr. Muhamed Haxhaxh al-Hatibi Speak from
prophetic orientation. From Muslem Mazllumi.
57. Chapter Al Ahzabe, verse 21.
58. Mehdi Polisi Sahih al Bukhari in Albanian language
book I 348, pp. 14. Prishtina 1994.
59. I. Vehbi Ismaili, 150 Hadiths, XLIII.
60. Mishkatul Mesahib, 1:6:1.
61. Dr. Muhamed Axhaxh el Hetibi, Sparks from prophets
guidance. Trans. Muslem Mazllemi.
62. Ahmed Ibn Teimijah. The beautiful word. Trans Mr.
Zekerija Bajrami
63. Suleiman Osmani Sunnah basis of Islamic law Gjilan
1996, p. 209.
64. Ibid
65. Feti Mehdiu. Mewluds and Albanians. Mag. Bashkimi
Paqesor. Prishtina. 1992 edt. 2,3 p. 8
66. History of Albanian literature. Vol. 1 Tirana 1959. Pp.
273.
67. Feti Mehdiu. Mewluds and Albanians, pp. 8. Quoted
work.
68. Hfz. Ali Ulqinaku. Mewlud sherif . The birth of
Muhammed (p.b.u.h.) Kristoo Luarasi Press, 1993.
69. H. Abdullah Zemblaku. Mewlud Korca, 1993.
70. Hfz. A . Korca , Mewlud Birth of the Prophet (p.b.u.h.).
Tirana 1934.
71. Hfz. I. Dalliu. Birth and life of Muhammed the Great.
Tirana, 1934.
72. From, Dituria Islame Prishtina 1991. Edt. 31;31. Pp.24.


420
73. Hfz. A. Ulqinaku. Mewlud sherif. Tirane 1993, pp.22.
74. Hfz. A. Korca. Quoted work.
75. T. E. Popova. Quoted work.
76. I. Lamaj from 1982 publication, pp. 21.
77. F. osmani mewlud. Skopie, 1990. Pp. 18, 21.
78. Muhammed Ali, M. A. LL. B. Nje pershkrim I shkurter I
jetes se profetit te Islamizmes. Toronto, Canada, 1992.
79. Hfz. Ibrahim Dalliu E lemja dhe jeta e te madhit
Muhamed Alejhi Selam . American-Albanian Islamic
Center. New Jersey 1992 (Republication of Albanians in
USA). First publication made in Tirana, 1934.
80. Fan S. Noli. Volume 4. Historical writings. Tirana 1989.
Pp. 615-620 (Muhameti).
81. Fan S. Noli. Ibid, pp. 618.
82. Ibid pp. 619.
83. Imam Vehbi Ismaili. Muhamedi profeti islam. Albania,
Islamic Center Harper Woods. Mich. USA. (Sec.
Publication, 1978). Republishedin Skopie, Prishtine,
Tirana, etc.
84. Robert. L. Gulick. Jr. Muhamedi edukator. Trans.
Reshat Agaj. First published in 1992. Alb. Isl. Centre
Harper Woods, Mich. USA.
85. Teufik El-Hakim. Muhamedi profet njeri Mich.
1992.
86. Abdet Tev-Vab Jusuf. Muhamedi (20 stories).
Translated from Arabic I. V. Ismaili. First published,
1990 Mich. USA.
87. Meshira e dhurume Lanesise (p.b.u.h.) written by Proff.
Haxhi Vehbi Gavoci. Shkodra, 1993.


421
88. Leila Azam Aisha Gouverner. Jeta e te derguarit
Muhamed (p.b.u.h.). Skopie. 1994 (Trans. V. Pashka.).
89. J. V. Goethe. Vepra te zgjedhura (Chosen works) II.
M. Frashri. Press. Tirana. 1988. Pp. 343 345.
90. One lecturer of medresah Isa Beu in Skopie, supported
his PhD thesis with Naims ideas towards religion.
91. Symposium organised in Shipkovica , Tetova, 1994.
Spokers, Vehbi Bexheti, Xhevat Gega, Ali Vishka, Tahir
Zajazi, Remzi Nesimi etc.
92. Dr. Jashar Rexhepaviq: Zhvillimi I arsimit dhe I sistemit
shkollor te kombesise shqiptare ne territorin e
jugosllavis se sotme deri ne vitin 1918. Prishtina. 1970.
93. Jashar Rexhepaviq: Sami Frashri dhe Pedagogjia e
rilindjes. Prishtine. 1995. See also A. Naqellari dhe A.
Pango: Hasan Tahsini. Tirana 1980.
94. M. Kraja: Mesuesit per kombin shqiptar. Tirana 1993.
95. Dr. M. Kraja Dr. D. Haruni: Gostivari dhe Abdulhaqim
Dogani, Tetova, March 1995.
96. Abdi Baleta: Shqipetaret perballe shovinizmit serbo-
grek Chosen summery of articles and interviews. Tirana
. 1995.
97. Ahmed Kondo: Vexhi Buharaja njeriu, poeti, dijetari.
Tirana 1995.
98. Demir Behluli: Arabeska Origjinale ne xhami te kosoves
lindore (1984-1994). Monography. Gjilan. 1995.
99. Introduction. Ibid
100. Daud Izari Hoxha: Piroku yne, Tetova. 1996.
101. Daud Izari Hoxha, quoted work. Pp. 134.
102. Ibid pp. 138.


422
103. Dr. M. Kraja Dr. S. Haruni: Gradeci Droudakum.
Tetova. 1995.
104. Team of authors. Zagreb 1989. Pp. 42-43.
105. Dr. M. Kraja: Hakmarrja tek shqiptaret. Tirane. 1996.
Pp. 37-46.
106. Team of authors: Reflekse sociale pedagogjike.
Tetova. 1996, pp. 15-22, 114-122.
107. roli I besimit musliman ne Shqiperine post komuniste,
Tirana 1994.
108. Feja, kultura dhe tradita islame nder shqiptaret.
Prishtina, 1994.
109. Academy of science Letersia si e tille. Tirana, 1996
among which also : - M. Hysa (Tetov): Changing the
theme of Eureheja poetry and reduction of the fairy tale
Jusuf and Zyliha : - V. Malaj: Kontributi I
Franceskaneve ne letersine shqipe : - V. Bexheti: On the
work of Rexhep Voka, etc.




CHAPTER IV

1. There exist a great number of arguments that prove the fact
that Islam had penetrated in Albania in the form of esoteric-
batini safism (besides the contacts of the Albanian traders with
Saren merchant. R.Z.).Tthe first sign of Islamic spreading in
albania are found in the beginning of 14
th
century , 5-6 decades
before the penetration of the Turkish army in albanian lands.
During this time the missionaries dervishes such as Sari Salltik


423
Baba, Sejid Ali Sulltani, Qamil Baba and others appeared in
Albania. These dervishes were the first to introduce Islam in
Albanian lands (See more informations on this issue: Ekrem
Vlora, notes on the history of Islam in Albania (II), taken from
The Islamic Albanian life, number 4, Detroit 1959 page 7). This
missionary was composed of dervishes and students of Haxhi
Bektash Veliut (1248-1341). They preached Islam incognito
pretending to be the cristian mystic. See for this: Nehat
Krasniqi, Triva important geanalogical documents. Islamic
Knowledge number 59, p. 13.
2. The history of Albanian literature Published by the
University of Tirana, IGHS, Tirana 1959, p. 249.
3. Said Najdeni (1846-1903). According to different sources he
was known as Hoxhe Voka. With the same name was also
known another Islamic figure. They both were religious and
national activists and this is probably the reason they are often
mistaken for each other sometimes even by the press. Said
Najdeni is Hoxhe Voka of Dibra while Rexhep Voka (from
Tetova) is Hoxhe Voka of Tetova (Shipkovica).
4. S. Temo, L. Bilbili et al. Said Najdeni (1864-1903) tirana,
196.
5. Tahir Efendi Huka (1822-1908).
6. Dr. Muhamet Piraku Kultura kombetare Shqiptare deri ne
Lidhjen e Prizrenit, Prishtina 1989, pages 375, 384,393.
- Abdullah Hamiti Angazhimi I Tahir Hukes per arsimin
kombetar shqiptar. Taken from Feja, Kultura dhe tradita
Islame nder Shqiptaret, Prishtina, 1992 1995, pgt. 385-
393.
7. Ibid pg. 390-395


424
- Jashar Rexhepagiq The development of education and
scholar system among Albanian population in Yugoslavias
territory till the year 1918. Prishtina 1970, pg. 135.
8. ibid, pg. 390-395.
- see also: Itifak, Prishtina 1
st
January 1993. No. 80-81.
9. M. Pirraku. Ibid.
10. Kadri Gjata (1865-1912).
11. The private archive of Gjatas family.
12. Zgjimi I shqiperise, Janian 1909. The fist number was
issued in 1
st
June 1909. The editors were Kadri Gjata, Musa
Demi and others.
13. Taken from the private archive of Gjatas family.
14. Prof. Dr. Hajrullah Koliqi. Kraja nder Mote. Prishtina
1993, pg. 63-64.
15. Fadil Kraja, Revista Islame, (Islamic Magazine) October
1992.
16. Osman Muderrizi. Letersia shqipe me shkronja arabe
1954 IHGJ see also the magazine Studime filozofike
Tirana, 1963/3, pg. 154 188 in which it is mentioned that
Ali Ulqinaku is the author of an Albanian-Turkish
dictionary containing 4000 Albanian sentences..
Edukata Islame year 1973/7, pg. 47.
17. SHETOS. Hfz Ali ulqinaku Autor I Mevludit Shqip
taken from the magazine Kultura Islame, Tirana 1940/
No.13-14.
- sitki Malohoxha: Rreth mevludit te Hfz. A. R. Ulqinakut
Taken from Hena e re 1.8.1993, pg. 59.
18. Mevludi Sherif Lindja e hazretit Muhameti (a.s.) was
republished according to the verdict of Islamic
Congregation permanent council no. 139 date 26.9.1933.


425
published by Kristo Luarasi printing house. Tirana,
there is no year of publishing.
- see even: Prof. Maksut Xh. Haxhibrahimoviq, Zhvillimi I
arsimit dhe kultures Islame Shqiptare ne Ulqin, taken from
the newspaper Elif no.7, pg. 11. Podgorica.
19. Hasan Kaleshi: Disa aspekte te luftes per alfabetin shqip
ne Stamboll taken from Gjurmime Albaniologjike.
Prishtine 1969, no. 1, pg. 110.
20. Rexhep Voke Tetova Mendime Myfti I Manastirit.
Tetova 1991/1412. The title of the original work:
Mendime Murettibi Manastir Myftisi Kalkandekuli
Rexhep Xhevali binNuredin Voka Tab-I ev-vel: Matbai
Ebu Zija 1327.
21. Kadri Lutfullah Prishtina |(1878 1925).
22. Jup Kastrati Atdhetar dhe demokrat I shquar taken from
the magazine mesuesi (the teacher) 11.4.1979
Shqiperia me 1937 vol. 1, Tirana 1937.
23. Udha e se vertetes Shkodra 1923, 1,2,3 taken from
Studime historike (Historical studie) 1972 no. 2.
24. Ibid.
25. Nevila Nika. Udha e se verteres taken from Drita Islame
(Islamic light), December 1992.
26. Kambiar calendar 1909.
27. Hoxhe Hasan Vogli (1870-1928)
28. The archive of the elementary school Hasan Vogli
Tirana. See also Fjalor encklopedik shqiptar. Tirana
1985, p. 1173.
29. Fjalori enciklopedik shqiptar Tirana 1985 pg. 1173.
30. F. Kasollja Mesuesi e kleriku patriot Hasan Vogli taken
from Drita Islame December 1992.


426
- V. Nevznxi Hasan Vogli taken from the newspaper
Mesuesi 29.12.1982.
31. Qamil Bala (1884-1933) newspaper Mesusesi 22.8.1979.
see BK S/90-44D Flete historiku Tirana 1963. Pg. 135
- Iljaz Goga. Qamil Bala shembelltyre e atdhetarit dhe
arsimit shqiptar taken from rilindja 27/x 28/x 1994, pg.
14.
32. Mehmet Akif Esraj (1873-1936)
33. Nexhip P. Alpan Nesip Koci. Shqiptaret ne perandorine
osmane, pg. 158, 159.
34. Ibid
35. Ibid
36. Haxhi Vehbi Dibra Curdheron Kurani Michigan USA
1993 (The writings are taken from Zani I Nalte).
37. Feja, kultura dhe tradita Islame te shqiptaret Prishtina
1995 pg. 195.
38. Hysen Kordha Kontributi I bektashinjve ne levizjen
kombetare shqiptare taken from Rilindja javor Tirana 1-
7 September 1996 pg. 20.
39. Mulla Hasan Masurica (1896 1942).
40. Hasan Kaleshi Kontributi 1992, p. 46.
41. See for this dituria Islame, 1993 number 50, pages 37-39.
Se also Hena e re 1994, no. 69, pg. 30.
42. Ismail Ndroqi (1876-1944) see the magazine Kultura
Islame year 1944 no. 7-8, March April, pg. 222-223.
43. The central archive of state of Albanian F. 258 also F of
intenational affairs ministry D. 833.
- Magazine Dituria Islame, Prishtina 1991, no. 28.
44. Historical document V. i. March 1924. No. 1, pg. 24.
45. Hafiz Ymer Shemsiu (1895-1945).


427
46. Muhamed Pirraku. Hafiz Ymeri Bord I Kosoves se
vitieve 20 e 30 taken from the magazine Dituria Islame
Prishtina 1992 (September) no 42, pg. 15-20.
47. Ibid
48. Ibid
49. Ibid
50. Ibid
51. Ibid
54. Hafiz Ibrahim Dalliu (1878-1952)
55. SHETOS. Ibrahim Dalliu Gjykimi mbi ato vepra in
Kulruta Islame mag. 1940/16, pp. 91-94. Sinan Tafaj.
Ibrahim Dalliu in Ravista pedagogjike mag. 1984/3, pp.
123-130. Dr. Musa Kraja. Shtigjeve te idealit. In Hena e
Re newspaper. Nov. 1992/44, pp.17.
56. Alfabeti I Gjuhes Shqipe dhe kongresi I Manastirit Tirana
1972, pp. 381-382.
57. Luigj Gurakuqi. ja halldup, ja Shqiptar! In Lajmetari
Mag. (Liri e Shqiperise), Sofie, Jun. 1914/44.
58. Gj. Fishta. Lahuta e Malsise. Rome. 1989, pp. 470.
59 Ibrahim Dalliu. Kreshniku I atdheut- Avni Rustemi,
Shkodra. 1920(Bk Sn/R23).
60. Sinan Tafaj. Ibrahim Dalliu. Monograph. Tirana 1989, pp.
112.
61. Haxhi Hafiz Ismet Dibra (1886-1955).
62. H. Kaleshi. Kontributi I shqiptareve ne diturine Islame.
Saudi Arabia. 1993. Pp. 79.
63. Mr. Nexhat abazi. Abdulhaqim H. Dogani. In Hena e
Re. Mag. 1993. Edt. 56. 57.


428
64. Dr. Musa Kraja Dr. Sejfedin Haruni. Gostivari dhe
Abdulhaqim Dogani. Tetova. 1995. See also. Mihal
Grameno . volume 2 Prishtina. 1979. Pp. 253.
*Hafiz (arb), title of a person who has memorized the Holy
Quran (Translators note)
**Hoxh (turk) Religious teacher/schoolar
65. Hafiz Ali Korca (1874-1957) see: Sadik Bega, Hfz. Ali
Korca, Kultura Islame, 1941/No. 3-4, pg. 102-107
66. See: Drita Islame, 1941/No. 14 (39).
67. Ismail Ahmeti faculty of Philosophy Prishtine Tema e
Kuranit ne vepren e Hafiz Mikorces, in Hena e re, 1993.
68. Personal archieve of the family (Bega).
69. Kultura Islame monthly, religious literary scientific and
artistic. Director, Sadik Bega. Circulated during 1940-1944.
70. Tre mesime mbi Descartesin, by Alexander Kayre.
Translated by Prof. S. Bega, director of Kultura Islame,
Tirane, 1942.
71. M. H. Hejqel, Jeta e Muhamedit a.s., translated by S.
Bega in Kultura Islame, 1941. No. 1,2 and in continuation.
72. S. Bega. Hafiz Ali Korca, pasqyre atdhetarizmi per brezin
e ri.. In Kultura Islame, Tirana, No. 3-4, 1941.
73. Ferid Mustaf Vokopola (1887-1969)
74. Shqiperia me 1937 Tirane, 1937.
75. Osman Muderrizi (1891 1973)
76. Jorgo Bulo Ndihmese per historine e letersise Shqipe in
Drita Islame No. 1 (44) pg. 4, January 1994, Tirana.
77. Ibid.
78. Hafiz Ali Kraja (1900 1974).


429
79. Nasuf Dizdari, Fetar, atdhetar dhe dietar Hafiz Ali
Kraja (Torja) 1900 1974), in the book Disa fjale
patriote muslian shqiptare, Micigan, 1992-96.
80. Ibid.
81. Mentor Quku, Klerik I devotshem dhe atdhetar I vendosur
Hafiz Ezad Mytia, 1911-1975 in Drita Islame, 1992,
No. 13.
82. Ibid. see also: Disa patriote fetare Muslimane Shqiptare,
pg. 97-102.
83. Ibid.
84. Ibid
85. Ibid
86. Mulla Rexhep Krasniqi (1905 1976).
87. Haki Sharofi (1884 1977).
88. Ali Hoxha, Haki Sharofi, in disa fetare patriote
muslimane Shqiptare, Micigan USA, 1912 pg. 103-111.
- Sherif Osmani, Optika Islame ne kuadrin e reformave
te viteve 30 in Drita Islame No. 84. January 1996.
89. Ibid
90. Ibid
91. Vexhi Buharaja (1920-1987).
92. Ahmed Kondo, Vexhi Buharaja, njeriu, poeti, dijetari,
1920-1987, Berat, 1995.
- Gazmend Shpuza Vexhi Buharaja Letrar dhe
orientalist I shquar sesioni shkencor me 22 Maj 1995
kushtuar 75-vjetorit te lindjes in the magazine
Perla, 1996/2 pg. 116-119.
93. ibid
94. ibid


430
95. Udheheqes shpirteror I muslimaneve shqiptare ne
boten e lire Hazhi Sali Myftia, in Disa patriote fetere
muslimane shqiptare, Micigan (USA), 1992, pg. 112
120.
96. Ibid
97. Ibid
98. Binoze Kacabaci Dauti (1891 1981)
99. Hafiz Bajrami Qendrimi I Jugosllavise Monarkiste ndaj
arsimit dhe kultures shqiptare ne kosove (1918-1941) in
mag. Kosova Prishtina, 1983, No. 12, pg. 201
100. Mulla Ismaili (1918-1986).
101. Dituria Islame, XII year, No. 81-82, 1996, pg. 28.
102. Ibid
103. Vejsel Xheladin Guta (1905 1987).
104. Dr. Muhamet Pirraku, Kendoj dhe kur e kishte te
ndaluar, in Dituria Islame, Prishtine, 1991, No. 24, pg.
21.
105. Dituria Islame, Prishtina 1991, No. 22 23, pg. 34.
106. I, the writer of this book, am one of the students of Mulla
Zeka. From him we learned the foundations of Islamic
faith, how to know Allah, how to love our country and
nation, how to live with dignity, how to serve our country
and people. (Dr. Ramiz Zekaj, Tirana, 1997).
107. Hasan Efendi Nahi (1905-1991).
108. Raport of the visit of chairman of Albanian Muslim
Community in Kosva, in Kultura Islame No. 3-4, 1941.
109. Ibid
110. Dituria Islame. No. 81-82, Prishtina 1996 and in other
edition of this magazine as No. 64, January 1995 in
Biografia e tij, pune, krijimtari, fe e patriotizm etc.


431
111. ibid
112. Te Zotiti jemi dhe tek ai do the kthehemi, Dituria
Islame No. 28, August 1991, pg. 50.
113. Ibid
114. Sulejman Osmani, Suneti baze e Sheriatit, Gjilan 1996,
pg. 213.
115. Ibrahim Muhamed Mahmud El Kufij, Dhejh Shuaj
Arnauti Dijetari kritiku, Manuscript of 16 pages in
Arabic
116. ibid
117. ibid
118. ibid
119. Disa fjale per autorin in Forma e namazit te
Muhamedit, pg. 5-11.
120. The science of Hadith is among most prefered Islamic
Science and the second foundation of Islamic Sharia. Its
object is to study the life, the work and the instructions of
Muhammed (a.s.).
121. Sulejman Osmani, Sunneti baze e Sheriatit, Gjilan 1996,
pg. 209.
122. Ibid
123. This great Albania we had the chance to meet, during the
time of studies in Medina. Inmeetings we had with him, he
never hesitated to advice us (in Albanian language) for the
amanah.
124. Idriz Vuciterna: Nilmi Maliqi-veprimtar I shquar e
kombetar in Dituria Islame, September 1995, pg. 44.
125. Ibid
126. Musa Kraja, Mesuesit per kombin Shqiptar, Tirana 1993,
pg. 78.


432
127. Jashar Rexhepagiq: Zhvillimi I Arsimit dhe I sistemit
shkollor te kombesise shqiptare ne territoret e Jugosllavise
se sotme, deri ne vitin 1918, Prishtine 1970, pg. 139.
3. Musa Kraja. Cited work, pg. 79.
128 Mark Krasniqi, Sheh Milmi Maliqi, Jeta e re, 1953
No. 4, pg. 240
129 Mesuseit per kombin, cited work, pg. 79.
130 F. Luli, I. Dizari, Imam V. I. Teolog, atdhetar e dijetar I
shquar A speech held in the ceremony of the decoration
of I. V. I. at the Migeni theater, on 25
th
November 1996,
Skoder, Drita Islame, No. 23-24.
131 Ibid
132 Thirrja Islame, 4 October 1994, pg. 32.
133.Interview with Rexhep Morina, issued in Thirrja Islame 4
October 1994.
134. Sherif Ahmeti Komente dhe mendime, Prishtina 1995.
fq. 396
135. Ibid





SOURCES AND LITERATURE



1. Archives


433

1. Archive of Meshihat of Islamic Congregation-Prishtina
2. Archive of Meshihat of Islamic Congregation-Skopie
3. Archive of Meshihat of Islamic Congregation-Podgorica
4. Materials available in Islamic Congregation of Prizren
5. Materials available in Islamic Congregation of Gjakova
6. Materials available in Islamic Congregation of Peja
7. Materials available in Islamic Congregation of Mitrovica
8. Materials available in Islamic Congregation of Gjilan
9. Archive SR Crne Gore-Cetinje,sources:
Ministarstvo prosvjete i arkivnih poslava
Ministarstvo unitrasnjih djela,upramo odljenje
Arcive of Yugoslavia Belgrade,sources:
Ministarstvo Pravde Krajlevine Jugosllavije
Versko Odeljenje
10. The state archive of Macedonia.Sources:
Vakufsko Mearifsko
Poverenstvo Skopje Vrhovno muftistvo
11. The archive of the History Insitution-Tirana
12. The central State archive of the Republic of Albania.
Sources: The Ministers Council.The ministry of Education and
Culture.




2. Regulations and Statutes



434
1. The basic regulation of "Drita Hyjnore"
organization,Tirana 1943
2. Regulation on the organization of Xhama-atit Council of
districtsTirana 1925
3. Regulation on the organization of muslim wakfs in
Albania.Tirana 1925
4. Regulation on the general administrative-financial actions
and wakfs of Islamic Congregation in Albania. Shkodra
1931
5. Regulation on the medrese. Shkodra 1925
6. Regulation on the high medrese. Shkodra 1925
7. Regulation on the organization of cultural branch of Islamic
Congregation. Tirana 1931
8. Regulation of the internal administration of Albanian
Bektashi Congregation. Tirana 1925
9. Regulation of Bektashi. Elbasan 1991.
10. Internal Regulation of Albanian Islamic Congegration 1991
11. The status of Albanian Muslim Xhemat body. Tirana 1923
12. The status of Albanian Islamic Congregation1929
13. The status of Albanian Bektashi Congregation 1950
14. The status of Albanian Islamic Congregation 1991
15. The status of Yugoslavian Islamic Congregation 12.4.1990
16. Project-constitution of Republic of Kosova Islamic
Congregation-issued in the magazine "Dituria Islame"
Number 59-1994



3. The libraries


435

1. The national library-Tirana
2. The library of the Kosova BI chairmanship. Prishtina
3. The library of "Alauddin" medrese. Prishtina
4. The Yugoslavian library "Ciril e Metodie", Prizren
5. The library of Catholic church of Ferizaj
6. Council's library of Ulema organization Prizren
7. The library of the Macedonian Meshihat chairmanship in
Skopie.
8. "Isa beu" medrese's library-Skopie
9. Several personal libraries in Peja,Gjakova, Tirana, Kavaja
etc


4. General literature

1. History of Albania II. Tirana 1984.(published by ASH of
RPSSH)
2. History of Albania III. Tirana 1984.(published by ASH of
RPSSH)
3. History of Albania IV. Tirana 1983 (published by ASH of
RPSSH)
4. History of Albania. Volume I. Tirana 1983(published by
ASH of RPSSH)
5. History of Albanian literature, Tirana 19839published by Ash
of RPSSH)
6. History of Albanian education. Tirana 1990.(published by
ISP)
7. History of Albanian people. Tirana 1994(group authors)


436
8. Albanian Encyclopedic dictionary. Tirana
1985(published by ASH of RPSSH)
9. Philosophical dictionary. Tirana 1982
10.Pedagogical dictionary. Tirana 1983-Shefik Osmani
11.Alija Izetbegoviq "Islami ndermjet lindjes dhe perendimit"
Skopie 1994
12.A. Bace, A Meksi, E Riza "Berati,historia dhe arkitektura".
"8 nentori" printing
house (no date of publication)
13. Aleksander Meksi "Ndertimet e kultit musliman ne
Shqiperi" in "Studime Historike". Tirana 1980,number I,
page.189-218
14. Dr Branko Babic "Politika Crne Gore u novo aslobagjenim
Krajevima 1912-1914.OBOD CETINJE.
15. E. Durham, Brenga e Ballkanit(The struggle for sentari)
1994
17. Work diary of lower Albanian medrese, school year
1951/52. Prishtina
18. Edein E. Jacques, "Shqiptaret-vellimi i I-- Populli shqiptar
nga lashtesia deri ne vitin 1912" translated from English by
Edi Seferi. Published on Kadikoy-Istanbul/Turkey feb 1996
19. Elira Cela. Tradita afetare te popullit shqiptar. Tirana 1991
20. "E verteta mbi Kosoven dhe shqiptaret ne
Yugosllavi"(published by the RPSSH [Peoples Socialist
Republic of Abania] academy of science)
21. Fan S. Noli "Muhameti" 4 january 1938. Work 4. Tirana
1989,page 615-620
22. Hammudeh Abdul-ati "Islami ne fokus". Skopie 1992
23. Hasan Cengiq. "temat Islame". Skopie 1993
24. Husein Gjozo."Islami ne kohe". Skopie 1993


437
25. Hysni Myzyri. "Shkollat e para kombetare shqipe".
Tirana 1973
26. Hafiz Ali Kraja "A duhet feja,a e pengon bashkimin
kombetar". Shkodra 1934
27. Mr. Hakif Bajrami. Rrethanat shoqerore-politike ne Kosove
ne 1841-1918. Prishtina1979(manuscript)
28. Dr.Haki Kasumi "Bashkesite fetare ne Kosove". Prishtina
1988
29. Izveshtoj o radu ulema-mexhlisa u Skopju u 1931 god.
30. Dr Jashar Rexhepagiq."Zhvillimi I arsimit dhe I sistemit
shkollor ne kombesine shqiptare ne territorin e Jugosllavise
se sotme deri ne vitin 1918". Prishtina 1970
31. Dr. Muhamet Pirraku. "Kultura Kombtare Shqiptare deri ne
Lidhjen e Prizrenit". Prishtina 1989
32. Dr. Mustafa Mahmud "Dialogu me mikun ateist". Prishtina
1990
33. Dr. Muhamet Piraku. Mulla Idriz Gjilani dhe mbrojtja
kombetare e Kosoves Lindore 1941
34. Mark Krasniqi."Gjurme e gjurmime". Prishtine 1979
35. M.Tirtja. "Besime te bdryshme ne kulturen popullore
shqiptare,procesi i zhdukjes se tyre pas clirimit"(Etnofrafia
shqiptare.Number 11. 1990)
36. Report on the work of Ulemma Maxhlisit of
Skopie.1938/39
37. Sami Frasheri."Shqiperia c'ka qene,c'eshte e c'do te behet".
Tirana 1962
38. Shyqyri Ballova. Internacionalja III. Tirana 1986
39. "Konferenca e II e studimeve Albanologjike".(The second
conference of Albanian studies).Volume II. Tirana 1969
(Gj.Frasheri dhe S.Dashi)


438



5. Islamic literary and scientific works

1. Abdul Wahid Hamid. "Islamizmi-rruga e natyrshme".
Istanbul 1992
2. Ilo Mitke Qafezezi. "Kur'ani" (translated from English).
Ploesht 1921
3. Ahmed Deedat."Kur'ani mrekullia me e persosur".Skopie
1986
4. Alia Izetbegoviq.slami sot dhe neser".Tirana 1992
5. Dr.Abdullah Sead."te vertetat esenciale te Islamit".tetove
1994
6. Dr.Ali sheriati."Njeriudhe Islami".tetova 1991
7. Dr.Ali Mohamed Amari."Min Hadithi Ku'ran Anil
Insan".Mecca 1989
8. Hfs.Ali Korca.Historia e shenjte dhe kater halifete.Tirana
1931
9. Hfs.Ali Korca.Muslimanesia.Korca 1919.
10. Hfs.Ali Korca.Shtate endrrat e Shqiperise.Tirana 1944
11. Hfs.Ali Korca.303 fjalet e Imam Aliut.Korca 1910
12. Hfs.Ali Korca.Kuranu i madhenueshemdhe thelbi I
tij.Shkoder 1926
13. Abdullah Zemlaku.Pese kaside te imamllareve.Korca
1924
14. A.Zemlaku. Kurani qerim,xhuzi 30(Amme).Korca
15. Bajrush Ahmeti.Historia e PejgamereveTirana 1995


439
16. Baba Rexhepi.Misticisma Islame dhe Bektashizma.
New York 1970
17. Badawi. Statusi dhe roli i gruas ne Islam. Tirana 1992
18. Baba Ali Tomorri. Historia e pergjithshme e
Bektashinjve.
19. Baba Ali Tomorri. Bektashinjte e Shqiperise(date and
place of publishing not stated)
20. Baba Ali Tomorri. Literatura Bektashiane(date and place
of publishing not stated)
21. Ebul Aela el Maududi (P.R) Parimet e islamizmit. Beirut
1984
22. Dr.Feti Mehdiu.Kurani(Albanian translation). Prishtina
1985.
23. Ferit Vokopola. "Lindja e te Naltit Ali". Tirana. 1940.
24. Dr.Feti Mehdiu. "Nga tematika e Kur'anit". Skopje. 1993.
25. Hasan Kaleshi. "Kontributi i shqiptareve ne diturine
Islame". 1992.
26. Hurshid. "Jeta familjare ne Islam". Prishtina. 1994.
27. Haki Sharofi. "Edukata fetare e morale". Mich. USA, 1985.
28. Prof. Hasan I. Nahi. "Kur'ani" (Albanian translation). 1988.
29. Hfz. I. Dalliu. "Mesime teorike dhe praktike te moralit
Islam". (translations). Tirana, 1935.
30. Hfz. I. Dalliu. "Libri i te falmes", Tirana, 1941
31. Hfz. I. Dalliu. "Ajka e kuptimeve te Kur'ani Qerimit"
Tirana, 1935.
32. "Disa fetare patriote maslimane shqiptare". Albanian
Islamic Library. Mich.USA. 1992.
33. Ibn. Rushdi. " Traktati mbi konfirmimin e relacionit mes
filozorese dhe sheriatit", Tetova, 1993.
34. Dr. Ismail R. Faruki. "Islamizimi i diturise", Skopje, 1992.


440
35. Dr. Jusuf Ramiq. "Shkaqet e shpalljes se Kur'ani
Kerimit". Skopje, 1990.
36. "Kur'ani i madhnueshem- Translation and commentary.",
Tirana, 1994.
37. Muhamet Zekeria Khani. "Kurani i shenjte" Arabic-
Albanian, Islamabad, 1990.
38. Dr. Maurice Bucaille. "Kur'ani dhe shkenca moderne".
Tirana, 1992.
39. Dr. Muhamed Hamidullah. "Hyrje ne Islam". Tirana, 1993.
40. Muhamed El Hasnij. "Zubdul itkan fi ulumil Kur'an" Jidah,
1986.
41. Naim Frasheri. "Qerbelaja". Prishtina 1978.
42. Naim Frasheri. " Fletore e Bektashinjevet". Prishtina, 1978.
43. Rozhe Garod. "Gjallerimi Islamik" Gjakove, 1991.
44. Ramiz Zekaj. "Rregulla mbi te lexuarin e Kur'anit". Medine,
1992.
45. R.M. della Rocca. "Kombi dhe feja ne shqiperi" (1920-
1944), Tirana, 1994.
46. Ramiz Zekaj. "Drite e Zemres", Medine, 1991.
47. Refo Capari. "Fjale te fshehura".
48. "Sureja e Jasines se madherueshme..." Shkodra (without the
date of publication).
49. Prof. Sejjid Kutub. "In the shde of the Qur'an", " Nen hijen
e Kur'anit", London, 1979.
50. Seyyid Abul Aela Maududi. " Feja Islame". Mich. USA,
1985.
51. Prof. Sejjid Kutub. "Jasini", Skopje, 1994.
52. Sami Frasheri. "Perhapja e Islamizimit", Prizren, 1990.
53.. Lylejman Osmani, "Sunneti baze e Sheriatit", Gjilan, 1996.


441
54. H. Sherif Ahmeti, "Kur'ani- translation and
commentary", Prishtina, 1988.
55. Shrif Putra " Disa te verteta morale", Tirana, 1938.
56. "Udhe Mahmmedane", (Tarikati Muhammedije). Translated
by H. I. Dalliut. Republished by Albanian-American Islamic
Center. New York and New Jersey, 1993.
57. H. V. Dibra. " C'urdheron Kur'ani?" Mich. USA, 1991.
58. I. Vehbi Ismaili. " Drite nga Kur'ani". Mich. USA, 1991.
59. Vehbi Ismail Gavoci. " Shhtyllat e Islamit ose si e pse?"
Dubai, 1992.
60. Imam Vehbi Ismaili. " Drite nga Kur'ani" ( Dhjete porosi
hyjnore), Mich. USA,1992.
61. Imam Vehbi Ismaili. "Bilali-Muezini i Profetit A.S.". Mich.
USA, 1988.
62. Imam Vehbi Ismaili. " Kerkuesi i se vertetes- Selman-el-
Farisi" (prophet's p.u.b.h.
companion), Mich. USA, 1989.
63. Vexhi Demiraj "Filozofet Muslimane", Prizren, 1990.
64. Imam Vehbi Ismaili. " Studime Islame" Mich. USA. 1988.



6. Vepra mbi jeten e Muhamedit (p.u.b.h.)

1. Abdet-Tev-Vab Jusuf. "Muhammedi (in twenty stories),
Mich. USA. 1990.
2. Albanian Islamic Libray. No: Muhamed Ali, M. A. LL. B. "
Muhamedi Profeti i Islamizmes", Mich. USA. 1986.


442
3. Albanian Islamic Library, No. 12 Teofik El- Hakim. "
Muhamedi, Profet njeri", Mich. USA, 1987.
4. Halid Muhammed Halid " Humaniteti i Mahmmedit p.u.b.h."
Skopje, 1990.
5. H. Ibrahim Dalliu. " E lemja dhe jeta e te madhit Muhamed
p.u.b.h." Republished by Albanian-American Islamic Center,
New York and New Jersey, 1992.
6. Lejla Azzam dhe Aisha Gouverneur. " Jeta e te derguarit
Muhamed", Skopje, 1994.
7. Muhame Ali. "Muahemdi Profeti yne" Tirana, 1991.
8. Muhamed Ali, M.A.LL.B." Nje pershkrim i shkurter i jets se
Profetit t' Islamizmes". Toronto, Canada, 1992.
9. Prof. Omer Shana. " nje perkthim i shkurter i jetes se Profetot
te Islamizmes". 1929.
10. Robert L. Gulick, JR. "Muhamedi Edukator". Mich. USA,
1992.
11. Thomas Carlyle. " Heroi si Profet/Muhamedi dhe
Islamizma", Mich. USA, 1992.
12. Imam Vehbi Ismaili. " Muahammedi Profet Islam"
Prishtina, 1985.
13. Prof. H.Vehbi Sulejman Gavoci. " meshira e dhurueme
tanesise(A.S.S.) or ' Jeta e Profetit Muhamed p.u.b.h." Shkodra,
1993.


7. Ahadith

1. Al-azhar E- Sherif. " Katerdhjet Hadithe..." Cairo, 1990.


443
2. Ahmet Ibn Tejmije. "Fjale e bukur" ( the work consists of
195 ahadith). The place and the date of publication is not
known.
3. " Sahihul Buhari in Albanian Language " (Book 1,2,4,5,7).
Trans. a team work. Prishtina. 1994.
4. Albanian Islamic Library. No. 9. " Katerdhjet Hadithe".
Albanian Islamic Center,1986.
5. Albanian Islamic Library, No. 23. "150 Hadithe( of the
Prophet Muhamed p.u.b.h.)
Mich. USA. 1990.
6. " Hadith Erbaein"... Translated by H. I. Dalliu. Tirana, 1940.
7. Imam En Nevevi; "Dyzet Hadithe dhe shtojca e Ibn
Rexhepit" Skopje, 1992.
8. Imam In Nevevij. "Riad Us Salahiin. Hadithe nga
Muhammedi p.u.b.h." Library.
9. Dr. Jusuf Ramic. " Hutve te zgjedhura te Muhamedit
p.u.b.h." Sarajevo, Prizren, 1991.
10. Nexhat Ibrahimi. " Tre Hadithe me perkthim e komentim"
Prizren, 1992.
11. " Keshtu fliste Muhammedi p.u.b.h." (ahadith, vol. I&II).
Translated by Jahir ef. Beqiri, Prishtina, 1994.



8. Mewlud

1. Hafiz Ali Riza Ulqinaku. " mewludi sherif". Republished by
Albanian-American


444
Islamic Center, New York & New Jersey, !992 and
Tirana, 1993.
2. H. A. Korca. " Mewlud..." Korce, 1920.
3. H. A. Korca. " Mewludi dhe cilesite e shenjta te
Pejgamberit". Tirana, 1944.
4. H. Abdullah Zemlaku. " Mevludi Sherif". Tirana, 1931.
5. A. Shkodra " Mevludi Sherif..." 1920.
6. Idriz Lamaj " Mevludi" Mich. USA, 1982.
7. H. I. Dalliu. " Mevludi...", Tirana.
8. Fahrudin Osmani. " Mevlud " Skopje, 1990.
9. Tahir Efendi Popova. " Mevludi" Prishtina, 1984.


9. Monographs

1. Hafiz Ali Kraja, " A duhet feja- Ae pengon bashkimin
Kombetar". Shkodra, 1934.
2. Hoxhe Voka, " Fe- Rrefenjesja e Muslimanevet". Council of
Islamic Community, Dibra, 1993 (published I. Sofje, 1990.)
3. Haxhi Hafiz Ismet Dibra. " A ka dyshim ne Qenien e Zotit?".
Albanian Islamic
Center... Mich. USA, 1993.
4. Dr, Mahmud Hysa, " Sajid Najdeni-Hoxhe Voka, activist of
national movement and renaissance, Mich., 1992.
5. Rexhep Voke-Tetova. "Mendime-Myfti i Manastirit".
Tetova, 1991.




445

10. Magazines

1. " Bashkime paqesor" Prishtina, 1990/1993.
2. " Dituria Islame", Prishtina, 1986/1994.
3. " Drita", monthly magazine of cultural association "Drita",
Gjilan.
4. " Djersa", Tirana, 1945/1946.
5. " Dervish", Prishtina, 1987.
6. " Edukata Islame", Prishtina, 1971/1990.
7. " Hu", Prishtina, 1977/1987.
8. " Glasnik", Sarajevo, 1951, No.1-3.
9. " Islam", Rome. 1981/1993. Director of magazine Dr. Mentor
Hamdi Coku.
10. " Jeta muslimane Shqiptare" Detroit, 1950.
11. " Kultura Islame" Tirana, 1940-1944.
12. " Njeriu" Tirana, 1942-1944.
13. " Perpjekja Jone" New York and New Jersey, 1985/1995.
14. " Talvim" Prishtina, 1973/1994.
15. " Thirrja Islame" 1994. Organ of Albanian Muslim
Community in USA & Canada.
16. " Udhe e se vertetes" Shkodra, 1923.
17. " Urtesia" Tirana, 1993/1939.
18. " Zani i Nalte" Tirana, 1923-1939.



11. Newspapers


446

1. "El- Hilal" and " Hena e Re", Skopje, 1987/1994.
2. "Drita Islame", Tirana, 1992/1995.
3. "Kompaktesia-Ittifak", Prishtina, 1993/1994.
4. "Elif", Podgorice, 1990/1992.