Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare: 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings
Gespeichert in:
| Körperschaft: | |
|---|---|
| Weitere Verfasser: | |
| Format: | Tagungsbericht Buch |
| Sprache: | Albanian |
| Veröffentlicht: |
Tiranë
AIITC Albania
2018
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| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | 256 Seiten Diagramme, Porträts 25 cm |
| ISBN: | 9789928126160 |
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Datensatz im Suchindex
| _version_ | 1804179402625384448 |
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| adam_text | PÉRMBAJTJA:
PARATHéNIE..................................................11
Fjalet hyrese:
Prof. Dr. Omar H. Kasule..................................13
Prof. As. Dr. Ramiz Zekaj.................................17
Prof. Dr. Ahmet Alibashiq ................................20
Reis Sulejman ef. Rexhepi.................................21
Prof. Asoc. Dr. Fahrush Rexhepi
PROFILI DHE NIVELI ARSIMDR I MEDRESEVE PER TREGUN E PUNES...24
Ibrahim Idrizi
ZHVILLIMI I MEDRESESE “ISA BEU”
NE PERPUTHJE ME NEVOJAT E KÜHES.............................28
Xhenan Hanxhiq
EDUKIMI INSTITUCIONAL ISLAM NE EVROPE:
EKSPERIENCA E MEDRESEVE NE BOSNJÉ DHE HERCEGOVINE...........39
Ali Bardhi
MEDRESEJA NE MAL TÉ ZI, NE KENDVESHTRIMIN HISTORIK..........52
Prof. Dr. Faredin Ebibi
MESATARIZMI DHE VLERAT E BäSHKEJETESES PAQESORE
NE KURRIKULEN E MEDRESESE “ISA BEU”, SHKUP.................56
Ma. Muzaqete Kosumi
VLERAT E BÄSHKEJETESES PAQESORE
NE KURRIKULAT E MEDRESESE “ALAUDDIN”, PRISHTINE.............64
Mr. Ekrem Simnica
RAPORTI I LÉNDEVE FETARE DHE ATYRE LAI KE NE MEDRESENE
“ALAUDDIN” TE PRISHTINÉS, QÉ NGA THEMELIMI I SAJ...........71
Ma. Suad Ukoshata
RAPORTI I LENDEVE FETARE DHE ATYRE LAI KE NE MEDRESENE
“MEHMED FATIH , MAL I ZI ..................................80
Prof. Dr. Arian Kadiu
DISA 5ÉSHTJE PER KURRIKULAT DHE TEKSTET MÉSIMORE
NE SHKDLLAT DHE MEDRESETE SHQIPTARE.......................86
Mehmet Sahiti
KURRIKULAT E MEDRESEVE: ZHVILLIMÍ I TYRE
NE PERPUTHJE ME NEVOJAT E KOHES...........................91
Prof. Asoc. Dr. Sulejman Gsmani
LENDA E HADITHIT TE MYSLIMANET SHQIPTARE
- E KALUARA DHE E TASHMJA.................................96
Doc. Dr. Shaban Sulejmani
Dr. Argötim Saliu
Mr. sei. Salim Sulejmani
KURRIKULAT E LENDEVE FETARE ISLAME ....................... 110
Prof. Dr. Naser Ramadani
METÜDAT E MESIMDHENIES MIDIS TRADITÉS
DHE MODERNES NE MEDRESENE “ISA BEU” SHKUP.................118
Kujtim Dervish i
METODAT E MESIMDHENIES DHE EKSPERIENCA E MEDRESESE
“HAXHI SHEH SHAMIA”, SHKODER...............................129
Prof. Dr. Qani Nesimi
MEDRESEJA “ISA BEU” SI RIPERTERITJE
E TRADITES ARSIMORE INSTITUCIONALE ISLAME..................142
Dr. sc. Sadik Mehmeti
TEKSTET E TEXHVIDIT NE MEDRESETÉ DHE FAKULTETET TONA ISLAME,
MIDIS TRADITÉS DHE BASHKEKOHORES...........................149
Prof. Dr. Xhemil Nesimi
Prof. Dr. Ismet Osmani
MBI LIGJERIMIN FETAR NE GJUHEN SHQIPE.....................160
Bedri Telegrafi
VESHTRIM MBI TEKSTET MESIMORE TE LENDEVE FETARE
NE MEDRESETE E SHQIPERISE..................................165
Dr. Nuridin Ahmeti
KULTURA ISLAME SHQIPTARE
NE TEKSTET SHKOLLORE TE HISTORISE NE MEDRESETE E KOSOVES..169
Prof. Dr. Hysen Matoshi
ALAMIADGJA SHQIPTARE NÊ PËRMBAJTJET MËSIMORE
TË MEDRESESË NË KOSÜVË.................................174
Neriman Gjinali
ARSIMI FEMËROR ISLAM NË MEDRESE,
OBJEKTIVA DHE PRITSHMËRI...............................182
Ali Hoxha
MENDIME PËR OBJEKTIVAT EDUKATIVO-MËSIMORE
TË MEDRESEVE SHQIPTARE NË KOHËN E SQTME................186
Mr. Qerim Lita
MASAT E DHUNSHME KUNDËR MEJTEPEVE DHE MEDRESEVE
NË TREVAT SHQIPTARE, NË RS TË MAQEDONISË, 1945-1984....192
FOTO NGA KONFERENCA....................................243
CONTENTS:
FOREWORD...................................................205
Welcoming Remarks:
Prof. Dr. Omar H. Kasule .............................207
Prof. As. Dr. Ramiz Zekaj.............................210
Prof. Dr. Ahmet Alibasic .............................213
Reis Sulejman ef. Rexhepi.............................214
Abstracts:
Prof. Asoc. Dr. Fahrush Rexhepi
THE MADRASAS’ PROFILE AND EDUCATIONAL LEVEL
FOR THE LABOR MARKET.......................................216
Ibrahim Idrizi
DEVELOPMENT OF ISA BEG MADRASA IN COMPLIANCE
WITH THE DEMANDS OF TIME...................................217
Dzenan Handzic
INSTITUTIONAL ISLAMIC EDUCATION IN EUROPE:
EXPERIENCE OF MADRASAS IN BOSNIA AND HERZEGOVINA.........218
Ali Bardhi
BACKGROUND OF THE MONTENEGRIN MADRASA......................219
Prof. Dr. Faredin Ebibi
MODERATION AND VALUES OF PEACEFUL COHABITATION
IN THE ISA BEG MADRASAS CURRICULUM IN SKOPJE.............220
Ma. Muzaqete Kosumi
VALUES OF PEACEFUL COHABITATION
IN THE ALAUDDIN MADRASA S CURRICULUM IN PRISHTINA..........221
Mr. Ekrem Simnica
THE RATIO BETWEEN THE RELIGIOUS AND SECULAR SUBJECTS
IN THE ALAUDDIN MADRASA IN PRISHTINA SINCE ITS FOUNDATION... 222
Ma. Suad Ukoshata
THE RATIO BETWEEN RELIGIOUS AND SECULAR SUBJECTS
IN THE MEHMED FATIH” MADRASA IN MONTENEGRO..............223
Prof. Dr. Arian Kadiu
SOME ISSUES ON THE CURRICULA AND TEXTBOOKS
IN ALBANIAN SCHOOLS AND MADRASAS.........................224
Mehmet Sahiti
DEVELOPMENT OF THE MADRASA CURRICULA TO RESPOND
TO THE NEEDS OF TIME.....................................225
Prof. Asoc. Sulejman Osmani
THE SUBJECT OF HADITH AMONG THE ALBANIAN MUSLIMS
- THE PAST AND THE PRESENT..............................226
Doc. Dr Shaban Sulejmani
Dr Argetim Saliu
Mr sci. Salim Sulejmani
CURRICULA OF ISLAMIC COURSES.............................227
Prof. Dr Naser Ramadani
TRADITIONAL VERSUS MODERN TEACHING METHODS
IN ISA BEG MADRASA IN SKOPJE.............................228
Kujtim Dervishi
TEACHING METHODS AND THE EXPERIENCE
OF THE HAXHI SHEH SHAMIA” MADRASA IN SHKODRA............229
Prof. Dr. Qani Nesimi
ISA BEG MADRASA AS A RENEWAL
OF THE ISLAMIC INSTITUTIONAL EDUCATIONAL TRADITION.......230
Dr sc. Sadik Mehmeti
TEXHVID TEXTBOOKS IN THE MADRASAS AND ISLAMIC FACULTIES
THE TRADITIONAL VERSUS THE CONTEMPORARY.................232
Prof. Dr Xhemil Nesimi
Prof. Dr. Ismet Osmani
ON RELIGIOUS VOCABULARY IN ALBANIAN......................233
Bedri Telegrafi
OVERVIEW OF RELIGIOUS TEXTBOOKS IN MADRASAS IN ALBANIA...234
CONTENTS:
■ rr. ir -a ^ 2ft
Dr. Nuridin Ahmeti
ALBANIAN ISLAMIC CULTURE IN THE HISTORY
TEXTBOOKS IN THE MADRASAS OF KOSOVO......................235
Prof. Dr. Hysen Matoshi
THE ALBANIAN ALJAMIADO
IN THE MADRASA CURRICULUM IN KOSOVA......................23B
Neriman Gjinali
ISLAMIC FEMALE EDUCATION IN MADRASAS:
OBJECTIVES AND EXPECTATIONS..............................238
Ali Hoxha
OPINIONS ABOUT THE EDUCATION RELATED OBJECTIVES
IN TODAY’S ALBANIAN MADRASAS.............................239
Mr. Qerim Lita
COERCIVE MEASURES AGAINST THE MEKTEBS AND THE MADRASAS
IN THE ALBANIAN TERRITORIES IN SOCIALIST REPUBLIC
OF MACEDONIA BETWEEN 1945-1984.......................... 241
PHOTOS FROM CONFERENCE...................................243
iiSB
Prof. Dr. Omar H. Kasule
WELCOMING REMARKS OF THE GENERAL SECRETARY
OF INTERNATIONAL INSTITUTE OF ISLAMIC THOUGHT
In the name of Allah, the Most Gracious, the Most Merciful!
Peace be upon the Messenger of Allah, the one who was fulfilled the
mission, preached the message, advised humankind, and struggled in the
way of Allah, May Allah reward him with the best of rewards!
Sisters and brothers, Es-Selamu Aleykum we Rahmetullahi we
Berakatuhu!
It is a pleasure to meet you today, talking to you in this great conference,
in this meeting of intellectuals, educationists, and experts, to talk about the
traditional Islamic educational system, which we call Madrassah. I would like
to say that this system is present, it is alive, and is growing. I would like to
go over my personal experience in this system in various parts of the world.
Starting with the Far East, in Indonesia, the traditional Madrassah
is called Pesantren in the Indonesian language. It is found at all levels of
education, elementary and secondary, and is highly developed. Pasantrens
have got good buildings, computers, good books, and curricula. In Malaysia,
the traditional system is called the Pondok. Pondok is a Malaysian word,
which means a hut, because they used to sit in huts to study. That system
is still very much alive and students go through it. And it is now developed
into Islamic colleges, and those colleges are able to send their graduates to
modern universities, to pursue masters and doctoral degrees.
As we move farther to the west, we come to India, Bangladesh
and Pakistan. This is what we call South Asia. The traditional system of
education is highly developed. The schools are called Darul Ulum, and they
teach at all levels up to awarding the masters degree. Their graduates are
so intellectually developed and advanced that they can enter the modern
universities and succeed. The major schools in India are at Deoband,
Berelve, and Luckhnow.
In the Arab world, the schools are referred to as madrasah, ma’ahad,
or ma’ahad deeniyah. In Africa the schools are called Katate’eb. These are
Prof. Dr. Omar H.
small schools in the village for children in the earliest levels of education.
With time they develop into institutions of higher education for example
“Bilal” Islamic Institute in Kampala, Uganda, developed from a small; school
to become a modern school teaching Qur’an and Sunnah, and all other
Islamic sciences, besides of modern sciences of mathematics, science,
biology and chemistry. The traditional system is also well developed in West
Africa. In some parts of West Africa, especially in Northern Nigeria, 50%
or more of the children through the traditional Islamic educational system.
In Morocco, the government has recognized this system and has included it
as an integral part of the national education system called “Et-Ta’limul A’tik”,
the ancient education system. So, when we talk about the traditional Islamic
education system, we are not talking about history, we are talking about the
reality that exists today. The system is alive, is continuing, and is expanding.
It is very interesting to find that this system has gone to the Western
countries. There are madrasahs and darul uloom in the UK, USA, Canada,
and South Africa. So the system is not only confined to the Muslim world,
it is also expanding to Western countries. That is the picture today. Let us
just look at the history, how did we arrive at what we have today. I think
that the first school was Darul Erkam. The Prophet (pbuh) used to sit in
Makkah to teach his companions. All our educational system grew from
Darul Erkam. Later on, as the community expanded, the teaching moved
to mosques, where study circles would be formed and various teachers
would continue teaching. Until today, in all mosques of the Muslim world you
find these mosque teaching circles still operating. Later on, in the Abbasid
period schools were organized like the “Nidhamiye School” in Bagdad. And
later on these schools developed to universities like Al-Az’har University in
Cairo and Kayrawan University in Tunisia. These are very ancient universities
that were built in the traditional system and they still continue with many
elements of the traditional education system.
Now, what is the issue at the moment?
The issue at the moment is that there is dichotomy or duality in the
educational system. In all Muslim communities you have got two education
systems side by side. There is the modern education system and there is
the traditional education system. Some children go exclusively throw the
traditional system, some other children go exclusively throw the modern
system and some go throw both systems. This results in the duality of the
educational system, which has got many consequences, many of them are
negative in the society. Because the elite of the society has got two worlds
views. Those who went throw the traditional system look at the world in a
certain way. They have got the Qur’anic world view and the Islamic world
view, the traditional world view. Those who go throw the modern system
have got a modern world view, which is mostly a Western or European
WELCOMING REMARKS OF THE GENERAL SECRETARYOF INTERNATIONAL INSTITUTE OF ISLAMIC THOUGHT
Bali
world view.
So, the society suffers from this problem of duality. And I think this
is a challenge that the system is facing. In my travels, I have seen many
attempts to solve this duality. In religious schools in Malaysia, Indonesia,
East Africa; the modern subject have been introduced into the traditional
Madrassah. I have also seen that the Qur’anic and hadeeth studies being
introduced in the modern schools. So, there is an attempt to combine the
two systems. It is difficult, but it seems that it is necessary. This attempt to
combine the systems or integrate the systems has reached a very high level
in what we call today the Islamic Universities.
The Islamic Islamic University in Malaysia, the International Islamic
University in Islamabad and others in many parts of the world are institutions
that are trying to combine the best in the traditional education system with
the best in the modern educational system.
The traditional system has other challenges, besides the challenge
of duality and dichotomy. It has got a challenge to modernize its curricula
and to modernize its methods. This modernization has caused differences
among people. There are those who say: we should leave the traditional
system as it is and do not touch it. Is has survived for centuries and it has
been responsible for preserving our religion, our culture and our destiny.
There are other who say: no. the system requires modification, upgrading
and improvement.
The traditional system need to change, but what do we want to
change? I think we need to change the system, so that it can respond to the
problems of society today. Today society has got social problems, economic
problems, and political problems. So these problems need to be addressed
in the traditional Islamic educational systems, so that the graduates will be
useful scholars, and useful jurists, who can guide the Muslim community in
dealing with the problems that are being faced in the modern society.
Also, we can introduce some of the educational technologies that
make the learning process easier. But I think we should not touch the basic
philosophy of the system. It is a system that has been successful and it has
survived. There is a core that is good that should be preserved. We can
only add to it new things that are necessary for the improvement.
I would like to thank you for listening to me. And I wish you a very
happy conference. I wish to thank all the organizers for the organization, all
the individuals who have been an instrument of organizing this conference.
And I pray the conference will achieve its objectives.
Es-Selamu Aleykum we Rahmetullahi we Berakatuhu!
mw
Prof. As. Dr. Ramiz Zekaj
WELCOMING REMARKS OF THE DIRECTOR
□F ALBANIAN INSTITUTE OF ISLAMIC THOUGHT
AND CIVILIZATION
In the name of God, the most Gracious, the most Merciful!
The Honorable Head of Islamic Community of Macedonia Reis
Sulejman ef. Rexhepi!
The Honorable General Secretary PhD. Omar Kasule!
The Honorable Dean of Islamic Research Faculty in Skopje,
Professor Fahredin Ebibi!
The Honorable Director of Center for Advanced Studies, Dr.
Ahmet Alibasic!
Honorable professors, academics and Islamic educators!
Honorable audience!
As-salamu alaikum wa rahmatullahi wa barakatuh!
It is a great pleasure to be present here at the 3rd International
Conference on topic “Albanian Madrasas: Curricula and Textbooks”,
organized by International Institute of Islamic Thought (HIT), Albanian Institute
of Islamic Thought and Civilization (AIITC), in cooperation with Center for
Advanced Studies [CAS], Sarajevo, and Faculty of Islamic Research, Skopje.
This is the third meeting that is held within the framework of efforts
to study, analyze and highlight the development of different aspects of
Islamic thought amongst Albanians, its current situation, challenges and
perspective.
The main goal of such meetings is the awareness of researchers,
academics, intellectuals and of all those who care, work and give their
contribution in the field of Islamic knowledge, culture and education about
the intellectual and educational product we may offer to communities within
Albanian living space. Another objective of these meetings is the creation
of proper conditions for the reciprocal cooperation and to become more
acquainted with each actor, in order to boost the progress of Islamic
intellectual activity at local and global levels.
WELCOMING REMARKS OF THE DIRECTOR OF ALBANIAN INSTITUTE OF ISLAMIC THOUGHT AND CIVILIZATION
To reach the above-mentioned goals, it is necessary to study and
analyze the Islamic educational system and institutions, as developed
education is the key to progress for a country.
For that reason, the organizers took the initiative to hold a conference
on Islamic education in Albanian regions that would include all its past and
present matters and issues. As it was the first and comprehensive meeting,
then the idea of holding other successive specific academic meetings was
quite logical, because the Islamic education issues in general are numerous
and each of them deserves proper attention. That way, it will be possible to
reach more mature conclusions, which will help to push research in the field
forward, in order to propose them to the institutions that administer Islamic
education in Islamic communities and centers of the region.
The Conference of Ohrid aims to study and analyze curricula and
textbooks in madrasas of Albanian regions and those of Balkan as well.
Madrasas have always been the Islamic educational institutions
with the longest tradition of systematic teaching in religious and national
matters, and with the largest number of students interested in Islamic
education. Consequently, they represent the most significant institution of
spiritual education for younger generation.
In this context, the building of textbooks on religion and faith with
high and modern scientific standards of pedagogy is a requirement for the
perfection of teaching faith and national knowledge, which is necessary for
Albanian society and Balkan peoples.
We think that one of the main steps to the preparation, development
and publishing of the textbooks is the building of specialized institutions in
the field of Islamic curricula and the engagement of competent authors with
proper theological, scientific and pedagogical background.
Apart from theoretical lessons, texts on faith should aim to provide
students with practical skills, which would be useful to Albanian society and
to the promotion of social Islamic values. They should aim the formation of
intellectual elite with high cultural and scientific standards and with proper
religious background as well in order to demonstrate the role of faith as the
best regulator of human society. Moreover, religious knowledge ought to be
naturally applicable to everyday life of Albanian and Balkan people.
Academic gatherings, like this conference, serve the fulfillment
of these major objectives. Researchers, academics and teachers that
represent different religious and scientific institutions from Albania,
Kosovo, Macedonia, Montenegro and Presevo bring here their experience
and ideas. Apart from that, in the conference will be introduced models
of Islamic education from neighboring Muslim communities, such as from
Bosnia and Sandzak, as it happened with Islamic models from Austria last
year.
fÜlBy Prof. As. Dr. Ramiz Zekaj
To contribute in this long process, the organizers of the meetings,
AIITC and NT, in cooperation with Center for Advanced Studies in Sarajevo,
have brought today the publication of the works of the two first meetings.
This publication, and the next one which will follow this conference, will serve
as a good starting point for paving the way to a qualitative development of
Islamic thought and education in our countries.
I strongly believe that the academic experience of participants in the
meetings, with the help of our institutions, and the expertise of IIT as well,
which aims the modernization of Islamic education curricula, will bring about
necessary results and, in the near future, we will have on table the research
by our teams of specialists for the improvement of Islamic educational
system in our countries.
Finally, I would like to thank all the participants here, especially the
organizing team, for their hard work in arranging the event. Let me wish
you a successful conference, hoping that its works will be a milestone in the
right way ahead.
Prof. Dr. Ahmet Alibasic
WELCOMING REMARKS OF THE DIRECTOR OF CENTER
FOR ADVANCED STUDIES, SARAJEVO
Honorable Rais al-ulema Sulejman Rexhepl,
Respected deans, muftis, and director Zekaj,
It is really a pleasure to be back with you.
It is said that continuity is a sign of sincerity. I take it that this third
conference is a sign of sincerity. And it makes me really happy, because
in our first event we made commitments and promises, but as you know,
giving commitments is the easy part, delivering is the difficult part. I am glad
that we are delivering on our promises.
We, who are coming from outside Albanian lands, are here to
listen and to understand with the aim of finding ways of cooperation and
creating synergies. All of us in the Balkans are so small that individually
we cannot do much. However, if we put our resources together, we can
make a big difference. Just to initiate this conversation, let me remind us
all that the name and the image of the Balkans generally in Europe is not
great. Intellectually speaking, few people expect anything significant from
the Balkans. However, there is one thing that even in the EU capitals is
being talked about with some respect, and that is Islamic education in the
Balkans. This, I think adds additional responsibility on our meeting here
today and our work in general. There are people who think that there is a
positive story developing in the Balkans - that is Islamic education.
I hope and pray that we will be up to the challenge and that we will not
fail those expectations. We have to succeed not because of those people
but because of us, our children and grandchildren.
Thank you very much!
Reis Sulejman ef. Rexhepi
WELCOMING REMARKS OF THE PRESIDENT OF THE
ISLAMIC COMMUNITY OF MACEDONIA
You who believe! When He tells you, Make room!
you will make room because Allah makes room for you!
And when He tells you, Rise! you will be rise because
Allah appraises those who believe in you, appraised those
who have been given knowledge to a high degree! Allah
knows very well what you do.
(Mujadela, 11]
Distinguished participants at this international conference, in which
the academic staff will shed light on the problems and challenges faced by
the madrasas in our ethnic lands.
I feel privileged to have the opportunity to address and to greet this
audience and the dear and respected participants.
I would firstly congratulate the organizers’ idea to address sundry
important topics related with our historically renowned madrasas, the
contemporary urgent needs and demands and the new educational systems
and societal processes to which they have to adapt to.
In our ethnic lands, madrasas had, inter alia, the task of training the
eminent figures that left indelible national and religious prints. Unfortunately,
we have to admit that little information is given about that period, about
the muezzins and teachers who taught prominent and distinguished
personalities. The initiatives we need to take for a madrasa network in
our ethnic communities should focus on common curricula and common
subjects and textbooks that shed light on our national tribunes, because by
learning about them, the younger generations will believe that without being
informed, without being religiously and patriotically trained one cannot love
the motherland, the nation or the national values.
What are the specific challenges and problems that our madrasas
are facing today? Undoubtedly, I agree with all who come to the conclusion
that our madrasas have problems aligning with contemporary educational
processes. The challenges rest in the adaptation of our madrasas to
the ever-changing technological and informational developments that are
WELCOMING REMARKS OF THE FflESIDENT OF THE ISLAMIC COMMUNITY OF MACEDONIA
increasingly shaping globalization and absorbing by gravity everyone in the
contemporary village world . Shall we dare remain at the world’s marginal
province, or shall we go hand in hand with the advanced societies? I believe
we as a nation have all the values, the capacities and the skills to cope
with and successfully overcome ail the challenges of the time. Challenges
must be considered as the ladder’s steps that we climb to reach social
well-being and happiness. We, as a society, should climb up the ladder even
in religious terms in order to please our Creator, Allah the Almighty. Our
Prophet Muhammad (s.a.v.s.) who said,
To whoever travels to seek wisdom,
Allah will ease the path to Paradise .
I am forever thankful to Allah (xh.sh.), who enabled me to study in the
Alauddin madrasa in Prishtina and become one of the initiators, founders
and Principals of our Isa Beg madrasa. Retrospectively, my only regret is
the inadequate academic insistence to train muezzins and perfect scholars
of the Albanian language, because, without having a good command of
the mother tongue and without mastering the national literature, one has
fragmented knowledge though professionally skilled in religious matters and
it is challenging to convey clear religious messages to a compatriot. We
should not only cherish the fact that we are learning Albanian but should be
concerned about a vital problem: Are we mastering our language and are
we convening the messages in Albanian?
All these problems and challenges require a different approach to
both the curricula and the subjects and textbooks we are using today in our
madrasas. It s time to think about and work on unifying the textbooks. I am
very pleased that we are debating over these problems. It is about time to
unify the ”11 mihal s Islamic terminology in Albanian and we could thus expand
the word corpus and make a contribution to the current Albanian dictionary.
In the end, I would like this international conference to come up with
an initiative for the establishment of a body that could act as a religious and
national authority, chaired by religious leaders, lobbying to our governments
in order to accredit the madrasas as public secondary schools that train
professional practitioners who respond to our population needs.
We, as a society, would not dare to operate as private associations .
Our secondary schools, with all their distinct features and subjects, should
be considered as undeniable values of the overall education system and
should be accredited. This is the priority challenge, I think, that we have to
urgently overcome. I
I wish good luck to the organizers. I wish you good health and good
proceedings. God bless and help you!
Prof. Asoc. Dr. Fahrush Rexhepi*
THE MADRASAS’ PROFILE AND EDUCATIONAL LEVEL
FOR THE LABOR MARKET
Historically, in Islamic populated Albanian territories, several
educational institutions operated such as the many madrasas, which
started their Islamic educational activity since the first expansion of the
Ottoman Empire in Albanian territories. Following the expansion of Islam
among Albanians in the 15th-20th centuries, mejtepe and elementary schools
opened and taught Arabic, readings of the Qur an and other subjects.
Throughout the historical periods, the madrasas developed and
progressed, specialized and transformed by harmonizing the teaching system
and the developing curricula according to the needs and requirements of
time. Later on, the madrasas changed into high schools where the young
got prepared to become secondary education clerks, religious leaders,
imams, teachers, etc. The Islamic religious education ranks the madrasas
as secondary level education, some had higher religious education elements,
and some had few competences.
How are today s madrasas ranked in Albanian territories? What are
the competences of the graduates? What are their perceptions at the end
of their studies? How many madrasas have transformed their curricula?
These are only some of the questions and dilemmas addressed in our paper
entitled “The madrasas’ profile and educational level for the labour market” *
* Prof. Asoc. Dr. Fahrush Rexhepi, Dean of FSI Prishtina, Kosova.
Ibrahim Idrizi*
DEVELOPMENT OF ISA BEG MADRASA IN COMPLIANCE
WITH THE DEMANDS OF TIME
The topic I will present includes my views on the development of the Isa
Beg Madrasa, Skopje in the frame of adapting the curricula to the demands
of time. The paper consists of several items: The first includes the historical
convergences and divergences of the madrasas in setting the foundations
for the progress of the educational process. This introduction sheds light
upon the origin of curricula development, starting from the mektebes and
the small madrasas. The curricula used by both, the Sodi Madrasa and Isa
Beg Madrasa are based on initiative and hard work.
The second item focuses on the development of the Isa Beg Madrasa s
curricula to meet the demands of time. In this regard, Isa Beg Madrasa’s
curricula have evolved in several stages. The first stage starts with the
establishment of the Isa Beg Madrasa in 1984 and ends in 1996. The
second stage involves qualitative changes that have taken place since 1 996
and continued until 2010 when the last curriculum adaptations were made.
The greatest news was the inclusion of women in the regular Madrasa
teaching. This step was taken to meet the demand of time and to give
women the role and treatment given by the Creator in the Holy Annunciation
of the Holy Quran. The action was welcomed and supported by the Islamic
centers operating in the FYROM. The establishment of three women’s
educational centers within the Isa Beg Madrasa clearly shows that the
Islamic religious educational institution is responding to the demands of
time. The adaptations occurred to respond to the need for change of and
advancement in the educational process.
The third item consists of the conditions of the teaching materials to
guarantee the success in the curricula accomplishment. These conditions
constantly improved and were supplemented with new content material,
with observation equipment, and other didactic materials.
The fourth item consists of the conclusions highlighting the success
and the concrete quantitative and qualitative improvements in the educational
process.
* Ibrahim Idrizi, Director of Isa Beg” Madrasa, Skopje, Macedonia.
Dzenan Handzic*
INSTITUTIONAL ISLAMIC EDUCATION IN EUROPE:
EXPERIENCE OF MADRASAS IN BOSNIA AND HERZEGOVINA
Since its very beginning where Arkam s house in Madina has been
considered as the first Islamic school, to the 11th century
type of schools and ottoman educational system, and finally to various
contemporary Islamic high schools in Europe, traditional concept of Islamic
education in madrasas went through dramatic changes. Madrasas in
Bosnia and Herzegovina went through similar process of evolution and
changes. Their development represents permanent quest for balance
between historical context and Islamic ideals and morality to meet needs
of local Muslim population. The historical changes, as well as progressive
goals of the Bosnian madrasas can be inspected and analyzed through
modifications of their curricula. Six madrasas in Bosnia and Herzegovina,
founded by the Islamic Community share the same curricula, developed and
practiced in the last two decades sharing progressive goals summarized
in Strategic Plan of the Development of Madrasas 2G14-2024. The scale
and the structure of the students in Bosnian madrasas today, as well as
self-evaluation of their competences, preferences and abilities to continue
education at universities imply that development of madrasas is heading
towards the right direction.
* Dzenan Handzi, Director of Madrasa “Dsman ef. Redzovic”, VisokoBosnia and Hercegovina.
Ali Bardhi*
BACKGROUND OF THE MONTENEGRIN MADRASA
Throughout history, the madrasa in Montenegro has been closely
related to the chronological history of most of the current Montenegro s
cities.
The historical sources indicate that in the current Montenegro’s cities
mektebe, elementary schools and rushdije were mainly founded in the frame
of reforms and dating back to the last Ottoman period. Rarely were there
any madrasas.
As a result of educational reforms in 1869, madrasas were left out
of the education system and mostly covered the preparation of religious
leaders.
Many archive documents found in Ulqin, Plevles, Podgorica, Tirgovisht,
etc. indicate the establishment of mektabet iptida and after 1869 the
establishment of rushdije that prepared local administration clerks. Under
this regulation, a kaza consisting of 500 households was eligible to open
a mektebi rushdije. The benefiting kazas were Ulqin, Plevla / Tashlixha,
Tirgovishte / Rozaja.
The madrasas consisting of classical subjects that prepared the
imams were opened in several cities such as Ulqin, Podgorica, and Plevle.
These madrasas operated until the first two decades of the twentieth
century, because by then, a central madrasa opened in Skopje from King
Alexander where Muslim students from Montenegro could also be educated.
From this period onward until World War II, the Madrasas conditions
worsened. The establishment of the communist system marked closure of
the madrasas in Montenegro and throughout Yugoslavia.
This situation continued as such in the major Muslim-populated cities
in the former Yugoslavia and finally the madrasas reopened in Sarajevo,
Pristina and Skopje, whereas in Montenegro they remained closed until
the declaration of independence of Montenegro. In 20G8, the secondary
education Mehmet Fatih Madrasa opened in Tuz, Podgorica.
* AN Bardhi, Head of imams, Ulcinj, Montenegro.
Prof. Dr. Faredin Ebibi*
MODERATION AND VALUES OF PEACEFUL COHABITATION
IN THE ISA BEG MADRASA S CURRICULUM IN SKOPJE
This topic focuses on the Isa Beg Madrasa curriculum in Skopje and
specifically, on the syllabus of Ahlak (domain of morality) in the attempt of
highlighting the madrasa’s educational policy.
The paper elaborates briefly on the chronological and development
background of the madrasa, about the type of interpretation of Islamic
principles from the syllabus perspective, the curriculum in general, its
duration, core literature, the Islamic principle: “There is no coercion (violence)
in religion”, “No to extremism and no to neglect” founded in several subjects
and more specifically in Ahlak.
* Prof. Dr. Faredin Ebibi, Dean of FSHI, Skopje, Macedonia.
Ma. Muzaqete Kosumi*
VALUES OF PEACEFUL COHABITATION IN THE ALAUDDIN
MADRASA’S CURRICULUM IN PRISHTINA
Tolerance means full flexibility towards other religions, including
beliefs, religious rituals, etc. Islam commands to respect the rights of
others in their entirety, to avoid enmity and to avert any violent method to
waiver others from their faith, whatever it might be. By no means does that
mean submission to others’ ideas and beliefs, but it means peaceful and
argumentative discussion over the truth.
These beliefs are planted in the minds and hearts of the madrasa
students, and every Islamic religious institution in Kosovo, thus conveying a
message of religious peace and harmony in every household.
All books promote messages of tolerance and peace conveyed in
scriptures adhering to moderation in Islam. In the subject of Akaid-faith
students learn about other religions, both monotheistic and polytheistic
ones, in order to gain knowledge and make comparisons and analyses
among religions and beliefs around the world because it is only by knowing
and learning about them that they can build a tolerant and peaceful report
and understand other s convictions. Due to the madrasa curricula and the
professors’ and the principal’s efforts, most activities relate to tolerance,
peace, understanding, cooperation and mutual respect among different
religious and ethnic communities; the day of tolerance is celebrated; various
workshops promoting religious tolerance are held.
In this paper, we will elaborate on the content of some religious
books and their promotion of moderation in Islam and their invitation for
understanding and tolerance and we will present and showcase by photos
some of the student activities directly related to religious and ethnic
tolerance and peace in general.
*Ma. Muzaqete Kosumi, Coordinator for Foreign Relations, FSI, Prishtina, Kosova.
Mr. Ekrem Simnica*
THE RATIO BETWEEN THE RELIGIOUS AND SECULAR
SUBJECTS IN THE ALAUDDIN MADRASA IN PRISHTINA
SINCE ITS FOUNDATION
The Alauddin madrasa in Prishtina started operating in 1951 as a
lower secondary school based on the regulation and curriculum approved by
the Presidency of the Islamic Community of that time in the former Yugoslavia.
Students from the Republics of Serbia, Macedonia and Montenegro studied
at this madrasa.
This was the first operational madrasa of the Albanian people teaching
in the Albanian native language.
The regulations stipulated the criteria for admission of students,
teachers, and other staff. As a rule, pupils having completed 4 grades
of elementary education were admitted. Upon their graduation they were
eligible to become imam, malawi and hatib. The school documents indicate
that it was recognized as The Lower Albanian Madrasa . Based on the
data published in the press of the time, the graduates had sound religious,
linguistic and patriotic training.
The diacronic school curriculum indicates the changing ratio between
religious and secular courses in five different periods, according to the
educational requirements. This paper shed light on these changes and the
relevant arguments.
The madras is today recognized as a grammar high school, and our
students similarly to all other students take the matura exams and have the
right to attend university in Kosovo and anywhere in the world and major in
religious or other branches.
*
Mr. Ekrem Simnica, Former director of Aiaudin Madrasa, Prishtina, Kosova.
Ma. Suad Ukoshata*
THE RATIO BETWEEN RELIGIOUS AND SECULAR SUBJECTS
IN THE MEHMED FATIH MADRASA IN MONTENEGRO
Since its opening in 2008, the madrasa in Montenegro adopted
the curriculum of the Gazi Husrev-beg , Sarajevo. It was going to take
four years until the graduation of the first generation and the issue of the
diploma recognition by the Montenegrin Ministry of Education was not
urgent, although it was never neglected and continuous efforts were made.
The first students were graduated in 2012 and it was necessary
to have their diplomas officially recognized. The University of Montenegro
recognized the diplomas and allowed for enrollment in various branches,
but students met obstacles abroad since state universities, differently from
private ones did not recognize them.
The Islamic community in Montenegro, as the founder of this
madrasa, during its uninterrupted demands for recognition, had to reduce
the number of religious subjects and replace them with scientific subjects
at the request of the Montenegrin Ministry of Education. Some syllabi that
expanded in several years were reduced to fewer years; some that were
elaborated in many classes during the week were reduced to few classes. It
certainly caused troubles in narrowing and amending the curriculum. On the
other hand, the students who had started studying a certain subject whose
syllabus expanded in three years had it reduced to fewer years or had the
subject dropped and entire important chapters were not covered.
How this will be reflected in the student s success and knowledge
remains to be seen in the coming years upon the graduation of several
generations educated with this curriculum.
★
Ma. Suad Ukoshata - Professor at Ulcinj Madrasa, Montenegro.
Prof. Dr. Arian Kadiu*
SOME ISSUES ON THE CURRICULA AND TEXTBOOKS
IN ALBANIAN SCHOOLS AND MADRASAS
Islamic madrasas in Albania operate on the basis of the private
schools status and develop their activity on the basis of the provisions and
regulations established by the Ministry of Education, which cooperates with
the Directorate of Education of the Muslim Community of Albania.
In this context, similar to other schools in Albania, the madrasas’
curricula and religious textbooks should consider the fact that today s
Albanian society has declared its serious engagement in being a democratic
and human society In showing commitment to and responsibility for every
individual, authority or institution thereof. Under these circumstances, the
reality itself reinforces the obligation and enhances the responsibility and
the necessary sensitivity in this domain. It is the faith, the school and the
education aiming at shaping the new character.
Thus, the following principle should be considered in the madrasa
curriculum development:
• Articles of the Convention on the Rights of the Child of 1989;
• Convention on the Protection of Human Rights and Fundamental
Freedoms;
• Universal Declaration of Human Rights promulgated by the
General Assembly of the United Nations on December 10, 1948.
This paper aims at identifying some important issues that should
be reflected in the Albanian madrasa curricula as part of the country s
education system.
*
Prof. Dr. Arian Kadiu - Education Specialist, Grand Master, Tirana, Albania.
Mehmet Sahiti*
DEVELOPMENT OF THE MADRASA CURRICULA
TO RESPOND TO THE NEEDS OF TIME
In this paper, we will try to present the route to designing and
improving the madrasa curricula to respond to the needs of the time. First
of all, we will make a general description of the importance of educational
curricula for the progress of the educational process, both pedagogically
and educationally. We have also answered some of the most important
questions in curriculum design so as to include the educational and moral
aspect within and become more prolific in our students education.
Since the Presheva Valley Madrasa is relatively newer than other
madrasas in Albanian territories, its curricula intertwined religious and
natural sciences. The process was strongly supported by the experience of
other madrasas, such as the “Alauddin” madrasa in Pristina, Isa Beg in
Skopje and Haxhi Sham Shamija in Shkodra.
In this paper, in the frame of the curriculum design, we will consider
its most important elements. For example, in the Albanian language course,
we will outline the key points on which the teaching of the Albanian language
course is built upon, including both the linguistic and the literary aspects so
that students are well trained in this subject.
We will also introduce the curriculum structure. It focuses in teaching
five foreign languages, ten religious subjects such as the Qur an, Fiqh, Tafsir
etc, and some natural sciences such as mathematics, chemistry, physics,
biology etc.
*
Mehmet Sahiti - Coordinator of Presevo Valley Madrassa, Serbia.
Prof. Asoc. Dr. Sulejman Osmani*
THE SUBJECT OF HADITH AMONG THE ALBANIAN MUSLIMS
- THE PAST AND THE PRESENT
The term Hadith , in its broader scientific meaning means everything
transmitted to us by Allah through his Messenger, Muhammad (sas], such
as words, actions, or preferences in the form of provisions. Therefore, it
is the second source of Islam and the core subject in learning and handling
topics in Islam in all types of study areas as well as in practice. The Hadith is
the second authoritative source in the Islamic law and human sciences, and
as such it plays a substantial role in the life of the individual and the society.
Due to the importance, the subject of Hadith” is one of the core
subjects in all Islamic school curricula, in Islamic countries and in Albania.
In all madrasas in Albanian territories, the subject of Hadith is taught
in several classes, as part of the curriculum that aims at providing adequate
education, knowledge of the subject matter, and acquaintance with other
Hadith related disciplines in the form of listed abridged topics.
Differently from the past, there are Hadith textbooks taught in
madrasas and higher Islamic education levels.
*
Prof. Asoc. Dr. Sulejman Osmani - Pedagogue at FSI, Prishtina, Kosova.
Doc. Dr. Shaban Sulejmani*
Dr. Argetim Saliu
MSc. Salim Sulejmani
CURRICULA OF ISLAMIC COURSES
The educational curricula aim at summarizing a series of outcomes
and concepts that answer questions about what the learner will be able
to do after the end of the course and what new, unknown information the
learner acquired. Quality curriculum design is a complicated tasks that
cannot be covered by a single person s inputs but by a team specialized
in various disciplines, instead. The curriculum no longer focuses on the
content of each course but on the impact caused by that course. Therefore,
we consider that a new approach to Fiqh, Akaid, Ahlak etc. is needed.
In order to have better teaching outcomes, we need to focus on the
student-centric approach rather than on the teacher-centric one. This way,
the students will obtain skills and develop competencies useful at the end
of the learning process such as awareness and cultural skills, excellent
communication skills in the mother tongue, initiative etc.
Curriculum designers should explicitly present the goals and objectives
of the textbooks to leave no room for speculation by the teachers, which
may prove detrimental to the teaching process. In order to identify concrete
problems, we have provided a practical example for each.
* Doc. Dr. Shaban Sulejmani, Dr. Argetim Saliu, MSc. Salim Sulejmani, Pedagogues, Skopje,
Macedonia.
Prof. Dr. Naser Ramadani*
TRADITIONAL VERSUS MODERN TEACHING METHODS
IN ISA BEG MADRASA IN SKOPJE
Isa Beg s madrasa in Skopje is among the oldest and most important
Islamic institutions not only in Albanian territories but also in the Balkans.
It was founded in 1469 and it continues operating to this day, though it
suffered minor interruptions along the way. During this long period of time,
different methods have been applied in the educational process: traditional
methods in the past and modern ones nowadays.
In the teaching process, methods are particularly important as they
accompany the whole learning process. The use of adequate methods leads
to the accomplishment of educational goals and objectives.
The main purpose of the teaching methods is the successful
accomplishment of the educational process. On the other hand, the success
of any method depends on how much it facilitates the new knowledge
learning process.
The education process in the Isa Beg madrasa in Skopje applies the
same teaching methods as any other school but religious subjects are paid
more attention to because they develop the students’ religious motives since
education based on the Islamic principles is the best and most rewarding
education.
There are various methods applied in the Isa Beg madrasa. The most
important teaching methods to be used during the learning process are: the
verbal-textual method, the illustrative-demonstrative method and the hands-
on method. The common method is the verbal-textual one divided into the
verbal and the textual. The verbal method is divided into the monologue with
consisting of the lecture, the narrative, the description and the explanation,
and the dialogue where the discussion is its most significant form.
Therefore, in order to keep up with the contemporary trends of the
teaching process it is necessary to train the teaching staff in the professional
and the didactic-methodical aspects. To this end, in the Faculty of Islamic
Sciences, Skopje, the Methodology of religious teaching curriculum was
accredited aiming at training all teachers in didactic and methodical aspects.
*
Prof. Dr. Naser Ramadani, Professor at Faculty of Islamic Sciences, Skopje, Macedonia.
Kujtim Dervishi*
TEACHING METHODS AND THE EXPERIENCE
OF THE HAXHI SHEH SHAMIA MADRASA IN SHKODRA
Similarly to their peers, the madrasas’ students have rapidly changed
a lot. It is the task of teachers to speed up the pace of change through the
working methods. The change includes the teacher-student relation, where
external and internal stimuli affect the building of character in general and
the learning psychology in particular. The essence of the new learning
culture is now deeply perceived as shifting from the mechanical narrative of
the subject content to the critical thinking of the learnt topics.
Today, in the frame of a major curriculum reform, it is required that
the expected changes in specific components include both learning and
teaching problems. Success at school requires an active learning process,
updated content and form, application of contemporary, interactive, and
comprehensive methods, strategies and techniques.
It is necessary to change the information and monitor the feedback.
The question is howto educate citizens prepared for the developments in the
information and communication technology, in the institutions’ organizational
structures, in the development of new progressive relations between
content, strategy and other educational means, and in the development of
the subject, his building and growing capacities and opportunities.
The ultimate goal is the development of the society, its economic and
materialistic prosperity, the training of a student successful in his personal
life, in society and at work, able to use his knowledge to integrate in the
community and act as a responsible citizen, with civic, religious, cultural
and aesthetic communication competencies, as required by the democratic
society and the labor market.
The Archimedes’ lever is the method. Importance lies not only in
the information, but also in the way they are passed on to the students.
Students receive information and knowledge from various tools, often
out of the teachers’ control. The vicious circle includes the entire society,
therefore, the entire society must contribute.
* Kujtim Dervishi, Director of “Haxhi Sheh Shamia” Madrasa, Shkodra, Albania.
Prof. Dr. Qani Nesimi*
ISA BEG MADRASA AS A RENEWAL OF THE ISLAMIC
INSTITUTIONAL EDUCATIONAL TRADITION
Islam is a religion that pays great attention to education, science,
scientists, and scholars. From the very beginning, Islam supported
knowledge and science and encouraged Muslims to learn, and the learned
to spread knowledge and education to the uneducated Muslims. The verses
of the Qur an and the Hadith of the Prophet talk about the value of science,
scientists, and education in general.
O my Lord, expand my knowledge [Taha, 114),
is a Quranic call that the Prophet of Islam pronounced
many times, and many ummet followers as his true
spiritual followers would consistently pronounce and
apply in their living environments. The statement of the
call of the Prophet of Islam expresses the individual
consciousness of this first Quranic verse, the statement
with which the revelation and the golden period of true
heavenly monotheism began: Read with the name of
your Lord, who created (everything) (Alek, 1). What
the Prophet has sought for himself from God has also
sought from his followers, thus making the quest for
wisdom and knowledge an inevitable obligation when he
says: Knowledge is a lost item for every Muslim man
and woman and they have the obligation to acquire it
wherever they find it.
The reason is quite clear: wisdom and knowledge are universal
goods, they have no parable, they are goods without which man cannot
rise spiritually, nor can he aspire to the natural essence of things, especially
not in the natural essence of the principles of religion and the spiritual
institutions of religion, which are not only ibadete, but the spiritual climax
*
Prof. Dr. Qani Nesimi, Mufti of BFl in Tetovo, Macedonia.
ISA BEG MADRASA AS A RENEWAL OF THE ISLAMIC INSTITUTIONAL EDUCATIONAL TRADITION
that promotes the growth and development of our spiritual and psycho-
physical capacities of knowledge.
Based on these insights from the Quranic verses and the Prophet’s
tradition throughout the Islamic history, one of the most important
moments for the Muslims was the establishment and opening of educational
institutions where the population could be educated in both religious and
general scientific subjects.
Dr. sc. Sadik Mehmeti*
TAJWEED TEXTBOOKS IN THE MADRASAS AND ISLAMIC
FACULTIES THE TRADITIONAL VERSUS THE CONTEMPORARY
Tajweed is a special science which deals with the study of articulation
and writing features of letters through which the appropriate and correct
reading of the Qur an is taught in the madrasas and Islamic faculties. It is not
taught as a separate subject but it is an integral of the subject of Qur’an .
Tajweed has been taught at all levels of Islamic schools, starting from
elementary schools [sibjan mektebet], mektebet rushdije, mektebet idadije,
darul-muallimin, madrasa and recently, event at our Islamic faculties.
Besides, teachers / muallim taught the to children and adults during
the holding of mektebe at the mosque after teaching the Islamic shart and
Qur an letters. The appropriate and correct reading of the Qur an cannot
be complete unless one leans the Texhvid rules and the Qur an cannot be
taught unless one takes the Tajweed subject.
Based on these and others facts, in our paper we will present:
• an overview of the main Tajweed textbooks taught in Albanian in
the past;
• an introduction to the Tajweed textbooks taught today in our
madrasas and faculties;
• a comparative approach between both periods, pointing at the
strengths and weaknesses between these textbooks;
• Tajweed teaching methods in the past and in the present
• terminology in Tajweed in the past and in the present
• proposal and reasoning of the immediate need for specialists
of this field to write a Tajweed in a comprehensible, simple,
harmonized and practicable language and terminology that would
be used as textbook across Albanian madrasas as well as another
Tajweed dedicated to the students of the Islamic faculties in
Albania, Kosovo and Macedonia. The new textbooks should rely
on previous Texhvids used in Albania because practice and history
has shown that they were very helpful and successful.
* Dr. sc. Sadik Mehmeti, Researcher and Lecturer at FSI, Prishtina, Kosova.
Prof. Dr. Xhemil Nesimi*
Prof. Dr. Ismet Osmani
ON RELIGIOUS VOCABULARY IN ALBANIAN
Religious vocabulary in Albanian is a specific field of the Albanian
lexicon, which is spreading widely in the jargon (different fields] and in the
speech among different social strata. Religious vocabulary is one of the
earliest forms of discourse and constitutes an infinite source of the written
Albanian language and thus there is the responsibility to dedicate more to
this important field. Specialized discourse vocabulary (whether in the field of
religion or other fields] continues inheriting unresolved language problems.
This paper will also address problems related to a phenomenon affecting
the field of religious textbooks in Albanian. Under the influence of foreign
languages and due to the lack of editing, many textbooks in the secondary
schools (madrasas) and in the faculties of Islamic studies suffer from
incorrect translations and the use of subjective or unnecessary borrowings
(luxury borrowings).
* Prof. Or. Xhemif Nesimi, Ismet Osmani, Pedagogues at University of
Skopje, Macedonia.
Kirili dhe Metodi”,
Bedri Telegrafi*
OVERVIEW OF RELIGIOUS TEXTBOOKS IN MADRASAS
IN ALBANIA
The design of contemporary, scientific, pedagogical and didactic
religious textbooks for the madrasas in Albania is a requirement for the
excellence of teaching the religious knowledge that the Albanian society
feels necessary.
The preparation and publication of textbooks requires institutions
specialized in the area of school curricula and the engagement of competent
authors with the theological, scientific, pedagogical and didactic knowledge.
Religious textbooks aim at equipping students, in addition to the theoretical
knowledge, with skills for practical activities for the benefit of the Albanian
society and for promoting Islamic social values.
Our aim should be the training of the Albanian intellectual elite at high
scientific, cultural and religious levels, in demonstrating and contending the
role of faith in God, as the best and most perfect regulator for human society.
Religious knowledge should be applicable, showcased and significantly
influential on everyday life in the Albanian territories.
*
Bedri Telegrafi, Former Director of Vexhi Buharaja” Madrasa, Berat, Albania.
Dr. Nuridin Ahmeti*
ALBANIAN ISLAMIC CULTURE IN THE HISTORY
TEXTBOOKS IN THE MADRASAS OF KOSOVO
Teaching history in general and teaching our national history in
particular occupies a special dimension in our school curriculum. Based on
this course importance, the former madrasa teachers in Kosovo made this
subject part of their school curricula. As a result, since the establishment
of the madrasa in Prishtina in the 1950 s and the establishment of two
separate branches in Prizren and Gjilan, Islamic History and National
History were both taught in the 90’s. Some of the teachers who taught
the National History subject in Kosovo s madrasas are still remembered
with admiration by their former students such as the eminent scholar and
historian Prof. Dr. Muhamet Pirraku and Professor Ismail Rexhepi, a scholar
of the State Archive of Kosovo, who taught in the Alauddin” madrasa in
Prizren, as well as Mr. Enver Batiun and Mr. Aliriza Selmanin, who taught
in Gjilan Madrasa, etc.
Being a long-established state school in Kosovo, under the curricula
reform in the education system of our country after 1999, the Alauddin
madrasa in Prishtina, and both its branches in Prizren and Gjilan underwent
various reforms. This reform directly affected the Historysutyect. It was dropped
from the list of core subjects and taught in the frame of the Islamic History .
In our opinion, this reformation should have been more cautious because such
wide-ranging topics cannot be covered in a single subject, regardless of our
efforts. Therefore, neither the General History , nor the Islamic History will
be fully explained and the students will not fully acquire the knowledge.
On the other hand, neither in the previous, nor in the present general
history or Islamic history textbooks is the Islamic culture, the historical
national figures of Islamic background and the history events where national
figures of Islamic background played a key role fully covered.
By this overview, we would like to highlight the importance of learning
the Albanian Islamic culture in the “Islamic history” textbooks in our
madrasas and place particular emphasis on the role of Muslim personalities
in the political and social events. It is also necessary to include the Albanian
Islamic culture in our “National history” textbooks.
* Dr. Nuridin Ahmeti, Institute of Albanology, Prishtina, Kosova.
Prof. Dr. Hysen Matoshi*
THE ALBANIAN ALJAMIADO
IN THE MADRASA CURRICULUM IN KOSOVA
The absence of Islamic literary readings in the literature textbooks in
primary and secondary schools is a true fact. This selective presentation
of literary values aiming at excommunication has greatly influenced the
incomplete spiritual and artistic training of our students. By arbitrarily
excluding a large part of the Albanian literary values, mainly due to their
religious content, curriculum designers and textbook writers made our
literary heritage shoddier than it really is. In many cases the aesthetic values
of the works consisting of Islamic element were prejudiced and ignored and
considered inferior and insignificant among the works of eminent Albanian
writers. Undoubtedly, the greatest prejudices in significant aspects of
Albanian culture in general and of Albanian literature in particular dealt with
the Albanian Alamiado, which in our historical and literary opinion is known
as the literary stream of Bejtexhinj, namely Bejtexhinj poetry.
Living for decades in an autocratic and ideologically exclusive society,
the former literary historians underestimated the religious theme of
most eminent Albanian writers, except of Naim Frasheri. In the History
of Albanian Literature, 12 pages were dedicated to the national epitome
of “Skanderbeg’ History , whereas the religious epitome Qerbelaja was
just briefly mentioned and not elaborated at all. Although Naim Frasheri’s
work has been extensively covered, excommunication of most of his literary
work with religious elements was obvious. Selected editions of his work,
such as the Poetry of Albania volume published on his 1 25th birthday
anniversary consisted of around 220 pages but no poem of religious theme
was included. Similarly, in the edition of a version of “Skanderbeg’s History”
for high school students, most of the words and verses related to religion
were left out.
In literary syntheses, such as histories of Albanian literature and
anthologies, many authors have never been decently represented. Even
though they wrote various literary, cultural, publicist and scholarly works
and made contributions, consisted of outstanding figures such as Hafiz
Ali Korea and Ibrahim Dalliu, they have not been decently treated yet even
*
Prof. Dr. Hysen Matoshi, Director of the Institute of Albanology, Prishtina, Kosova.
THE ALBANIAN ALJAMIADO IN THE MADRASA CURRICULUM IN KOSOVA
25 years after the collapse of communism. These and other traditional
writers represent Albanian anthological literary values, cultural and scientific
contributions exceeding the boundaries of their time, they represent in depth
conceptual perspectives, educational dimensions, which could definitely be
assets to our education system and our supreme human values taught to
the young generations.
This paper aims at taking a step to address the issue of religious
content in our textbooks; it aims at giving some ideas in outlining the future
literature curriculum.
Firstly, the practice of selecting literary excerpts for textbooks based
on the principle of exclusion, i.e the excommunication of literary works
should come to an end. Literature textbook writers should affirm the criteria
of aesthetic, cognitive, ethical and educational values of the literary works.
Second, knowledge of a wide range of literary texts that shape the Albanian
literary identity guarantees the perspective for complete artistic, spiritual
and scholar training of our students. Third, the inclusion of literary texts
with religious, and particularly with Islamic contents, helps to make the
society more humane in addition to its professional training and intellectual
skills development. Lastly, the inclusion of this branch of literary writings has
religious importance and guarantees the coherence of our national cultural
unit.
Neriman Gjinali*
ISLAMIC FEMALE EDUCATION IN MADRASAS:
OBJECTIVES AND EXPECTATIONS
It is true that a society, of any creed or idea, is founded on the teaching
and learning of knowledge, and frequently, knowledge starts naturally,
spontaneously, guide-free, fostered simply by the need of man to know what
is happening around him.
Prior to the fall of the totalitarian Communist system, during which
the practice of religion, no matter what it was, was prohibited by law,
practitioners of various religions in Albania were severely violated and
persecuted. After the collapse of this totalitarian system, Muslim believers
faced a new challenge, that of reopening and restructuring the Islamic
hearths, the madrasas. In Durres, thanks to the work of the Albanian
Muslim Community and the Durres Myfti, the Mustafa Varoshi” young girls
madrasa opened in 1993-1 994. Twelve pupils gathered in a room at the
mosque, whereas today the number of students is approximately 120.
The Mustafa Varoshi madrasa was founded based on three basic
principles: quality education, religious education and service to humanity. By
tireless work in improving the curricula and textbooks, we aim at increasing
the number of students, enhancing the level of awareness of moral values,
in order to take a step forward in educating generations in Islamic education
so that students graduaded from the madrasas become a good example in
the societies where they live.
*
Neriman Gjinali, Director of “Mustafa Varoshi” Madrasa, Durres, Albania.
All Hoxha*
OPINIONS ABOUT THE EDUCATION RELATED OBJECTIVES
IN TODAY S ALBANIAN MADRASAS
The opening of ten madrasas in Albania during 1991-1932 as
comprehensive high schools was a joyful and unimaginable success after
a 30-year interruption. Moreover, only one madrasa, the General Madrasa
of Tirana (1924-1964], had operated as a high school for 40 years and
trained the religious staff as imam , vaiza , sub-myfti . Their qualifications
were outlined in their diplomas though the state system was guided by
the communist-atheistic ideology until 1967 when any religious activity was
banned by the law.
However, in 1995, their number downsized to five and this was a
step backwards. There might have been justified objective or subjective
reasons for their closure but it was a mere quantitative reduction and the
quantitative changes are temporary with increasing and decreasing trends.
However, there is no excuse to the attempts made by the Presidency of the
Albanian Muslim Community in spring 1995 to close down the Madrasa of
Tirana claiming that the government was not restoring the former madrasa
building where the Faculty of Dentistry of the State University of Tirana was
situated. The government allowed the transfer of the madrasa students to
the madrasa s current premises on October 16 of that year (1995). This
event confirmed the lack of honesty of the AMC Presidency. Based on the
subsequent developments, we could metaphorically consider the failure of
closing down the Madrasa of Tirana as attempted murder .
The problems arising after 1 995 should have been properly addressed
but unfortunately, they weren’t. First, five madrasas were closed down.
Secondly, the AMC failed to sign the contract with the Ez’Her University
to have the non-madrasa graduates of 1992-1 994 enrolled. Thirdly, 52
Ez’Her students had to quit their studies and lost their scholarships because
they didn’t manage to enroll in the university.
The awry AMC policy affected the Madrasa of Tirana, too. By
the Decision no. 404/4/99, dated on September13, 1999 on the
appointment of new teaching staff in the Madrasa of Tirana, all teachers
who had been madrasa students and had a secular university degree in
★
Ali Hoxha, Former Director of Madrasa of Tirana, Albania.
Ali Hoxha
their respective subject and were of working age were made redundant.
Both the Principal and his Vice Principal graduated in Biology-Chemistry and
Literature respectively and specialized in philosophy in their post-graduate
studies at the Ez’Her Unviersity of Cairo and who were of working age (the
Principal was 58] were dismissed and replaced with a secular principal.
Both the new Principal and his Vice Principal did not have the basic Islamic
education. It was found that the Principal was the author of several atheist
works, of a survey, of an atheist manifesto “Mathematics, Religion and
Idealism” (published in the “Mathematics and Science at school” journal,
No.5, Tirana, 1969, p.30-35) depicting the hostile relationship between
religion and math. The author quotes “This contradiction has been expressed
so much that some mathematicians went directly to the propagation of
God s existence and sought an algebraic method to validate this existence.
This paradoxical phenomenon was made possible by the absence of a
materialistic philosophy, the lack of the dialectical method of studying the
phenomena, and the constant pressure of religious ideology . Albeit the
complaints addressed to the Education Commission upon disclosing such
facts and making them available to the Nomination Body, the Principal was
not dismissed for the next three years, though he had been temporarily
appointed.
Qerirn Uta*
COERCIVE MEASURES AGAINST THE MEKTEBS AND THE
MADRASAS IN THE ALBANIAN TERRITORIES IN SOCIALIST
REPUBLIC OF MACEDONIA BETWEEN 1945-19B4
This paper is based on the resources of the Macedonian Archives,
namely on the fund of the Central Committee of the LMC, of the former socio-
political organizations, of the Socialist League of the Labour People s Party of
Macedonia (LSPPM) and of the republican commissions for interethnic and
interreligious relations etc.
Upon the re-occupation of Albanian lands and the formation of the
Yugoslav Communist Federation, within which the Republic of Macedonia was
established, the Macedonian communist leadership ordered the usurpation
of all mektebs and their use as state school premises. At the same time all
the madrasas including three major madrasas: Gazi Isa Beu madrasa, The
Great Madrasa, and the Medah madrasa were closed.
Under the insistence of the ulema and of the Albanian teachers, most
of whom had studied in the aforementioned madrasas, in the school year
1945-1946, a religious subject was included in the four-year elementary
schools where Albanian and Turkish were taught as optional subjects. This
lasted for only one school year, until August 1946, when the Ministry of
Education of the Republic of Macedonia repealed the previous decision by a
new directive. At the same time, the Ministry of Education introduced the
Regulation on the Functioning of Mektebs, which required conditions and
standards that could have hardly been satisfied by state schools. These
actions aimed at the discontinuation of Muslim religious teachings.
I am aware that I can hardly highlight all the discriminating policies
taken by the former Macedonian Communist leadership but I will try to give
an overview of the judicious position of the Social Republic of Macedonia and
the continuing obstacles raised by the party and state authorities against
the Islamic community, the proper organization of religious teachings in
mejtepes and madrasas.
* Qerim Lita, Historian and publicist, Macedonia.
|
| any_adam_object | 1 |
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| author_GND | (DE-588)1178729710 |
| author_corporate | Konferenca Ndërkombëtare Medresetë Shqiptare në Kohën e Sotme: Kurrikulat dhe Tekstet Shkollore Ohrid |
| author_corporate_role | aut |
| author_facet | Kodra, Alban ca. 20./21. Jh Konferenca Ndërkombëtare Medresetë Shqiptare në Kohën e Sotme: Kurrikulat dhe Tekstet Shkollore Ohrid |
| author_sort | Konferenca Ndërkombëtare Medresetë Shqiptare në Kohën e Sotme: Kurrikulat dhe Tekstet Shkollore Ohrid |
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| format | Conference Proceeding Book |
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| id | DE-604.BV045483028 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T08:19:18Z |
| institution | BVB |
| institution_GND | (DE-588)1178730239 |
| isbn | 9789928126160 |
| language | Albanian |
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| physical | 256 Seiten Diagramme, Porträts 25 cm |
| publishDate | 2018 |
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| publisher | AIITC Albania |
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| spelling | Konferenca Ndërkombëtare Medresetë Shqiptare në Kohën e Sotme: Kurrikulat dhe Tekstet Shkollore 3. 2017 Ohrid Verfasser (DE-588)1178730239 aut Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings përg. për bot. Alban Kodra etj. Curricula and textbooks in Albanian madrasas: conference proceedings Tiranë AIITC Albania 2018 256 Seiten Diagramme, Porträts 25 cm txt rdacontent n rdamedia nc rdacarrier Zusammenfassungen in englischer Sprache Schulbuch (DE-588)4053458-3 gnd rswk-swf Albaner (DE-588)4068517-2 gnd rswk-swf Religiöse Erziehung (DE-588)4130226-6 gnd rswk-swf Medrese (DE-588)4169230-5 gnd rswk-swf Lehrplan (DE-588)4035117-8 gnd rswk-swf Islam (DE-588)4027743-4 gnd rswk-swf Balkanhalbinsel (DE-588)4004334-4 gnd rswk-swf (DE-588)1071861417 Konferenzschrift 2017 Ohrid gnd-content Balkanhalbinsel (DE-588)4004334-4 g Albaner (DE-588)4068517-2 s Islam (DE-588)4027743-4 s Religiöse Erziehung (DE-588)4130226-6 s Medrese (DE-588)4169230-5 s Lehrplan (DE-588)4035117-8 s Schulbuch (DE-588)4053458-3 s DE-604 Kodra, Alban ca. 20./21. Jh. (DE-588)1178729710 edt Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030868048&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030868048&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings Schulbuch (DE-588)4053458-3 gnd Albaner (DE-588)4068517-2 gnd Religiöse Erziehung (DE-588)4130226-6 gnd Medrese (DE-588)4169230-5 gnd Lehrplan (DE-588)4035117-8 gnd Islam (DE-588)4027743-4 gnd |
| subject_GND | (DE-588)4053458-3 (DE-588)4068517-2 (DE-588)4130226-6 (DE-588)4169230-5 (DE-588)4035117-8 (DE-588)4027743-4 (DE-588)4004334-4 (DE-588)1071861417 |
| title | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings |
| title_alt | Curricula and textbooks in Albanian madrasas: conference proceedings |
| title_auth | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings |
| title_exact_search | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings |
| title_full | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings përg. për bot. Alban Kodra etj. |
| title_fullStr | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings përg. për bot. Alban Kodra etj. |
| title_full_unstemmed | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings përg. për bot. Alban Kodra etj. |
| title_short | Punimet e konferencës ndërkombëtare: Kurrikulat dhe tekstet shkollore në medresetë shqiptare |
| title_sort | punimet e konferences nderkombetare kurrikulat dhe tekstet shkollore ne medresete shqiptare 06 07 10 2017 oher ohrid maqedoni curricula and textbooks in albanian madrasas conference proceedings |
| title_sub | 06.-07.10.2017, Ohër/Ohrid, Maqedoni = Curricula and textbooks in Albanian madrasas: conference proceedings |
| topic | Schulbuch (DE-588)4053458-3 gnd Albaner (DE-588)4068517-2 gnd Religiöse Erziehung (DE-588)4130226-6 gnd Medrese (DE-588)4169230-5 gnd Lehrplan (DE-588)4035117-8 gnd Islam (DE-588)4027743-4 gnd |
| topic_facet | Schulbuch Albaner Religiöse Erziehung Medrese Lehrplan Islam Balkanhalbinsel Konferenzschrift 2017 Ohrid |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030868048&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=030868048&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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