CHAPTER IV

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

Distinguished figures regardless the field they belong help in the development and advancement of a given nation. That’s why every nation makes them immortal in certain manner by naming cities, streets, institutions, schools, etc after them. To forget a name is a mistake. To deny a name composes a historical crime. An intended manipulation also constitutes a crime.

The 20th century Albanian history is full of curves, full of tides, silent heroes. The history pages of this century record two World Wars, one Balkan War, some flags’ hoist, one declaration of independence, some battles, some congresses, some laic constitutions (atheistic), some deportations, one anti-clerical genocide, some campaigns for the demolition of sanctuaries, clerics etc.

In this century’s whirl a great number of Islamic thinkers, preachers and fighters have lived, acted and fought. Some of them are made known because of their grandiose work in important historical events, but some others have yielded to the deep silence. It was an inside call, a national duty, a sense of justice, which led to shed the light and value these figures that uplifted Islam, our nation and which left us a rich inheritance.

The Albanians were really invaded by the Osmans and lost their independence, but although the fact that they embraced Islam, they never yielded to the invaders and were never assimilated by them. It is obviously that cultural, linguistic, ethnographical and other influences existed, but they never assimilated the language, customs and ethnical rituals.

A part of Albanians had high positions in government, army, religious field, diplomacy and cultural field. The motifs for their engagement in such positions were braveness, cleverness, the strong character and fidelity. A part of them even considered attaining these positions by aiming to help their own nation. In other words when the situation required the protection of the Albanian interest they didn’t yield to the request of the High Door.

Although the occupiers aimed the identification of religion with the nationality, these things were never achived. The main objective of religion is to prepare man for the eternal life without denying the actual life. In this aspect, Islam and nation are two notions, which do not contradict each other. This fact has influenced Albanians, a nation with ancient traditions, to embrace Islam, which was the occupiers’ religion.

The best example that illustrates this is Skanderbe, who besides the fact that was converted and educated according to Islam didn’t forget his national belonging. What is more, he fought for 25 years, in protection of national independence.

After the death of Skenderbe with the occupation of Albanian lands by Turkey¹ the Muslim clerics have contributed greatly in the preservation of Albanian language, although they used Arabic alphabet. The Muslim clerics taught, advised and preached in the mosques in Albanian language. Even in the mejteps (elementary schools) they spoke Albanian and taught the pupils the love for Islam and their nation in the same language, using the Arabic or Turkish alphabet. By using this powerful medium they preserved the love for their language with the help of which they praised Islam and sang mevluds for their Prophet. By doing this they helped in the creation of entire poets generations. All these actions are representatives of a patriotic stand of Albanian ulema, myfties, Kadis and hafiz.

They were never incited a conflict between Muslims believers and their compatriots belonging to another religion, but on the contrary they led the believers regardless their religion to fight against their common enemy.

The Islamic clerics such as H. Sheh Shamia, fought for the rights of all people. It should be noted that a characteristic of Islamic clerics was their distinguished modesty. That’s why their activity is not so well known.

As time passed a generation of writers, poets and prosators evolved from the clerics. These writers were called “Bejtexhinj” by the Albanian literature. Part of bejtexhinj were Nezim Frakulla from Berat the author of “Divani” written according to the classical Iranian poetry models, Hasan Zyko Kamberi a famous poet not only in Starje, his birthplace, but in all the south Albania and Ali Riza Ulqinaku famous not only because of his “Mevlud” but also because of his passionate work as a children educator. Two other worth mentioning figures from Dukagjini are famous poets Jahja Bej Dukagjini and Ahmed Bej Dukagjini. The activity of both of them attracts our attention to 15-26^th centuries. In their work there is a sense of pride expressed for the fact of being Albanians.²

All the above mentioned facts show the close tie of Albanian Islamic clerics and intellectuals with their religion, people and nation. For their patriotic act of preservation they were never rewarded by the occupiers but on the contrary were targeted in many occasions.

Were the moral values together with the power of the words transmitted from them in the mosques, which have educated the masses with religious values and love for their nation.

During the ups and downs of the history on several occasions the nation felt the need for imams, theoreticians who fought for the nation, kadis, poets, and politicians. The act of resistance against the Slavic, Greek and Nazifasist occupation is an extention of their efforts. They (Islamic Intellectuals) translated Qur’an and Ahadith by giving in this way their great contribution as far as the Islamic movement in Albanian lands of Kosova, Çameria, Macedonia and Montenegro is concerned.

By taking into consideration all their contributions we will try to make a conclusion of their activities. In this way we will make an effort to fill that entire vacuum created by the communist regime. Since our topic is being elaborated within the limits of the 20^th century, we will consider only the figures that lived and acted in the 20^th century without discarding those intellectuals who acted in the transition years between 19^th – 20^th centuries.

The main criterion followed in the listing is the chronological one, which is based on the date of their death.

We have tried to include all the distinguished figures from all Albanian lands without pretending that this is the ultimate form of our research in this field.

They may not be all “distinguished” in the classical sense of the word and what is more they may be very modest in a hierarchical aspect, but we will focus more on those who are distinguished for the grandeur of their religious and patriotic work.

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

SAID NAJDENI

Hoxhe Voka of Dibra

Said Najdeni³ is one of the distinguished activists of Albanian national movement who gave his contribution on the field of Albanian written language pedagogy in Dibra’s area.

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

The school was closed one year later by occupier’s authorities. Although it had a very short life this school had a great influence on the other people and contributed in the awakening of national consciousness. In 1833 Said Najdeni reopened the school and appointed Hoxhe Muglicen as a headmaster. Hoxhe Muglica was a graduated of Elbasan’s school. It should be noted that the continuation and the maintenance of this school faced great obstacles. But the obstacles didn’t stop Said Najdeni’s initiative. One year later the schools was again closed but by this time the need for an Albanian school was evident in all Dibra’s people.

Understanding the importance of direct contacts with Albanian movement’s leaders Said Najdeni travelled to Istanbul in 1895 but was arrested and incarcerated in the Edrese prison in which several other outstanding figures such as Haxhi Zeka, Hamdi Ohri, Ibrahim Mitrovica and others were imprisoned. After being set free he travelled to the Albanian vilajet of Shkodra, Manastir, Kosova, Janina and other Albanian settlements in Italy, Bulgaria and Romania. He was again incarcerated during his presence in Skopie but he was set free thanks to his friend’s interventions. In 1990 he reopened for the third time the Albanian school in Dibra. This school was of a great importance for the Dibra area.

Said Najdeni participated in many gatherings for the sovereignty of the nation such as the “Unity of Peja” (“Lidhja e Pejes) in which he presented his opinions.

There are two main works of Said Najdeni published in Latin alphabet. The first work “The religious guides for Muslims” (“Ferrefenjesja e Muslimaneve”) was published in Sofia on 1900 while the second work “Albanian language premier in Gheg dialect” (“abetare e gjuhes shqipe nder te fole gegerisht”) was published in 1990 in Sofia but without the name of the author (anonymous). ⁴ The first work is a religious one based on the Qur’anic principles, which are compulsory for each and every Muslim. It is basically a religious manual but it also contains a great deal of important patriotic and philosophical information. The problem of knowledge and backwardness is highly elaborated by Najdeni. He acknowledges two types of sources of knowledge; the religious one and the rational are (human mind as a source) which according to him are not in contradiction with each other. The knowledge for Najdeni is a strong armament which gives birth to national consciousness and expanse the human’s mind by giving him equality among others.

In this book he calls for mastering of Albanian language (reading and writing as well) and for protection of the national freedom and independence. By writing this work in the Istanbul alphabet he puts himself explicitly in the side of those who favoured the Latin alphabet. His slogan was “There is only one way which can save Albanians from the danger and this is the people should make up, learn their language and be the master of themselves”.

Tahir Efendi Huka
The torch of learning and Albanian education in Kosova

Tahir Efendi Huka’s ⁵ activity covers the two centuries⁶. His activity is very wide and original, which can really be noticed in his religious, pedagogical Albanian publications and in his pedagogically work in the mekteb founded by him in 1900/1318 H in Huke. For this reason he was included in the list of torches (great figures) of Albanian education in Kosova. Tahir Efendi Huka’s principle was that learning to read and write in the native language overpasses the backwardness and elevates the Albanian nation in the same level with other civilised countries

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

The Arabic alphabet was used in the mejtep for writing the Albanian language. Taking into consideration his publication in Albanian such as “Booklet regarding the moral” (“Risale-I ahlak”), “Mevludi”, the manuscript “Urata e besimtareve” (The benediction of believers) and others, together with the establishment of mejtep we may state that Tahir Efendi Huka gave a great contribution to the preservation of Albanian language.

He stressed out the value of the mother tongue especially the reading and writing process, which according to him will stop the backwardness of our nation and will place in it the same position with other civilised nations. “All the other nations do read and write their own languages by developing further in this way, while our nation is still in the point of stagnation.”⁸

Tahir Efendi Huka was known by the name “The little Tahir” since by the name “The great Tahir” was known Tahir Efendi Gjakova-boshnjaku. Tahir Efendi Huka had made efforts even before an adjustment of an Arabic alphabet to the Albanian language and he succeeded in doing so. He was fully convinced that Albanian language would have been learned very easily with the Arabic alphabet (It’s going to be really very easy”, “I’ve tried my best for the Albanian language”, “Everyone will be able to learn it easily”). Many other authors especially in Kosova used the Arabic alphabet for writing in Albanian. The Tahir Efendi Huka’s activity was considered as hostile from that time authority. When he travelled to Istanbul the government and fanatical circles accused him for his work.

His publishing activity together with other activities in the field of practical pedagogy has attracted the attention of many researchers such as Muhamed Piraku, Abdullah Hamiti etc. Tahir Efendi Huka died on the threshold of Manastir’s Congress.

Kadri Gjata
The martyr of national cause

Kadri Gjata¹⁰ is one of the outstanding figures of the Albanian national renaissance. He completed his primal and supplementary education in his birthplace Libohova. In Janina he finished his secondary education and later on settled there.¹¹

In 1908 when independence was claimed Kadri Gjata was 43 years old and held the position of Janiana’s mufti. He had a good reputation among Albanian people of Janina. In the climate that existed after the coming of new Turks in power the patriotic club and his magazine “Zgjimi I Shqiperise” (“Awakening of Albania”) was established. The organisational part, which was an important aspect, was taken over by the patriot Bajo Topulli who was the chairman of the Revolutionary Committee of Manastir and the organisation of patriotic fighting units in south. In the meeting organised for the club’s establishment Kadri Gjata was elected member of chairmanship in the presence of 300 and after 20 months he was elected the chairman of the club. During this period he established strong relations with Vuçi Naçin who was the director of the “Awakening of Albania” magazine.

The club under the direction of Kadri Gjata was called “Bashkimi” (“The unity) and had a very ambitious curriculum. It aimed the security of national rights expansion of Albanian education, the publication of books and other materials etc.¹³

Kadri Gjata also established an Albanian school and the “Toskeria” (1910) literary circle. The activity of “Bashkimi” club was famous in Cameria. All these activities made the name of Kadri Gjata well known but on the other side enlarged the hatred of new Turks and Greek chauvinists. In 12 July 1912 the Greek chauvinists organised the assassination of Kadri Gjata. The fighting unit, which carried out his assassination, was composed of 22 persons and leaded by Jani Puteci, Gogua and Farmaku.

The Albanian press in all Albanian territories mourned the death of honourable mufti of Janina by calling him “The martyr of nation”, “The immortal patriot”, “The heart and soul of Albania in Janina” and “The son of Albania”.

Mulla Isuf Kraja

(Kraje, 1849 – Shkoder, 1912)

Jusuf Kraja is on of the well-known social and religious personalities of Kraja origin a zone ethnically pure Albanian and famous as heather of distinguished Albanologist and islamic intellectuals.

Jusuf Kraja the son of Ali was born in Keshtenja village of Kraja. Encouraged by his cousin Abdullah Begu a commander in Osmanli Empire Guard or according to another source Minister of treasure, Jusuf Kraja finished successfully his theological studies in Istanbul. His long staying in Istanbul and his friends together with his tribal’s circle enabled him to know closely outstanding Albanian personalities working there.

After his return from Istanbul apart from bringing with him a very reach library, he was distinguished for his concrete help for the social and educational advancement of his compatriots regardless their age.

He worked as an imam and teacher in Kraja, Postribe, Venshate and Shkodra by participating actively in political, religious and social life of Shkodra. The schools of Kraja area such as the school of Ostrit te Vogel (opened in 1896), Arbnesh (1895) and Skie (1892) maintained continuous contacts with Krajane intellectuals in Shkodra. Mulla Jusuf Kraja played an important role in these contacts. He was a religious functionary in an army unit and at the same time worked as an imam in the city. He harmonized naturally his religious activity with the national one even to the extent he co-operated with clerics of other regions such as the catholic clerics of Nenshat. These co-operations expressed a friendship not only between the two theologians but even between believers of different religions. Jusuf Kraja also worked as a teacher of history since 1900 in Ruzhdie School of the city.

Professor, doctor Hajrullah Koliqi in his monograph “Kraja through ages” writes: “Another Shkodran with Kraja origin was Jusuf Kraja. He was one of the most outstanding activists of National Renaissance in Shkodra and of Albanian education at the same time. Jusuf Kraja besides Luigj Gurakuqi, Musa Mejdes, Gasper Jakoves-Merturit, Shtejfen Gjecovit and other was one of the most distinguished Shkodran patriots”. ¹⁴

The absence of an organised state in Albanian lands had open the way to raids not only towards the individuals but even towards districts and villages by different robers. In the sermons Jusuf Kraja delivered he treated the actual problems of the jemah (people) especially in the villages where he openly suggested the organisation of defending their homes, wealth and honour by the raiders. Disliking the passivity he organised a form of defence which allowed no raiders to step on the village. Being unable to enter the village the bandits decided to raid a number of sheep in the village Mulla Jusuf worked. Hearing the dogs yelping Jusuf realised the danger and tried to signal with lights but was shot by the bandits. Then he signaled the other villagers by his gun and the entire village was mobilised and drove out the bandits.

After the death of Jusuf Kraja in 1912, in Kraja area two of his nephews continued the educational and religious activities. For the son of Jusuf’s sister Tahir Kandaqi, it is said “ there are tens of inhabitants and intellectuals of the area who are grateful to him for his work, the inspiration for many youngsters. His reach library in his house was often transformed into meeting place. He knew by heart 2000 verses of Naim and use to recite them to the youngsters. He talked to about the motherland, freedom, native language and encouraged them as a scholar, teacher and patriot.”¹⁵

Its inhabitants transform the grave of Tahir Kandaqi in Kraja into a tyrbe. It is aesthetically surrounded by marble and it constitutes a proper meditative place.

Mulla Hysen from Keshtenja is another nephew of Jusuf Kraja. Being the son of Jusuf’s brother he is also known as a devoted imam, educator and brave. His braveness is expressed in his protection of the persecuted by Yugoslav’s regime including here even the respect for the dead which were paid in contradiction with what the regime ordered.

The deficit of intellectual capabilities of Jusuf’s wife (for well known reasons of that period’s women) opened the way to the other to take a big number of Jusuf’s rare and precious books, his only treasure. After his death his books were scattered in the hands of different individuals who may had no potential at all for using or preserving them.

Hafiz Ali Riza Ulqinaku

One of the distinguished figures of National Renesissance is Hafiz Ali Riza Ulqinaku, an activist of the Albanian Unity of Prizren. According to L. Skendos Ali Ulqinaku belong to the literary and scientific Islamic Albanian tradition known as bejtexhinj.

He was born in Ulqin in 1953 where he finished his elementary school. Later on he continued his education in Shkodra and Istanbul. At the beginning he worked as an imam and mufti in Ulqin. Since in a young age he engaged himself translating and adjusting in Albanian literary, ethnical and teaching works.

He had left a considerable number of published works, manuscripts and translations. In 1884 he published a collection of three specific works” The Albanian translation of Turkish work “Huda Rabbim”, “Mewludin which was composed of four chapters, a total of 634 verses and a religious manual composed of 804 verses”. ¹⁶ While his manuscripts are composed of one Albanian primer and three dictionaries. The first dictionary is written in verses a method very successful and practical for learning foreign languages by elementary school children. The second is a Albanian-Turkish dictionary while the third one is a Turkish – Albanian dictionary. The “Mevludi Sherif” was translated in 1873. He brought its manuscripts when moving in Shkodra 1879. It was published in 1885/86 according to the author himself. This Mevlud was distributed rapidly in all the North Albanian Muslim lands. The Mevlud was copied and memorised. A didactic and patriotic flavour was added to it by the Ali Ulqinaku’s introduction (poetic in style). He wrote in the introductory part about the necessity of using the pure Albanian language.

Because of this reason he was expelled from Ulqin and was forced by the occupiers to settle in Shkodra and later on in Lexha.

Ali Ulqinaku engaged himself in literary, philosophy and pedagogical activities prompted not only from the religious duty but also from the need for education, culture and science, which existed among people. Another factor, which prompted Ulqinaku activities, was his love for Albanian language and its preservation.

He completed an Albanian alphabet based on Arabic letters aiming in this way the further spreading of Albanian language together with its preservation.

His literary work strongly influenced the men of letters later on. His influence can be seen easily in a generalisation of writers educated in different medrese in the period between two World Wars. He died in 1913. ¹⁸

Haziz Lila

The teacher of Gostivari and Struga

At the beginning of 20^th century the youth hafiz from Strebleva of Golloborda was appointed teacher of French language in Gostivar after his graduation in Istanbul. The talented youngster was Hafiz Hariz Lila who later on was appointed the headmaster of”Idadije” school in Dibra and a mufti after a period of time. He was distinguished for his numerous religious and patriotic activities. Hariz Lila brought with him many Albanian books and distributed them secretly, propagandised the patriotic ideals and worked heavily for the spreading of Albanian alphabet. He opposed the Serbia propaganda and their attempts for invasion of Albanian lands.

His patriotic and anti-Slavic activity was discovered by Serbian army officers who arrested and executed him in the place called “Gezden te Stebleves” on 7^th June 1915. Hafiz Hariz Lila is one of the martyrs of Albanian language and education.

Hoxhe Muglica

The martyr of Albanian education

The year1915 marked the death of Hoxhe Muglica, another martyr killed by Serbian soldier’s bullets in Ara e Sheremetit of Muglica. He died calling “Long live Albania! Long live Albanian people”. His calling drove crazy Serbian soldiers who had made numerous efforts to entrap the eloquent imam who fought for his religion and his nation.

Hoxhe Mugica was born in the village Okshtun of Golloborda in 1856. He was an outstanding propagator of national education, Albanian books and education in the area of Dibra. He took part in the congress of Dibra (1909) and in the second Congress of Manastir (1910). Hoxhe Mugica was one of the supporters of the first secondary school, which he often supplied with a great number of students from Golloborda, Okshtuni etc. He established a teaching centre in Dibra area and taught the students the written Albanian language.

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

Hoxhe Voka

The distinguished personality - Rexhep Voka.

The distinguished personality Rexhep Voka was born in 1847 in the village of Shipkovice of Tetova. He received his primary education from imam of the village, while the secondary one in Tetova. Later on he continued his studies in Istanbul where he received the diploma of muderiz. Because of his excellent results he was appointed lecturer in the same faculty he use to study.

In 1895 Rexhep Voka returned in his birthplace and gained a great reputation there. He was appointed the mufti of the Manastir's vilajet in 1903. As many other patriots Rexhep Voka supported the new Turks of at the beginning. He participated in the gathering of Bucharest side by side Ismail Qemalit in Ferizajt gathering in 1907, and in the congress of Dibra.

In one of his articles issued in "Shqypoja e Shqiperise" of 1910 he mentioned his mistake regarding the alphabet case. Rexhep Voka saw the alphabet dilemma from the point of view of New Turks. He perceived it as something related to religion. Therefore he favoured the option of using the Arabic alphabet for writing Albanian. According to Hasan Kaleshi in March 1910 Rexhep Xhudi the son of Nureding Voka presented a treatment to the leadership of Janina in which he recommended the Arabic alphabet for the writing of Albanian language. ¹⁹ having the same opinion Rexhep Voka after completing the Albanian alphabet composed of Arabic letters wrote a primer that was titled "Abbeja skip". The primer was published in Istanbul on 1990 and was composed of 20 pages. In 1911 Rexhep Voka also published "Gramatiken elementare Shqipe" ("The elementary Albanian grammar") together with a religious textbook "Ilmihali I hollesishem Shqip", in which Islamic principles were treated.

For understanding the personality and stand of Rexhep Voka the content of his work "Mendime" ("Thoughts") published in Istanbul in 1910 ²⁰ should be first taken into consideration. The work was written according to the Tetova dialect. Of special interest are the parts such as "Disa fjale vellezerve shqiptare" ("Some words for the Albanian brothers"), "Din e Dije" - a poetry ("Religion and knowledge"), "Mesime" ("Teachings") etc. In this work Rexhep Voka expressed the view that "The school must be opened and if we don't have the possibilities for building big schools we will gather the children and teach them in huts instead", "It is a shame for us Albanians to remain in a position lower than other nations". Similar views are common and numerous in this work.

In the page of Albanian press of Kosova and Macedonia its difficult to find any other figure more discussed that that of R. N. Voka. To his patriotic and Islamic Albanian education activities an entire chapter is dedicated in the voluminous book ""Mesuesit per kombin Shqiptar" ("The Albanian teachers").

Rexhep Voka was very much tied to religion and motherland in the same time. He called all Albanians "to write in order to give knowledge and education to the nation". He was t not a dogmatic and evaluated critically and objectively his stand. It was this objectivity which made him renounce his first opinions. He preferred to give away all the privileges he had and to die poor but faithful to the religious and national ideals.

From a critical point of view the work of Rexhep Voka had a positive influence in the spreading of Albanian education, Islamic culture and a proper Albanian language study not influenced from Slavism. Rexhep N. Voka died on 1917 (?) in deep miserable conditions in Istanbul. A monument is built in Shipkovica in his remembrance. Many activities and symposiums are organised in which famous personalities of culture and religion have shed light on the pedagogical, philosophical and social views of R. Voka. The work of R. Voka and its language values have been unexposed internationally by the Slavic communist prejudices.

Rexhep Voka had published many articles during his stay in Istanbul but which are not studied yet by researches.

Kadri Luftullah Prishtina

A national unity warrior

Kadri Luftullah Prishtina ²¹ played an important and multi-dimensional role in the first quarter of the 20^th century Albanian history. K. L. Prishtina who was renowed for his struggle for national unity has finished the theological studies in Istanbul. He continued his further advance studies together with the faculty of Justice in the university of Istanbul.

His ideas as a leader were pro an Ethnic and democratic Albania.

He leaded the comity for national protection of Kosova (Komiteti per Mbrojtjen Kombetare te Kosoves), represented Kosova as a deputy in the first Albanian parliament (1921) and was appointed the Minister of Justice in the Albanian Cabinet (1921) which was leaded by Hasan Prishtina²². As a jurist Kadri Luftullah Prishtina was distinguished for his strong principles. As a publicist and theologian he directed the magazine "Udha e s'vertetes" ("The path of truth") in which he expressed his political, social, philosophical and social ideas. ²³

He elaborated further this concepts in the magazine "Bashkimi I Kombit" in which he mentioned that "it is the responsibility to advise our religious brothers, teach them the basic religious principles, save them from the total destruction, elevate their social relationship, give birth to the respect for the religious intellectuals and give an mentally advancement to all nation till we gain a stronger acquisition in the field of philosophy, sociology and politics."²⁴.

Kadri Luftullah Prishtina tried to create a positive social opinion regarding religion, seeing it as a unity element, as doctrine which in no way obstructs the scientific advancement and as a power "Which safeguards the order and discipline among people"²⁵

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

Vildan Faik Dibra

The defender of Albanian alphabet

Reka of Dibra is one birthplace of many important national movement figures. They were brave not only using their guns nut also their pens. One of them was Vildan Faik Dibra from Rimnica of Reka.

Vildani completed his elementary and secondary education in Dibra a place well known for its advance education in Turkish, Persian and Arabic language. Illustrious Albanian personalities such as Haxhi Vehbi Dibra, Said Najdeni (Hoxhe Voka of Dibra), Maliq Tanusha, Abdurrahim Dauti (propagator and teacher of Albanian language) and other have also completed their education in Dibra.

Vildan Faik Dibra continues his further studies in Istanbul and as many other Albanians he finished with excellent results. Because of his high intellectual achievements he was appointed professor in the high medrese of Yskydarit. The Istanbul of that time especially during the first decade of the 20^th century was a heaven for many Albanians. Later on Albanian school was opened there, called "Kosova:" and was attended by the children of Albanian refugees. Vildan Faik Dibra was very active with the national movement in the beginning of 20^th century and he fully accepted its program. He was a member of "Bashkimi" club in Istanbul and represented in the Congress of Manastir on 1908.²⁶

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

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

Hoxhe Hasan Vogli

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

The first quarter of century's history of education and culture in Tirana carries the name of Hoxhe Hasan Vogli²⁷ among others. The use of Istanbul's alphabet, the opening of "Ylli" school in Tirana, the heroic resistance against the patriot's persecution by Shefqet Durgut pasha and Esta Toptani, the establishment of the orphanage in Tirana together with many beneficent actions made the name Hasan Vogli very honourable among people.

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

He never derived from this principle. Hasan Vogli worked as an elementary school teacher in an Albanian school in Tirana directed by Filip Hashiku. He started to work since 1901. Ate the same time he served as a teacher in other Turkish schools. He continued his work as a teacher in several Tirana schools even after the independence till he died. In the age of 58²⁹ he taught theological and general knowledge subjects.

In 1910 and later on with the coming of the rebels of Esat Toptani in Elbasan - as Ibrahim Dalliu describes then in his book "Patriotizma ne Tirane" - he (Vogli) was persecuted in the most inhuman ways until he become invalid.

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

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

Haxhi Ali Elbasani

The representative of national unity

The life and activity of Haxhi Ali Elbasanit extends from his last half of the 19^th century till the first quarter of the 20^th. He experienced painful happening such as: battles, the country's cutting up, emigrations, the miserable condition of the people, the disunion coming as a result of Slavic and Greek propaganda etc.

Having a great theological potential, a result of his study in the University of Istanbul and inspired by national ideals he gained a considerable popularity among people and was elected as a deputy and later as a member of senate. His trip to perform Haj (pilgrimage) enriched his worldview with noble feelings.

Haxhi Ali Elbasani was especially distinguished as a publicist, social activist and patriot. During his stay in Turkey he directed the newspaper "Zemra" ("Yrek") which was published in Albanian (using Arab alphabet) and in Turkish. This newspaper became a tribune of ideas related to the need for organisation in Albania. Haxhi Ali Elbasani was the headmaster of the club "Bashkimi" ("Unity") which issued its newspaper "Fjala e drjete".

The Haxhi Ali Elbasani's idea regarding education, understanding between the believers of different and others are part of the renaissance activist's ideas. He propagated the tolerance in opinions in the basis of which he preached the co-operation of Muslims with Christians: "Muslims should become closer to Christians because this strengths the Albanian nation."

In 1913 -1914 he directed "Komitetin e zgjimit dhe the Beses Shqiptare" ("The Committee of Albanian awakening and faith" with headquarters in Elbasan.

Because of his stand, education as a muderis and his experience joined when serving in the legislative organs in Turkey, Ali Elbasani gained a great reputation not only in Elbasan but even in the entire Middle Albania zone. He died in 1928.

Qamil Bala

The first headmaster of Tirana medrese

In the 20^th the establishment of a religious contemporary school was seen as necessary. The initiators and supporters of the establishment of this school were illustrious political personalities of that time. With the fall of Khalifat the opening of such school was regarded as an emergency matter, the group of the main intellectuals was represented by figures such as: Vehbi Dibra, senator Sali Vuciterni, Qamil Bala³¹, Mehdi Frashri, Ferit Vokopola and others.

The will be medrese aimed to educate clerics with contemporary theological, philosophical and scientific knowledge.

Q. Bala was appointed as its headmaster. Qamil Bala born in Bala of Gjilan (KOSOVA) and educated in Istanbul had a long pedagogical experience as a teacher in the gymnasiums of Janina, Salanika and Manastir. He had also been the headmaster of Jerusalem' gymnasium and education director in Damask and Elbasan. Participated in the Educational Congress of 1922 and was also a member of the "Mbrojtja Kombetare e Kosoves" ("National Protection of Kosova") Comity.

He was appointed as the headmaster of Tirana Medrese on 1 March 1924. Qamil Bala presented the syllabus of the medrese which contained the following subjects: Qur'an, Fikh, Arabic language, Albanian language, French language, Albanian history, Geography, Science, Math and Geometry, Hygiene and other subjects (Drawing, physical education and music).

The medrese was in the same level as far as the syllable was concerned with other contemporary gymnasiums. Many brave clerics, researches, writers and even academicians were graduated from this medrese.

Mehmet Akif Ersoj

The Albanian-Turkish personality

One of the Albanians who had made a name for themselves in the literary world of Osmanli empire is Mehmet Akif Ersoj³². He came from an honourable family (his father was a muderis) of Peja.

Mehmet A. Ersoj began to write in a early age although the fact that he studied veterinary. He graduated in 1836 although many material difficulties he faced (taking into consideration the death of his father).

Since in the secondary school he was influenced in Arabic (the language of Qur'an) and in Persian (the language of Osmanli literature). Later on he learned French in Paris, it should be noticed the fact that Mehmet Akif had an excellent knowledge of Albanian which was his native language…""

"After 1912, for around four years he worked as a veterinarian in Rumeli an especially in Albania (Two years in Kosova) including here his hometown Peja, which he visited aiming to meet his family"³³

he was rewarded as a poet. In 1895 his famous poetry “Kur’an-a Hitap” was published later. One year later he started issuing the magazine “Resimli Gazete”. In 1908 the “Sirati-I-Mustafakim” magazine was published. Mehmet Akif was the chief editor of this magazine and published some of its poetries there by the pen name “Sa’di”.

One of the most important works of M. Esroj is that titled “Asimi”, which was published in a period of 1919-1924.

Other important works are “Bir Gece”, “Bir Aziz”, “Ne Eser”, “Ne de Semer”, “Dervic Ahmet”, “Sa’di Pasa Imami”, etc.

Mehmet Akifi reflected in his poems the tragic events of the time. He has written elegiac poems related to Balkan’s War 1912-1913 and to the First World War 1914-1918. Mehmet Akif fought not only through his writings but also through his speeches in the mosques in Kastamonu and other vilajets."³⁴

Mehmet Akif is also known as the author of Turkish national anthem, winning over 700 other poets. For this initiative he was encouraged by some of his friends and the Minister of Education Hadullah Suphiu. The national anthem was officially accepted in 1 March 1921, and was made known everywhere through the newspapers, postcards etc.

Mehmet Akif was an outstanding personality of culture and education in Turkey. He has also exercised the post of the minister for a period of time. "He was a patriot and a democrat who hated the imperial despotism together with western imperialism, the so-called "civilisation". M. Akif was a pan-Islamist. He hated and criticised the pan-turanists or pan-Turks ... the Ittlat-Terakki party which came to power with the revolution of 1908"³⁵ The private Turkish-Albanian gymnasium nowadays in Tirana is Named after him.

Haxhi Vehbi Dibra (Agolli)

The best commentator of Qur'an in Albanian language

Haxhi Vehbi Agolli (Dibra) was born in Dibra e madhe on 12/03/1867. After completing his education in theology, being specialised in the field of Islamic philosophy, logic, Jurisprudence etc. He was appointed the mufti of Dibra and exercised this position till 1912. In 1909 he participated in congress of Dibra and was elected its chairman. In 1912 he was send as a delegate in the historical gathering of Vlora, was elected the head of Senate (Consultative organ helping the Temporary Vlora's government) and substituted Isamil Qemal when he was not present.

He had a good knowledge of Arabic and Turkish languages. Haxhi Vehbi Dibra was appointed the mufti of Albania after the independence. He remained in that position till 1929. During his time as a mufti the Islamic Congregation solved a big number of problems. It systematised and evidenced the Waqfs properties with the proper documentation, normalised the religious services in the cities and villages, completed several centralised reforms especially in the aspect of sanctuaries and clerics dependence etc. Haxhi Dibra was the initiator of the idea of status formulation.

The congregation which was in a juridical way recognised started the publication of weekly magazine "Zani i Nalte. It influenced the establishment of "Medrese se Nalte" in Tirana. In this way the authority of the Islamic Congregation become popular something reflected in its establishment of connections with many Islamic countries. In 1935 H. V. Dibra goes for the second time in Mecca in order to perform the pilgrimage and was affirmed as an Islamic Scholar of that time.

H. V. Dibra was one of the most excellent commentators of Qur'an in Albanian language. His speeches delivered in the mosques are published in the magazine "Zani i Nalte". In 1993 the complete version is published in USA from imam Vehbi Ismaili entitled "C'urdheron Kur'ani?" ("What does Qur'an order?").

All the qualities of an Islamic theologian were personified at V. Dibra who was an imam and haxhi, head mufti, and the head senate, vaiz and commentator of Qur'an. Apart from being for years the chairman of the most distinguished Albanian theologian he invited the people with his progressive ideas to use their intelligence.

In one of his comment of some Qur'anic verses he says:" To choose the best and the proper one and appoint him, then he must think rationally justly...." ³⁶

In the political arena Haxhi Vehbiu was a remarkable propagator who always worked for the nation's advancement. He saw the unity of all Albanians as the only way for further advancement. He said in the National gathering of Vlora in 28 November 1912 that the Christian and Muslims are inseparable Albanian brothers"³⁷ "The enemy of our nation slows his peace if he sees us united for a noble aim." "The advancement of a nation depends on the international security. If the stability is absent the industry, trade and other economical resources cannot advance.

As an Albanian Islamic thinker Haxhi Vehbiu understanded clearly the first difficulties the Islamic Congregation faced. He understood that Islam in Albania should have followed a new way in order to continue its development role. He stressed that: "We cannot justify our ignorance with our old age not even with the lack of scholars in Albania... because we are ordered to study till we die and travel even in the most remote countries in order to search for knowledge." According to Haxhi Vehbi Dibra the Islamic inheritance, which was transmitted to us by our predecessors should continue in order to reach the same level of the modern advancements. "By expanding the limits of knowledge even beyond the most for limits our scholars and theologians ever perceived to be".

Every time to the fate of Albania was endangered the Prophet’s saying, “Love for one’s country is a part of religion” inspired him everytime the fate of the nation was endangered. He died in Tirana in 1937.

SALI NIAZI DEDE

The world leader of the Bektashis

Sali Nazi Dede is one of the most important figures of Albanian Bektashi movement. He leaded the Kryegjyshaten (Bektashi headquarters of Congregation" of Tirana immediately after its establishment by Keshilli Gjyshnor i Shqiperise (Albanian Bektashi Council)

He was educated as a dervish and as a higher cleric in Anadoll in the Teqe of Haxhi Bektashit.

In his birthplace Storje of Kolonja he had completed only the elementary education. He returned for the first time in Albania on 1908 and also for the second time on 1932 - the time he was appointed as the leader of the Bektashi headquarters³⁸.

S. N. Dede successfully directed the Kryegjyshat which gained a big reputation and enriched by the many other distinguished personalities.

S. N. Dede was also renowed for his poetic talent. He fell victim of unknown conditions and died on 1942.

MULLA HASAN MASURICA
The innovative imam.

Mulla Hasan Masurica³⁹ is the son of a big Kosovar family from Frileva of Kamenices. He finished the elementary education in Gjilan and the secondary education in Hasan Masurica School of Skopie. Since a student in the secondary school he was distinguished for a rich fantasy, a creative imagination, a phenomenal memory and a great application capabilities. He had knowledge of Turkish, Arabic and Persian languages, which enabled him to study the Islamic literature.

During the time he was a student and even later he was found of religious and scientific literature. He red passionately every book related to physics, math or technical sciences. He was especially interested in astronomy. The astronomy together with astrology inspired his fantasy dreams to create. He drew all his ideas in white papers and looked for collaborators.

Apart from performing his prayers and other religious duties he delivered different speeches to his students. Among other things he also mentioned in his speeches since 1900 that man only in a short period of time will be able to reach in other planets, invent different kind of apparatus which will speak and communicate between remote distances, etc.

Hasan Mansurica was gifted with a wonderful inventor's intuition. He started to work with a great zeal for constructing a balloon and asked for the help of blacksmith of the village. He used poplar's planks and wax painted cloth for the construction. In 1899 in the presence of the Zabrica villagers he tested the balloon by putting in it his 12 years old son. The balloon travelled in a distance of four kilometres in a altitude of 50-70 meters. ⁴¹

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

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

ISMAIL NDROQI

An entire life dedicated to Islam and national cause

The Albanian Diaspora in Istanbul was very active during the end of the 19th century and in the first decade of 20th century. The renaissance movement there was supported by the numerous students who studied in the schools and faculties of Istanbul universities. Tens of students continued their studies majoring in religion, medical, jurisprudence, military subjects and others as well. During this period Islmail Ndroqi⁴² followed by his secondary and further education.

After New Turks revolution many graduated students and Albanian intellectuals returned in Albania full of ideals and decided to fight for independence. One of them was Islmail Ndroqi graduated from the high medrese of Istanbul. He returned in Albania in 1908 overwhelmed by the desire to serve for his nation. He worked for five years as a teacher in Tirana medrese.

As an intellectual apart from religious arena he was also active in political life. His students and big number of people learned from him the Albanian language and history. He did this secretly. He engaged himself with the national movement and soon became one of the most active members in the Tirana zone.

In 1912 he supported completely the initiative of Ismail Qemali. Ismail Ndroqi was one of the firsts who hoisted the national flag in Tirana and worked for the realisation of the temporary government's ⁴³ objectives by offering to help Ismail Qemali. All these activities prompted the hostility of Esat Pashe Toptani who order to obstruct Ndroqi's activities became a factor for his transfer as a mufti of Shijak (1913-1914) and later on in Kavaja (1914-1915). Besides his transfer his popularity become so big he was appointed as a mufti of Tirana 1916.

His high level of theological knowledge together with his organisational capabilities showed during 1908-1916 period were important factors for his election as the head of the Tirana Town Hall. During this time as the head of the Town Hall he made efforts for establishment of Albanian schools organised the voluntary battalion of Tirana which was involved in Vlora's war and supported the government of Sulejman Delvines. He was also an opponent of esadist movement. In April of 1920 he requested from the Peace Conference the acknowledgement of Ethnic Albanian leaders. The written request was signed personally by him on the behalf of 30000 participants in the gathering. Consequent with his ideal of an Ethnic

Albania he sent once more telegram to the European governments in 1921, in which he stressed that Albanian people will not recognise any diplomatic verdict that will infringe the Albanian borders ⁴⁴

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

HAFIZ YMER SHEMSIU

Prishtina 1895 - Sazli 1945

Ymer Shemsiu⁴⁵ the offspring of a intellectual family of hafiz and haji followed his secondary education first in Prishtina and later on in Skopie⁴⁶ but he didn't complete it because of several important reasons. He studied in an autodidactive way. He became a excellent learner of Arabic, Persian, Turkish, German and Serbian languages. Apart from studying foreign languages he spent a great deal of time with literary and especially philosophical studies by fulfilling in this way the features of a time Muslim intellectual. He was graduated as a hafiz in the presence of the public in xhamija e boshnjakeve (Bosnian mosque)⁴⁷. Ymer Shemsiu activities are multidimensional. He was an imam, poet, fighter, activist and a teacher. During the First World War he established an Albanian school in Sarli village. This school unfortunately had a short life. It was closed by Bulgarian invaders who chained Hafiz Ymer and imprisonment him in Feriza prison.

Inspired by Islamic worldview which respects and fights for freedom he engaged himself in the service of Comity for liberation of Kosova and became a member of Albanian Muslim political party "Bashkimi", which was led by Ferhat Draga⁴⁸. Ymer Shemsiu also collaborated with the national liberation fighting units, sang with çifteli (two string instrument) songs which evoked the glorious pas, wrote ilahi (religious songs) and poetry of different metrics where the folkloric verse dominated.

Another aspect of Ymer Shemsiu's activity is the secret organisation of Albanian language teachings. He established the community of Kosova in the mosque of Talimoc where he worked as an imam. During the time he taught secretly the Albanian language and also directed the mejtep. He taught in the school build and sponsored by people themselves from year 1934 till 1941⁴⁹. Hafiz Ymeri expand his pedagogical work beyond the limits described in the syllabus. Apart the writing of oriental languages he taught his students reading and writing the Albanian language together with useful materials about everyday's life.

An important place in his activity has his creativity as a talented rhapsod. His talent was associated with his virtuosity as an excellent dancer. He composed song and danced his songs, using the characteristic Albanian movements. The themes and protagonists of his rhapsodies were the heroes of the nation battles and different heroism, giving in this way a realistic picture of that time. One of his distinguished works is the poem "Nazmi Gafur".

Because his talent he was called by the researches "Bord i Kosoves"⁵⁰ "Bordi i Kosoves challenged the Serbian police by teaching Albanian language to people and his students, by writing and printing in Albanian. He composed around 30 Albanian ilahies (religious songs", which contain around 1000 verses and transmitted the Islamic message to his students and people. Ymer Shemsiu had a clear stand and a lucid opinion regarding the unification of people, the national and religious disunion." To protect the Islamic faith in that time was to protect Albanian nation. To protect Albanian language was a national heroism. To struggle for freedom to support the Albanian resistance against the denationalisation of Kosova, against the expulsion of Albanians was a patriotic war and a sacrifice for the nation." Ymer Shemsiu was for the ethnic Albania. He was active in the efforts for the realisation of the idea, by raising in this way the Serbian hostility toward him. He died in a painful but graceful way, which is best, described in his words. "Farewell my people. For you i gave what ever i was able to give, my wealth, my family and myself. Better days will come for you."

ARIF SHALA

Brothers don't abandon Drenica

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

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

BABA ALI TOMORRI

One of the communist victims

Baba Ali Tomorri was born in Shala of Tepelena at the end of the 19^th century. He is one of the new writers and historians of bektashizm. His writing can even be found undersigned by the name Vrafe Ali Prishtina or by the pen name "Turbani". His publishing's are of bektashi religious content. Some are of the most well known are "Bektashite e Shqiperise" ("The Bektashi of Albania") Korca, 1921. "Leteratyra e Bektashizmes" ("Bektashi literature") - without date and place of publishing, ""Histori e Bektashizmes" (The Bektashi History) Tirana 1929, “Nefese dhe Gazele Bektashiane” (without date and place of publishing).

He also published much other writings and specific poetry in the press of that time. One of his poetry “Flamurit te Shqiperise” is dedicated to the Albanian flag.

B. Ali Tomorri was one of the main organises of three Bektashi Congress. The first Bektashi Congress was held in Prishtina where the first office of his teqe was located (1922). The Second Congress was organised in Gjirokastra (1926) and the third one in Faram of Korca (1929).

In 1921 B. Ali Tomorri issued the “Reforma” informational notebook. In 1947 was sentenced to death by the communist court and was executed accused of collaborating with English.

MA’RUF AL – ARNAUTI

The famous Arab writer with Albanian origin (1892 – 1948)

One century and a half before, the Albanian family of Hasan Age Meulan Jysufi emigrated in Beirut, which was in that time a part of Osmanly Empire. Hasan Aga gained the trust of the authorities with his braveness and fidelity and was appointed as the military companion of the head Town hall, Halil Pasha.

The people of Beirut nicknamed Hasan Al-arnauti. This nickname was used even by his son ahmeti and by his grandson Maërufi who was educated in a devoted Muslims environment. In his formation as a Muslim he was very much influenced by his mother who was a good knower of the history and the life of the Prophet a.s.

Maërufi completed his primary education in a private school in Beirut. These kinds of schools were very common in that area in the beginning of 20^th century. The West European powers had shown great deal of interest about the area and aimed the penetration of their culture there. It should be noted that the European culture was the danger of Arabisation .

The good luck of Maeruf was that his teacher was Hasan El-Habalin a illustrious pedagogue well known for his religious knowledge, his sympathy for Osmanly Khalifat and his pedagogical finesse. Hasan El-Habalin was at the same time the director of “Ebabil” newspaper had a great impact in the character and the educational background of Maëruf. Maeruf memorized parts of Qur’an and gained a great theological knowledge.

Being a knowledge lover and having a very good knowledge of Arabic, Turkish and French he enrolled as a student in the Islamic Faculty of Osmanly, which was director by famous theolog Ahmed-Ab-Bas El-Ezmeri. The lecturers of this faculty were distinguished for their Islamic, freedom-loving views. One of the lecturers who were especially respected by the students was Jusuf Harfushi kecturer of French language. Through his comments on the French and East Islamic classics he inspired his students with love for religion, truth, the Arab’s war for independence and encouraged them to study the revolutions in the Western World.

Maërufi was soon distinguished among his faculty’s friends for his intelligence, talent and behavior. He was an excellent orator.

Since 16 years old he made his first debut of his first poetries in front of a Turkish –Arab intellectuals audience and soon became well knwn. This event was a starting point for his career as a poet, writer publicist, and translator.

The newspaper and magazine considered a honor the publication of his writings

Maëruf Arnauti was a perfect honour of Arabic, Turkish and French written languages. But had did he know Albanian language? Unfortunately truth remains unknown. What we know is that he was grand of his Albanian origin and preserved the meaningful surname Arnauti-Albanian.

Maëruf Arnauti became famous mainly in Syria and Lebanon. His writings were advertised in the book showcases of Damascus and Beirut.

With the beginning of World War I in 1914 Maëruf was recruited nizamë. He was sent in the Bosfor coast. Going often in Istanbul was introduced to intellectual Turkish circles and poets.

One of the things he took from home was the Holy Qur’an advice from his mother.

Being aware of the fact that Osmanli Empire was loosing the war Maëruf understood Turkey wouldn’t be anymore the center of Islamic Khaliphat. He decided to go back in Arab land where the secret movement for revolt with the center in Hijaz had already started. Without waiting the end of the war Maeruf left the army in 1916. Turkey was in a deep chaos. “I left war sad of its consequences – wrote Maeruf - I predicted the fall of Khaliphat with its loose. It was a very painful thing because I loved the Khaliphat as much…”.

After many post-war roaming Maeruf arrived in Zheleh tired and desperate. His desperation becomes ever greater when he didn’t find his father alive. Ahmet Al-Arnauti had passed away while his son Maeruf was in the front.

Maeruf Al-Aranuti started his independent life. He joined the army of Sherif Hysejn who in 1918 entered victorious in Damask.

After the war Maeruf entirely concentrated on his intellectual work especially on the press. In the collaboration with the remarked Syrian publicist Kasim Uthman he published the magazine “El Istinal el-Arabi” and later on “Ej-lim al-arabi”. He worked especially with “Felah Arab” magazine being the director of it till he died.

Maeruf Arnauti, “the Albanian, with his numerous publications was part of the famous writers and poets of Middle and Near East belonging to the first half of 20^th century.

He was one of these Albanians distinguished in the fields of science, culture, theology and art. Well known remain the name of many Albanians such as Architect Kasemi, Alexander Moisiu, Mehmet Ali Pashe Misiri (the founder of Egyptology