THE ALBANIAN ISLAMIC PERIODICALS OF XXth
CENTURY IN ALBANIA AND AROUND THE WORLD
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 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
"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 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 së vërtetës" ("The way of Reality") 1.
The
chief editor of this magazine was the famous jurist, illustrious public figure
and the state man Hoxha Kadri Prishtina, the head of the Comity for Protection
of Kosova. The other magazine published by Albanian Muslim Community was titled
"Zani i Naltë" (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.
"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
Maçi, 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 vazes3
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 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 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 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 Vuçterni, 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 Vuçiterni 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 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 Korça, Sali Vuçiterni, Haki Sharofi, Mehdi Frasheri, Mit'hat
Frasheri(Lumo Skëndo), 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
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 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 Korça, 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 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 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
Haçi, 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.
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 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 Çameri, 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 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 letters8.
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 Çameria, 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 Çameria 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.
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 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 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 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 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 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
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 Muça. 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.
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 collaborators13. 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 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, 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 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 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.
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 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.
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
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 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 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. Sharra20.
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 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 wisdom21. Qur'an is the last of
all divine revelations22.
"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 gathering24.
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 Medinah26.
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.
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 levels29.
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, 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 verses30 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 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 Korça, 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 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.
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.
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-s34.
We can mention here Libri I 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:
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, etc38. 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",
Gjilan39, "Knowledge about Qur'an", Prizren40,
"Qur'an-book for those who live or..", Mitorvica41, 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
contemporarysciences42. 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 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.
Translated extracts from the Qur'an published in different periodicals
Partial
translations of the Qur'an are many. We even find them in periodicals43.
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 Korça, 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 Korça 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 magazines45. 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 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'minun46.
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'an47.
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 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 example48.
The research of Ismet Binark and Halit Oren49"
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 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 hifzi59. 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 Prizren51.
Among
the most well-known qurra (those who memorized the Qur'an) of XX century in
Albanian lands were:
1. Hafiz Ali Korça - Korçe
2. Hafiz Maliq Gjakova (Prof. Of
qurra in Shkoda, later on mufti of Shijak)
3. Hafiz Ymer Temali - Shkodra
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 -Vuçiterne, Prof
in "Alauddin" Medresah - Prishtina
8. Hfz. Jashari - Doberçan, 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 Vuçiterna 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 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
Albania52. 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 know53.
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. Korça, 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 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.
In
order to form a clear worldview, Muslims have to rely on both Qur'an and
ahadith54. In this way, Albanian theoreticians too, focused their attention
on ahadith, and gave their efforts in helping the believers understand the
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
622-633a.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 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 century56. 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 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).
"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 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 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 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 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 Muslim62. 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 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...
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.
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 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 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
Që kështu vllaznit sadopak me
perfitue.68
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 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 Zemblaku69
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.
"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 Miçigickos, 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 Kamberi72
Lumeja ti ne kete dynja
Lumeja ti çpaske thene
Tjeterëme si eshte dhene.
Hafiz Ali ulqinaku73
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 Korça74
Si
ay ta dum iman'e vatane
Per
udhe rrefenjes mjaft kemiKur'anë
Po
mbajtm Kur'an, mbajtme lumturine
Me
te munt ta mbajem din e kombsine.
Tahir Efendi Popova75
Sa
lutje qe bajne te Ti me nai pranu
Dhe
deshirat te gjitheve me nai plotsu.
Idriz Lamja76
E
lumja Emine kush do t'th' rras-Nane
Yt
bir, Profeti qe gezon toke, hane.
Fahrudin Osmani77
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 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 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 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 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 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.
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 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
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 Françesk 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 Gavoçi. 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 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 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 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 Voka91, 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.
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 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 Sulë 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 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 Baleta96
and Hysen Çobani 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 Buharaja97, 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 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. 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 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 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 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 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 çlirimtare 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 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 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.