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 education’s 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 (Çameria) etc. They mainly functioned near the mosques and were directed by the imams. In many cases an 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 Margelliç, Poramithinje, Konice, Janine, etc, were closed and didn’t function anymore after the Balkan war. According to our available information from then till now 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 organ’s 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 institution’s 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 Shkodra⁴, such as the mejtep of Mulla Medos and Mula 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 city’s military school. The pupils who scored high took a certificate sealed by the mejtep’s 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 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 Qur’an, 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 Qur’an. 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 people’s sponsoring… In these mejteps nothing else is taught except how to hate extremely the non-Muslims. (serbs-R.Z.) ¹³

The organs of the Serbian State and Kuajz Nikolla’s 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 Ulama¹⁵ 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 change¹⁷.

“Although the government pressure and material difficulties a big number of sibian – mejteps were able to 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, Birçan 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 Et’hemi. The mejtep was financed by Jamah¹⁹. The district of Mitrovica had around 13 schools. The district of Vuçiterna 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 didn’t 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 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 didn’t 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 used, textbooks, curricula and the characteristics of the mejteps in different times at different places.

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 Qur’an and its memorisation, the interpretation (tefsir) of the holy scriptures, ahadith, shariah (Islamic Law), Arabic, Persian, grammar, math, geometry, rhetoric, philosophy etc.

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 Çelbiu describes their bloom in 17^th century²². 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

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 muderris²⁴ 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 Vrapçishta, Haki Gjilani, Xhemal Efendi from Kumanova and others²⁶. Another famous medrese in Skopie was that of “Naxhi Ismail Ages”. In Tetova well known medrese were those of Çarshia, Sinanit and Teazces. These medreses studied a number of Muslim intellectuals of the districts of Tetova, Kerçova, Struga and Ohri. In Prilev’s district functioned the “Esat Osman Bej” medrese. In Kumanova that of that of Kumanova and in Gostivar “Sa’at 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 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 country’s 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
	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 1440²⁸. 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 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 it’s 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

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;

a) The professional subjects, which aimed the religious background

The proper pronauntation of Qur’an (Kiraet), learning about faith (Akaid), Islamic justice (Fikh), Islamic history, Islamic ethics, the comment of Qur’an (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.

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.

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 medrese’s complex which included 3 grandiose constructions which are built in an area of 7000 square meters.

The school’s 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 Beu’s medrese.

KOSOVA’S 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 continued to exist. Some of them were medreses, founded many years before.

Some of the mosques and wakf’s old buildings served as medrese. In Kosova’s territory a number of ten medreses existed: two in each Prishtina and Prizeren, one in each Vuçiterna, Peja, Gjilan³³, Gjakove, Mitrovice and Ferizaj³⁴.

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 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, that’s 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, Gjakova³⁷, Peja and Prizren.

For the Kacanik district the Gazi Isa Beg” medrese of Skopie was planed to function. The plan remained unfulfilled till 1941³⁸.

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 Metohija’s regional council approved the elementary Medrese in Prishtina by the decree number 29503 of date 26.6.1949³⁹.

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 Prishtina⁴⁰ nearby the Vellusha e Eperme river.

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 medrese⁴¹.

This was the first medrese to use the Albanian language as a medium of instruction⁴². 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 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: Qur’an, 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 were: Qur’an, 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 weren’t 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 (Qur’an, Fikh, Akaid, Islamic History), the group of general subjects (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 year⁴⁷. 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 1965⁴⁸.

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 and others. Students in order to graduate had to complete five levels and sit for ten final examinations in the following subjects: Qur’an, 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
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 “Alauddin’s medrese student organization” is functioning. The organization’s 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 tournaments⁴⁹. The medrese has a good reputation among other secondary schools in Prishtina and is equally treated as a professional school among others⁵⁰.

The medrese maintains its connections with several educational institutions such as Kosova University, Agricultural faculty, The Kosova’s 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 Qur’an 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.

Since 1993 a similar medrese was open in Prizren⁵² 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”.

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

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. Medrese exists even in some villages such as Doberçan, 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 Vuçiterni, 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.

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 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.

I’m 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 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. It’s obviously that after a period of 50 years there were many difficulties. There was a lack of territory, personnel, textbooks, equipment’s 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 medrese’s 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:

		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 Korça” 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 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
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	Qur’an	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	-	-	-	-

No	Classes	Hours per year
	Subjects	IX	X	XI	XII	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	Qur’an	0/3	3	1	1	51	105
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 TIRANA’S 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 brunch was approved in the Council of Minister’s 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 Congregation’s 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 Albania, should be characterised by the ideas of the century in which we live”. ⁶²

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 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	Qur’an	6	4	4
2	Albanian language	10	9	8
3	Faith	5	4	2
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 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.

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, Idh’har, 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 Qur’an. 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 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.

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 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 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 Statoviç⁶⁶.

In the 7th December 1992, the doors of the Faculty were open⁶⁷. Dr. Rexhep Boja was appointed Dean of the Faculty whereas Qemal Morina⁶⁸ as a Deputy Dean. In the first year, the lectures were attended by 40 students, some of which were part-timers⁶⁹.

A new curriculum with scientific bases, which was later published in the pages of "Dituria Islame" magazine, preceded the opening of the faculty⁷⁰. 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, etc⁷².

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 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 Alaska⁷⁴.

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 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 Europe⁷⁵.

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 Dawah⁷⁶.

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 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.

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: 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.

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 purposes⁷⁹.

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 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.

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.

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 them⁸² 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 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 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 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 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 indelible⁸⁵.

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 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 mechanism⁸⁶.

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.

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 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 lands⁸⁸.

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 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 architecture⁸⁹.

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 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 Çelebiu 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.

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 (Përmet, 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 (Korçë, 1494-1504)

* Fetije Mosque (DurreFetije Mosque (Durrës, 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 Çelebi'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)

* Muradije's Mosque (Vlorë, 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 (Kaçanik, 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 (Tiranë, 1614)

* The Mosque of Plumbi (Peje, before the year 1624)

* The Mosque of Kavaja, 1735/1736)

* The Market's Mosque (Gjirokastër, 1757)

* The Mosque of Velabish (Near Berat, 1760)

* The Mosque of Plumbi (Shkodër, 1773/1774 built by Mehmet Pasha Bushati)

* The Mosque of Haji Ethem Beu (Tiranë, 1794-1821. One of the most beautiful monuments of Islamic architecture in Tiranë)

* The Mosque of Peqin (1822/1823)

* The Bachelor's Mosque (Berat, 1827) etc.